Geneva,15th October 1541.
Calvin to Bucer greeting.
When my wife arrived, Viret had not yet returned from Neuchatel, where a short time previously we had sent him, that,if he could do no more, he might at least make known to them[301]on our behalf, how contrary it was to pious and Christian conduct, that the commonalty on the slightest grounds, and also, sometimes, without having any cause at all, should wax insolent against their minister.[302]Word was brought back to us, that a day had been fixed for friendly conference and agreement; that on the day appointed, those of Berne would be present. De Watteville and Auspurger were present. Immediately on his arrival, Viret advised with them as to the course he ought to pursue. He produced a copy of our letter; explained the nature of his commission; he even read aloud what was contained in the written instructions, that he might do nothing without their authority. For this he plainly gave them to understand, that he would not take a single step if they should so require.
De Watteville, in his usual style, answered our friend in a jesting and equivocal manner, saying, that it was not his business to prescribe to him his duty; that he himself was a subject under the government of Berne, but lent for the present, though only for a short time, as a loan to the Genevese; that he would therefore do what seemed best. There were present some of the brethren belonging to the classes. These he addressed indirectly in a figurative discourse to the effect, that they had not acted very prudently in taking so much upon them. "You are subjects," said he; they continued, however, at last to signify that they would interpose their assent. Before any business could be entered on, Viret was heard, who, in the course of his speech, encountered the evil-disposed and broke them up, successfully animated the good and well-disposed with fresh courage, stirred up the weak and wavering, so thatthe business seemed almost in a manner brought to a conclusion. Certainly, had they come to an arrangement among themselves, it was easy to be seen that the adverse party must have yielded of their own accord. At this stage of the proceedings, however, the Bernese requested that the matter might be referred to their decision. Out of a written formula, which they had brought from home with them, they pronounced as their deliverance and award, that if the dissensions among them were not quieted in the course of two months, Farel should depart. Upon hearing this decree read, Farel was so indignant as to threaten De Watteville, that the Lord would take severe methods of judgment upon him who had inflicted such a heavy blow upon the Church, and on the sacred office of the ministry. So he who was before nowise friendly to Farel, has now become more than ever his enemy. And truly it had then been better for Farel to have so far controlled himself, and that, without dissembling what he felt, he had treated the man with greater mildness and with more gentle address in the expression of his mind. It becomes us, however, in the case of so eminent an instrument of Christ, in some degree to pass by his over-ardent spirit and vehemency of manner. Two days afterwards, Viret endeavoured to soothe or palliate the offence, but was less successful than he wished, the wound being as yet too tender to be handled. Farel had indeed a sufficient cause to kindle his anger against the man. But yet he ought to have weighed more carefully what was the most expedient course, lest, while he gave free scope to his wrath, he should only irritate to no purpose a man who is strong for good as well as for mischief. Inasmuch, however, as he cannot be corrected, if he has sinned in any way, God is to be entreated that he may blot it out of his remembrance, although I fear that this denunciation of Farel's will turn out in the end to be a prophecy. For that personage is indeed wonderfully altered. You would say, almost, that his understanding had been taken away from the time when, on secular and worldly grounds, he laid hands upon the ecclesiastical property. He is a very great scoffer; so much so, that he can scarce speak a word without some cavil, or taunt, or sarcasm. In the affair in question, when Farel remarked to him how the calling of theLord ought to be honoured and cherished, he turned the whole discourse into ridicule. "As if," said he, "any one could compel me to keep a servant in my house who did not please me." And he made use of this comparison more than once. If my servant does not please me, am I not at liberty to pay him his wages and order him to go about his business? Why am I not at liberty to do so with a minister? This indignity constrained Farel to deal more severely with him, and I am afraid, as already said, he will prove too true a prophet; because thus, after so great light, after such distinguishing grace received, that individual has become estranged from God who ought to have been an example to all the rest. These things, however, ought to be entirely confined to ourselves. The affair stands thus at present; because the better portion, that is, every God-fearing person in the city, earnestly desires to have Farel, he has himself determined not to yield, unless compelled by the law and civil government. Nor does any other motive detain him there, than because he dare not venture to desert the situation appointed him by God. Now, some method must be tried, if that can be accomplished so as to give no offence, or at least as little as possible, to the Bernese. In so perplexing an affair, nothing seems to me more suitable than for your Church, and the others who have most authority, before these two months shall have elapsed, firmly to establish Farel in his ministry by a decision of their own. In this way, there need be no occasion for Farel giving any opposition to the sentence of the arbiters. You will also easily excuse the matter to the Bernese,—that your advice was asked for the purpose of avoiding the danger of his being forced to oppose in a matterrei judicatæ. There will be no need to make any mention of the judgment in your reply. A letter will have to be written to the magistracy, the ministers, and the people.[303]We have no doubt whatever, but that you will at once succeed in restoring peace to the Church, however she has hitherto been overwhelmed with factions. There are very many among thebad who, upon the faith of that judgment, had resumed courage, who, on the hearing of your name being mentioned, will lose heart and fall off entirely. I will not urge more strongly upon you the duty of aiding the wretched Church, lest I may seem to distrust you. I only admonish you; I know that you do not require to be exhorted, and this brother, who is your scholar and disciple, will supplement by his speech whatever shall be wanting in my letter.
To the other heads of your letter I cannot at present reply so fully as I could wish, and as the subject itself might seem to require. That which is the most important, the formula of the ecclesiastical order and government, cannot now be sent. We presented that document to the Senate in about a fortnight from the time when it was committed to us,[304]and have not yet received an answer. Nor am I much concerned that they are somewhat dilatory; we expect more certainly on that account that they will yield to us. That they might entertain no suspicion on the occasion, we advised that, should it appear desirable, they might communicate previously with the German churches, and determine nothing without having their opinion. We earnestly desire that they may do so. We shall send it therefore in a short time.
