[May 1550.]
Seeing that it has pleased Messieurs to ask my opinion regarding the book of Gruet, it appears to me, that in the first place, they ought in regular judicial form to identify the handwriting, not so much for the condemnation of the individual, who is quite enough condemned already, as for the consequences which may ensue; as well in order that it may not be thought that they have been lightly moved on account of an uncertain book, as for the sake of adherents and accomplices.
That being done, I think that the suppression of the book itself ought not to appear to be for the sake of burying it out of sight, but be accompanied by a testimony that they had looked upon it with such detestation as it deserved, and that it was done for the sake of example only.
It is true, that seeing we ought to abstain from all filthy communication, and that nothing of that kind ought to proceed out of our mouth,—such blasphemous and execrable speeches ought not to be repeated, as if we had no horror of them at all; but, in obedience to the rule which our Lord has given in his law, it is for the common weal that faithful magistrates specially define the impieties which they punish. Besides, Messieurs are well aware how necessary it is, for many reasons which I leave for them to consider, although God's ordinance regarding it ought to be all-sufficient for us.
The form, under correction, which we should recommend, is that there should be a preamble or narrative something like what follows:—
That whereas, in such a year, and on such a day, Jacques Gruet, as well on account of hideous blasphemies against God, and mockery of the Christian religion, as because of wicked conspiracy against the public state of this city, mutinies and other crimes and malpractices, had been condemned to such a punishment, it has since come to pass that a book has been found in his own handwriting, as has been ascertained upon sufficient evidence, in which are contained many blasphemies, so execrable, that there is no human creature who ought not to tremble at the hearing of them, and wherein he makes a mock at the whole of Christianity, so far as to say of our Lord Jesus Christ, the Son of God and King of Glory, before whose majesty the devils are constrained to bow down themselves, that he was an idle beggar, a liar, a fool, a seducer, a mischievous wicked person, an unhappy fanatic, a clown full of vain-glorious and wicked presumption, who well deserved to be crucified; that the miracles which he had performed were nought but sorceries and apish tricks, and that he deemed himself to be the Son of God, in like manner as the Hierarchs weened themselves to be in their Synagogue; that he played the hypocrite, having been hung as he deserved, and died miserably in his folly, a thoughtless coxcomb, great drunkard, detestable traitor, and suspended malefactor, whose coming into the world has brought nothing but all sorts of wickedness, disaster, and confusion, and every sort of reproach and outrage which it is possible to invent:
He has said of the Prophets, that they have been only fools, dreamers, fanatics; of the Apostles, that they were rascals, and knaves, apostates, dull blockheads, brainless fellows; of the Virgin Mary, that it is rather to be presumed that she was a strumpet; of the law of God, that it is worthless, like those who have framed it; of the Gospel, that it is nothing but falsehood; that the whole of Scripture is false and wicked, and that there is less meaning in it than there is in Æsop's fables, and that it is a false and foolish doctrine:
And not only does he thus villanously attack our holy and sacred Christian religion, but he also renounces and abolishes all religion and divinity, saying that God is nothing, representing men to be like to the brute beasts, denying eternal life, and disgorging execrations, the like of which ought to make the hair stand up upon the head of every one, and which are of such rank infection as to bring a whole country under the curse, so that all people of every degree, having any sound conscience at all, ought to ask pardon of God that his name has been thus blasphemed among them.
In conclusion, it appears to me that sentence ought to be given in such or similar form as follows:—
That whereas the writer of the said book has been, by judicial sentence, condemned and executed, yet, in order that the vengeance of God may not abide upon us for having suffered or concealed such horrible impiety, and also as an example to all accomplices and adherents of a sect so infectious and worse than diabolical, even to shut the mouth of all those who would excuse or cover such enormities, and to show them what condemnation they deserve, Messieurs have ordained ... &c....
The sooner this is done the better, for already this unhappy book has been too much in the hands of these gentlemen....
[Fr. orig. autogr.—Coll. of the Chevalier Engard at Geneva.]
