[September 1542.]
You ask that I would pardon your somewhat lengthy letter. That I may not be compelled to request a like forbearance on your part, I shall not only be brief but even very precise. It is not very easy to advise as to Zebedee,[372]for it is of very little use to deliberate about what cannot at once be carried into effect. He has increased the blame which attaches to him twofold by his foolish journey, and has not corrected the sin of profane swearing. Would that he were advised by these warning intimations, and that he may at length learn from experience not to take so much his own way! Had it been convenient for you to have come thus far at present, we might perhaps have effected more by conversation than we can do by letter. I mention this, partly because Claude Franc wishes you to be present at his marriage, which will be celebrated the Lord's day after next. But, further, I look forward to your being able, at the same time, to refresh yourself a little while with us after those troubles which have annoyed you, and that we may talk over matters together. I am also rather in doubt about a successor. No one will be able to undertake it unless he has been well trained beforehand, and accustomed to the duty. We have no such person here at present. If Celio[373]would rather turn his attention in that quarter than tothe rectorship of the school, it might be arranged. But whether Turtier would be a sufficient substitute for the other, I have some doubt. This one charge both plagues and vexes me; for if we put off the consideration of the settlement any longer, the spirit of restlessness will break forth, to enter, as it were, and take possession of the vacant office. Suppose that Ribitti or some one else should come hither until Christmas, that in the meanwhile we may look about and make some more permanent arrangement? I propose this, because nothing better occurs to me. At the same time, I must own, that frequently, when I think of you and about you all, I feel almost pressed to death. Earnestly would I entreat of you that you do not allow any one to come hither without a letter, or some hint or intimation of your present state and condition.
What I wrote about Imbert was reported to me, but I do not remember my authority. Nay, it was even said that he had fled the city and gone away into Germany, or elsewhere at a distance. Let him perish, however, himself and all of us, rather than that we should present such an instance of cruelty to our own age, and leave such an example to posterity. Adieu, my excellent and very dear brother in the Lord. Salute all lovingly, Celio, Imbert, Ribitti, and your own family. Once more adieu.
Yours,
John Calvin.
I have written with a troubled mind and confusedly, as well as in haste.
[Lat. orig. autogr.—Library of Geneva.Vol. 106.]
[September 1542.]
(For yourself only.)
That day on which I thought of writing to you by Nicolas, some other business came in the way; this is the reason whyI did not perform what I had undertaken. At length, when I was looking about for an opportunity whereby to write, this brother conveniently offered his services, but saying that he wished me to reply immediately. But when I would have excused myself, owing to my not being able to write so soon, because the Consistory was about to meet, without any hesitation he granted me the whole day. As even then, however, there is not very much time left, I shall briefly run over the particular points which I intended to discuss with you.
The letter to the Senate,[374]seeing that we cannot have the other remedy, which I thought better, pleases me remarkably well. There is somewhat manly and spirited about it. Moreover, it closes the door for the future against mischievous and tyrannical precedents. In my opinion, Erasmus has been very leniently dealt with, especially since others may be brought under more severe discipline, who, unless I am mistaken, had both a better case and were less reprovable in their conduct. Nor do I express myself in this way, because I would have you to flatter others; but caution is required, lest while you are reproving the many, you take care, at the same time, that, on a like occasion, you do not spare the individual offender. However that may be, the whole affair has turned out better than I had even ventured to hope. May the Lord cause your letter to be well received and hearkened to by men.
As to the ecclesiastical property, I have almost no information beyond hearsay.[375]First of all, therefore, I shall mention what I have heard; then, what is my own opinion. They have determined, that whatever the Church possessed of property or annual rents should be put up to sale, on condition that part of the purchase-money should be paid down: that the balance of the price should be met by an annual payment. They add, byway of exception, that they cannot guaranty or defend possession to the purchasers beyond the period of their own administration. Subject to this condition, Peter Wendel purchases the priory for the sum of one thousand five hundred crowns, others bought vineyards, others fields, others dwelling-houses. Now, you may at once conjecture what I must think of all this. You perceive an alienation of the property has been made, that the Church is to be left unprovided, that the magistrate may grant just what he pleases, as if the property were his own, and if the incumbent does not discharge the duty entirely to his satisfaction, he can even curtail the provision which he allots to the ministers, and may even threaten to withhold it altogether. It is not an easy matter to unravel this business or to say what ought to be done, especially when there are so few who, without self-seeking, dare venture disinterestedly to expose themselves to the shafts of envy; and there are many who rather prefer by connivance to forget their duty, and so to obtain the favour of men, than to incur their displeasure by a firm and honest opposition. In this affair of the Church property, however, nothing can be accomplished without an entire agreement amongst ourselves. In vain, therefore, you may attempt to set any train of operations in motion, unless you have them all ready at the same time to pull along with you. We have this much, however, in our own power, that we withhold our approval, either by words or by any other token, of whatever may be even questionable.
I am glad that lately I did not put myself to trouble to no purpose, by writing into Italy, since my letter after all could not have arrived in time. We have here now another Italian,[376]an old man of a reverend aspect, even in his outward appearance.[377]He was of great authority among his countrymen, liveshere at his own charges; and if he can acquire the language, I expect will become some time or other exceedingly useful.
John the bookseller, who has lately returned hither, spoke to me about Zebedee,[378]and says that he is ready to come hither if there was any opening for him. I made no other reply except that I would write to you about it. But what to write, verily I know not; for, as you are aware, we have not the means to engage him; and you are better able yourself to form an opinion as to the many obstacles which may lie in the way of such an arrangement than I am to express them in writing to you.