Concerning Viret, as you look forward to obtain a letter from the Senate, I beg that you will get that accomplished without delay.[305]For we know by experience how little disposed those of Berne are to help us, were it on no other account but only that they might not seem to be too kind to us. Perhaps, however, they will suffer themselves to be entreated by your Senate.I will leave no stone unturned to prevent Viret being taken from me. I will press it with Sulzer—as a suppliant I will entreat it as a favour from Konzen. In short, I will omit nothing; but at the same time we must take care to make due provision for Lausanne. This will be done, if you will request of Konzen and Sulzer, that they would set no one over that charge except with the concurrence of Viret and Le Comte, who is the other minister. The same Le Comte, even though in other respects he may not be the best, has, however, this good quality, that he wishes to have a good colleague, and when he has obtained such a one, not only bears with, but warmly seconds and supports him. But if Viret be not heard in the matter, there is danger lest some pest may be introduced there which may infect the whole neighbourhood.
The whole of that part of your letter wherein you excuse my not having been entertained at Strasbourg, according to my desert, is quite superfluous; for I am not unmindful, and shall always acknowledge, that you have conferred more honour upon me than I had any right to expect.[306]That safe-conduct, and other things which happened on my coming away, have, I confess, somewhat wounded my feelings. But I am the more disposed to make the acknowledgment to you, that there may be nothing of suppressed anger concealed within. Be assured, therefore, that it has all evaporated. I will endeavour to cultivate agreement and good understanding with my neighbours, and also brotherly good-will, if they will allow me, with as much faithfulness and diligence as I am able.
In so far as depends on me, I shall give ground of offence tono one. I must ask, however, that you will not form any estimate from my letters to you either of my sayings or doings here. Until I shall have declared that I could bear no more, you need not question my faithful performance of what I have promised you. And if in any way I do not answer your expectation, you know that I am under your power, and subject to your authority. Admonish, chastise, and exercise all the powers of a father over his son. Pardon my haste, for you cannot believe in what a hurry of confusion I am writing; for our brother here urges me, in accordance with the instructions of his colleagues; and I am entangled in so many employments, that I am almost beside myself.
When I hear that the plague is raging to such an extent,[307]I know not what to think, except that God contends against our perversity with the strong arm of his power, seeing that we are worse than stupid and insensible in the midst of so many chastenings under the rod of correction. While the hand of God lies so heavy upon you, it already hovers over us. The plague creeps toward us; if it has spared us for this winter, we shall scarcely escape in the spring.
What, therefore, can we do but betake ourselves to prayer, and to seek for the spirit of godly sorrow and confession of sin in the sight of God, which certainly we go about very remissly? So much the more have we reason to fear, lest by so great indisposedness we shall provoke the displeasure of our Judge. We are anxious, as we ought to be, about you; for we may form some indistinct notion, from the calamity which has befallen the Church of Basle,[308]what will be our lot should the Lord take you away from us. Certainly, I do not wish to be the survivor; nor could I sustain the loss, unless the Lord should wonderfully support me under it. Adieu, my muchhonoured father in the Lord. Salute most fervently—Capito, Hedio, Matthias, Bedrot, and the others; also Conrad;[309]and you will excuse my not writing. From time to time while writing, many noisy interruptions have so hindered me, that I am forced abruptly to conclude. Salute also your wife, who is very dear to me. May the Lord preserve you all, rule, and protect you. Amen.—Yours,
John Calvin.
My wife salutes yours most lovingly, and all the family.
[Lat. orig. autogr.—Protestant Seminary of Strasbourg.]
Geneva, [October] 1541.
Madame,—I humbly beseech you that you would take in good part my boldness in writing these present, deeming that, should you find therein a too great plainness, it proceeds notso much from rashness, or from overweening self-conceit, as from pure and true affection for your service in our Lord. For albeit that I do acknowledge myself a very unprofitable servant of the Church, it hath, notwithstanding, been found expedient to employ me in that station, according to the grace which the Lord has imparted to me; and it has even occurred to me that there was a need-be for my doing so, if I wished to acquit myself of my duty, not merely because I feel myself obliged, in regard to you, to seek, in so far as is possible for me, and in the way of duty, your welfare and advantage, howbeit that such motive is alone sufficient to stir me up to action, but rather that, considering the state and pre-eminence in which the Lord has set you, it seems to us all, we whom the Lord by his goodness has called to be ministers of his holy word, ought to keep in special remembrance, to apply ourselves to the bestowal of some pains for you, and the more so because, more than most princely persons, you are able to promote and advance the kingdom of Christ. I have, besides, observed in you such fear of God and such disposed faithfulness of obedience, that independently of the high rank which he has vouchsafed you among men, I do so value the graces which he hath put upon you, even to such a degree, that I would think myself accursed should I have omitted the occasions of any profitable service, in so far as they might be presented to me. This is certainly what I can say without any feigning or flattery, but in sincerity of heart, and speaking as in His presence who knows all our secret thoughts.
