Adieu, most excellent and most honoured sir, along with your colleagues, all of whom I desire you will respectfully salute in my name. To your wife also, and your whole family, I send the best greeting. May the Lord Jesus protect and direct you all. Amen.
Something is said about the state of Constance, not much fitted to inspire gladness. May the Lord regard you, and rescue you from the jaws of the lion.—Yours,
John Calvin.
It would be better you should suppress this letter, if you thought proper, than that it should lead to the excitement of a greater conflagration at Berne; for the lack of self-restraint on the part of some is marvellous.
[Lat. orig. autogr.—Archives of Zurich.Gest. vi. p. 6.]
From Geneva,this 17th of July[1548.]
Monseigneur,—I believe that it will be best as it is. If it had been possible to speak together about the contract,[202]I would have much desired to do so; but I do not know whether you will be able to come this week. However, the man offers, in case he should leave his wife a widow without children that she shall have a thousand crowns. In the event of his leaving children, she shall have the half, but on condition that, if she marry afterwards, and have also children by the second marriage, she must not have the power of preferring them to those of the first. The present assignment will be founded upon theinstrument of Paris, to be implemented, when he shall have made good his money and expenses. I am of opinion that his offer is very liberal; for it is quite right that the husband retain some control in his own hand.
The wedding, I hope, will go off well. There must needs be some company, but no great multitude. And besides, we must not be too hard upon you, for it will be necessary to find lodgings for them. I think ten persons will be a reasonable number, including myself. And seeing that my brother is not here at present, I know not whether we could send notice by letter to Dôle and to Basle. Perhaps, indeed, we might, if they should be here for the whole day to-morrow.
I had forgotten to mention the French traveller;[203]that is, to tell you that I do not find him in any hurry; and yet that is not by any means because all is not quite clear about him, but for the purpose of seeking some advantage over and above. I wish very much that it may please God to bring you hither to drink of the wine upon the spot, and that soon. If the bearer had left this earlier in the morning, you might have had a flask of it. If there were any means of sending you the half of it, I should not have failed to do so, but when I inquired, I found that it could not be done.
And so, Monsieur, having commended me to your kind favour, and that of Madame and your whole household, I beseech our Lord to have you in his keeping.
Your humble brother and servant,
John Calvin, confined to bed.
M. de Ballesan has written to request of me, that I would see whether he could get any help from you. After making excuses more than enough for you, I have at length been constrained to promise him that I would write to you about it, which I had resolved to do yesterday by Monsieur de Parey; but he forgot to come, so great was his hurry to make the journey.
[Orig. signat. autogr.—Library of Geneva.Vol. 194.]
[Geneva,]27th August 1548.
I have no doubt, even although you do not expostulate with me, that you silently condemn me for neglect in having suffered so many bearers to depart for you without my letter. If I were to plead that there was nothing to write about, you would at once confute me. Even though matter for correspondence is never wanting, I permit myself to indulge in silence, when there is nothing pressing. We are waiting to find whether the Swiss will suffer themselves to be circumvented by the artifices of Ulysses. May the Lord look to this, on whose Providence it is fitting we should lean;[204]since reason does not guide the helm, and we know that fortune has no dominion. As far as can be divined, [their policy is as follows:] As on the one hand the Emperor will seek to deceive them by fair words, so they in their turn will keep him in suspense until they have seen that they are protected by those defences which they deem necessary. Here we are occupied in the usual way, but the skirmishes are slight. Unless I am wholly deceived in my conjectures, either some disturbances will speedily arise, or this winter cause suffering to the great crowds in many places. Good Toussain[205]is not grieved by the matter. To his other troubles is added the disease of his son. You will therefore use your influence with Peter the surgeon to get him to repair to that quarter, in case some means of alleviation may be discovered. We shall see about William; we have talked among ourselves regarding him. But as Allen and San Privat are present, we have as yet come to no determination. The godly man offers no objection, but I am unwilling tosend him away for no end. He will also return to Lausanne before he undertakes this journey. If you have found a trustworthy messenger, I wish you would send to me what letters of mine you have in your possession. Viret is to do the same. I shall send them back, with certain marks, if there be any which it is not expedient all should read. I shall send each of you his own, when I am at liberty to do so, that you may add similar marks. I will take care that these are subjoined. I have not yet seen Christopher. M. de Falais is now with me, who I trust will pass the winter here.[206]I have caused him to cast away the unfavourable doubt regarding you, which he had conceived from your conversation. The more he loves you and defers to you, the more anxious was he that you should judge aright of his piety. But it is in truth as you say: when you demanded of him what you thought would be for the edification of the Church, he suspected that you desiderated in him the very thing you sought for, as if he had not manifested it hitherto. Both [Monsieur and Madame de Falais] very affectionately salute you, as also my colleagues; and my wife, who is in bed from prolonged illness. I have been struggling these days past with pain in the head, and spasms of the stomach, to such a degree as to cause violent convulsions. Adieu, brother and most sincere friend, along with your family and brothers, especially my guest Fato, to whom I will send back the token of friendship, unless he sometime visit us.—Yours,
John Calvin.
[Lat. orig. autogr.—Library of Geneva.Vol. 106.]
[Geneva,]20th September 1548.
