At Strasbourg, 1st July 1543.
Grace to you from God the Father and the Lord Jesus Christ.
There is at present, my dearest brethren, nothing about which I have to write, except that up to this time we are kept waiting in a state of suspense; for my coming hither has happened very untowardly, and at a most inconvenient season, seeing that the Papists of Metz wax insolent because of the near neighbourhood of the Emperor, and pretend his authority as a cover for their making no concession to us whatever. They maintain, indeed, that it is not becoming to decree an alteration in their condition in the presence of the Emperor, and without consulting him. Therefore, because it is perilous to proceed to Metz, and would now be of no use,—for that even the letters of the Senate here would be set at nought and despised, the Senate resolved that a deputation be sent to Smalkald, where the Protestant Confederates are at present met, requesting them to appoint an embassy in the name of all, who may accompany us to Metz, and extort from the inhabitants of that city what they are not willing freely to grant. Moreover, the journey from hence to Smalkald requires eight days' travel, which a speedier messenger will, however, accomplish in six. And that there may be no delay, the horses have been kept in readiness. We have resolved to await the result here, that we may not incur to no purpose the fatigue of so long a journey; and it appears to us that we shall have obtained no mean advantage if the deputies come thither along with us, who, whether he will or no, may draw that impious dog to a disputation, which he not only tries to shirk, but plainly refuses.[408] For the present, indeed, under shadow of the Emperor's presence,—because he has got that convenient hole to crawl into, he raves more saucily than ever. But the Lord, as we hope, shall ere long repress the insolence of this sacrilegious agitator. See to it, I beseech you, while I am absent, that you are all the more attentive to duty, and even more earnestly diligent. There are, indeed, many considerations which ought to arouse you to take care, that the Church may not feel any change or inconvenience from my absence. If you only set about this with hearty agreement, and with a serious desire and sincerely affectionate zeal, the Lord will vouchsafe a very prosperous issue. In the meantime, do you commit unto the Lord in your prayers both ourselves and this his own cause, in which at this time we are engaged, which is not free from danger or difficulty, notwithstanding all the help which human foresight can supply. Farel very kindly salutes you. I not only keep my health much as usual, but feel as if restored, so that at present it is somewhat better than ordinary. Adieu, my very dearly beloved brethren, and do labour diligently in the upbuilding of the Church. Master Bernardino may also be invited to be present at the reading of this letter, whom salute most kindly in my own name and on behalf of Pyrrhus.[409] Salute all the godly. May the Lord, indeed, so govern and direct you by his Spirit that you may serve him profitably and with advantage.—Your brother,
Calvin.
[Lat. autogr.—Library of Geneva. Vol. 106.]
Strasbourg, July 1, [1543,] about mid-day.
As usual it has so happened, that I have found matters far more forward and advanced than I had expected. But, indeed, as you are fully aware, I am not very effectively supported. The Senate neither advises nor permits our at once proceeding to Metz. It is thought to be quite useless to write thither, since the letter which has already been sent is either held in contempt, or at least is not so much considered as it ought to be. For the coming of the Emperor elates the courage of the Papists, who have obtained the entire direction of affairs at Metz. Therefore it is that our magistrates are about to send a deputation to Smalkald, where the Protestant princes are at present assembled for the purpose of demanding a common embassy, whereby to quicken the motions of those who will do nothing unless they are driven on and goaded forward. You cannot imagine how important our magistrates conceive this to be. They have received us indeed with the utmost courtesy. Whensoever we shall have an answer, we must then gird up our loins for action, and we shall call you to our assistance. But after all, in this so doubtful and unsettled state of affairs, what could you obtain? In the meantime, while the deputation is gone to Smalkald, our Senate have thought it was desirable to let them know where I was, and what expectation detained me here. Should the messenger return hither, as I expect he will, take advantage of him to inform us certainly about everything. As to the challenge of Caroli, you need have no doubt whatever about that. We have his own hand for it. Of late he was meditating flight, but now when the Emperor is nearer at hand he waxes more audacious and insolent, because he takes it certainly for granted, that a public discussion cannot possibly be obtained by us. Request from this bearer a sight of his reply, which having read, you can return. You will clearly perceive from thence the lofty, puffed-up humour of the man. Adieu; salute all the brethren, and pay a visit sometimes to Geneva. Again, adieu. May the Lord preserve you.—Yours,
John Calvin.
[Lat. orig. autogr.—Library of Geneva. Vol. 106.]
From Strasbourg, this 24th July 1543.
Right worshipful and very honoured Lords,—Only two days after the return of your herald we have got an answer from the meeting at Smalkald, that for the present the princes and ambassadors from the towns could not openly undertake anything in the affair of Metz; but before separating they would come to a settled determination; that is, to hold another meeting to finish what has been begun, seeing that those of Metz will not go forward, unless they are compelled. Now, for the present, their mind is to demand a safe conduct for themselves and those whom they wish to bring thither, and that done, proceed to the place in order to press the business further. On hearing these tidings, we have gone, Master William and myself, before Messieurs the Councillors of this town, to request of them that they would inform us what might seem to them good to be done, representing to them that we were afraid it would be too tedious to await the coming of their ambassadors, and also that I had received letters from you, in which you required me, in the event of there being no hope of doing anything for the present, that I would speed forward my return without loss of time. Albeit, that should it seem good to them, Master William would be able to wait on still, in case perhaps the good brethren of Metz might be disheartened if we should both of us go away together. So thereupon we gave them to understand, that our wish would have been that Master William had remained, and that I had withdrawn homeward, until that some fixed resolution had been come to. Their answer was, that, had there been any very pressing occasion which constrained me to return forthwith to you, they would not have ventured to hinder me, but, if it were possible, the preferable course seemed to them, that I ought not to stir until the return of their ambassadors, whom they expected to see here again in this town within eight days.