[18th June 1550.]
The ancient satirist once said,—
"Si natura negat, facit indignatio versum."
It is at present far otherwise with me. So little does my present grief aid me in speaking, that it rather renders me almost entirely speechless. Besides, as I cannot express in words how my mind is affected, being overcome with merely thinking on the subject on which I am about to write, I am almost struck dumb. I would have you suppose me to be groaning rather than speaking. It is too well known, from their mocking and jests, how much the enemies of Christ were rejoicing over your contests with the theologians of Magdeburg.[282] They certainly presented a foul and abominable spectacle, as well to the Lord and the angels, as to the whole Church. If no blame attaches to you in this matter, my dear Philip, it would be but the dictate of prudence and justice, to devise a means of curing the evil, or at least of somewhat mitigating it. Yet, forgive me if I do not consider you altogether free from blame. And from this you may conjecture how severe the judgments of others are concerning you, and how offensive and unpleasant their remarks. In the mean while, let it be well understood, that in openly admonishing you, I am discharging the duty of a true friend; and if I employ a little more severity than usual, do not think that it is owing to any diminution of my old affection and esteem for you. Although for me to offend by rude simplicity, rather than bespeak by adulation the favour of any man, is nothing uncommon or new to you. I also feel, on the other hand, less anxiety about your taking it amiss to be reproved by me when I have just cause for displeasure, inasmuch as I am well aware that nothing gives you greater pleasure than open candour. I am truly anxious to approve all your actions, both to myself and to others. But I at present accuse you before yourself, that I may not be forced to join those who condemn you in your absence. This is the sum of your defence: that provided purity of doctrine be retained, externals should not be pertinaciously contended for.[283] And if it be true that is confidently asserted everywhere, you extend the distinction of non-essentials too far. You are not ignorant that the Papists have corrupted the worship of God in a thousand ways. We have put up with corruptions which were barely tolerable. The ungodly now order these same things to be restored, that they may triumph over a down-trodden gospel. And if any one does not hesitate to oppose this, will you not ascribe it to pertinacity? Every one knows how this is opposed to your modesty. If you are too facile in making concessions, you need not wonder if that is marked as a fault in you by many. Moreover, several of those things which you consider indifferent, are obviously repugnant to the word of God. Perhaps there are some who insist too positively on certain points, and, as usually happens in disputes, make offensive attacks upon some things which have little harm in themselves. Truly if I have any understanding in divine things, you ought not to have made such large concessions to the Papists; partly because you have loosed what the Lord has bound in his word, and partly because you have afforded occasion for bringing insult upon the Gospel. At a time when circumcision was as yet lawful, do you not see that Paul, because crafty and malicious fowlers were laying snares for the liberty of believers, pertinaciously refused to concede to them a ceremony at the first instituted by God? Accordingly, he boasts that he did not yield to them, no not for a moment, that the truth of the Gospel might remain intact among the Gentiles. In our day, indeed, the enemy has not troubled us about circumcision, but that they may not leave us anything pure, they are tainting both doctrine and every exercise of worship with their putrid leaven. As for the theologians of Magdeburg, you say that they were only raising disputes about a linen vesture. I do not see the force of this. I certainly think the use of the linen vesture, with many other fooleries, has been hitherto retained as much by you as by them. And, indeed, good and pious men everywhere deplore that you should have countenanced those corruptions which manifestly tend to destroy the purity of all doctrine, and to undermine the stability of the Church. Lest you may perhaps have forgotten what I once said to you, I now remind you of it, namely, that we consider our ink too precious if we hesitate to bear testimony in writing to those things which so many of the flock are daily sealing with their blood. I spoke