I was within a little of letting our friend Merlin depart without a letter. When he was already equipped for the journey,he sacrificed for me the time between sermon and supper; the half of which period I spent in conversation with some people. With regard to a successor to Himbert, I have scarcely ground for giving an advice. I see indeed the dangers that are imminent, unless some one be put in his place as soon as possible. I do not observe among you any one who pleases me in every respect. You cannot call from a distance any but unknown men. Our choice is accordingly restricted to those in whom you may have to desiderate something as wanting; only let it not be piety and a moderate acquaintance with the language,—qualifications that are to be regarded as the chief. But if you make choice of any one with this reservation, that he is not to be under obligation to remain in the office, should anything more suitable shortly afterwards present itself, you will take care expressly to state this to the person himself, and to the senate. When I became aware that the letter, obtained surreptitiously and translated into French by Trolliet, was being circulated, and that oil was thus poured on the flame, I came into the council chamber, and pointed out the injustice of those devices, the danger of such procedure to the Church, and the evil precedent it afforded. That person was summoned; he appeared in the midst of the meeting; I acknowledged my hand, and then made such an apology as the circumstances demanded. We were thus suffered to go home. A resolution, however, was come to,that I should be again summoned after the following Monday. This has not been done. What has prevented it I know not, unless, as I suspect, it be the stratagem of the ungodly to afford them a weapon for the purpose of injuring me, as often as it shall be advantageous for them to employ it. For the council was disposed to allow the whole matter to pass into oblivion. Accordingly, if at any time I have stood in need of your help, you now see that I especially require it. For I shall not be able to urge you without a confession of fear. But if you repair hither, and complain of the injury done to you,—if you then add that you do not deserve at the hands of the republic to have a letter that was stolen from you retained,—if finally you demand its restoration, and moreover signify that you need it for the conviction of the thief,—I do not think it will be difficult to obtain it. Do you now consider whether another course is more expedient. The whole council is censured in the letter. For the time is described when Corna resigned the office of treasurer. I next mention those whom the people then created syndics, and who were allured into the council. Then follow finally the best things they wish to be expected of them. I know not what I ought to expect. For under pretext of Christ they mean to reign without Christ; since among them are reckoned Amy Curtet, and Dominic Arlo, who are now in prison, until they shall have discharged the debts due by them to the public treasury. Perrin, with his friends, goes to them, and urges them to become reconciled to me. Others also solicit this. Last of all, they omit no wickedness by which they may overthrow me. I partly dissemble, and partly openly profess that all their efforts are held by me in derision. For they would think they had obtained the victory, if they observe in me any token [of fear.] Nor indeed is there anything that is more fitted to break the force of their impetuosity, and animate good men in sustaining the cause, than my self-reliance. If you are not at liberty to come shortly, consider whether it be not expedient to write. But I should not wish you to do so, unless by a sure messenger, and one who should have a commission requiring an answer. Adieu, brother, and most sincere friend, along withyour wife and young daughter. Respectfully salute the brethren. My wife also salutes you.—Yours,
John Calvin.
If you can find a faithful friend, I should wish him once to read over what I have here written to you.
[Lat. orig. autogr.—Library of Geneva.Vol. 106.]
This 18th of October 1548.
Monsieur,—I have partly been informed of your intention by the Sieur François de la Rivière, and praise our Lord for the good courage he has given you to serve him fully. As we ought to yield ourselves up to him entirely and without reserve, if we desire to be approved as his, you must now ascertain how you can employ yourself as is your duty in his service. It is true that the earth is the Lord's, and that we are at liberty to dwell in any part of it, provided we take care to keep ourselves unpolluted, to honour him in our body as well as our spirit. When we are told that the whole earth is holy, we are thereby admonished, that we ought in nowise to defile it by leading a sinful life. You must now take good heed, that by concealing as you are doing the light that is in you, you do not make yourself a partaker in the pollutions which you very properly condemn in unbelievers. I fully believe, that your heart is very far from consenting thereto; but in making the outward show of communicating, there can be no doubt that you thereby make a profession of consenting to it. And as before God we ought to manifest our detestation of idolatry, so also before men, we ought to abstain from whatsoever maymake it appear that we approve thereof. It is surely right that the body be kept quite pure for the service of God, as well as the soul, seeing that it is the temple of the Holy Spirit, and has the promise of the immortal glory which shall be revealed at the last day. But is it possible to employ body and soul with sincerity of heart in the service of God, while we make a semblance of agreement with idolaters, in an act which we know to be dishonouring to God? It is not enough to reply to this, that you make no oral declaration, indeed, that you would be ready to protest the contrary, were you required to do so, for you are well aware that you go thither with no other intention, than that of leading God's enemies to believe that you do not repudiate their doings, for if it was not for the sake of gratifying them, and by such means shrinking from the declaration, that you are utterly opposed to their sacrileges, you never would join them in an act of worship. And that is nothing else than rendering a feigned homage to their idol, albeit without the homage of the heart. If it seems to you that I am too severe in dealing with your faults so narrowly, I ask you to enter upon the work of self-examination, and you will find, that I bring forward nothing against you, whereof your own conscience does not reprove you. Judge, then, whether God does not see there much more to find fault with, for he sees our state far more clearly than we ourselves do. Therefore, I cannot, consistently with the understanding which God has vouchsafed me, advise a Christian man to continue in such a state; and can only say, that to my thinking he is truly happy who is free from such constraint. Whosoever, therefore, has the means of withdrawing from it, ought not in my opinion on any account to neglect to do so. True it is, that never shall man have things so entirely to his mind, that he shall be exempted from difficulty, but, on the contrary, must expect many annoyances, even wrong and loss of property. But let us learn to prefer the honour of God to all things else. In your case, I understand that your merciful God has already brought you so far, that you are resolved not to stagnate in a place where you knowingly offend him. Wherefore, I forbear from any more lengthened exhortations; only, be careful notto quench that zeal which he has vouchsafed you, but rather stir it up as a remembrancer to keep you in mind to carry out your good intention. For I know well, and experience will convince you, how many distractions there are to make you forgetful of it, or so far to delay that you might grow cool about it. Regarding the alternatives which Sire François has set before me, I have told him what to give you as my opinion. However, your departure must be like that out of Egypt, bringing all your effects along with you. For all this, I believe you will need steadfast and very determined courage. But you are able to do all in Him who strengthens you. When he has brought you hither, you shall see how he will guide you farther. For my part, I would gladly help thereunto cheerfully and steadily, as bound I am to do. I am confident, that after leading you by the hand in greater things, he will not fail you on this occasion. But he is sometimes pleased to exercise and try our faith, so that while quitting hold of that which is within our grasp, we know not what we shall receive in place of it. We have an example of this in our father Abraham. After having commanded him to forsake his country, his kindred, and everything else, he shewed him no present reward, but put that off to another time. "Get thee out," said he, "into the land which I shall shew thee." Should it please him at this time to do the like with us, that we must quit the land of our birth, and betake ourselves into an unknown country, without knowing how it may fare with us there, let us surrender ourselves to him, that he may direct our way, and let us honour him, by trusting that he will steer us to a safe harbour. It is needful, at least, that you be informed beforehand that you shall enter here no earthly paradise, where you may rejoice in God without molestation: you will find a people unmannerly enough; you will meet with some sufficiently annoying trials. In short, do not expect to better your condition, except in so far, that having been delivered from miserable bondage of body and of soul, you will have leave to serve God faithfully. You will have the pure doctrine of the Word, you will call upon his name in the fellowship of faithful men, you will enjoy the true use of the sacraments. But that may well be all in all tous, if we only prize it as we ought. As for other comforts, you will take those which God vouchsafes to you, willingly suffering the want of those which he denies. Make up your mind, then, to follow Jesus Christ, without flying from the cross; and indeed you would gain nothing by trying to avoid it, because it will assuredly find you out. But let us be content with this invaluable blessing, that we are allowed to live not only in peace of conscience, but daily to exercise ourselves in the doctrine of salvation, and in the use of the sacraments, for our confirmation. He who builds on this foundation, shall rear a solid edifice, and in truth you cannot evidence whether you do value Jesus Christ or not, unless by reckoning all the world as filth in comparison of him.