As touching the commendations, thankful acknowledgments, and offers which, on your part, I have made to them, they have answered, that as up to this hour they have engaged in that cause, so they are thoroughly determined to follow it up and persevere for the future; only they are sorry that matters are not in a better order, and have charged me to make their commendations to you, promising without fail to write by me, for that they were not aware of having so safe a messenger. Having received this answer, Master William and I have altered our purpose; and we have no doubt you will approve of my having followed the advice of the Council of this town, seeing that the course to be followed was somewhat doubtful. It is quite certain that they would never have wished to detain me without having some good hope. Would that our Lord might so order and dispose his work that the issue may be yet better!
The Metz brethren on their part, also, earnestly desire that it may be so, for the late eschevin,[410] with four of the burgesses, was at the meeting, and there is still a representative there. As soon as I am able, you need not doubt that I shall hasten my return; and were it not that the interval is so short, I would not have failed to make the journey to offer my excuses in person by word of mouth. But seeing how the matter rests, it would be to no purpose to leave a work so well begun. Wherefore, Right worshipful Seigneurs, I beseech you yet further, that you would be pleased to have patience for a little while, as indeed also I hope you will, which is the reason why I do not make you more lengthened excuses.
For news, the Archbishop of Cologne is wonderfully steadfast in planting the Evangel in his country;[411] and truly his is a miracle of zeal, for notwithstanding the resistance he meets with from the clergy, the university, and the town of Cologne, even, forsooth, to the extent of openly threatening him with deposition, he does not on that account relax, but perseveres more stoutly than ever, entreating the preachers who are with him to make no account of his person nor rank, but that the Reformation may go forward vigorously, and as it ought, inasmuch as his conscience urges him to discharge this duty before his death. He has at present called together the states of the country, to settle a right form of order and policy over the churches, and to correct the idolatry; for as touching the preaching, he had already been determined formerly, seeing that the whole country, the clergy and the town excepted, have accepted everywhere the preaching of the Evangel.
In the meantime the Emperor makes his preparations for the defence of the Netherlands against the King,[412] or rather to wreak vengeance upon the Duke of Cleves, one cannot tell which; howsoever, he is not yet very far advanced, and it would be rather dangerous were he to be in too great a hurry. For the Turk approaches with a great power, and is about to enter Germany on three sides. If that does not compel him to withdraw altogether, it will at least retard his movements. If he had leisure to apply himself against the Duke of Cleves, every one considers that he would get the upper hand.[413]
As for the King, he has been hampered for about a month bypast on account of the continual rain. It has been the news of the last four days that he was about to march to attack the Duke of Cleves. But yesterday the news came that he would withdraw. It is not known whether it is on that account that the English press forward. Neither is it known for certain that it is so. The Emperor seeks to borrow the artillery and ammunition belonging to the towns; but he has not so much credit with them as he would like to have.
To the right honourable and redoubtable Seigneurs: after having humbly commended me to your kind favour, I pray that our Lord Jesus would govern you always by his holy Spirit, vouchsafing you prudence and uprightness in the discharge of your office which he has committed to you for his own honour and glory, and the safety of your people, upholding by his holy protection your town and Seigneury in happy prosperity. Your very humble servant in our Lord,
John Calvin.
[Fr. orig. autogr.—Archives of Geneva. No. 1250.]
From Strasbourg, 24th July 1543.
Very honoured Lords,—Having received an answer from Smalkald, I would, with devoted good-will, have desired to come to you at Berne on my return to Geneva, had I not been prevented by Messieurs of the Council of this town. The answer was, that they must settle some other points in the meeting of the convention before they could take the affair of Metz into consideration. There should, however, be no remissness on their part, and they would determine before their departure to hold another meeting, and in the same place, in order to follow up their proceedings more vigorously, and that before going to Metz, they would ask safe-conduct as well for the arbiters deputed as for such as they might bring in company along with them, without mention of any person to conduct us thither in greater safety. Having heard this answer, I was of opinion to return immediately to Geneva, until it were necessary to proceed to Metz, and that in the meantime Master William could remain here to keep up the spirits of the Metz brethren and encourage them to persevere. But Messieurs, the councillors of this town, are of opinion that we should both of us wait until the arrival of their ambassadors, who, as they expect, will be here in eight days. I am well inclined to give good heed to their advice, seeing how faithfully they have engaged in this affair. Meanwhile, I beseech you to pray the Lord, that he would not allow me to return without bringing forth some fruit, since I have waited so long already. I shall also pray to him on my part, to guide the affair in which you are engaged, in suchwise that it may be brought to a good issue, and shall return him hearty thanks, when I shall have heard some tidings, such as I desire.
I have not leisure to write you the news at length, and besides I have scarcely any that I know of to tell you but bad, except that the Archbishop of Cologne shews a marvellous affection on all occasions to promote the Evangel.[415] It is true that the town and University of Cologne, with the clergy, made all the resistance thereto which they could; but so much the more has he shewn steadfast constancy in going forward. This is the first day of his meeting with the states of the country, to consult about setting up an order and policy in the Church: I mean, for their resolving and carrying into execution that which shall have been agreed, for the formula is already drawn up. If the Lord vouchsafe him that grace to get the consent of the States, this will serve to dash the rage of the adversaries.