There is another affair which sadly vexes me. When I was supposing that everything was conclusively settled by arbitration with the Bernese,[379]lo! all of a sudden the whole affair is broken off. It was thereupon resolved, on the part of the Council of Two Hundred, that the claims of the Bernese ought to be yielded up to them. There remained an appeal to the General Council or Assembly of the people, which, when the Senate was considering deliberately about convoking them, our friend Amy Perrin[380]said that he retracted his former opinion. Then in magniloquent terms he discoursed about the meanness of making such a base concession. There were some who followed him on the same side. The upshot of the whole was, that the Council of Sixty, and next the Council of Two Hundred, were to be assembled. When the two hundred met, and the matter was propounded to them, lo and behold! Paguet, as if he were the sole Atlas of the commonweal, broke out in a bitter invective, reproaching the men who were so ready, of their own accord, to despoil the city of such a distinguished privilege. To such a degree did he allow himself to be carriedaway by the spirit of contention in debate, that he even went so far as to threaten the members of Council with the Wood-market, where traitors to the republic are wont to be beheaded. A serious disturbance and riot was the consequence. At length, however, it passed away, on a resolution being come to, that he must humbly, on his bended knees, ask pardon of the Senate for having made use of such language. The whole affair, as you may perceive, is hatched in the workshop of Macrin, who seems to me to be determined, of set purpose, to keep the two towns in a state of perpetual dissension with each other. Now, if you could make it suit your convenience to come hither at present, you would do me a very great favour. For even although there may be no possibility of falling on any remedy, it will afford some comfort both to me and to yourself to have the opportunity of deploring this calamity together. There cannot be a doubt, however, that your arrival will be of great importance to us, provided you are here by Monday. Take care, however, to keep to yourself the reason of your coming, for all those who were present bound themselves by oath to keep silence, so that it will not be without danger. The advantage to be derived from your journey you shall hear of when we meet; and, as I hope also, you will yourself acknowledge it.
Adieu, my dear brother; may the Lord preserve you, and bring you speedily hither in safety. Salute all the brethren and your family in my own name and in that of my wife.—Yours,
John Calvin.
[Lat. orig. autogr.—Library of Geneva.Vol. 111.]
[Geneva,October 1542.]
Your letter, in which you requested that I would write somewhat about the ecclesiastical property, was delivered to me onMonday, while I was engaged upon the relics of the wedding. Although that by no means had prevented me from writing, yet since that time I have not had a single moment of leisure.
The pestilence also begins to rage here with greater violence, and few who are at all affected by it escape its ravages.[381]One of our colleagues was to be set apart for attendance upon the sick. Because Peter offered himself, all readily acquiesced.[382]If anything happens to him, I fear that I must take the risk upon myself, for as you observe, because we are debtors to one another, we must not be wanting to those who, more than any others, stand in need of our ministry.[383]And yet it is not my opinion, that while we wish to provide for one portion we are at liberty to neglect the body of the Church itself. But so long as we are in this ministry, I do not see that any pretext will avail us, if, through fear of infection, we are found wanting in the discharge of our duty when there is most need of our assistance. In what concerns yourselves I have already told you what occurred to me.[384]Now, since that colleague has been removed, you must seek for some one else to be put in his place. If no such person can be found, you must devise some plan, but with the common advice of the brethren.
Our friend Bernardino[385]has been assailed by strange manœuvres to induce him to leave us. He remains constant, however; and in a great measure, he has so broken with Antichrist, that they need not think of troubling him for the future. He has written a volume of sermons, at the end of which he professesthat he entirely, and, without any exception whatever, goes along with us—thinks as we do. Many of the Italians visit him; and we have already two other preachers. Those who have known him, consider that the kingdom of Christ has got no small addition in that single individual. In the meantime, as you may conceive, I need to have all my wits about me. The more attentively I observe him, the more highly do I esteem him. He acknowledges, however, that he has been greatly helped and relieved by me, so as to be less easily shaken. The Senate has already granted allowance for his preaching as often as he thinks proper.[386]We have here at present Julio Camillo,[387]whose manifold tergiversations are somewhat suspicious; for although he talks boastingly of the Gospel, yet, because he has something of a secret purpose, which, even although unknown to us, we do not like, we have reason to be upon our guard with him. It is well, however, that Bernardino is on his guard, and dreads him as an enemy.
Now, however, I return to that request of yours about the ecclesiastical property; for you remind me of it again in your last letter. I beg, however, that you may pardon me; for you are aware that the nature of this question is of a kind that requires both time and leisure, a composed mind, and no little diligence. When we were at Ratisbon I lent a hand to Bucer in collecting those materials which he published among the acts of the conferences; but as the question was there only incidentally brought under discussion, what was written there at that time will not suffice for the present exigency. Some little insight, however, may be derived from it. To me it seems twofold. The case seems to me to divide into twoheads. In the first place, that you may declare that this alienation will occasion stumbling and causes of offence, and, in the next place, you may demonstrate that it is not lawful.
The occasions of stumbling are readily stated. Because that on that account the Papists defame the Gospel, and they have begun to do so even at a time when they had not such a specious pretext for doing so. Formerly, therefore, they took advantage of these calumnies; they will now have a just ground of accusation when they talk about the plunder of Church property. In the next place, because the common people throughout the whole canton dare not speak out openly, they complain about it everywhere in corners, and the ministers have not a word to answer. For after having cried out without ceasing against the sacrilege of the Pope and the whole of the Popish priesthood, with what face can they defend the sale of property which entirely strips the Church bare, and may leave her naked, while they could not even submit to any abuse or misapplication of the revenues? In the third place, because they afford the very worst precedent to other states and rulers. They are more eager than enough to seize upon church property without having further inducement from any other quarter presented to them, but now, if they shall transgress in this respect, one half of the blame will lie upon those who set them the example. Fourthly, that they are not aware, and have no means of knowing, what posterity will do in this matter; for it may so happen, that when the Church has been plundered of everything of her own, she may be left entirely helpless and destitute.