To conclude, having recommended me affectionately to your kind favour, I beseech our good Lord to fill you with the spirit of counsel and discretion, to discern what will be right and fitting for you to do, and to strengthen you in true constancy, to put in practice whatsoever shall be according to his will; that having done so, it may please him to lead you by the hand, to bless you in going out and coming in, to turn all into godly prosperity.
Your humble brother and servant in our Lord,
Charles D'Espeville.
[Fr. Copy, Library of Geneva.Vol. 107.]
Geneva,22d October 1548.
Monseigneur,—Although God has endowed you with singular prudence, largeness of mind, and other virtues required in thatstation wherein he has set you, and for the affairs which he has put into your hand; nevertheless, inasmuch as you deem me to be a servant of his Son, whom you desire above all else to obey, I feel assured, that for the love of him you will receive with courtesy, that which I write in his name, as indeed I have no other end in view, save only, that in following out yet more and more what you have begun, you may advance his honour, until you have established his kingdom in as great perfection as is to be looked for in the world. And you will perceive likewise as you read, that without advancing anything of my own, the whole is drawn from his own pure doctrine. Were I to look merely at the dignity and grandeur of your position, there would seem no access whatever for a man of my quality. But since you do not refuse to be taught of the Master whom I serve, but rather prize above all else the grace which he has bestowed in numbering you among his disciples, methinks I have no need to make you any long excuse or preface, because I deem you well disposed to receive whatsoever proceeds from him.
We have all reason to be thankful to our God and Father, that he has been pleased to employ you in so excellent a work as that of setting up the purity and right order of his worship in England by your means, and establishing the doctrine of salvation, that it may there be faithfully proclaimed to all those who shall consent to hear it; that he has vouchsafed you such firmness and constancy to persevere hitherto, in spite of so many trials and difficulties; that he has helped you with his mighty arm, in blessing all your counsels and your labours,to make them prosper. These are grounds of thankfulness which stir up all true believers to magnify his name. Seeing however, that Satan never ceases to upheave new conflicts, and that it is a thing in itself so difficult, that nothing can be more so, to cause the truth of God to have peaceable dominion among men, who by nature are most prone to falsehood; while, on the other hand, there are so many circumstances which prevent its having free course; and most of all, that the superstitions of Antichrist, having taken root for so long time, cannot be easily uprooted from men's hearts,—you have much need, methinks, to be confirmed by holy exhortations. I cannot doubt, indeed, that you have felt this from experience; and shall therefore deal all the more frankly with you, because, as I hope, my deliberate opinion will correspond with your own desire. Were my exhortations even uncalled for, you would bear with the zeal and earnestness which has led me to offer them. I believe, therefore, that the need of them which you feel, will make them all the more welcome. However this may be, Monseigneur, may it please you to grant me audience in some particular reformations which I propose to lay here briefly before you, in the hope, that when you shall have listened to them, you will at least find some savour of consolation therein, and feel the more encouraged to prosecute the holy and noble enterprise in which God has hitherto been pleased to employ you.
I have no doubt that the great troubles which have fallen out for some time past, must have been very severe and annoying to you, and especially as many may have found in them occasion of offence; forasmuch as they were partly excited under cover of the change of religion. Wherefore you must necessarily have felt them very keenly, as well on account of the apprehensions they may have raised in your mind, as of the murmurs of the ignorant or disaffected, and also of the alarm of the well-disposed. Certes, the mere rumour which I heard from afar, caused me heartfelt anxiety, until I was informed that God had begun to apply a remedy thereto. However, since perhaps they are not yet entirely allayed, or seeing that the devil may have kindled them anew, it will be well that you call to mind what the sacred history relates of good King Hezekiah, (2 Chron.xxxii.,) namely, that after he had abolished the superstitions throughout Judea, reformed the state of the church according to the law of God, he was even then so pressed by his enemies, that it almost seemed as if he was a lost and ruined man. It is not without reason that the Holy Spirit pointedly declares, that such an affliction happened to him immediately after having re-established the true religion in his realm; for it may well have seemed reasonable to himself, that having striven with all his might to set up the reign of God, he should have peace within his own kingdom. Thus, all faithful princes and governors of countries are forewarned by that example, that however earnest they may be in banishing idolatry and in promoting the true worship of God, their faith may yet be tried by diverse temptations. So God permits, and wills it to be thus, to manifest the constancy of his people, and to lead them to look above the world. Meanwhile, the devil also does his work, endeavouring to ruin sound doctrine by indirect means, working as it were underground, forasmuch as he could not openly attain his end. But according to the admonition of St. James, (James v. 11,) who tells us, that in considering the patience of Job, we must look to the end of it, so ought we, Monseigneur, to look to the end which was vouchsafed to this good king. We see there that God was a present help in all his perplexities, and that at length he came off victorious. Wherefore, seeing that his arm is not shortened, and that, in the present day, he has the defence of the truth and the salvation of his own as much at heart as ever, never doubt that he will come to your aid, and that not once only, but in all the trials he may send you.