The Emperor continues always his preparations for a descent towards Brabant, whether it may be to drive back the King or to make an onset upon the Duke of Cleves. But he does not make his approach in any great hurry, and besides, he has not made out a case. On the other hand, there is some danger that the Turk will stop him, who is coming down with a great force to attack Germany upon three sides. Were the Emperor able to march forward, the Duke of Cleves could not sustain the attack unless he had the King's aid, who has been prevented by the continued rains from approaching. Now of late he has begun to do so, and was already well advanced, but the rumour is that he draws back. We do not know whether the English are forced to withdraw. Howsoever it may turn, it is a sad thing to see such desolation everywhere throughout Christendom. Would that our Lord, of his infinite mercy, might consider the miserable condition in which we are, and albeit that we might very deservedly have been more sorely visited, that it would please him to withdraw his hand, vouchsafing to us the spiritual acknowledgment of our sins, in order to bring us back to himself.
Wherefore, very honoured Lords, after my hearty commendations to your good graces, I pray the Lord to assist you in the business which you are gone about, upholding you in real prosperity.—Your servant and good friend,
John Calvin.
[Fr. orig. autogr.—Archives of Geneva. No. 1250.]
13th August 1543.
Right worshipful and very honoured Lords,—The eight days which Messieurs of this town had required me to wait have turned out to be three weeks, and hitherto we have not gotten any final resolution, for their chief ambassador has not yet returned from the court of the Emperor; and it was he who could explain matters, so that upon his report they might advise further.
But, nevertheless, my conscience goads me to delay no longer, for I ought not to be carried away to such a degree by the longing desire to serve the town of Metz, as to overlook the duty which I must fulfil toward you.
I am more content to have made the journey to no purpose than that I should weary you out by my tiresome delay. However, I purpose, once for all, to go for the last time within three days before Messieurs of the Council, and to state to them that I could stay no longer, and having done so, to return to Geneva, unless an entrance has been already obtained into Metz, which is not to be looked for; for the Council of Metz, instead of replying to the Protestants, has sent some one to the Emperor in order to protract matters, and will take care to create delay as much as it can. Our Lord, it is true, can easily break up and frustrate all their devices, and the chief thing is to pray to him that he would assist us in the doing of his work, else we shall be utterly unprofitable, whether it be in counsel or in action, so far as we are concerned. But I shall make up my mind to follow as nearly as possible the path which he shall point out to me, that is to say, to do my utmost for those of Metz; in suchwise, however, that I may not set aside or neglect your service, seeing that he has specially bound me to you.
After my humble commendation to your Right worshipful and redoubtable Seigneury, commending me to your good graces, I beseech our merciful God to govern you by his Holy Spirit, for his own glory and the welfare of your town, upholding you in real prosperity.—Your humble servant,
John Calvin.
[Fr. orig. autogr.—Archives of Geneva. No. 1250.]
[14th October 1543.]
Monsieur,—How much soever it may be contrary to the usual fashion of men that I use so much freedom as to address you familiarly by letter before being better acquainted, nevertheless, since I feel well assured that my letters shall be agreeable to you, it would be hypocrisy in me to make lengthy excuses as if there were any doubt about that. So, therefore, my bearing and behaviour in this respect shall be as that of one of your friends, without any further preface.
The matter in hand which I have to discourse with you would, indeed, almost require that we should meet together to talk the matter over for at least half a day. And in good earnest, for four or five months past, I have often desired that it might be the good pleasure of God to afford us that opportunity. And, indeed, up till this time I have been in doubt, whether for better advice I ought to entreat you to undertake a journey, in order that, after having seen and considered more closely, we might be able to determine what ought to be done. For had the question been, to deal with the matter in deliberation as at all doubtful, there would have been many pros and cons to settle before being able to solve it; it would have been somewhat silly and inconsiderate on my part to attempt to do so by letter. But at length, I have thought, on the other hand, that if our Lord hath already bestowed the courage upon you to visit us in good earnest, to put your confidence in our Lord along with us, it would be trouble thrown away, and show much besides of shyness and drawing back, to recommend you to come merely to see what was done there, to advise you at all upon that head. Wherefore, I would not recommend you to take that unnecessary trouble, only to have to begin again afterwards afresh, and that perhaps in less favourable circumstances than the present.
I understand very well the difficulty in which you are placed if you look to the world, and those considerations which may keep you back. But you will need to come to a settled conclusion, to cast aside everything which shall come in the way to cross you in your purpose. One ought not, it is true, to take such a step at random, that is to say, without foundation, and without knowing why or wherefore. But when you have your conscience assured by a testimony which is better and stronger than all the world could give you, you ought to acquiesce therein out and out, and deem besides, that all the obstacles which interpose to divert or turn you aside, are scandals which Satan lays before you to block up the way. Howbeit, to my thinking, there is no great need to allege many reasons to shew you what to do according to the word of God. I take it for granted, that you are already clear upon that point. You have only the regret of what you leave on the one hand, and on the other, the fear of not meeting with all that you could desire. All worldly regrets, however, may be overcome by this consideration, that there is no condition more unhappy than to live in trouble of mind, and to have a continual warfare raging within one's self, or rather without ceasing to be tormented by a hell within. Consider, then, whether you can have peace with God and your own conscience, while persevering in the state wherein you now are. In the first place, if the hope of being better off still holds you back, you perceive plainly enough that the opening abyss grows ever wider, and that in the end you sink the deeper. Secondly, should it please God to repair the disorder which prevails at present, what delight would it afford you if you could say,—While my Master was banished from this country, I was quite willing to be excluded, and of my own accord to go and serve him; and now that he is come again, I return to give him praise? while as yet there is no appearance of his being about to do so. Wherefore, the course which it most befits you to take, is to withdraw before you are plunged so deep into the mire that you are not able to extricate yourself; and, indeed, the sooner the better. For in such a case you must seize the opportunity when it presents itself, concluding, that when the Lord vouchsafes the means, it is as though he opened the door for us; thus it behoves you thereupon to enter without further trifling or delay, for fear that it may be shut, while in the meantime we wrangle and debate about it.