Madame, by other worthy persons who have passed through here at different times, I have been given to understand how Master François, whom you have appointed preacher to your household, after having acquitted himself well in preaching, as well at least as could be expected of him, had persuaded you that it would not be a bad thing, after having heard mass, to hold some sort of communion, which must be somehow the Supper of our Lord; this proceeding, which was not approved of by one of your ladies, who, according to the knowledge which she had received of God, did not wish against her conscience to meddle with what she considered to be wrong initself, and has been the occasion, on the representation of the said Master François, to have some way or other turned away from her the good-will which you have been wont to bear her; so that matters have reached such a height, that you have intimated that all those who do as she does, ought not to be supported, inasmuch as, by their importunity, they give birth to scandals to no purpose among the faithful. Wherefore, concluding that a thing of so much importance must not be concealed, seeing that you had been given to understand that matters were otherwise than they are, according as it has pleased the Lord to reveal himself to me in Scripture, I have thought it right to communicate to you what the Lord has given me of understanding in that matter. But while I have been in some doubt and hesitation about doing so, I have been given to understand, on the part of Madame de Pons,[311]that you wished very much to be more fully instructed, the more so that, besides the many difficulties which you see, on the other hand, it is very difficult to come to a satisfactory solution of them. This message has all the more confirmed me in my purpose to venture to essay the giving you a faithful exposition so far as I know, in order that afterward you may judge for yourself, and in so far as you shall have fully understood God's truth, that you may follow in all obedience, seeing that your zeal is not of the kind that rebels against it, but receives the truth in love and with all benign affection. Yet all this notwithstanding, Madame, before that I begin, I beseech you not to take up any suspicion of me, as though I did this, having been put up to it by some persons of your household, or to favour any one in particular; for I can assure you, before God, that I do so without having been requested by any one, and only on the advertisement, as I have already assured you, of persons passing through this way,who never thought that I could have the means of any direct communication. On the other hand, I would rather desire to be cast down into the lowest depths of the abyss, than to twist about or wrest the truth of God, to make it suit the hatred or to procure the favour of any creature whatsoever. But what makes me speak out is, that I cannot bear that the word of God should be thus to you concealed, perverted, depraved, and corrupted in such essential things, by those in whom you have some confidence, to whom you have given authority.
Touching Master François, to speak soberly, I would to a certainty put you upon your guard not to confide too unreservedly in his doctrine. Should I do so, I need have no reason to fear, that mayhap you may entertain some bad opinion of me, as though I might speak from hatred or envy of this personage. For I have neither matter nor occasion of envy in any way toward him; and the hatred which, up to the present hour, I have felt toward him, is such, that I have at all times, to the utmost of my power, made it my business to edify him in well doing. But when I perceive that any one, owing to an ill-informed conscience, sets himself to overthrow the word of the Lord, and to extinguish the light of Truth, I could by no means pardon him, even were he my own father a hundred times over. As for this same individual, I have been aware, from having long known him, that whatsoever small understanding of the Scripture God has vouchsafed him, he has always made subserve his own profit and ambition, preaching wherever he saw that it would be a help to gratify his avarice, forbearing to preach wherever he found that it began to be troublesome to him; and then for all that, as often as he could procure hearers, persons of credit to countenance him, and the wealthy to fill his wallet or his purse, who required him to give glory to God, he has taken the trouble to satisfy them by almost always selling them his word. On the other hand, again, wherever he met with any trouble or persecution, he had always his denial ready to escape from it, to such a degree, that one could not know in regard to him whether the holy and sacred word of God was but a sport and mockery; insomuch that he turned it into a farce, playing at one time one character, and atanother the part of another, according to the pastime he finds in it. As to his life, I do not touch upon that, except that one could desire that it were better in a minister of the word. I know, Madame, that the duty of a Christian man is not to detract from his neighbour; and that is what I have not wished to do, for had I been desirous to speak ill of him, I have plenty of other material concerning him which I conceal. But our Lord does not mean, when we see a wolf, under the colour and appearance of a pastor, scattering his flock, that we should quail in silence through fear of speaking evil of him. He rather commands us to discover the perversity of those who, like the pestilence, corrupt by their infection, and mar the face of the Church. And as for myself, neither would I have taken that method here if I saw any better remedy, taking into account the mortal fury of that sort of people which I do thereby provoke against myself. For I have not at this day so fierce warfare with any as with those who, under the shadow of the Gospel, wear a rough garment outwardly toward princes, amazing and entertaining them by their finesse and subtilty, enshrouded in some cloud, as it were, without ever leading them to the right object. But how could I do otherwise? If I do not address myself to them, it is because I see their heart to be so divested of all fear of God, that speaking of his judgment to them, is but a mere fable or a pleasant tale. But when I describe them such as they are, to make them aware that they could carry their abuse no farther, I find that by this method they are more restrained from further seduction and abuse. This very person I have oftentimes set about trying to bring back into the good way, so far even as to make him confess his iniquity; albeit, that impudently he would excuse himself before men, being convicted in his own conscience before God. Notwithstanding, with a horrible obstinacy and hardness of heart, he would persist in saying, that he could not desist from doing that which he knew to be bad, except that on one occasion, after having seen some treatise of mine, with grievous imprecations on himself he protested that he would never assist at the mass, because it was such a gross abomination. But I know my man so well, that I scarcelycount more on his oath than upon the chattering of a magpie. Howsoever, Madame, as I would not that he did persevere in ill-doing, to the great detriment of yourself and of the people of God, I feel constrained to warn you by my intimation, seeing that as regarded him, he would not profit by taking advantage of it. What I have told you about him is so certain, that I do not wish you to give credit to it until you have first of all found out by experience that it is true; for if you pay attention, you will see at a glance that he preaches the word of God only in so far as he wishes to gratify you, in order to catch benefices or other prey, and in the meantime not to displease any one who can do him hurt.