If the majority of the world oppose the Gospel, and even strive with rage and violence to hinder its progress, we ought not to think it strange. It proceeds from the ingratitude of men, which has always shewn itself, and ever will, in drawing back when God comes near, and even in kicking against him when he would put his yoke upon them. More than that, because by nature they are wholly given to hypocrisy, they cannot bear to be brought to the clear light of the word of God, which lays bare their baseness and shame, nor to be drawn forth out oftheir superstitions, which serve them as a hiding-hole and shady covert. It is nothing new, then, if we meet with contradiction when we attempt to lead men back to the pure worship of God. And we have, besides, the clear announcement of our Lord Jesus, who tells us that he has brought a sword along with his Gospel. But let not this daunt us, nor make us shrink and be fearful, for at last, when men shall have rebelled most stoutly, and vomited forth all their rage, they shall be put to confusion in a moment, and shall destroy themselves by the fury of their own onset. That is a true saying, in the second Psalm, that God shall only laugh at their commotion; that is to say, that seeming to connive, he will let them bluster, as if the affair did not at all concern him. But it always happens, that at length they are driven back by his power, wherewith if we be armed, we have a sure and invincible munition, whatsoever plots the devil may frame against us, and shall know by experience in the end, that even as the Gospel is the message of peace and of reconciliation between God and us, it will also avail us to pacify men; and in this way we shall understand, that it is not in vain that Isaiah has said, (Is. ii. 4,) that when Jesus Christ shall rule in the midst of us by his doctrine, the swords shall be turned into ploughshares, and the spears into pruning-hooks.
Albeit, however, the wickedness and opposition of men may be the cause of the sedition and rebellion which rises up against the Gospel, let us look to ourselves, and acknowledge that God chastises our faults by those who would otherwise serve Satan only. It is an old complaint, that the Gospel is the cause of all the ills and calamities that befall mankind. We see, in fact, from history, that shortly after Christianity had been everywhere spread abroad, there was not, so to speak, a corner of the earth which was not horribly afflicted. The uproar of war, like a universal fire, was kindled in all lands. Land-floods on the one hand, and famine and pestilence on the other, a chaotic confusion of order and civil polity to such a degree, that it seemed as if the world was presently about to be overturned. In like manner we have seen in our times, since the Gospel has begun to be set up, much misery; to such an extent, indeed, that every one complains we are come upon an unhappy period,and there are very few who do notgroanunder this burden. While, then, we feel the blow, we ought to look upward to the hand of Him who strikes, and ought also to consider why the blow is sent. The reason why he makes us thus to feel his rod is neither very obscure nor difficult to be understood. We know that the word, by which he would guide us to salvation, is an invaluable treasure; with what reverence do we receive it when he presents it to us? Seeing, then, that we make no great account of that which is so precious, God has good reason to avenge himself of our ingratitude. We hear also what Jesus Christ announces, (Luke xii. 47,) that the servant knowing the will of his Master, and not doing it, deserves double chastisement. Since, therefore, we are so remiss in obeying the will of our God, who has declared it to us more than a hundred times already, let us not think it strange if his anger rage more severely against us, seeing that we are all the more inexcusable. When we do not cultivate the good seed, there is much reason that the thorns and thistles of Satan should spring up to trouble and annoy us. Since we do not render to our Creator the submission which is due to him, it is no wonder that men rise up against us.
From what I am given to understand, Monseigneur, there are two kinds of rebels who have risen up against the King and the Estates of the Kingdom. The one, a fantastical sort of persons, who, under colour of the Gospel, would put all into confusion. The others are persons who persist in the superstitions of the Roman Antichrist. Both alike deserve to be repressed by the sword which is committed to you, since they not only attack the King, but strive with God, who has placed him upon a royal throne, and has committed to you the protection as well of his person as of his majesty. But the chief point is, to endeavour, as much as possible, that those who have some savour of a liking for the doctrine of the Gospel, so as to hold fast, should receive it with such humility and godly fear, as to renounce self in order to serve God; for they ought seriously to consider that God would awaken them all, so that in good earnest they may profit far more from his word than they have ever yet done. These madmen, who would have the wholeworld turned back into a chaos of licentiousness, are hired by Satan to defame the Gospel, as if it bred nothing but revolt against princes, and all sorts of disorder in the world. Wherefore, all the faithful ought to be deeply grieved. The Papists, in endeavouring to maintain the corruptions and abominations of their Romish idol, shew themselves to be the open enemies of the grace of Jesus Christ, and of all his ordinances. That ought likewise to occasion great sickness at heart among all those who have a single drop of godly zeal. And therefore they ought every one of them earnestly to consider, that these are the rods of God for their correction. And wherefore? Just because they do not set a proper value on the doctrine of salvation. Herein lies the chief remedy for the silencing of such calumnies, that those who make profession of the Gospel be indeed renewed after the image of God, so as to make manifest that our Christianity does not occasion any interruption of the humanities of social life, and to give good evidence, by their temperance and moderation, that being governed by the word of God, we are not unruly people subject to no restraint, and so by an upright holy life shut the mouth of all the evil speakers. For by this means God, being pacified, shall withdraw his hand, and instead of, as at this day, punishing the contempt with which they have treated his word, he will reward their obedience with all prosperity. It would be well were all the nobility and those who administer justice, to submit themselves, in uprightness and all humility, to this great king, Jesus Christ, paying him sincere homage, and with faith unfeigned, in body, soul, and spirit, so that he may correct and beat down the arrogance and rashness of those who would rise up against them. Thus ought earthly princes to rule and govern, serving Jesus Christ, and taking order that he may have his own sovereign authority over all, both small and great. Wherefore, Monseigneur, as you hold dear and in regard the estate of your royal nephew, as indeed you shew plainly that you do, I beseech you, in the name of God, to apply your chief care and watchfulness to this end, that the doctrine of God may be proclaimed with efficacy and power, so as to produce its fruit, and never to grow weary, whatsoever may happen, in following out fully, an open andcomplete reformation of the Church. The better to explain to you what I mean, I shall arrange the whole under three heads.
The first shall treat of the sound instruction of the people; the second shall regard the rooting out of abuses which have prevailed hitherto; the third, the careful repression and correction of vice, and to take strict heed that scandals and loose conversation may not grow into a fashion, so as to cause the name of God to be blasphemed.