Now, the most seasonable occasion, I conclude, is when he has broken those heart-ties, as well your own as those of your good wife, making that easy to you, by the disposedness wherewith he has inclined you, to what must otherwise have been so full of difficulty. In such a case, we ought, according to the exhortation of the holy apostle, to avail ourselves of the gifts of the Spirit, putting them to profitable use and into practice, and never allow them to lie dead and useless, fearing lest they may be altogether quenched through our own negligence. Therefore, since you have every appliance you could wish for at hand, you ought not to tarry, for should it so happen, what experience of your faith could you ever have in that? There cannot be a doubt, that our father Abraham must have felt great reluctance when he was obliged to leave his country, and that he had not all things to his liking; yet nevertheless, without hesitation he hastened forth. If we are his children, it is only seemly that we do follow him. We have no express revelation commanding us to leave the country; but seeing that we have the commandment to honour God, both in body and soul, wherever we are, what more would we have? It is to us, then, equally that these words are addressed, Get thee out of thy country and from thy kindred, whenever we are there constrained to act against our conscience, and cannot live to the glory of God. For the rest, our Lord will vouchsafe you wisdom to order your steps aright, and you are yourself in the most favourable position to judge whither your affairs are tending. I desire, however, that you should be endeavouring to shake yourself loose, in order that you may feel yourself more alert and free to act, when you shall have got rid of these entanglements, with the aid of the good friends whom you have with you thereabouts, who may be helpful to you both in the way of advice and painstaking on your behalf.
The worthy seigneur whom you have so much desired to lend some help,[418] is about to leave, offering to do, for his part, all that lies in his power in the way of duty; and certes, the zealous interest he evinces toward you, ought indeed to quicken your motion, and be like a new spur to increase and stir up the good inclination which you already possess.
Then as for what remains, we cannot so well manage to settle that by writing. I shall, however, beseech our heavenly Father, that he would open your eyes yet more and more, that you may be able to contemplate what he has already in some measure bestowed upon you, giving you, besides, strength of endurance to follow the course which he points out to you; finally, that he would direct you in everything and throughout all by his Holy Spirit, keeping you in his protection. Whereupon, I would commend me humbly to your kindly acceptance, without forgetting the good fellowship of the worthy Seigneurs who are along with you.
Your servant, humble brother, and entire friend,
Charles d'Espeville.
[Fr. orig. autogr.—Library of Geneva. Vol. 194.]
This 14th October [1543.]
Madame, and well-beloved Sister,—I have no great matter to write you about at present, unless it be to let you know that I have received your letter, which affords me a suitable occasion to thank our Lord for the many graces he has bestowed upon you, and peculiarly on account of his having thus disposed you to relinquish and renounce all, to devote yourself wholly to his service. It is, indeed, only what we ought all of us to do without murmur or gainsaying, and is even, as it were, the first lesson in the school of Christ. The greater number of scholars, however, acquit themselves very badly. On that account, therefore, I praise our Lord, for that he has made you feel how highly he prizes the glory of his name, to give it the preference above every other worldly consideration, and even so to experience what a happiness it is to serve him with a quiet peaceful conscience, so that you may reckon that the greatest treasure you could happen upon. As it is, therefore, quite superfluous to exhort you very much, when I see that you have already made up your mind as it appears to me, all that remains for me is to take pains to confirm you in that holy resolution. Besides, I do earnestly hope, that our Lord has not kindled such a zealous desire in you, as not also to give you the grace to reach forward to the mark whereto he urges you forward. And over and above all, he has already shewn by such considerable beginnings, that we ought to have confidence in him, that he will perfect what he hath begun.
It is true also, that on your part you have great bars which lie in the way to obstruct your progress, and also the gentleman on his side yet many more. But in putting on the strength of our Lord, you will not care a straw for them, and skip over them without difficulty, not, however, so far as the flesh is concerned, but in suchwise that you shall acknowledge the truth to be fulfilled in you, according to what the prophet says, "The Lord maketh my feet like hinds' feet." Only, take care not to let the zeal which the Lord has bestowed upon you grow cool; but rather to look upon it as though it were himself who solicits and importunes you to come away. And should there be some weakness of infirmity about you, first of all, entreat him specially in prayer that he would correct it, while on your part you strive against that weakness to get the better of it. Secondly, beseech him when he shall perceive that you come on too slowly, that he would take you by the hand, and, as it were, deliver you in spite of yourself. There cannot be any doubt but that Sarah was a great solace to our father Abraham, when he had to set forth upon his journey. Follow you her footsteps like one of her daughters, for we see from the example of Lot's wife what is the consequence of looking back. Howsoever that may be, I do entertain the assurance that you have not put a hand to the plough, meaning to look behind and turn back upon it.