Now, Madame, having done with this personage, I come to the present matter. He gives you to understand that the mass is neither so wicked nor abominable, but that it is allowable to say it, and to the faithful to hear it, so that those who make this a matter of conscience are the disturbers of the Church, stirring up scandals among the weak, whom we are commanded to strengthen. As regards the first point, I doubt whether I ought to stop to argue it, inasmuch as I reckon that you are so fully resolved, already, that the mass is a sacrilege, the most execrable that one can imagine, that I fear to make myself appear ridiculous to you in taking the pains to prove to you a thing about which you can be nowise in doubt. And, besides, the small compass of a letter cannot comprise that which is enough to fill a large book. Yet, notwithstanding, I will touch briefly upon it, and, as it were, in a cursory way, in order that you may not have any doubt. In so far as the mass is a sacrifice, appointed by men for the redemption and salvation of the living and the dead, as their canon bears, it is an unbearable blasphemy by which the passion of Jesus Christ is quite overthrown and set aside, as if it were of no effect whatever. For that we say, the faithful have been purchased by the blood of Jesus, have obtained thereby the remission of their sins, righteousness, and the hope of eternal life, that belief must imply so far that the blessed Saviour, in offering up himself to the Father, and presenting himself to be sacrificed, has offered himself an eternal sacrifice by which our iniquities have beenpurged and cleansed, ourselves received into the grace of the Father, and made partakers of the heavenly inheritance, as the Apostle declares very fully in the Epistle to the Hebrews. If, then, the death of Jesus be not acknowledged as the only sacrifice which has been once made for all, in order that it might have an eternal efficacy, what more remains except that it be effaced entirely, as being altogether ineffectual? I know well, that these liars, to cover their abomination, say, that they make the same sacrifice which Jesus has made; but from that statement there arise several blasphemies. For that sacrifice could be made by no one except by himself. And the Apostle says,[312]that if he is now sacrificed, it follows, that he must suffer still. Therefore, you can see, that one of two things must here take place: either to acknowledge the horrible blasphemy of the mass, and to detest it; or, in approving it, to trample under foot the cross of Jesus. How much it is contrary to the Supper of Christ, I leave you to consider with yourself, after that you have read in Scripture the words of institution.[313]But the crowning desecration which they commit, is the idolatry which they perpetrate by adoring a creature instead of God, a thing which is altogether inexcusable. Taking these considerations into view, let us look well to it, since we can neither speak nor hear such things without grievously offending God by communicating in such abominations. For how can we pretend that we are not justly reproved for having consented to such iniquities, since we do receive them with greater honour and reverence than we do the word of God? If you wish to know how far that is pleasing to the Lord God, he declares by his prophet Ezekiel, in the 20th chapter, where he tells the people of Israel, that they love to practise open idolatry like the Gentiles, that they made mention of his name along with the name of their idols, as wishing to compass their own ends contrary to his statutes, by which he was to be served in worship, and by setting up their own foolish inventions, by which they were made to fall away from his word; on the other hand, the Prophet telling them that he will scatter all those who swear by his name, avouching himas their God, while, at the same time, they witness against themselves in adoring some other than him alone. Should some one object, that externals in religion are quite indifferent, that what is required is only that the heart within should be upright, to that our Lord answers, that he will be glorified in our body, which he has purchased with his blood, that he requires the confession of the mouth, and that all our prayers should be consecrated to his honour, without being any way contaminated or defiled by anything displeasing to him. But, because this would be too long to treat of here, as it ought to be, you can have recourse, for your more full information, to the treatise, where I hope that you will find reasons enough to satisfy you. The scandal still remains, which your almoner says troubles the consciences of the weak, when any one esteemed a believer holds the mass in such horror that he would not in any way come in contact with it, that he neither wished to find it here nor to meet with it elsewhere.[314]But he does not consider that, in reference to those things which are either commanded or forbidden of God, although it might offend the whole world, we must not go beyond his ordinances. That which is commanded us, to support and strengthen our weak brethren, by doing nothing which may wound or offend them, refers to lesser things of no great consequence, which are of themselves indifferent and permitted of our Christian liberty, as the whole of Scripture bears. Besides, all those commands about not scandalizing our neighbour, tend to his edification in welldoing, as St. Paul points out in the 15th of the Romans. It follows, therefore, that we must not seek to please him in those things which do not tend to edification, but to destruction. And thence we have the doctrine of St. Paul in the First Epistle to the Corinthians, chapters viii. and x., where he says, that if by any external action of ours our neighbour is built up in wrong-doing, albeit on our part there may have been no violation of conscience, yet that we sin against God and destroy our brother. As is here the case: we know the mass to be cursed and execrable; we assist thereat to content the ignorant;those who see us assisting at it conclude that we approve by so doing, and they then follow our example. St. Paul counts that a great crime, although we make no difficulty about it. Wherefore, Madame, I do beseech you not to permit that under the name of scandal any one should beguile you; for there is not a more pernicious scandal in this world than when our Christian brother, by our example, is entrapped in ruin and driven forward into error. If we would avoid all scandal we must cast Jesus Christ behind us, who is the stone of offence at which the most part of the world trips and stumbles. And even thus has he been a scandal to the Jews and Israelites to whom he was sent, as always a large portion of that nation has been offended and stumbled in the worship of their God. We must, therefore, hold fast by this rule, that, in reference to things which are either commanded or forbidden of God, it is mainly requisite in the doing or forbearing that he may not be baulked of his due obedience, though we should offend the whole world. But since it is so, that Christ and his Evangel are a scandal to the evil-disposed and malignant, we must expect, if we would follow him, that they must always be a scandal to us. As for things which are free and indifferent, that is to say, which, according to our opportunity, we can either do or omit the doing of, we ought to suit ourselves to the convenience of our Christian brethren, in order that our liberty may be subject to choice; and even in doing so, regard must be had so to support their infirmity as that they may be built up in God; for if, by our example, we lead them on and draw them in to do what they consider to be wrong, we are the means of their destruction. There are few, indeed, who have had experience of the truth of God, who do not know in some measure the iniquity of the mass. When they well know what sort of a thing it is, it is impossible that they should not desire to flee from it. While they scruple and are in doubt about it, whenever they perceive that we communicate, they follow our example, without caring for being further resolved in the matter. Here is the worst scandal that can happen them, seeing that their consciences are wrung unto death. If what I hear is true, that he would have you to believe that affair to beof so small importance that German Churches make no question at all about it, that is, that those of one persuasion let alone and permit the other to have the mass, in this he inflicts a great damage and injury upon the Churches of God, in charging them with a practice which you will acknowledge to be false whenever you shall be pleased to make inquiry for yourself. For not only among all the Churches which have received the Evangel, but in the judgment of private individuals, this article is quite agreed on, that the abomination of the mass must not continue. And to that effect Capito, who is one of those who set themselves to moderate the zeal of others in these matters, has written a book of late, which he has dedicated[315]to the King of England, wherein he teaches that it is the duty of Christian princes to abolish in their country such execrable idolatry, if they wish to do their duty as might be expected of them. There is, in short, in our day, no man of any renown who is not quite agreed on that point.