As concerning the first article, I do not mean to pronounce what doctrine ought to have place. Rather do I offer thanks to God for his goodness, that after having enlightened you in the pure knowledge of himself, he has given you wisdom and discretion to take measures that his pure truth may be preached. Praise be to God, you have not to learn what is the true faith of Christians, and the doctrine which they ought to hold, seeing that by your means the true purity of the faith has been restored. That is, that we hold God alone to be the sole Governor of our souls, that we hold his law to be the only rule and spiritual directory for our consciences, not serving him according to the foolish inventions of men. Also, that according to his nature he would be worshipped in spirit and in purity of heart. On the other hand, acknowledging that there is nothing but all wretchedness in ourselves, and that we are corrupt in all our feelings and affections, so that our souls are a very abyss of iniquity, utterly despairing of ourselves; and that, having exhausted every presumption of our own wisdom, worth, or power of well-doing, we must have recourse to the fountain of every blessing, which is in Christ Jesus, accepting that which he confers on us, that is to say, the merit of his death and passion, that by this means we may be reconciled to God; that being washed in his blood, we may have no fear lest our spots prevent us from finding grace at the heavenly throne; that being assured that our sins are pardoned freely in virtue of his sacrifice, we may lean, yea rest, upon that for assurance of our salvation; that we may be sanctified by his Spirit, and so consecrate ourselves to the obedience of the righteousness of God; that being strengthened by his grace, we may overcome Satan, the world, and the flesh; finally, thatbeing members of his body, we may never doubt that God reckons us among the number of his children, and that we may confidently call upon him asourFather; that we may be careful to recognize and bear in mind this purpose in whatsoever is said or done in the Church, namely, that being separated from the world, we should rise to heaven with our Head and Saviour. Seeing then that God has given you grace to re-establish the knowledge of this doctrine, which had been so long buried out of sight by Antichrist, I forbear from entering further on the subject.
What I have thus suggested as to the manner of instruction, is only that the people be so taught as to be touched to the quick, and that they may feel that what the Apostle says is true, (Heb. iv.) that "the word of God is a two-edged sword, piercing even through the thoughts and affections to the very marrow of the bones." I speak thus, Monseigneur, because it appears to me that there is very little preaching of a lively kind in the kingdom, but that the greater part deliver it by way of reading from a written discourse. I see very well the necessity which constrains you to that; for in the first place you have not, as I believe, such well-approved and competent pastors as you desire. Wherefore, you need forthwith to supply this want. Secondly, there may very likely be among them many flighty persons who would go beyond all bounds, sowing their own silly fancies, as often happens on occasion of a change. But all these considerations ought not to hinder the ordinance of Jesus Christ from having free course in the preaching of the Gospel. Now, this preaching ought not to be lifeless but lively, to teach, to exhort, to reprove, as Saint Paul says in speaking thereof to Timothy, (2 Tim. iii.) So indeed, that if an unbeliever enter, he may be so effectually arrested and convinced, as to give glory to God, as Paul says in another passage, (1 Cor. xiv.) You are also aware, Monseigneur, how he speaks of the lively power and energy with which they ought to speak, who would approve themselves as good and faithful ministers of God, who must not make a parade of rhetoric, only to gain esteem for themselves; but that the Spirit of God ought to sound forth by their voice, so as to work with mighty energy. Whatevermay be the amount of danger to be feared, that ought not to hinder the Spirit of God from having liberty and free course in those to whom he has given grace for the edifying of the Church.
True it is, nevertheless, that it is both right and fitting to oppose the levity of some fantastic minds, who allow themselves in too great license, and also to shut the door against all eccentricities and new doctrines; but the method to be taken, which God hath pointed out to us, for dealing with such occurrences, is well fitted to dispose of them. In the first place, there ought to be an explicit summary of the doctrine which all ought to preach, which all prelates and curates swear to follow, and no one should be received to any ecclesiastical charge who does not promise to preserve such agreement. Next, that they have a commonformulaof instruction for little children and for ignorant persons, serving to make them familiar with sound doctrine, so that they may be able to discern the difference between it and the falsehood and corruptions which may be brought forward in opposition to it. Believe me, Monseigneur, the Church of God will never preserve itself without a Catechism, for it is like the seed to keep the good grain from dying out, and causing it to multiply from age to age. And therefore, if you desire to build an edifice which shall be of long duration, and which shall not soon fall into decay, make provision for the children being instructed in a good Catechism, which may shew them briefly, and in language level to their tender age, wherein true Christianity consists. This Catechism will serve two purposes, to wit, as an introduction to the whole people, so that every one may profit from what shall be preached, and also to enable them to discern when any presumptuous person puts forward strange doctrine. Indeed, I do not say that it may not be well, and even necessary, to bind down the pastors and curates to a certain written form, as well for the sake of supplementing the ignorance and deficiencies of some, as the better to manifest the conformity and agreement between all the churches; thirdly, to take away all ground of pretence for bringing in any eccentricity or new-fangled doctrine on the part of those who only seek to indulge an idle fancy; as I have already said, the Catechismought to serve as a check upon such people. There is, besides, the form and manner of administration of the sacraments; also the public prayers. But whatever, in the meantime, be the arrangement in regard to these matters, care must be taken not to quench the efficacy which ought to attend the preaching of the Gospel. And the utmost care should be taken, that so far as possible you have good trumpets, which shall sound into the very depths of the heart. For there is some danger that you may see no great profit from all the reformation which you shall have brought about, however sound and godly it may have been, unless this powerful instrument of preaching be developed more and more. It is not said without a meaning, thatJesus Christ shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked, (Is. xi. 4.) The way by which he is pleased to subdue us is, by destroying whatsoever is contrary to himself. And herein you may also perceive why the Gospel is called the Kingdom of God. Even so, albeit the edicts and statutes of princes are good helps for advancing and upholding the state of Christianity, yet God is pleased to declare his sovereign power by this spiritual sword of his word, when it is made known by the pastors.