With reference to that second head which is above stated, keep in mind that argument on which the chief hinge of the whole question turns, that what has once been devoted to Christ and the Church, is not the property of the magistrate. And here it will be necessary to put them in mind of that law and ancient method, by which rule of appropriation property of this kind was to be dispensed. You must, therefore, insist upon it that those ungodly paunches have taken possession of what had been solemnly set apart to the service of the Church, that it is clear enough what is a lawful application of Church property, and that appropriation ought now to be adopted;that the alienation is liable to anathema and to the curse, because it profanes that which is sacred. In the meantime all suspicion will need to be taken off, that they may not think you have a hankering desire after the property. It will need to be demonstrated to them, however, that the rule of reformation which King Josiah prescribed is the best, that the magistrates may have a power of inspection, and that the deacons be the administrators. You can testify, however, that you are content that the magistrate may have the full power of administration, provided he faithfully dispenses the annual income, and neither diminishes nor dilapidates the property.
You perceive how confusedly and hurriedly I have run over these few heads. I make no apology, however; with you especially, who are so well aware that I do not, on so grave a matter, babble with carelessness and rashness whatever comes uppermost, but am forced, by the urgency of the case, to launch forth at once what I would willingly elaborate had I more leisure. Adieu, my excellent and very dear brother. We shall see to the relative of Cordier. The brethren salute you,—my wife and the whole household. Again, farewell. May the Lord preserve you and other good men. I am very glad that you have at length removed to another house, which, if you had not done, I would have turned you out of the old one by my abuse. Farewell; may the Lord always guide you by the counsel of his own Spirit, and protect you by his strength from on high.—Yours,
John Calvin.
I scarce know what I have written, my eyes are so much affected.
[Lat. orig. autogr.—Library of Geneva.Vol. 106.]
Geneva,8th November 1542.
When this bearer, who brought you my letter, sought a recommendation from me, I entertained no doubt whatever that he was worthy of it, since he possessed a testimonial from godly and trustworthy persons of his own country who are resident among us. But that which caused me most concern was, that in the midst of these hindrances which beset me at this time, I am compelled to write more briefly than I could have wished after so long an interval. Such, however, I am aware, is your considerate forbearance towards me, that I do hope you will not be very implacable, that you will admit this my excuse, more especially since you may rest assured that I seek no frivolous pretext, nor does it arise from any wilful negligence that I do not now write more exactly and fully. Indeed, I take you to be well aware of my respect for you, how much I honour you, how much, to sum up the whole in a word, from the heart I love you. My long silence has arisen from the circumstance, that when I returned hither, so entirely was my whole attention directed to the renewal and reparation of our affairs, which were almost utterly broken up and fallen to pieces, that it was not possible for me to turn my attention to anything else.[388]Afterward, when the opportunity for writing seemed to me to have been allowed to pass, I wished rather to wait until some fresh opportunity might occur. On this present occasion, while there is a call upon me to write, I could wish that time as well as leisure were at my disposal. On another occasion, I hope both will be allowed me, and then I shall willingly avail myself of the advantage. The death of our brother Leo,[389]as there wasgood reason why it should be lamented by all good men, so also it has sorely afflicted me. For he had always evinced towards myself personally a singular affection, and when I dwell upon the loss the Church has sustained in the death of this man, it is impossible for me not to be deeply grieved. With us, also, the past year has been more than usually fatal; for it carried off both Grynée and Capito, and many other distinguished men, together with Leo. Wherefore, we ought all the more assiduously to endeavour to sow the good seed, that the Church may not remain utterly destitute; in reference to which most desirable object, as your Senate of Zurich has never ceased from the very commencement to employ their utmost exertions, so I understand that it has lately augmented its ecclesiastical establishment. In this belief, we have thought it advisable to send this brother, the bearer, to you. For besides that our schools are but thinly attended, the stipend also is very small. Nor dare I venture to press our Council very closely on this point, since I see clearly that they are quite willing to do so, but their hands are tied. I do not, however, recommend the bearer of this letter rashly to your notice; for Bernardino of Sienna, a man of eminence, and two others, who have observed his conduct, have seriously assured me that he is an excellent young man, and that he is not unworthy the patronage of your Senate. I therefore do request of you, that, on my account, you would take some charge of him, and aid him by your influence with the Council. Neither do I entreat this favour from you only, but also from others of my respected brethren, to whom you will remember me. May the Lord Jesus ever direct you by his Spirit, and preserve as well as increase his gracious gifts in you.—Yours,
John Calvin.
[Lat. orig. autogr.—Library of Gotha.Vol. 404.]
[1542.]
Seigneur Michel,—This poor man is so very disfigured in body, that it is pitiful, and even shockingly horrible, to see. He says that it has not happened through profligacy. Seeing that it is a pitiable case, will you consider whether you can manage to help him, so that he may not putrefy in rank corruption? I recommend him all the more earnestly to you, as thinking that he must belong to the town, for had he been a stranger, I would myself have provided for him in some way, so that no occasion might be given to cry out as they do. But since he is here, I make less difficulty about it.—Your brother and good friend,
John Calvin.
[Fr. orig. autogr.—Archives of Geneva.Vol. 1250.]
[1543.]