Well, then, Madame, seeing that it has pleased the Lord God, of his goodness and infinite compassion, to visit you with the knowledge of his name, and to enlighten you in the truth of his holy Evangel, acknowledge your calling to which he has called you. For he has drawn us forth out of the depths of darkness, where we were detained captives, in order that we may follow uprightly the light of his word, without declining either to the one side or to the other, and that we seek more and more to be instructed by him, so that we may profit more abundantly in that holy wisdom wherein he has made some beginning among us; and, above all, to look to it carefully that we do not restrain his Spirit, as do those who shut their eyes and ears to the evident plain truth, being content to remain ignorant of that which the Lord would have them know and understand. It is not thus that he would have us to do, out of mere dread that the Lord will punish such contempt and ingratitude; but rather we ought to study to profit continually in the school of this good Master, untilwe shall have attained perfection in his doctrine, which will be when we are free from this downweighing and earthly coil of the flesh, praying, with good David, that he would instruct us in the doing of his will. Surely, if we go forward advancing therein with zealous affection, he will so guide us that he will not let us go astray out of the right path. And although there are still some remains of ignorance in us, he will vouchsafe a more full revelation, when there is need for it, seeing that he knows the right season better than do we. The main point is to understand how his holy doctrine ought to become fruitful, and so bring forth fruit in us, and that is when it so transforms us by the renewal of our heart and mind, that his radiant glory, which consists in innocence, integrity, and holiness, relumes the soul within us. If it be not thus with us, we take the name of God in vain when we glorify ourselves by making our boast that we know the Evangel. I do not say this to admonish you to do what you do not do at present, but on purpose that the work of God, which is already begun in you, may be confirmed from day to day.
But only, as I have already at the commencement, I beseech you to pardon my simplicity. Should it be your pleasure to have more full instruction in this argument, and especially how a Christian person ought to govern himself in regard to scandals, I will attempt, so far as the Lord shall enable me, to satisfy you. In the meantime, I send you an epistle[316]upon the subject, as you will see, if you think it worth your while to devote some hours to it at your leisure; and besides that, a little tract,[317]which I have put together lately, which, as I hope, by reason of its brevity, may serve as a help to consolation, inasmuch as it contains full enough doctrine.[318][That the Lordmay have a care over you in this your infirmity, and that he would manifest in you the efficacy of his Spirit in such a way that you may be as much honoured in his household as he has elevated you in station and dignity among men.]
[Fr. autogr. minute.—Library of Geneva.Vol. 196.]
Geneva, [11th November 1541.]
There is no need for your being over anxious about my expostulation. My object was rather to scold you than seriously to complain; besides, I am well aware that you could not have discarded me from your remembrance even though you had taken no notice of me in your letters for a hundred times in succession. Therefore I bid you be at ease on this score. Would that you could make up matters as easily with those who harass you and disturb the Church! However, as you remark, we ought not to dread the warfare with the world and the flesh if we would serve Christ. We ought, indeed, earnestly to desire it, but we ought chiefly to desire that all those who are now at enmity with him may be brought to a willing obedience to Christ, rather than conquered and subdued by force of arms, but not corrected. Since, however, the Lord is pleased to exercise and drill us in his warfare, and allows us to take no rest, let us fight on with deliberate and constant valour, only let it be with those weapons wherewith himself hath furnished us. Under this banner victory will be always within our reach. When the celebration of the Supper takes place, and particularly with that intimation which you mention, it will, as I hope, prove an excellentmeans of recovering the Church and reconciling differences. And I hear, that owing to the moderate course which you now adopt, the minds of many are much quieted, and the spirit of contention in others very much broken. Until it prove entirely successful, you must omit nought which may avail in any degree to promote the healing of the wound. Here you will gain the fairest, the most noble triumph, if Satan, abandoned by his host, be left alone with but a handful of his leaders. As for our own proceedings, what I wrote you about being unequally yoked, I find to be more completely verified than was expected; but must endure what cannot be remedied. Therefore, should Viret be taken away from me I shall be utterly ruined, and this Church will be past recovery. On this account it is only reasonable that you and others pardon me if I leave no stone unturned to prevent his being carried off from me. In the meantime we must look for supply to the Church of Lausanne, according as shall be appointed by the godly brethren, and by your own advice. Only let Viret remain with me. This is what I strive for at Berne with all my might. The brethren must not take it ill that, passing by them, I went lately to Vevay.[319]My representation of the state of matters succeeded better there than could have been expected, so much so that they not only gave me to understand that they would make no objection if Berne agreed to let us have him, but even affirmed that, in their judgment, it would be for the common benefit of the Churches if he should for a while assist me. In this arrangement you will not, I hope, be more scrupulous than many men who are none of the most easy. For we have here more work before us than you suppose. The common people on both sides are willing to comply. The preachings at least, are well attended; the hearers are decent and well behaved enough; but there is much yet that requires setting to rights, both in the understanding and the affections, and except that be cured by degrees, there is some danger that it may yet break out into the most virulent sore. You are well awarewith how great difficulty one strives with inward and hidden maladies of this sort, and you know by experience what kind of yoke-fellows I have, should Viret be removed. We have most willingly given your brother the best advice we could. As for the rest, whenever he pleases he shall find me ready on all occasions; for the present, however, I have stopped, because I thought it would be of no use to go on. If you think otherwise, I will rather follow your opinion; nor shall I swerve in the least degree from those injunctions which you have laid upon me. So long as we two have any authority, there is no occasion for your complaining that you can do nothing, for you know that it is not you alone who have cause to complain. Adieu, my most excellent and upright brother. Salute kindly all the brethren, especially Cordier, to whom we shall reply by the first opportunity. We hope that all your family are in good health.