thus, indeed, at a time when we seemed to be farther out of the reach of missiles [than at present]. And seeing that the Lord led us forth into the arena, it became us on that account to strive the more manfully. Your position is different from that of many, as yourself are aware. For the trepidation of a general or leader is more dishonourable than the flight of a whole herd of private soldiers. Accordingly, while the timidity of others may be overlooked, unless you give invariable evidence of unflinching steadfastness, all will say that vacillation in such a man must not be tolerated. You alone, by only giving way a little, will cause more complaints and sighs than would a hundred ordinary individuals by open desertion. And, although I am fully persuaded that the fear of death never compelled you in the very least to swerve from the right path, yet I am apprehensive that it is just possible, that another species of fear may have proved too much for your courage. For I know how much you are horrified at the charge of rude severity. But we must remember, that reputation must not be accounted by the servants of Christ as of more value than life. We are no better than Paul was, who held fearlessly on his way through "evil and good report." It is indeed a hard and disagreeable thing to be reckoned turbulent and inflexible,—men who would rather see the whole world in ruin, than condescend to any measure of moderation. But your ears should have been deaf to such talk long ago. I have not so bad an opinion of you, nor will I do you the injustice, to suppose that you resemble the ambitious, and hang upon the popular breath. Yet I have no doubt but that you are occasionally weakened by those goadings. What? Is it the part of a wise and considerate man to rend the Church for the sake of minute and all but frivolous matters? Must not peace be purchased at any tolerable amount of inconvenience? What madness is it to stand out for everything to the last, to the neglect of the entire substance of the Gospel! When lately these and similar remarks were circulated by designing men, I thought and perceived you to be more influenced by them than you should have been; accordingly, I open my mind candidly to you, lest anything should mar that truly divine magnanimity, which, in other respects, I know you to possess. You know why I am so vehement. I had rather die with you a hundred times, than see you survive the doctrines surrendered by you. Nor do I say this as if there was danger lest the truth of God made known by your ministry should come to nought, or as if I distrusted your steadfastness; but simply because you will never be sufficiently solicitous lest the wicked obtain an occasion of cavilling, which owing to your facileness they eagerly snatch at. Pardon me for loading your breast with these miserable, though ineffectual groans. Adieu, most illustrious sir, and ever worthy of my hearty regard. May the Lord continue to guide you by his Spirit, and sustain you by his might; may his protection guard you. Amen.[284] Salute, I entreat you, any of my friends that are near you. A great number here respectfully salute you. Multitudes, to avoid idolatry in France, are making choice of a voluntary exile among us.
John Calvin.
[Lat. orig. autogr.—Coll. of M. Troncliin at Geneva.]
Geneva, 22d July 1550.
When some one or other informed me lately that you intended coming here in a short time, I snatched eagerly at the intelligence, just as if you had been bound to come by a previous agreement. If you do think of coming, I beseech you, again and again, to stay a Sabbath with us, for you could not have a better opportunity during the whole year. You will deliver a discourse in the city on the morning of the Lord's day. I shall set out for Jussy; you will follow me after dinner, and we shall proceed thence to M. de Falais'.[285] Leaving him again, we shall make a hasty passage to the opposite side,[286] and rusticate till Thursday with Seigneurs Pommier and De Lisle. On Friday, if you choose to make an excursion to Tournet or Belle Rive, you will have my company also. You need not be afraid of any unpopularity, for matters have calmed down somewhat, as you will hear. See you do not disappoint me. Certainly many here are expecting you.
Adieu, again and again, until you come. Salute the brethren, and your wife and little daughters at home. May the Lord Jesus keep you all and watch over you.—Yours,
John Calvin.
You will give the letters to M. Yergerio, to be delivered to Zerkinden and Haller.
[Lat. orig. autogr.—Library of Geneva. Vol. 107, a.]
July 1550.