If this letter had been presented to you by a messenger who was altogether a stranger, I would have been possibly somewhat more lengthened in my address; but when the messenger can himself supply what is deficient in the letters, we must not cast such discredit upon him as to write all that we would have you to know, as if he had not a mouth to speak for himself. For this reason I shall conclude this letter, after having commended me affectionately to your kind favour, and having prayed our Lord that he would carry forward his work in you, leading you even by his Holy Spirit, both to the knowledge and the obedience of his good will, giving also strength and prudence to him who ought to be your guide, to go before, to urge you by his example, and also that he would be so gracious to you as to make you a helpmate as he has ordained. I shall await the return of the kind gentleman, the present bearer, not without having a great desire to see you.
Your servant, humble brother, and entire friend,
Charles d'Espeville.
[Fr. orig. autogr.—Library of Geneva. Vol. 194.]
Geneva, [1543.]
Monsieur,—Although I rely with confidence in our gracious God, that as he has guided you hitherto, bestowing grace to overcome many difficulties, which might have turned you aside out of the straight road, he will also in time coming vouchsafe you strength to resist all the assaults which Satan can muster up against you, nevertheless, when I consider the danger wherein you now are, already harassed by so many temptations, as I see them arrayed and set in order, I could not refrain from reminding you, that the benefits which God hath bestowed upon us, indeed require that we should prefer his honour to all the world besides, and that the hope of salvation which we have by his Evangel is so precious, that we ought readily to forego all meaner considerations, in so far as they hinder us from reaching forward to that hope, and that we ought to have such contentment in conforming ourselves to his will, that whensoever the question arises of our displeasing the whole world, that we may obey his pleasure, it is good for us. Not that he does not put you in mind of this without my warnings; for I am well assured, that foreseeing the occurrence of temptations, you have taken good care to arm and furnish yourself beforehand by meditation upon these things. And can you not say as much, moreover, that you have that imprinted on the heart? But well do I know how profitable it will be for you to hear a word or two of exhortation from your friends, for that will serve very much to confirm you. I have sometimes experienced this myself. On the other hand, had this only been the point in consideration, that in this manner I might express the anxiety which we entertain about you in this quarter, that of itself were quite a sufficient reason for me. That, besides, such as it is, ought to be an argument to persuade you of our desire to have good accounts of you, that we may have occasion to return thanks to God, having understood that you are spared, or rather that he shall so have tried you, that he will, notwithstanding, have given you courage to overcome all the wiles of the devil. If you have to fight, and that should be the will of God, reckon that it is but a passing tempest, and that you can betake yourself to a covering shelter from the storm—for we have no other retreat than that of our God—let us then hide ourselves there, and we shall be in security. The hope of our being able to reform by the instrumentality of human means is very small. Wherefore, we must not repent of having come forward, nor of our on-waiting in following of God, even should the whole world pass on before us. And even now we must not draw back on that account; for whosoever shall do so will find himself deceived. Let us firmly hope that at length the Lord will take pity upon his Church. But let every one proceed just according as he is called, and let him who has more grace shew the way to others. This is what ought to make you bethink yourself, that is to say, that you are so much the more obliged to run quicker than many others, on account of our Lord having given you the power, and having also brought you to the spot, from whence it is not allowable for you to withdraw to the rear. And in fact, when a man has once withdrawn himself from that abyss of the spiritual captivity, or rather, has been delivered by the hand of God, should it so happen him to be engulfed anew, and to depart from the liberty which the Lord had vouchsafed him, he is quite overwhelmed when he finds himself in a state of confusion, from whence it is not possible to come forth.
I say this, not because I think it shall happen, or that I distrust you, for, as I have protested from the beginning, I feel well assured that nothing will shake your resolution; but we must not be wanting in stirring up one another, however well disposed we may be; and all the more that we have been deliberating with ourselves, we are the more glad when our friends hold out a helping hand to strengthen us. In short, I just do what I would desire you to do to me were I in your situation, and I never doubt but that you will take it with the same heart as that from which it proceeds.
Wherefore, Monsieur, after my humble commendation to your kind favour and to that of Madame, I beseech the God of grace always to manifest himself for your protection, and to defeat the wiles of Satan; so that, having full hope in him, you may not have any other motive but to glorify his name, and that he would so strengthen you in constancy that you may never be disturbed by the fear of man, nor stunned by the uproar which they shall make, but he would so sanctify you that himself may be the place and palace of your sanctification.
Your humble brother and servant always,
Charles d'Espeville.
[Fr. orig. autogr.—Library of Geneva. Vol. 194.]
11th February 1544.
Sebastian has set out with our letters to you. Would that either he might consider more advisedly what was best for himself, or that we might have fallen upon some method by which we could have contented him without disadvantage to the Church. When his old situation with us had been kept open for him, he refused to stay unless we should add somewhat to his stipend. This could not be obtained from the Senate. To me it seemed better to say nothing whatever about the reason why he could not be admitted to the office of the ministry, or to hint merely, that somewhat of a hindrance lay in the way, and thus to prevent all unpleasant suspicions, so that the public estimation in which he is held should suffer no diminution. My intention was, that I might spare him, which I would willingly have managed, (although, perhaps, not without incurring displeasure,) if he would only have suffered me. The case, therefore, at his own request, was discussed in Council, but without any difference of opinion. I am truly sorry on his own account, and all the more so, because I fear that he may not find in your quarter that which he desires. Do you look after him, and help him to the utmost of your power. What his opinion of me may happen to be, gives me no concern whatever. Raymond, assuredly, so far as he could, has lately torn me in pieces during my absence, by venting the most outrageous invectives. There is no need, however, of my annoying you by repeating them over. Depend upon it, however, there is nobody here so perversely saucy who would venture upon the half of what he said. I bear with it all, notwithstanding, and conceal my knowledge of it, except that among the brethren, I have complained that there were some who did not speak and feel kindly concerning me. But let us not stop to consider such trifles. Do you know that the Abbot of Saint Victor, and the mother of Corne, by their unsuitable marriage, have afforded us plenty of sport in the way of joking?[422] Adieu, my dear brother; salute Celio, Ribitti, your family, and the rest of our friends. May the Lord preserve both you and them.—Yours,
John Calvin.