[Lat. orig. autogr.—Library of Geneva.Vol. 106.]
[Geneva,December 1541.]
We detained this messenger here with us to-day, unwilling to let him away until we had communicated the letter to Viret. I would not have hesitated to have done so this morning. In the meantime a letter is brought to us which ought long ago to have been delivered. This was the reason why the messenger went from hence after dinner, for Viret was not then at home, and did not return until a little before sermon. In what regards the business of the brethren,[320]the king's party and theEpiscopals are contending with one another about the division of the spoil, as if the beast were already slain. When this booty shall have been adjudged to one or other of them, he will immediately seize the possession of it unless opposed. The procurators of the brethren may indeed interfere, and thus suspend procedure in the cause until the Bernese have time to write a memorial to the King. The letter would perhaps have more weight if there should be some likelihood of war breaking out. But if there is no reason to expect such an occurrence, or if there is risk of danger from delay, we must see to it, that the Bernese themselves defend the concessions they have been the means of obtaining for your brethren. For it is of the greatest consequence to themselves not to allow the privilege, which the King has granted to them, thus to be extinguished. The prayer of their petition will easily be obtained for them, and if the letter be written urgently, which Giron will willingly do, the King will be ashamed not to perform what he has always promised them. It will, however, be safer to despatch a messenger, or to recommend the letter in such a way to the care of the ambassador, that they may get an answer. And if you think it expedient that I add my letter to his sister,[321]you have only to mention it. As to the old man who at present lives with Cordier, we can venture to undertake for nothing, until Cordier himself has informed us what we ought to expect from him. For the better establishment of our school is put off until his arrival. If he is of a mind to aid us, and is of opinion that the old man will be a suitable assistant, let him be sent at once; I shall willingly lodge and board him with myself, until he shall have got a situation; indeed I do not grudge the expense of a month, or even two. But if Cordier has changed his mind, frightened bymy last letter, I dare scarce promise anything certain to the good old man, until we shall have arranged with our leading men. Although, as I have already said, I shall willingly sustain the charge for one month or two. But I entreat of you, my dear Farel, do not suffer Cordier to refuse this appointment which is offered him. For, indeed, there is otherwise no hope of establishing the school, unless, regardless of his own interest, he will serve the Lord here.[322]
We have no news from those of Metz. They say that there are some good preachers at Paris. I am unwilling that you should exult too much for joy, or rather for gladness, on that account. I wish what is said may be true, but scarcely believe the half of what I hear; nor do the letters of friends there commend to such an extent the present state of matters. There is at least one piece of good news, that Dolet[323]of Lyons is now printing the Psalter; presently he will begin the Bible, and is to follow with the version of Olivetan. Let them tell us after that, that Satan is not God's minister! I was so overpowered by the sad intelligence of the death of Capito,[324]that since that time I have neither been well in body nor in mind. Whenthis letter reaches you, if I am not mistaken, yours will be upon the road, in which you will give us hope of your arrival. Adieu; salute all the brethren.
John Calvin, in name of Viret and my own.
[Lat. orig. autogr.—Library of Geneva.Vol. 106.]
Geneva,5th February[1542.]
Your letter greatly astounded us at first, as it not only informed us of your tragical encounter, but also of the success of the enemy at the same time. We were somewhat refreshed afterwards when we understood that the issue of the affair was more favourable, or at least not so disastrous as we had feared. You are right, most excellent Farel, the Lord has wonderfully overruled this whole affair; but we have been taught by the contest what a Lerna Satan must be, who can produce so many Hydras in one little town. If, however, from one monstrous head a hundred were to spring, and if for every one head even a thousand were to threaten us, we know for certain, that while we wage war under the banners of our Christ, and fight with the weapons of his warfare, we shall be unconquerable. At the same time, however, we must keep in mind, that we ought to omit nothing by which we may oppose andfrustrate the crafty devices of our enemy. For this purpose our Lord has furnished us with spiritual prudence, which, as it neither slackens nor weakens our zeal, so, on the other hand, it stills and regulates it by a wise moderation. Nor do we speak of these qualities because we perceive at present any want of this temper in you, but in order that you may be more and more on your guard, that the spiteful and malicious may have not even a pretext for trumping up their calumnies against you. We trust you are satisfied as to Courault. If our friends have not performed what they promised to you, you must impute that to the untowardness of the times; and you will forgive the Church her inability in that respect, to whom you could pardon so much more serious offences. What you request about a new commission, unless we are greatly mistaken, it will be procured without difficulty. Meanwhile, be of good courage, and at the same time possess your soul in patience; for when you come, we shall give you enough to do.
Adieu, most excellent and friendly brother. Salute our brethren in the ministry, and all our intimate acquaintance. May the Lord keep you.
John Calvin, for myself and Viret.
[Lat. orig. autogr.—Library of Geneva.Vol. 106.]
Geneva,14th March 1542.