Monsieur le Curé,—We acknowledge that point of your letter to be very true, that the plague which we have in ourtown is a scourge of God, and we confess that we are justly punished on account of our faults and demerits. We do not doubt also, that by this mean he admonishes us to examine ourselves, to lead and draw us to repentance. Wherefore, we take in good part what you have said, that it is time for us to return to God, to ask and to obtain pardoning mercy from him. We likewise see that throughout the whole of Christendom there is great trouble, that there is scarce a single corner which is not in some way afflicted in that respect, from whence we must conclude that the wrath of God is greatly kindled against this poor world. And it is no wonder, for the causes are evident, and they are not far to seek, while one sees that such corruption everywhere prevails, and how vice of every kind is carried to the utmost pitch and reigns paramount. We do not say this to excuse ourselves, by hiding, as it were, in a crowd, but inasmuch as the wrath of God ought to be all the more dreadful in our apprehension when it is thus spread abroad over the whole earth, like a kind of deluge. Besides, when we have well considered the matter in every way, we can come to no other conclusion, except that over and above the vice which reigns generally everywhere, there are among Christians two things which specially provoke the wrath of God; namely, that the one party of them dishonour him by their idolatry and superstitions, and instead of receiving his holy word to bring them back into the straight road, not only despise and mock and flout, but have a hatred and horror of, and even persecute the truth. On the other hand, we who know by his Evangel how we ought to serve and honour him, do not make strict account in our discharge of duty, so that the word of life is as if it were idle and unproductive among us. We have no wish to justify ourselves by condemning others. For in so far as it has pleased God to withdraw us out of the horrible darkness wherein we were, and to enlighten us in the knowledge of the right way of salvation, we are so much the more blamable if we are negligent in doing our duty, as it is written, "The servant knowing the will of his master, and not doing it, shall be severely punished." (Luke xii.) So that we ought not to be astonished if our Lord should visit us twofold, on account of our ingratitude which is in us, when we do not walkas children of the light, and produce no fruit of that holy calling to which he hath called us. Moreover, he threatens that judgment shall begin at his own house; that is to say, that he will correct his servants first of all. (1 Pet. iv.) But, nevertheless, we would rather consider, on the other hand, that seeing above all else he holds his own glory in highest commendation, he hates and chiefly holds in detestation the idolatries and superstitions by which he is dishonoured, and which more grievously offend than every other thing. Think for a little on what takes place among you. They adore stone and wood; they invoke the dead; they trust in lying vanities; they would serve God by ceremonies foolishly invented without the authority of his word. The true doctrine is buried, and if any one wishes to have it brought forth, he is cruelly persecuted. Do you think that God can bear with such pollutions and blasphemies against his own honour? St. Paul bears witness that God had sent the plague on Corinth, because the holy Supper had not been so reverently treated there as it ought. (1 Cor. xi.) Then what must we expect, seeing that it has already, for so long a period, been converted into such an execrable sacrifice as is your mass? There is no need for a long proof of what we say. Consider attentively the institution of our Lord, and make the comparison between it and your mass. You will find a greater distance between them than between the heaven and the earth. Thus, in truth, our duty would be, to give glory to God all together with one accord, by confessing our offences, every one for his own sin, according to his state and circumstances. (Dan. ix.) This it is, that on our part we should feel how grievous a sin it is for us not to receive his grace as it befits us to do, when he presents it to us, and that we do not live in higher perfection, considering the knowledge which he hath given us of his Evangel, and the exhortations which are daily made to us by his commandment. Let those who, instead of the word, follow their own fancies or human traditions, consider that it is an abomination very displeasing to God, that of corrupting his service, as they have done, of adhering to false doctrine, of attributing the grace of his salvation to creatures, of reversing the right use of thesacraments, turning them quite upside down, of abusing and taking his name in vain, and along with all that, of persecuting the witnesses of Jesus Christ, who dare venture to open their mouth against such abuses. And if some of them are at present in prosperity, let them by no means put their trust in that. For it is ever the fashion of hypocrites, and especially of idolaters, to glorify themselves when the hand of God does not press upon them, as if this were because they have so well deserved of God, while dishonouring him by their idolatrous mummeries, and by that they harden themselves in their impiety, flattering themselves and condemning others. But what says our Lord? "I have done them," he says, "all the good which was possible, and they have thought that this was the wages of whoredom with their idols. Wherefore, I will take away all that I have given them, to discover their vileness, and constrain them to return unto me."
Now, even at this very time, when we are seeking and searching to find out the misdeeds on account of which God punishes us, and in what we have offended, you allege against us, that we have changed the divine service, and the order of the Church, which had been so well established and observed in this town. This is not any new reproach, for it was made against Jeremiah in his time, as he relates in the forty-fourth chapter. It is, that the hypocrites complain, that since they had left off the adoration of the Queen of Heaven, they had had nothing but famine, war, and all poverty. Lactantius also, an ancient doctor of the Church, and St. Augustine, demonstrate that in their time all the afflictions which had happened in the world were imputed to the Evangel, because it had brought about the abolition of the Pagan superstitions, which were thought to be service to God. You will reply, that it was not all alike; we hold that it was. What then is to be done? We must ascertain what is the truth upon the point, in order to pronounce a sound and correct opinion. Well, then, besides that our consciences speak peace to us before God as touching that, the thing itself can clearly answer for us before men. For no one has hitherto shewn us that we had changed anything which was commanded of God, nor that we had introduced any novelty against his person,nor that we had declined from the truth to lay hold on some evil doctrine. On the contrary, it is notorious that we have reformed our Church according to the pure doctrine of God, which is the rule to apply and to keep up a healthy state. It is true, that it is rather an odious thing to alter what has been hitherto received. But the order which our Lord has once delivered to us ought to be for ever inviolable. Thus, when it has been forsaken for a season, it ought to be renewed and set up again, even should heaven and earth commingle. There is no antiquity, no custom which can be set up or pleaded in prejudice of this doctrine, that the government of the Church established by the authority of God should be perpetual even to the end of the world, since he has willed and determined that it should be so. The reasons which have made us change are more than sufficiently urgent. The first point in Christianity is the true adoration of God. Now, we have come to know, that the form of adoration which we have been in the habit of observing was false and perverted, and, moreover, that