[Lat. orig. autogr.—Library of Geneva. Vol. 106.]
Geneva, [17th February 1544.]
I have never yet replied to your letter in which you admonished me of the need there was that those disputes between the Bernese and our people which were then astir[423] might be settled by friendly arbitration, and wherein you also requested that so far as was allowable for me, I would constantly interpose to prevent that useless quarrel on both sides from creeping on any further at so unseasonable a time. Albeit, however, that you only spurred me on when running in that direction of my own accord, it has helped me forward not a little when I was almost exhausted in rolling this stone already, to be goaded forward by this new impulse, that I might not give in before the matter was finished. And besides, that you may be all the better aware of how much service your exhortation and those of others have been to me, I was very nearly ten times over beginning to lose courage and to despond. It was not without great difficulty brought about, that the former judgment which had been passed at Basle was received here, and the second proved yet more troublesome to me, for more than ever had been yielded by it to the Bernese; and our people, because they now considered that they had fully discharged their duty, became all the more difficult to manage. Thereupon, it behoved me all the more to set my whole energies to work, and although my labour was not far from being thrown away to no purpose, when I was beginning almost to despair of a happy settlement, the Lord, altogether unexpectedly, shone forth marvellously upon us. At present, therefore, by the blessing of God, we enjoy not only peace, but also the most perfect agreement which I trust shall be firm. Adieu, most learned sir, and my very dear brother in the Lord. Salute reverently D. Pellican, Theodore, Megander, Gualther, and the rest of the brethren. May the Lord ever direct you all by his own Spirit.—Yours,
John Calvin.
My colleagues salute you all.
[Lat. orig. autogr.—Library of Geneva. Vol. 106.]
Geneva, March 1544.
When scarce a day passes in which some messenger does not set out hence direct for you to whom I could commit my letter, I shall not throw away time in excusing myself, that you may not believe it has happened through my neglect, that for so long I have never written you, when you would not only be desirous to know somewhat of our affairs, but had also requested that I would do so. Howbeit, you must not impute it to neglect, that I have for a while delayed. For while the deputies were here, because nought had been settled, I was unwilling to write to no purpose. Lately, when Nicolas and William went away I had scarcely time to write a short letter to Germany. With the exception of these two, no one else presented an opportunity. I could have found one if I had made inquiry. In so far I confess that I was negligent. When, however, I was about to give the letter to Godfrey's son, in came Ribitti in the meantime, to whom I have briefly narrated the story of the agreement.
It would be tiresome to enumerate all the details. Let it suffice that you have the sum and substance.[424] The winding-up of the whole business leads me to hope well for the future. For the Bernese deputies, having got the business brought to a settlement according to their own heart's desire, went away homeward rejoicing. And our own friends, although they have not obtained all they wished, are nevertheless very well satisfied. So far as I can forecast in my own judgment, it will be not only a sure and firm peace, but a lasting friendship. Lambert, the provost of the city, has married his step-daughter to the son of Amy Chapeaurouge.[425] Thus you have some prospect of an amnesty.[426] Ever since our exiles first heard that the magistrates are so ready to set open the gates, they also pant wishfully to return. There is now a stir made about Vanzy, and, so far as one may conjecture, he will obtain what he asks, for the prospect of money is pleasant and inviting: and the more headstrong spirits have already been tamed. One is restored already, the son-in-law of Francis Favre, at the request of Amy Perrin, who wishes to entrust him with the management of Melchior's tavern, which he holds at present as tutor or trustee.
I have spoken to the deputies about you; for I wished to sound them whether we could draw you thence to ourselves. They refused however, but in such a way that it did not look as if they would be stubborn, if our people were some time to push the matter. I have offered my service to Girard, if there should be occasion for it. That the work should be dedicated to the Bernese, would not be according to my mind,[427] unless you shall have ascertained beforehand from the secretary, that such a mark of respect would neither be displeasing to them nor hurtful to you. I had heard that you were meditating somewhat against the Sorbonne articles,[428] which I earnestly would desire may be true; but Ribitti replied, that he had heard nothing of it. I wish therefore you would do so, and that you would write me back word that it is done. There are very many indeed in France who desire to see it. I have been requested by some of them. You can, if you will, relieve me of this undertaking. Those of Neuchatel tease me incessantly for another book against a certain work of the Anabaptists.[429]
Ribitti also in an off hand way dealt somewhat with me about Sebastian,[430] and seemed to press home, that he ought not to be passed over by us. When he often repeated the expression, What would I wish him to do? I replied, somewhat roused, that I would willingly give way, but that I ought not to be so hard pressed to admit him against the voice of conscience. He objected to that, that he had been in the office of the ministry. I denied that; and added, that he had been sent to preach without any previous examination while I was absent, and without my knowledge; it was not fair, therefore, to charge that upon me. I could not rightly understand whether he was in jest or in earnest when we came upon the mention of Canticles; but his opinion seemed to me not to differ greatly from that of Sebastian. Concerning the descent of Christ to hell, we exchanged not more than three words; for our conversation was broken off by the entrance of some visitors.