On my first arrival here I could not, as you have requested, write you with certainty as to the state of this Church, becauseI had not then myself sufficiently ascertained what was the condition of it. Since that time also I have not ventured to say anything for certain, while matters were not very settled, that I might not shortly have occasion to repent of having praised it too soon. And this was also the reason why I abstained from writing when the deputies of our republic set out for Basle. Now, however, since, notwithstanding my delay, your kindness has anticipated me, I feel that I can no longer put off my reply to your request. The present state of our affairs I can give you in few words. For the first month after resuming the ministry, I had so much to attend to, and so many annoyances, that I was almost worn out: such a work of labour and difficulty has it been to upbuild once more the fallen edifice. Although certainly Viret had already begun successfully to restore, yet, nevertheless, because he had deferred the complete form of order and discipline until my arrival, it had, as it were, to be commenced anew. When, having overcome this labour, I believed that there would be breathing-time allowed me, lo! new cares presented themselves, and those of a kind not much lighter than the former. This, however, somewhat consoles and refreshes me, that we do not labour altogether in vain, without some fruit appearing; which although it is not so plentiful as we could wish, yet neither is it so scanty but that there does appear some change for the better. There appears a brighter prospect for the future if Viret can be left here with me; on which account I am all the more desirous to express to you my most thankful acknowledgment, because you share with me in my anxiety that the Bernese may not call him away; and I earnestly beseech, for the sake of Christ, that you would do your utmost to bring that about;[327]for whenever the thoughtof his going away presents itself, I faint and lose courage entirely. I do hope that the brethren will aid you in this arrangement, (I mean the ministers of Berne,) for we entertain that love towards each other, that I can venture to engage they will do their utmost for me, as I would do for them. I am afraid, however, that the Senate will not very readily agree to the proposal. Whatever shall be the result, let us strain every nerve to bring it to bear. Do you also strive to the utmost with the brethren, as you have undertaken to do; for while there is no doubt that they would be willing of their own accord, it will be of advantage at the same time, nevertheless, to have your exhortation. Our other colleagues are rather a hindrance than a help to us: they are rude and self-conceited, have no zeal, and less learning. But what is worst of all, I cannot trust them, even although I very much wish that I could; for by many evidences they shew their estrangement from us, and give scarcely any indication of a sincere and trustworthy disposition. I bear with them, however, or rather I humour them, with the utmost lenity: a course from which I shall not be induced to depart, even by their bad conduct. But if, in the long-run, the sore need a severer remedy, I shall do my utmost and shall see to it by every method I can think of, to avoid disturbing the peace of the Church with our quarrels; for I dread the factions which must always necessarily arise from the dissensions of ministers. On my first arrival I might have driven them away had I wished to do so, and that is also even now in my power. I shall never, however, repent the degree of moderation which I have observed; since no one can justly complain that I have been too severe. These things I mention to you in a cursory way, that you may the more clearly perceive how wretched I shall be if Viret is taken away from me. What you observe, from the example of your Church, of the great injury which is inflicted by the noisome plague of discord among the ministry, I can confirm, from my own experience, to the fullestextent, in the calamity which has befallen this Church. No persons could be on closer terms of intimacy than we were here with one another. But when Satan had stirred up that deplorable misunderstanding between these brethren and ourselves, you know yourself what followed thereupon. My determination was therefore made at once, that unless with the evidence of an entire reconciliation, I would never undertake this charge, because I despaired of any benefit from my ministry here, unless they held out a helping hand to me. Meanwhile, many in their assembly are not over friendly, others are openly hostile to me. But this I carefully provide against, that the spirit of contention may not arise among us. We have an intestine seed of discord in the city, as I have already mentioned; but we take special care, by our patient and mild deportment, that the Church may not suffer any inconvenience from that circumstance, and that nothing of that kind may reach the common people. They all know very well, by experience, the pleasant and humane disposition of Viret: I am in no way more harsh, at least in this matter. Perhaps you will scarcely believe this; it is not the less true, however. Indeed, I value the public peace and cordial agreement among ourselves so highly, that I lay restraint upon myself: those who are opposed to us are themselves compelled to award this praise to me. This feeling prevails to such an extent, that from day to day those who were once open enemies have become friends; others I conciliate by courtesy, and I feel that I have been in some measure successful, although not everywhere and on all occasions.
On my arrival, it was in my power to have disconcerted our enemies most triumphantly, entering with full sail among the whole of that tribe who had done the mischief. I have abstained: if I had liked, I could daily, not merely with impunity, but with the approval of very many, have used sharp reproof. I forbear; even with the most scrupulous care do I avoid everything of the kind, lest even by some slight word I should appear to persecute any individual, much less all of them at once. May the Lord confirm me in this disposition of mind. It happens, however, sometimes,that it is necessary to withstand our colleagues; but we never do so unless they either compel us by their unseasonable importunity, or some weightier consideration demands our interference. I will relate an instance to you, which the complaint you make in your letter, owing to the similarity of the case in point, brought very forcibly to my recollection. When we were considering about the introduction of ecclesiastical censure,[328]and the Senate had given us a commission to that effect, these worthy persons appeared in public to assent; doubtless because they were ashamed to offer direct opposition in a matter that was so plain and evident. Afterwards, however, they were to be seen going about secretly, dealing separately with each of the senators, exhorting them not to lay at our feet the power which was in their own hands, (as they said,) not to abdicate the authority which God had intrusted to them, and not to give occasion to sedition, with many other arguments of a like nature. We dared not close our eyes to such perfidious conduct. We endeavoured, however, to arrange the matter in such a way as not to stir up strife among us. We at length possess a Presbyterial Court, such as it is, and a form of discipline, such as these disjointed times permit. Do not, however, allow yourself to suppose that we obtained so much without the most vigorous exertion. And besides, those troops of unclean spirits break forth in all directions, who, in order that they may escape from healthy discipline, which