it was not in the spirit of truth, (John iv.,) but in external ceremonies, and even in superstitious practices. It is certain that then we did not adore God alone, but wood and stones instead of him, the pictures, the reliquaries of the dead, and things of a like kind. To the adoration of God is conjoined the rule of worshipping him aright. And in what manner is it that he is invoked throughout the Papacy, except with doubt and distrust, inasmuch as they know nothing about the office of Jesus Christ as our Advocate and Intercessor, by whom we obtain our requests? (Rom. viii.; 1 Tim. ii.; 1 John ii.; Heb. iv.) Besides, what are the public prayers but murmurs and ululations, vain repetitions without understanding? Thirdly, how many blasphemies are there in it, in so far as the power of the sole Mediator is attributed to saints and saintesses, to obtain grace in their name and by their merits? After the invocation follows the service, as if we were instructed to serve God by the vain traditions of men. On the contrary, he wills and requires that we take for our rule his will alone throughout. (Deut. xii.; 1 Kings xv.) As concerning the confidence and firm persuasion of our salvation, which is like,as it were, the foundation of all, instead of relying on his pure mercy, in order to have our consciences at rest, and give to him the glory which appertains to him, we were taught, like the rest of the world, to put our trust partly in ourselves, and partly in other creatures. There is no need, however, to rehearse all the rest, for there would be no end of that. For, in short, it has come to this, that the grace of Jesus Christ was, as it were, buried out of sight to us. When we have understood so much, and that it has been clearly proven to us, that all that was abomination in the sight of God, what could we have done? Were we to withstand God, and to resist his truth? Had it merely been a matter of Church order, if it had been at all bearable, we might have been content to remain, but it was such a Babel of confusion and disorder, that there remained no other remedy but that of an entire renovation. What shall we say of the Sacraments, the observance and use of which had been altogether perverted from the ordinance of Jesus Christ our Lord? How many silly baptismal ceremonies had been sought out and invented by men, without the authority of God! And what is worse, the true and pure institution of our Lord was, as it were, abolished by such frivolous patchwork. In short, they set a greater value upon the anointing chrism than the water, and at present it seems to be a settled point with you, that our baptism is null, because we have only retained what the Lord has commanded, and what the Apostles have observed and held fast in practice. As for the holy Supper, it has been much more profaned. Our Lord has left us that as a pledge, on purpose that (we might be) certain that our souls are nourished from his body and from his blood, to make us partakers of all his benefits, and peculiarly so of his death and passion. In order that we may do this, we ought to distribute it according to the terms of his commandment, namely, in declaring the worth and efficacy of the mystery. On the contrary, they have converted it into a sacrifice, to make reconciliation anew with God by man's work, and not for the living only, but also for the dead. The priest, to make what he considers a due use of the sacrament, separates himself from the Church. The whole is done and spoken in an unknownlanguage, after the manner of enchanters with their charms. When Easter comes, again they only give to the people the half of the sacrament, depriving them of the cup, against the express command of the Master. To consent to such sacrilege as that, is not even to be thought of. And yet, nevertheless, they reproach us with having let down and abased this holy sacrament. But the thing speaks for itself, that we have restored it in complete integrity, where it had been corrupted and polluted in so many ways. St. Paul, wishing to correct an abuse which had grown up among the Corinthians in reference to this sacrament, sends them back to the first institution of the ordinance by the Lord himself, as to an inviolable statute. (1 Cor. xi.) What could we do, then, to correct the infinite abuses with which it had been contaminated, except to follow that same rule? Let them shew us, if they can, if there be anything in the manner of our worship which is not conformable to the institution of our Lord, to the usage of the Apostles, and we are ready to amend our fault. But when they accuse us without either rhyme or reason, that will not in the least disturb or excite us, so as to make us renounce the true and settled institution. Wherefore, that which you impute to us as a fault, we hold and take to be a work of God, the best which we had been able to attain to. Yet nevertheless, we do not deny that we have come very far short in many respects, for which our Lord has good right to punish us, but it is in regard that our life does not correspond with his holy doctrine of which we make a profession.
In like manner, where you exhort us to return back to God in order to appease his wrath, you drive us back to the means which rather serve to provoke and inflame it the more. First of all, you would have us to present the oblation of the precious body and blood of our Lord Jesus. We are well aware that it is a customary practice among you; but in order to ascertain whether it is a work pleasing to God, inquiry ought to be made if it is according to his will. Besides, he does not say that we should offer his body, but that we should receive it. (Matt. xxvi., Mark, Luke, Paul.)Take, says he,eat. Instead of receiving the body of Jesus Christ, if we wish to make God believe thatit is a sacrifice which we offer to him, where shall we find any approval of our phantasy? We would pray you seriously to ponder this reason. You advise us to make an offering of the body of Christ by a priest, for the purpose of obtaining grace. We reply, that he never gave us his sacrament for that end, but that it is in order to receivehim, in the intention of being partakers of that once-for-all and eternal sacrifice which he alone has offered, according to his office. (Heb. vii.-x.) We say, moreover, that it is to derogate from his dignity, inasmuch as he has been consecrated sacrificial priest, without successor or companion, to make offering of himself, because none other could be worthy to perform an act of such excellency. For the office of sacrificing is to be Mediator, to make reconciliation between God and men. In whom shall we put our trust,—in Jesus Christ, or in you? seeing that there is such contrariety. Then after that, you hold forth to us the beautiful general processions. But what use is there for that, except that with great pomp and ceremony one would think of appeasing God? You will tell us that you would intend that they should devoutly engage in them. And what devotion is there to place reliance in candles and torches, in beautiful and sumptuous equipage, in images, in reliquaries of the dead? Such, indeed, has always been the use and wont of Pagans, as appears from history. How such things comport with Christianity it is impossible to explain. We make no question about assembling together to make solemn prayer to God. But we ask what there is in these public general processions, beyond the pompous accoutrements, lamps and luminaries, relics, and other things of a like kind? All that sort of thing smells of rank Judaism, and befits Pagan rather than Christian worship. They shout well, indeed, and make an outcry, and they sing prettily. But to what end? It is in an unknown tongue, and therefore against the express command of the Holy Spirit, (1 Cor. xiv.,) who wills, that the common prayers be made in the common language, on purpose that the rude and uninstructed may take part in them, and say Amen at the end. You further exhort us to invocate the Virgin Mary and the saints, among whom you make special mention of Saint Peter, as our patron. But God calls us to himselfalone, forbidding us to