Not to tire you, Monseigneur, I shall now come to the second point which I propose to touch upon; that is, the abolition and entire uprooting of the abuses and corruptions which Satan had aforetime mixed up with the ordinances of God. We wot well that under the Pope there is a bastard sort of Christianity, and that God will disavow it at the last day, seeing that he now condemns it by his word. If we desire to rescue the world from such an abyss, there is no better method than to follow the example of St. Paul, who, wishing to correct what the Corinthians had improperly added to the Supper of our Lord, tells them, (1 Cor. xi.)I have received of the Lord that which I have delivered to you. Thence we are bound to take a general instruction, to return to the strict and natural meaning of the commandment of God, if we would have a sound reformation and by him approven. For whatsoever mixtures men have brought in of their own devising, have been just so many pollutions which turn us aside from the sanctified use ofwhat God has bestowed for our salvation. Therefore, to lop off such abuses by halves will by no means restore things to a state of purity, for then we shall always have a dressed-up Christianity. I say this, because there are some who, under pretence of moderation, are in favour of sparing many abuses, without meddling with them at all, and to whom it appears enough to have rooted out the principal one. But on the contrary, we see how fertile is the seed of falsehood, and that only a single grain is needed to fill the world with them in three days' time, to such an extent are men inclined and addicted thereto. Our Lord teaches quite another method of procedure, for when David speaks of the idols, he says, (Psalm xvi.,)Their names will I not take up into my lips, to intimate in what degree of detestation we ought to hold them. Above all, if we consider how we have offended God in the days of our ignorance, we ought to feel doubly bound to flee from the inventions of Satan, which have led us into the commission of evil, as from baits which serve only to seduce souls. On the other hand, we see, even when we remonstrate with men about their faults and errors, though we warn them as earnestly as possible, they are nevertheless so hardened that we can produce no effect. If, therefore, we were to leave them any remnant of abuse, that would only serve to nourish their obstinacy the more, and become a veil to darken all the doctrine which we might set before them. I willingly acknowledge that we must observe moderation, and that overdoing is neither discreet nor useful; indeed, that forms of worship need to be accommodated to the condition and tastes of the people. But the corruptions of Satan and of Antichrist must not be admitted under that pretext. Therefore it is that Holy Scripture, when praising those kings who had cast down the idols and their worshippers, not having swept them entirely away, notes it as a blemish, that nevertheless they had not cast down the chapelries and places of silly devotion. Wherefore, Monseigneur, seeing that God has brought you so far, take order, I beseech you, that so without any exception he may approve you as a repairer of his temple, so that the times of the king your nephew may be compared to those of Josiah, and that you put things in such condition, that he may only needto maintain the goodly order which God shall have prepared for him by your means. I will mention to you an instance of such corruptions, as, if they were allowed to remain, would become a little leaven, to sour in the end the whole lump. In your country, some prayer is made for the departed on occasion of communicating in the Lord's Supper. I am well aware that it is not done in admission of the purgatory of the Pope. I am also aware that ancient custom can be pleaded for making some mention of the departed, for the sake of uniting together all the members of the one body. But there is a peremptory ground of objection against it, that the Supper of Jesus Christ is an action so sacred, that it ought not to be soiled by any human inventions whatsoever. And besides, in prayer to God, we must not take an unbounded license in our devotions, but observe the rule which St. Paul gives us, (Romans x.,) which is, that we must be founded upon the word of God; therefore, such commemoration of the dead, as imports a commending of them to his grace, is contrary to the due form and manner of prayer,—it is a hurtful addition to the Supper of our Lord. There are other things which possibly may be less open to reproof, which however are not to be excused: such as the ceremony of chrism and unction. The chrism has been invented out of a frivolous humour by those who, not content with the institution of Jesus Christ, desired to counterfeit the Holy Spirit by a new sign, as if water were not sufficient for the purpose. What they call extreme unction, has been retained by the inconsiderate zeal of those, who have wished to follow the apostles without being gifted as they were. When the apostles used oil in the case of the sick, it was for the healing of them miraculously. Now, when the gift of miracles has ceased, the figure ought no longer to be employed. Wherefore, it would be much better that these things should be pruned away, so that you might have nothing which is not conform to the word of God, and serviceable for the edification of the Church. It is quite true we ought to bear with the weak; but in order to strengthen them, and to lead them to greater perfection. That does not mean, however, that we are to humour blockheads who wish for this or that, without knowing why. Iknow the consideration which keeps back many is, that they are afraid too great a change could not be carried through. It is admitted, that when we have to do with neighbours with whom we desire to cherish friendly feeling, one is disposed to gratify them by giving way in many things. In worldly matters, that may be quite bearable, wherein it is allowable to yield one to another, and to forego one's right for the sake of peace; but it is not altogether the same thing in regard to the spiritual governance of the Church, which ought to be according to the ordinance of the word of God. Herein, we are not at liberty to yield up anything to men, nor to turn aside on either hand in their favour. Indeed there is nought that is more displeasing to God, than when we would, in accordance with our own human wisdom, modify or curtail, advance or retreat, otherwise than he would have us. Wherefore, if we do not wish to displease him, we must shut our eyes to the opinion of men. As for the dangers which may arise, we ought to avoid them so far as we can, but never by going aside from the straight road. While we walk uprightly, we have his promise that he will help us. Therefore, what remains for us is to do our duty, humbly committing the event unto himself. And here we may perceive wherefore the wise men of this world are ofttimes disappointed in their expectation, because God is not with them, when, in distrust of him and his aid, they seek out crooked paths and such as he condemns. Do we then wish to feel that we have the power of God upon our side? Let us simply follow what he tells us. Above all, we must cling to this maxim, that the reformation of his Church is the work of his hand. Wherefore, in such matters, men must leave themselves to be guided by him. What is more, whether in restoring or in preserving the Church, he thinks fit, for the most part, to proceed after a method marvellous, and beyond human conception. And, therefore, it were unseemly to confine that restoration, which must be divine, to the measure of our understanding, and to bring that which is heavenly into subjection to what is earthly and of this world's fashion. I do not thus exclude the prudence which is so much needed, to take all appropriate and right means, not falling into extremes eitheron the one side or upon the other, to gain over the whole world to God, if that were possible. But the wisdom of the Spirit, not that of the flesh, must overrule all; and having inquired at the mouth of the Lord, we must ask him to guide and lead us, rather than follow the bent of our own understanding. When we take this method, it will be easy to cut off much occasion of temptation, which might otherwise stop our progress midway.
Wherefore, Monseigneur, as you have begun to bring back Christianity to the place which belongs to it, throughout the realm of England, not at all in self-confidence, but upheld by the hand of God, as hitherto you have had sensible experience of that powerful arm, you must not doubt that it shall continue with you to the end. If God upholds the kingdoms and the principalities of the infidels who are his enemies, far more certainly will he have in safeguard those who range themselves on his side and seek him for their superior.