What Sebastian would be at I know not, in boasting that my friends are surprised and laugh at the thought of my adducing the forty-fifth psalm for the defence of the Song of Solomon, and since the descent of Christ to hell in the Creed is subjoined to the burial, bringing forward for the confirmation of my own interpretation, that expression which he uttered while hanging on the cross—My God, &c. But I can bear his mockery, as well as that of others, patiently and willingly. I am not at all alarmed at the conceit of their being able to overcome me by reasonable argument. This only I would beseech of you, that you do not interfere with me about Sebastian. So far as I have been able to collect from his discourse in conversation, he entertains such an opinion of me, that it is almost impossible we can ever agree together. I express myself to you in a way that I would not write to others. Nor indeed have I any reason to complain of your having hitherto given me any trouble on that score.
A little while after his return, I wished to know what those particular acts were in regard to which he deemed that it would be of advantage to myself and to the Church that I should be admonished. I have only been able to extort two. That there was a certain native of Berne who had been informed by myself what it was about the Canticle that I so much disapproved in him. I refuted this calumny. The other offence was, that my colleagues flattered me. I answered him with a suitable response. He had nothing more to say. I was sorry for him. I could wish, that without offence provision were made for him somewhere; and willingly to the best of my ability would I exert myself for that purpose. His learning and genius I highly esteem. Only I could wish that it were allied to a better judgment—the judgment regulated by prudence, and that overweening confidence which he has conceived from a false persuasion that he has discovered a more excellent [i.e., moderate] way, were entirely uprooted out of his mind.
Adieu, my very dear brother and sound friend; kind salutation to the brethren, your wife, and your aunt. The Lord preserve you all. My wife dutifully salutes you and your family.—Yours,
John Calvin.
[Lat. orig. autogr.—Library of Geneva. Vol. 106.]
Geneva, 28th May [1544.]
It has much grieved me, my very dear brethren in the Lord, that your letter was not sooner delivered, for had I received it in time your wish would have been complied with, if not to the full extent, yet, at all events, partially. That I did not, therefore, come to Neuchatel on the day appointed, nor send an answer, arose from no neglect, but only because John Roger, the chirurgeon, upon the sixth day after his arrival here, at length presented your said letter, along with those pretty articles of Courtois.[432] Because, however, the time had gone by, I did not think that there was any need to be in greater haste, until an occasion for writing should offer itself. Our brother Michael now presents himself, who will faithfully bring you my reply.
As for Chaponneau, one may well wonder what would induce him to disturb the Church, if I had not known, long ago, the nature and disposition of the man. There is, however, this peculiarity about it, which I cannot but wonder at. I mean, what can be the cause or pretext why he wishes to dispute with me? If he had done so on provocation, even then the excuse would not have been sufficient to justify him. Neither are we called to the office of the ministry in order that we may contend among ourselves, but that with cordial unanimity, and by common consent, we may wage war under the banner of Christ. But at this present time, when there is nothing whatever, so far as I am aware, either of rancour or of controversy astir among us, the man must be utterly without brains who sounds the war-trumpet so rashly in the midst of peace. Moreover, how very senseless is it, on his part, who has never been well taught the elements of grammar, to put himself forward and boast of all sorts of learning, although this is not the first time he has begun to wax insolent with his empty vapouring! I remember that when Alciat[433] had upon some occasion reproved the theologasters of Louvaine, because they had endeavoured to prevent the institution of a college of the three languages in that city, Chaponneau, in a noisy and intemperate oration, declaimed against the study of languages and the civil law. Alciat, offended at such distempered folly, but, at the same time, conceiving it to be inconsistent with the dignity of his station to enter into a dispute with such a person, merely gave intimation to the magistrate, and requested that he would restrain his disorderly impertinence, which was done accordingly, and not without disgrace to the offender. Now-a-days, the place of his abode, and the office which he fills, ought to make him more moderate; but because he is so injudicious, so borne along by a blind and unbridled impulse, I shall consider not so much what his effrontery deserves as what is becoming and proper on my part. Certainly I shall not so far yield to him the advantage as to enable him to boast that I was drawn into strife upon his provocation. Would that he might only be quiet in time, and allow others also to be quiet; but, if otherwise, it clearly belongs to you, of your own authority, by lawful process of the Church and of the magistrate, to repress his violence. It is not without reason that Paul has written, that he who would be considered as belonging to the kingdom of Christ must be a new creature; and yet I think there did not then exist men of this sort among them—disturbers of the peace, and without any due regard either of place or person, who would be ever prompt and ready, for no cause whatever, not merely to enter upon a brawl or quarrel, but even to come to blows. O the wretchedness of these our times! Is it possible that even in the remotest corner of the Church, there can be found a place for one who dares openly to boast, as if it were a noble deed, that he had almost laid violent hands upon his own colleague,—who unless compelled by the authority of the civil magistrate, refuses a willing obedience to the Presbytery,—who makes his house a very hot-bed and nursery of sedition,—who takes counsel apart from all the rest?—to say nothing about other matters, which it is of no use, and can answer no good purpose at present to commemorate.