have recourse elsewhere, (Ps. xlix.,) and with good right, for his chief glory lies in that we should call upon him alone in the name of Jesus Christ. But even had there been no such reason for it there, we have many exhortations in Scripture pressing our return to God with prayer and supplication in time of pestilence, of war, and famine. (Is. xliv., xlv.; Jer. iii.; Hos. ii.) Never does there occur a single word about the invocation of the saints. It would therefore be very inconsiderate on our part were we to follow what you have told us, in turning away from the doctrine of God. Touching that of your calling Saint Peter our patron, it is the same thing with what the prophet speaks:Israel, thy gods are according to the number of thy towns, (Jer. ii.,) and at that time the intention of the people of Israel was not to invent many gods in order to abolish the worship of the true God, the Creator of the world. Forasmuch, however, as each town chose a patron in whom to trust, they are reproved by the prophet, for that every town had its own god. You would have us to do the like at present. But it does not please God that we should take up with any other patron than Jesus Christ, who has taken us into his keeping, to recommend us to God his Father. If we have formerly been in this state of blindness of mind, the darkness has passed away. (John x.) There is now an end of transgression, now that we have the shining light before our eyes. But you have known by experience, you say, how much that has profited you. It is no new thing, as we have said, to attribute God's benefits to our own foolish and perverted doings, as if by our idolatry we had merited the good things which he has sent us. The sorcerers, enchanters, soothsayers, and other like, could say as much. But we have our certain rule, which is, that reason goes before, and experience follows after. If we do thus, we shall not wander away from the right path, and shall neither decline on this side nor on that from what God commands us. And we shall find in truth and without deceit, that his help is never wanting to those who put their whole trust and confidence in him. On the contrary, in seeking for other help, we shall sometimes think to profit by it, but we shall be disappointed in the end.
Well, then, our Lord Jesus wishes to open your eyes to understand and to see what it is that he would say, when he calls himself the only Saviour, the only life, the only sanctification, the only wisdom, the only confidence of men; that it is in order that we may altogether acknowledge him to be such, that with good accord we glorify him, as well in heart as with the mouth, and equally in all our works, so that, as we have all received one baptism in his name, we might have the same confession of our Christianity.
[Fr. orig. autogr.—Library of Geneva.Vol. 107.]
Geneva,16th February 1543.
You see to what a lazy fellow you have intrusted your letter. It was full four months before he delivered it to me, and then crushed and rumpled with much rough usage. But although it has reached me somewhat late, I set a great value upon the acquisition. Howsoever, therefore, I have been, through the negligence of this person, deprived for a season of so much enjoyment, he, nevertheless, at once obtained my forgiveness, when I got possession of the communication. Would, indeed, as you observe, that we could oftener converse together, were it only by a letter. To you, indeed, that would be no advantage;to me, however, nothing in this world could be more desirable than to take solace in the mild and gentle spirit of your correspondence. You can scarce believe with what a load of business I am here burdened and incessantly hurried along; but in the midst of these distractions there are two things which most of all annoy me. My chief regret is, that there does not appear to be the amount of fruit that one may reasonably expect from the labour bestowed; the other is, because I am so far removed from yourself and a few others, and therefore am deprived of that sort of comfort and consolation which would prove a special help to me. Since, however, we cannot have even so much at our own choice, that each at his own discretion might pick out the corner of the vineyard where he might serve Christ, we must remain at that post which himself hath allotted to each. This comfort we have at least, of which no far distant separation can deprive us,—I mean, that resting content with this fellowship which Christ hath consecrated with his own blood, and hath also confirmed and sealed by his blessed Spirit in our hearts, while we live on the earth, we may cheer each other with that blessed hope to which your letter calls us, that in heaven above we shall dwell for ever, where we shall rejoice in love and in continuance of our friendship. But that you may not suppose that I have made an improper use of your name in the Essay[393]which I have lately published, I ask you to recognize or approve of it on the score of my affection for you, or to yield so far to your own kindly disposition as to acquiesce in what I have done. Among many reasons by which I was induced to take this course this was not the least important, that Pighius had selected Sadolet, under whose name he might impose upon the world his own frothy conceits. That there might, however, be no occasion for drawing odious comparisons, I have held my peace; nor, indeed, shall I here make any lengthened apology, since I could have avowed at once that I had taken the course which I felt assured, fromthe kindness and good-will which you entertain towards me, was no unwarrantable liberty.[394]
As to our own affairs there is nought that I will write. The sole cause which imposes this silence upon me is, that I have so much to tell you that my tale would never have an end. I labour here and do my utmost, but succeed indifferently. And, nevertheless, all are astonished that my progress is so great in the midst of so many drawbacks, the greater part of which arises from the ministers themselves. This, however, is a great alleviation of my troubles, that not only this Church, but also the whole neighbourhood, derive some benefit from my presence. Besides that, somewhat overflows from hence upon France, and even spreads as far as Italy. It is not without the bitterest grief that I hear of the sad condition of your Germany. Nor are the evils which I dread of a less serious kind than those which I bewail. For if what is reported be correct, that the Turk again prepares to wage war with a larger force, who will stand up to oppose his marching throughout the length and breadth of the land at his mere will and pleasure?[395]And as though it were a small matter, after having disbanded the army under base circumstances, after so much expenditure lavished in vain, after so much dishonour incurred; and finally, after having, by the three years' pestilence, and that which more lately visited us, lost the very flower of their strength, they are at this present time suffering even more severely from civil discord. Notwithstanding all this, however, our rulers, though so sharply chastised, are not awakened from their sleep, nor have they learned to give glory to God. This, however, somewhat revives me, they say that the Archbishop of Cologne and some others have turnedtheir minds in earnest to set about the work of thoroughly reforming the churches.[396]Nor, indeed, do I consider it an affair of small importance, that the bishops, from among whom hitherto not a single individual has given glory to Christ, now raise their hands, and publicly declare their defection from the Romish idol. Only, we must now be very careful and strive diligently to promote their progress, lest from a divided Christ some still more monstrous form of evil may arise. Meanwhile, the Pope of Rome already parades the empty show of a Council at Trent,[397]that may amuse the world, and keep it hanging a little while longer in suspense. But God will not suffer himself to be mocked any longer. I am deceived if this year does not produce a very great change of affairs, which may soon take place; but already I have said too much.