I come now to the last point, which concerns the chastisement of vice and the repression of scandals. I have no doubt that there are laws and statutes of the kingdom both good and laudable, to keep the people within the bounds of decency. But the great and boundless licentiousness which I see everywhere throughout the world, constrains me to beseech you, that you would earnestly turn your attention to keeping men within the restraint of sound and wholesome discipline. That, above all, you would hold yourself charged, for the honour of God, to punish those crimes of which men have been in the habit of making no very great account. I speak of this, because sometimes larcenies, assault, and extortions are more severely punished, because thereby men are wronged; whereas they will tolerate whoredom and adultery, drunkenness, and blaspheming of the name of God, as if these were things quite allowable, or at least of very small importance. Let us hear, however, what God thinks of them. He proclaims aloud, how precious his name is unto him. Meanwhile, it is as if torn in pieces and trampled under foot. It can never be that he will allow such shameful reproach to remain unpunished. More than this, Scripture clearly points out to us, that by reason of blasphemiesa whole country is defiled. As concerning adulteries, we who call ourselves Christians, ought to take great shame to ourselves that even the heathen have exercised greater rigour in their punishment of such than we do, seeing even that some among us only laugh at them. When holy matrimony, which ought to be a lively image of the sacred union which we have with the Son of God, is polluted, and the covenant, which ought to stand more firm and indissoluble than any in this world, is disloyally rent asunder, if we do not lay to heart that sin against God, it is a token that our zeal for God is very low indeed. As for whoredom, it ought to be quite enough for us that St. Paul compares it to sacrilege, inasmuch as by its means the temples of God, which our bodies are, are profaned. Be it remembered also, that whoremongers and drunkards are banished from the kingdom of God, on such terms that we are forbidden to converse with them, whence it clearly follows, that they ought not to be endured in the Church. We see herein the cause why so many rods of judgment are at this very day lifted up over the earth. For the more easily men pardon themselves in such enormities, the more certainly will God take vengeance on them. Wherefore, to prevent his wrath, I entreat of you, Monseigneur, to hold a tight rein, and to take order, that those who hear the doctrine of the Gospel, approve their Christianity by a life of holiness. For as doctrine is the soul of the Church for quickening, so discipline and the correction of vices are like the nerves to sustain the body in a state of health and vigour. The duty of bishops and curates is to keep watch over that, to the end that the Supper of our Lord may not be polluted by people of scandalous lives. But in the authority where God has set you, the chief responsibility returns upon you, who have a special charge given you to set the others in motion, on purpose that every one discharge himself of duty, and diligently to look to it, that the order which shall have been established may be duly observed.
Now, Monseigneur, agreeably to the protestation which I made above, I shall make no further excuse, neither of the tiresomeness of my letter, nor on account of my having thus freely laid open to you what I had so much at heart. For Ifeel assured that my affection is well known to you, while in your wisdom, and as you are well versed in the Holy Scriptures, you perceive from what fountain I have drawn all that is herein contained. Wherefore, I do not fear to have been troublesome or importunate to you, in making manifest, according as I could, the hearty desire I have that the name of God may always be more and more glorified by you, which is my daily supplication; beseeching him that he would please to increase his grace in you, to confirm you by his Spirit in a true unconquerable constancy, upholding you against all enemies, having yourself with your whole household under his holy protection, enabling you successfully to administer the charge which is committed to you, that so the King may have whereof to praise this gracious God for having had such a governor in his childhood, both for his person and for his kingdom.
Whereupon I shall make an end, Monseigneur, very humbly commending me to your kind favour.
[Fr. Copy.—Library of Geneva.Vol. 107.]
Geneva,27th November 1548.
You ought not to impute to my negligence your not having received a letter from me since you set sail from this place; for I have found no one setting out in your direction. It is not quite safe, moreover, in these times, for a letter to be carried about by a variety of hands. In the next place, I hardly know what to write to you, because there is nothing that is not fitted to cause you much more annoyance than satisfaction. The prefect Molard is here, with whom are joined as assessors the eldest son of Balthazar and a certain Rigot of that faction. You see, therefore, that there will be no danger this year to the wicked from the severity of the judges. We wait, however, to see in what channel their licence will break forth. On the same dayour comic friend Cæsar again donned the socks.[210]Being now rendered somewhat more ferocious, he boasts among his stage-players after his own Thrasonic fashion. Finally, there appears to be no hope of speedy amendment, whatever we may essay. Nor is it to be doubted that they are labouring to effect a great revolution in the republic at the next assembly of syndics; but the Lord in heaven is vigilant.
The commotions at Bourdeaux are settled, or they are at least lulled for a season.[211]For examples of extreme cruelty have been exhibited, which may in a short time boil forth in greater tempests. The people of Saintonge keep themselves concealed in the isles. Bucer lately wrote to me that Antiochus was looking forward to a day of purification. As far as I can gather from his letter, the council have no heart for that.[212]I also received a letter from Bullinger yesterday. When I reply you will know all. Should our council by chance permit what has been adduced against the Interim of the sons of Cæsar[213]to be printed here, I shall send you a copy by the first messenger I can find. But as Trolliet maintains among his own friends that there is no need of so many books and sermons, I am afraid lest his authority prove so powerful as to force us to seek a press elsewhere. Adieu, brother and most sincere friend, along with your colleagues Fatin, Michel, Thomas, and the rest of the co-presbyters. May the Lord continue to guide you all by his Holy Spirit. You will salute your whole family in my name and in that of my wife. All my city colleagues salute you. The others conduct themselves piously and uprightly, with the two exceptions of Philip and Ludovic Siliniac. James Bernard hadlately a quarrel with a grandson of Wendelin, because he allied the latter too closely with us. His brother left this for another place three days ago. In haste, yours,
John Calvin.
[Lat. orig. autogr.—Library of Geneva.Vol. 106.]
[Geneva,December 1548.]