As for those conclusions, which, as you suspect, he has suggested to Courtois, his son-in-law, I know not why you suppose that the greater part refer to me. There is one passage, indeed, in which he plainly approaches near enough to touch me. I see nought besides which suits me in the application. In so far as relates to that passage, wherein, as if from the tripod, he pronounces, oracularly, those persons to be heretics who say that Christ, inasmuch as he is God, is self-existent, the reply is easy. First of all let him answer me, whether Christ is true and perfect God. Except he would have the essence of God to be divided, he will be forced to acknowledge that that exists entire in Christ. And the words of Paul are express, "that in him dwelleth all the fulness of the Godhead." Again, I ask, has he that fulness of Deity in or of himself, or has he derived it from elsewhere? But he objects, that the Son is of or from the Father. Now, I have not only always willingly acknowledged that, but, indeed, have also preached the same doctrine. The point is this, however, wherein these asses are mistaken; they do not consider that the name of Son is spoken concerning the Person, and therefore is contained in the terms employed in defining the relation, which relation is not brought in question where the Divinity of Christ is simply treated of; on which subject, Augustine treats elegantly upon the 68th Psalm, which writer these same persons make a boast of, when, notwithstanding, they have never read anything of his except some rhapsodies or other. The words are—If any one asks whether the Father may be said to be the same as the Son? Reply, As regards the substance, he is the same; not relatively, in so far as it is spoken of anything else. Of himself, he is called God. In relation to the Father, he is called the Son; and again, on the other hand, the Father, in reference to himself, is called God; in reference to the Son, he is called Father. When what is spoken relates to the Son, the Father is not the Son. When he is spoken of as the Son in his relation to the Father, he is not the Father. When what is spoken relates to the Father and the Son as self-existent, this is the Father and the Son, the same God. So far Augustine. Now, that distinction being employed, what further ambiguity, I beseech you, remains about the matter in question? Wherefore, the same holy man, in the 39th homily on John, after he moved this question, In what manner the Father and the Son are the Beginning? [Principium,] he makes use of this solution, that mention is here made of number, in so far as they have relation to each other, not, however, as regards the essence. Also, on the 109th Psalm; If the Father is the Beginning, he says, are there not two Beginnings? By no means; for as the Father is God, and the Son God, so each is the Beginning. Neither are there two, but one Beginning. Now, let your little masterling go his way, and, with a bold front, flout at us. The 38th homily also, concerning time, which has for title, "Concerning the Trinity and the Dove," treats copiously of how much importance it is to make a distinction according as we consider the relations or the essence of the Godhead. Should, however, his obstinacy not yet be tamed or broken in, I do not refuse to be called a heretic by such a wild beast, provided only that I may have Cyril for my companion, who makes use of the same expressions more than once. But how monstrous it is to declare that to be heresy which has so many illustrious testimonies, both in the Sacred Oracles and in the writings of the ancient Fathers!
This small particular excepted, I observe nought else that he could apply to me, although this does not touch me alone but applies to every one of you who have made a profession along with us, which contains that same doctrine. It is, therefore, your duty, and common to you all, to follow up this reproach which is cast upon you and on the truth itself. Which unless you do, I have determined for my own part never to yield; I mean, if there is any one there who confesses himself to be the author of these fine conclusions. Why should I weary you, and myself at the same time, all to no purpose in discussing the others?
He preaches a great deal about charity, and frets and fumes grievously that it has not been well observed among us. I would like, however, to know what sort of charity that is, to cut off from the Church those who, agreeing entirely in the doctrinal sense with all the godly, merely reject certain forms of expression: "For what can be more contentious," says Augustine, writing to Pascentius, Epistle cxxiv., "than where one is agreed upon the doctrine in dispute, to contend about the person?" If even yet he must hold us suspect, I might allow him to do so, but in such an excessive rigour I cannot discover the meekness of charity.
As regards the essence of the Godhead, how puerile to say that the Fathers did not see it before the coming of Christ! I ask, indeed, with what kind of eyes the essence of God can now be seen by the souls of the dead? Does he suppose that the glory of God, infinite as it is, can be seen or comprehended by them? He will say, that he is to be seen, not as he is, but in suchwise as the weakness of our perception admits of. I then reply, that it was visible, in some degree, even before the advent of Christ, that now at length he is revealed in greater fulness, and that we shall see him perfectly, when we shall have been made like unto him. He objects, however, that the whole choir of the saints cry out against this. But where has he heard that heavenly choir intoning this complaint? He opposes my arguments, but on what ground? Boastingly he vaunts, that it can very easily be proven: let him, however, make this easiness of proof quite evident by demonstration.
So far have I deigned to trifle, and to answer him according to his folly. I may now address you seriously. Consider well, I beseech you, whitherward these speculations tend. Are they not of that sort which Paul so highly disapproves? That the Spirit was not united to the Dove, so as to be constituted one person as there is one person in Christ, I consider to be beyond all dispute. That he takes away the perfection of faith from Joseph and Nicodemus, I am not inclined to question, provided he does not bestow it on any other. That the spirit of prophecy has not always continued steadfast even in the prophets, Saul presents a striking example, I do acknowledge. But perhaps he takes another view of it, which I could not admit. Concerning Ananias and Sapphira, he must shew that some other crime beyond lying and falsehood was punished in their case, if he wishes any reliance to be placed on his comment. It is no way surprising that in such an animated style he defends the Allegories; for those who have not an atom of understanding, unless to trifle with frigid and insipid allegories, very naturally contend for them as if they were contending for their family altars and their own firesides. But I am growing more tedious than I had resolved to be; I therefore make an end. Adieu, my very dear brethren in the Lord. May the Lord increase you more and more both in wisdom and strength, that you may go forward in the upbuilding of his Church as you had begun. Amen.—Your own,
John Calvin.
[Lat. copy.—Library of Geneva. Vol. 111.]