Adieu, therefore, O man of most eminent accomplishments, and ever to be remembered by me and honoured in the Lord! May the Lord long preserve you in safety to the glory of his name and the edification of the Church. I wonder what can be the reason why you keep yourDaniela sealed book at home. Neither can I suffer myself quietly, without remonstrance, to be deprived of the benefit of its perusal. Will you salute Doctor Martin respectfully in my name? We have here with us at present Bernardino of Sienna, an eminent and excellent man, who has occasioned no little stir in Italy by his departure. He has requested that I would greet you in his name. Once more adieu, along with your family, whom may the Lord continually preserve.—Yours,
John Calvin.
[Lat. copy—Library of Zurich.Coll. Simler, tom. lii.]
The day before Easter, [1543.]
I send you the letter of Pellican,[398]that you also may consider it and take counsel along with me whitherward that may tend about which he writes. As for the books he inquires about, I have no certain information. I shall wait until William returns, after the fair-time. Antony, as you are aware, has been admitted and received without any difficulty. Thus the brethren wisely, so they think, could give no better decision than to pass over in silence so much wickedness. It cannot otherwise be, than that the Lord, for the punishment of our remissness, will soon take the case into his own hand, and from his own judgment-seat pronounce a just deliverance. The aforesaid Antony has given me to understand, through Matthew, that Sulzer has advised him to make his peace with me; but on what ground could I condescend to this reconciliation? However, should he once seek to have an interview, the Lord will open up a way. We have lately had a discussion with the Council, which, however, was soon disposed of. While we were met in consistory, the Syndic brought us word that the Senate retained in its own hand the right of excommunication.[399]I immediately replied, that such a decree could only be ratified by my death or banishment. Yesterday I called the brethren together, by whose advice I have demanded of the Syndics, that the Senate should appoint an extraordinary meeting. They assented, but not willingly. There, in a large discourse upon the weighty argument, I laid the whole question fully beforethem. Without any difficulty I have got what I asked for, and, from what I understand, those who have been the means of raising this question have been sharply taken to task about it. Who they may be, if you do not know by this time, you are well enough able to conjecture. Adieu; may the Lord have you in his keeping, and ever direct you by his Spirit, dearly beloved brother. Salute Ribitti, Imbert, and the rest.—Yours,
John Calvin.
[Calvin's Lat. Corresp., Opera, tom. ix. p. 235.]
Geneva,18th April 1543.
I reply somewhat late to your letter, because I wished previously to ascertain somewhat about the books which I sought for, that I might let you know something certain about them. I am now given to understand that they have not yet been printed. Whenever they do appear in print, I will carefully see to it, that you may receive them by the first opportunity. I do not proffer my good offices to you in whatsoever they may be of service with many expressions of forwardness, because I think that you are quite persuaded that nothing would be more agreeable to me than in any way to be able to satisfy you by actual experience of the good-will and respect which I entertain for you. But because you mentioned in your letter that Bullingerhad communicated to me by letter what might concern the public business of the Church, I wonder how it has happened that his letter was not brought to me at the same time. Now, however, as many days have elapsed, and none has come to hand, I am led to suppose that either what was written had been lost, or that he had altered his mind. Would, however, that he had done as he proposed at first, that I might not be deprived of the singular pleasure which I could not but have thence derived. Will you, however, request him earnestly in my name, whenever his convenience will admit of it, to do me this kindness? For he may have somewhat perhaps to communicate, upon which it may be both useful and necessary that I should be admonished.
That which has been reported to you about Farel is to me so utterly incredible, that I would venture, even at the peril of my life, to be answerable for it, that no such expression had ever fallen from him; for I know that he both loves and reveres you. And, most assuredly, the very atrocity of the words used is a good enough argument of itself to prove how little ground there is for that accusation. If it had been said that he had made you wince a little, and without any more serious outrage, I would admit that the report might have been believed, or at least suspected to be true, until he had cleared himself. But only consider how monstrous it is to suppose, that he who has always been so closely allied and intimately connected with you, who at this very time reveres and loves you, had given utterance to such reproachful expressions as would be reckoned extreme even among the most deadly foes. It will be your duty, therefore, most reverend sir, entirely to root out of the hearts of our brethren that unkind suspicion. Besides, indeed, that it is altogether inhuman, and utterly unreasonable, that any man should be condemned unheard; such persons do wrong Farel when they do not acknowledge him to be such a man as they have ever truly found him by experience to be. Therefore, do you apply your utmost endeavour to uproot this noxious weed of malevolence, (for it has sprung from nothing,) before it breed further mischief, and lest that advantage be given to Satan which he isalways so eager to catch at. Had Farel been now at Neuchatel,[401]I would not have allowed him to delay so long to justify himself carefully, even to your full satisfaction. For the present, however, until we shall know for certain that he has escaped in safety out of the jaws of death,[402]we will supplicate the Lord that he would restore him to us as soon as possible, so that some time or other he may do what he would himself have done at the very first, had he been present.