Although I have not been able to secure a messenger for a long time, who might convey my letter to you with convenience and safety, yet I must really confess that I am ashamed of my long delay. But you will readily excuse me; and I can with truth declare, that I would gladly have written you on different occasions had I been able sooner to find a messenger. It is not expedient for us, in my opinion, to be anxious about our exculpation with the people of Zurich, lest some groundless suspicion should steal in upon them. We shall see by and by whether they have any faith in those clouds of theirs. Defence will be easy then. Let us in the meantime cherish our unanimity. Vergerio, Bishop of Pola,[287] is here at present; he will not return to the Grisons, however. I think Viret wrote you concerning him. He came by Lausanne, and spent a few days in familiar intercourse with the brethren. There is much that is praiseworthy about him; and I hope that he will be steadfast in the right path. As I knew he passed through Zurich, I endeavoured to elicit from him whether he had heard of aught unfavourable there. I could not scent out anything, however. We should therefore keep quiet, unless a better opportunity presents itself. Those who come from England, say that matters get on well there. I have heard nothing of Bucer, except that he seems rather pliant to some.[288] There is a fixed opinion in the minds of many regarding him which is not easily rooted out. It is not unlikely that the good man feels annoyed by this prejudice. And whether he affords any occasion for it or not, I cannot tell. We shall have some word soon. No change has taken place in Saxony as yet. Should you feel disposed to spend a quarter of an hour, perhaps, in reading an epistle in which I discuss [the question] of ceremonies, you will find a copy of it enclosed. I have written to Melanchthon also in almost the very same strain, but, owing to my negligence, it turns out that I do not possess a copy of it.[289] Should you also be inclined to look into those points on which I recently advised the Protector of England, I have sent that [document] also. Would that time had allowed me to seek your advice, rather than show you what I have now done regarding the matter. The Collector of Finance[290] of the French king, who was in prison, has cost us no further trouble. The Bernese ambassadors, lately sent in his behalf, were of some use, though of less than I could have wished. They succeeded, however, in quieting the mind of the king. Five or six days after there comes a most polite letter, in which the king returns us his thanks, and courteously asks us to release the captive. This was done. By the wonderful goodness of God, we are now freed from a source of anxiety which often robbed me of my sleep. That new impost which the Bernese are exacting,[291] annoys us sadly. We are resolved not to pay it. We wish it tried at law; our opponents wish us to bow to their authority. Thereupon one evil rises out of another. Moreover, this awkward circumstance attends it, that I dare not refuse my advice to those soliciting it. I commenced Genesis seven days ago; may it be auspicious! In the meantime Isaiah is called to press.[292] The printers are at present busy with Paul, but I fear they have been longer of beginning than they should.[293] If it be not out in nine days hence, it will have other companions, for I hope that the book De Scandalis and the Canonical Epistles will be printed during the coming winter. Adieu, most upright brother, ever to be revered by me in the Lord. Salute earnestly your family and all the brethren. May the Lord watch over you all and guide you by his Spirit!
John Calvin.
[Lat. orig. autogr.—Library of Geneva. Vol. 107, a.]
24th July 1550.
Although we have been unknown to each other by sight, yet since you recognize the Master Christ in my ministry, and submit yourself cheerfully and calmly to his teaching, this is a sufficient reason why I should, on the other hand, esteem you as a brother and fellow-disciple. But, as I understand from your letter, that it is not very long since the Lord shed the light of his gospel on you, I could not give a fitter expression of my love towards you, than by exhorting and encouraging you to daily exercises. For we see sparks of piety immediately disappear which had shone forth on many occasions; because, instead of increasing the flame, they rather extinguish what little light the Spirit of God had enkindled in them, by the empty allurements of the world, or the irregular desires of the flesh. That nothing of this kind may happen to you, you must first of all give devoted submission to the will of the Lord, and in the next place, you must fortify yourself by his sacred doctrines. But as this is too extensive a theme to be embraced in a letter, it is better for you to draw from the fountain-head itself. For if you make a constant study of the word of the Lord, you will be quite able to guide your life to the highest excellence. You have faithful commentaries, which will furnish the best assistance. I wish very much you could find it convenient at some time to pay us a visit; for, I flatter myself, you would never regret the journey. Whatever you do, see that you follow the Lord, and at no time turn aside from the chief end.
Adieu, illustrious and very dear sir.—Yours,
John Calvin.
[Lat. copy.—Archives of the Protestant Seminary of Strasbourg.]