If the rumour that has suddenly been spread among us be true, it behoves us to hold ourselves ready for the clash of arms. Would that the world were wise, for in that case it would long ago have been accustomed to cultivate peace under the favour of God. But since a good part of it takes too much pleasure in a war with God, it is but just that all those who refuse peaceably to submit themselves to the Author of Peace, should perish wretchedly in their mutual tumults. We ought at leastto take this consolation in the midst of evils, that those stormy troubles bring some cessation of hostilities to the Church of God. The power of Antiochus will be ruined; our Pharaoh, being conquered, will turn his violent assaults elsewhere, and relax perchance somewhat of his severity at home. New friends also will be able to effect some mitigation. I refrain from exhorting you to use your efforts in the particular quarter to which I refer, because I am persuaded that there is already sufficient willingness. As to the rest, whether a final dispersion be imminent, or, what is more pleasing to forecast, whether the Lord has resolved to gather together, by means of earthly commotions, into his heavenly kingdom, all those who are now scattered and wandering wretchedly abroad, we shall have cherished a friendship in good faith, the bond of which is inviolable....[215]
[Lat. orig. autogr.—Library of Geneva.Vol. 107a.]
This 8th January 1549.
Madame,—I would not have taken the liberty to write to you, if a man, whom I ought to trust among all others, had not emboldened me to do so, by assuring me that my letter would be agreeable to you. That is, Monsieur de Normandie, who, feeling himself obliged to you for the kindness you had shewn him, had a special desire to do you service, so far as he had themeans, and besides, has such a care of your salvation as he ought to have who knows that you have loved him, as partaker of a common Christian faith. On this account he has induced me to write to you, thinking that not only you might take pleasure in my letters, but that they might perhaps be profitable for you, as well for your consolation in present extremity, as to exhort you to perseverance so needful in the midst of such manifold temptations. And would to God I might have more ample opportunity of compliance with his request. But seeing that it is his pleasure that we should be separated by so great a distance, which does not permit more frequent communication between us, I beseech you, Madame, to take what I do write as a testimony of the earnest desire which I have to promote your salvation. If, because of the confession you have made of your Christianity, murmurs and threatenings rise up against you, you must bear in mind to what we are called, which is, that notwithstanding all sorts of contradiction on the part of the world, we must render to the Son of God the homage which belongs to him. These indeed should be to you as so many warnings to prepare yourself for greater things, for neither great nor small ought to seek exemption from suffering in the cause of our Sovereign King, in which his honour is as much involved as our salvation. Above all, since himself has begun by shewing us the way, who among us shall dare to refuse to follow him? Where is the greatness, or the elevation, that can bestow greater privilege upon us than on himself? And more than that, if we can appreciate the honour he confers upon us in making use of our service to maintain his so precious truth, we shall hold it to be a peculiar advantage, rather than be annoyed on account of it. True it is, that the human understanding cannot apprehend that; but, seeing that the infallible wisdom of God pronounces, that those who are persecuted for the testimony of the Gospel are most happy, at all hazards we must needs acquiesce in that judgment. And indeed, who are we thatweshould maintain the cause of God? Where is our sufficiency for it, seeing that we are altogether inclined to falsehood? How should we be witnesses for his truth, unless by his own special gracious permission? On theother hand, seeing that we deserve on account of our sins to suffer all shame of face and ignominy, every sort of misery and torment, yea were it even a hundred thousand deaths, if that were possible, have we aught to complain of, ought we not rather to rejoice, when, forgetting our faults, he wills that we should suffer for his name? Therefore, inasmuch as we are so froward and carnal that we cannot reach such elevation, let us beg of this gracious God that he would please to imprint in our hearts that which naturally we find so strange. Furthermore, let us take to ourselves the example of the Apostles, who counted the reproach of the world as a great honour, and even gloried in it. In short, let us never think that we have fully received the truth, if we do not prefer, above all worldly triumphs, to fight under the banner of our Lord Jesus, that is to say, to bear his cross.
Even so, Madame, consider, I beseech you, if hitherto you have taken pains to serve and honour so good a master, how you can strive more earnestly than ever to arm yourself against opposition, to take courage against all difficulties in order to surmount them; for, since the worldly often manifest invincible constancy in the pursuit of their vanities, patiently enduring so many labours, troubles, and dangers, it would be too shameful were we to grow weary in the midst of the way of salvation; albeit that this is by no means all that is required of us, that we shew ourselves steadfast in the midst of persecutions; for, even if there were no enemies to make open war upon us, we find enough of aversion and indisposedness in ourselves and all around, to hinder us in making our calling sure, which all those who have a true zeal to devote themselves to God, experience more fully than any one could tell them. Inasmuch, then, as I hold you to be of the number, I entreat you to exercise yourself continually in the doctrine of renouncing the world yet more and more, in order to come nearer to our Lord Jesus, who has once for all purchased us to separate us unto himself. I mean the world, such as we carry it within ourselves, before we are made again after his likeness. And seeing that our whole nature, inasmuch as by the corruption of the plague it has been depraved, is enmity against God, thekingdom of our Lord Jesus Christ cannot be duly established, until all which is ours has been beaten down; and not only the open vices which are condemned of men, but also even our own reason and wisdom. I am aware that I do not speak to you of any new thing, and that by the grace of God you have long ago begun to follow in the way of the holy heavenly calling. But the study of holiness is one of which we must avail ourselves even to the end. And as I have ample cause to praise God for the graces he has bestowed on you, and whereby he magnifies himself in you, by making his own glory to shine forth therein; in also looking to the frailty which we all feel, I think it no superfluous trouble to exhort you to follow on, as indeed you do. And even as it is becoming in Christians to submit in all humility to receive the admonitions which are addressed to them in the name of God, even that the most learned should gladly submit to be taught, I hope that you will receive the whole with a benign and kindly heart. Believe me, when I hear that God has wrought so powerfully in you, and that he has vouchsafed you such commendable qualities, I am incited all the more to desire that he would increase his work in you, until he has quite finished it; and this it is that has constrained me more freely to declare to you my desire and affection.
In conclusion, Madame, having humbly commended me to your kind favour, I entreat our good Lord to have you in his holy protection, to guide you by his Holy Spirit in all strength and prudence, to vouchsafe you grace to promote his honour, until he gather us all unto himself.
Your servant and humble brother,
Charles D'Espeville.
[Fr. Copy, Library of Geneva.Vol. 107.]