There is also another subject on which I am requested by Bernardino to write you. We have been informed as a fact, that through the folly of a certain brother who was of his acquaintance, he had become suspected in your eyes, as though he were not altogether quite sound in opinion either on the article of the Trinity or of Christ. I shall say nothing further in his excuse, than simply to state the truth. As I do not place much reliance on the most of the Italian wits, after that he mentioned to me his intention to make a more lengthened sojourn among us, I discoursed with him carefully on the separate heads of the doctrine of faith, and in such a way that he could scarcely conceal it, should he differ materially in any point from us. It did appear to me, and if I possess any judgment at all, I can bear testimony, that as well in every other point as upon this important one, he was entirely of the same mind with us. This, however, I have remarked, that he did repudiate those over-nice distinctions and discussions which we meet with in the scholastic writers; and certainly, if we weigh attentively how much these subtle speculations of the sophists differ from the sober and moderate doctrine of the ancients, we shall be of the same mind. It seemed, therefore, only what was due, to bear this testimony to a pious and sincere man, that he may not be undeservedly aspersed among you, by having even the shadow of a suspicionthrown over him. He is indeed an excellent person, and a man of genius, learning, and sanctity.[403]
But now to make an end of my letter. These two youths come to you for the purpose of following out their studies. As they have sojourned some considerable time among us, and have so conducted themselves that we can venture to engage for their probity, and do consider them worthy of our recommendation, I request of you, my dear Pellican, that you would shew them the same kindness you are wont to express toward all good men. They have wherewithal to live at a moderate rate, but they would ask the favour of you to put them in the way of finding a convenient lodging.
Farewell, respected sir, and greatly esteemed by me in the Lord. Salute reverently Bullinger, Theodore, Megander; may the Lord continually direct you all for the upbuilding of his Church.
[Lat. orig. autogr.—Library of Geneva.Vol. 106.]
Strasbourg,1st July[1543.]
Right worshipful and very honoured Lords,—I hope that Master Peter Viret shall have made my excuses for nothaving written you from Berne, forasmuch as at the time I was indisposed. Having arrived at Basle, I presented my letters to Messieurs of the Council, who gave me letters of recommendation to Messieurs of this town, requesting that they would assist me with advice, as well as furtherance on my journey.
In this town, as well by means of your letters and those of Messieurs of Basle, as from the good affection which they bear towards me, and singularly in favour of the cause, I have met with good furtherance, as much as I could desire. Messieurs have very liberally offered to do whatsoever lay in their power. Only that we must be careful, Master William (Farel) and myself, as to the means which it would be fitting to adopt. We have therefore set before them three ways: either to bring us on direct to Metz, although that was not without danger; or once more to call on the Council of Metz to let us have a hearing; or otherwise, to send to the town of Smalkald, where the Protestant League are at present assembled, and there to request pressingly the princes and ambassadors of the towns to take the thing in hand.
As to the first method, they have replied, that willingly they would send an embassy along with us, to insure our safety and to solicit a hearing, and that they would spare no pains in regard to that, were it not that they saw that they could not do so without endangering our persons, and with but little hope of advantage. To send letters in their private capacity, would be labour lost. The reason is, that the Papists wax more insolent upon the coming of the Emperor, inasmuch as he has promised, on the occasion of this journey, to settle all the religious differences, as if he had nothing else to do at present.[405]So, whenever they have written from thistown, for answer and solution of everything, they always refer them thither.
The third method, therefore, has been found the best, to send to Smalkald, which they would have done already, were it not that they have wished to get articles from us to set forth whatever might seem best to us. But to-morrow, please God, the messenger will set out. They have allowed us to proceed in the affair with so much diligence, and so thoroughly in earnest, that we would acknowledge their zeal and courage; and as I know them, I have no doubt that they will do yet more than they promise. It is six days' journey thither, at the rate of speed their herald will go, for usually they take fully eight days.
Now, while this journey is gone about, seeing that I must wait here, it seemed to me to be best, my Right worshipful and very honoured Lords, to send back your herald, the present bearer, in order to let you understand how matters were going on, for I would have hesitated to make so lengthened a stay only in expectation, without in the meanwhile letting you hear my news; and that could be done without being at much more expense than if I had retained the messenger here along with me. You will consider, however, about sending him back as shall seem good. To meet whatsoever may happen, I have delivered over to him six crowns, that he may have wherewith to meet his expenses in going and returning, with three testons which I have given besides. Howbeit you can do according to your own good pleasure. I tell it, that you may know, in case you should send him back, that, in order to be in time, he must be here within a fortnight; for we shall then arrange to set out for Metz, should it please God to open up the way for us.
As concerning myself, I am well aware that I cannot be so long time absent from you, without some shortcoming in the care of your Church. But seeing that one has come so far, to return without effecting anything whatever would have been too absurd, and when there is a reasonable expectationin waiting yet a little while longer, I am well inclined, before my return, to essay whether or not the Lord would have somewhat accomplished. Wherefore, I beseech you to have patience until that interval, which is short, be overpast. Thereafter, with all possible speed I will hasten to return thitherward.
Meanwhile, Right worshipful Lords, I beseech you to have in mind and to aim at the honour of God, as you do, and to keep the Church together in good order and condition. On purpose that you may see what need there is for going to Metz to silence Caroli, I send you a copy of his last correspondence by way of answer, wherein he displays more fierceness and arrogance than ever, and inasmuch as he relies wholly upon the presence of the Emperor, we shall never get him to hearken to reason, for before that arrival he would have betaken himself to flight.
There has been a great uproar here, burst forth in different parts of the Netherlands, now that the Duke of Cleves has recovered a strong town which he had lost, since he was ruined and dispossessed; but seeing that all as yet is uncertain, I forbear writing you further about it.[406]Howbeit, such is the disturbed state of affairs, that no further off than a distance of two leagues they have made a raid for two nights running, and have stolen and carried off fifty horses belonging to the merchants.
And now, Right worshipful and very dread and sovereign Lords, after our humble commendations of Master William and myself, I pray the Lord Jesus to preserve and uphold you by the bestowal of his grace, enabling you well to guide and rule your people happily, and always in peace, to the honour of his name.—Your humble servant in our Lord,
John Calvin.
[Fr. orig. autogr.—Archives of Geneva.No. 1250.]