they can in no way submit to, seek every sort of pretext for slipping away from the authority of the Church. The world, moreover, holds this laxity to be an established custom, which, for the sake of its lust, must reign paramount, because it cannot endure to resign the dominion of the sensual appetites to Christ. But however impostors of this kind may plead the plausible case of the world and the flesh, the Lord will consume themwith the breath of his mouth, provided we go forward to the assault with united courage and resolution, and fight manfully, with a stout heart and unwearied zeal, for that sacred authority and power of spiritual jurisdiction over the members of the Church which ought ever to be held inviolable. For, indeed, the truth of God shines more brightly of itself in this evangelic order of discipline, than to allow of its being easily overlaid with such lying devices. They adduce Moses and David as examples: as if, forsooth, these two rulers had exercised no other charge over the people than to rule them in the ordinance of civil government. Let those insane pleaders for the authority of the magistrate give us such men for magistrates as were Moses and David, that is, excelling in the singular spirit of prophecy, and sustaining both characters, not at their own mere will and pleasure but by the calling and commission of God, we shall then willingly concede to such persons that authority which they demand. I have no doubt that Moses himself discharged the functions of priesthood before the consecration of Aaron to the office: afterwards he prescribes, by the command of God, what was to be done. David, also, did not proceed to take order in the settling the administration of the Church, before he was invested with that power by the permission of God. Other pious godly kings defended and protected the established order by their authority, as became them; they let the Church alone, however, in the exercise of her peculiar jurisdiction in spirituals, and left to the priests the charge assigned to them by the Lord. But am I not foolish to enter upon so complicated a question, when the letter-carrier is just upon the eve of setting out? whence it happens that we have not at present sufficient leisure for going fully and particularly into the long story of Alberg. I shall make a beginning, however, and follow it forth until the messenger shall arrive to snatch away the half-completed letter out of my hands. You must understand, in the first place, that this individual has now, for many years, been engaged in nothing else than constantly running about hither and thither, to shuffle money out of some, clothes from others, and thus to live from hand to mouth, maintaining a livelihood by imposture, as is the practice of thosevagabonds who wander to and fro. He had come hither more than once before our expulsion: and had asked for a situation, but did not find one to suit him, because he wished a school of some standing, which is nowhere to be found in this quarter, and with a large salary. In a little while after he returns, deploring as usual that he had been plundered by highwaymen. He repairs to a neighbouring small town, goes round canvassing for the mastership of the school, which he does not obtain. This repulse he charges upon us, who were so destitute of influence there, that had it been known that his appointment would not have been pleasing to us, on that account alone he would have obtained it; and yet, God is our witness, that at that time we had endeavoured nothing else than that he might find somewhere or other a situation fit and suitable for him. He came afterwards to Strasbourg, where he extorted twenty batzen from me, which I myself was obliged to borrow in another quarter; for I had sold my books, and was then entirely without funds. He had promised that he would return them within a few days. A box, of no value, he deposited with me as a pledge. Having returned after an interval of some months, laughing in his sleeve, or rather making game of it, he asked whether I would not let him have some crowns by way of loan, and my reply was, that I needed the small sum which he had already got. The rascal, in the meantime, having stealthily conveyed the box away out of my library, consigns it to the care of Bucer's wife. She would have nothing to do with it, and gave me intimation. Thereupon I reprimanded his impudence, in the presence of several witnesses. In half a year after, or perhaps a whole year, he coolly wrote me that he was shut up at Baden, that all the gentry of the district had combined against him, that he could not otherwise escape, unless I sent him a travelling merchant, who might bring him away in his basket of goods. Bedrot received one, couched in similar or nearly the same terms. We had a laugh. I wrote a few words also in reply; for we had reason, from many circumstances, to conjecture that he was all the while in that city. From that time he has never made his appearance. A year and a half has elapsed in the meantime.As I was aware that the little box contained many trifling articles of no value, I opened it, in the presence of many witnesses. It contained mouldy apples, and all sorts of trash, some books, tattered and torn, and these quite commonplace, such as Despautier, and the like. I found also a letter, which he had surreptitiously carried off from me. This Sturm is well aware of, whom I called to be present. We replaced every thing, not without much laughter. When Grynée, of worthy and revered memory, came to Worms, he brought word that Alberg was then at Basle. On coming away from Strasbourg I requested my friends to send him back the box. The rascal, having received it, went about proclaiming that I was a thief, that I had taken out of it many incomparable books. He came to Lausanne,—related the same story to Viret. When lately he had betaken himself hither again, he was for ten days in the city before I was aware of it. A while after, at the suggestion of Viret, I went to him, asked whether it was his intention to raise an action of theft against me, when he said that he had lost some remarkably rare books. I told him he was a most impudent scoundrel. The day after, he attacked me in my own house, not only with the most abusive language, but also making a furious assault; hereupon he was given into custody. When I was afterwards interceding earnestly for him with the magistrate, and he was about to be called and sent away without any further trouble, the jailer brought word that he had spoken still more outrageously against me there. In this manner he would not suffer himself to be benefitted; and yet he is punished less than he deserves. It is his old song, that something has been taken away from him. He could not formerly go three miles' distance but he must fall among robbers. Everywhere he boasts that he has a great store of invaluable books; even as he offered books in pledge to me, which he had at Basle, when he sought my aid in getting out of durance at Baden. In like manner, at Berne, when he sought ten crowns from me and Farel, he said that he had at your house a large package of books, and fifty Bohemian ducats. Lately, also, in the taverns, he talked of nothing else than the noble library which he had left at Basle. But,in truth, it is somewhat offensive that I should have to speak a word to clear myself, for I reckon that I have so lived as to be beyond the suspicion of theft. The letter has now been twice called for. Adieu, most excellent and very much esteemed brother. May the Lord Jesus direct you continually by his Spirit in his own work, and govern your household. Viret particularly and reverently salutes you.—Wholly yours,
John Calvin.
[Calvin's Lat. Corresp., Opera, tom. ix. p. 26.]