Geneva, 19th August 1550.
How I am to repay you for your letter, I know not, unless that, as soon as the Lord shall have enabled me to complete the first three chapters of my Commentary on Genesis, I give you a reading of it. If it please you, it will be worth the trouble of plucking the fruit before the time; and besides, I shall have the benefit of your judgment on the remainder of the context, if you should think there is anything of which I should be made aware. The pamphlet De Scandalis, considering the immense fulness of the proof, will be not only short but even concise.[295] But then the evidence is all traced back to this conclusion,—that there is no reason why ungodly men should bring the Gospel into disrepute, and expose it to popular odium, under the pretext of stumblingblocks; and that the weak should be strengthened, in order that by the firmness of their faith they may overcome whatever stumblingblocks Satan may cast in their way. To put so great a check upon error, that should any one turn aside from the right path, or stumble or be disheartened, he may be without excuse. Yet I show at the same time, how dreadful a vengeance God will take on the authors of offences. Meanwhile, you will attack that monster when the signs are favourable, which I confidently trust you have already done.
Whatever good hopes of Henry, Viret led you to cherish, they were vain.[296] Rumours of this sort are daily afloat. We should, therefore, place no more reliance on them than they deserve. It is a sure enough token that the ferocity of the beast is in no degree appeased, when our brethren, so far from experiencing any alleviation of their sufferings, are more closely pursued every day. Another lion is said to be making certain extraordinary exertions.[297] We should, therefore, ask God to subdue their rage, or, at all events, to waste their strength by mutual collision—as he has hitherto done—that they may not be able to do any more damage. I am not ignorant of the danger from which the Lord has extricated us. Nor need we thank that abandoned faction, truly, for not bringing this unfortunate, nay devoted, city into utter ruin. But as I had all along good hopes of a remedy, nothing gave me great alarm.
It is to be feared that I shall gain some ill-will on account of the taxes.[298] For they know that Normandie and I are consulted [on the matter]. I prefer running this risk, however, to allowing those to ruin themselves whom I ought to advise. I was not able to bring them to a friendly agreement. All I could do was, to point out to them the best course.
My dear Christopher,[299] confessing as you do in the beginning of your letter, that you are not standing firm in the faith, I am astonished at your refusing to think about the state into which you have fallen. Are you and Mirabeau to be here, then, at Whitsuntide or not? I shall write to my godmother concerning her little daughter at my earliest opportunity.[300] The whole of yesterday was spent in some trifling manner, I hardly know how.
I return to you again, my dear Farel. I do not know whether you have sent Bucer's letter to Viret. Anyhow, I have gathered from it that the worthy man is labouring under too much moroseness at present.[301] I shall write him a quiet letter by and by. There will be silence in future concerning the Zurichers; for I perceive that it only heightens his exasperation. Seeing that he longs greatly for your [letter], I should like him to approve of mine. For that saying of Terence's applies to him, that the unfortunate abuse everybody. For he makes no secret of thinking, that his old friends neglect him when they do not write frequently. Nor is he deceived in Sturm, perhaps, who formerly stood so high in his favour that he would have wronged most men before him.
Adieu, brethren, both very dear to me. May the Lord be always present with you, to guide and watch over you.—Amen. I was more tedious than I imagined on Saturday. For I did not wish to give [the letter] to Latern just when I had it ready. But, having striven in vain to reconcile him to his wife, I sent them both away, not without considerable displeasure.—Yours,
John Calvin.
Normandie especially salutes you. Your other friends do the same. We have some here at present, by no means our friends. Maréchal de la Mark, the Duc de Nemours,[302] and too great a host of that sort. They will decamp a short while before dinner.
[Lat. orig. autogr.—Library of Gotha. Vol. 404, p. 10.]
Geneva, 10th November 1550.
As for the circumstances of the English king, I simply charged Hugo to inform you, that the success of the Gospel in that country was highly gratifying. The French and the Germans are allowed to adopt the plain and simple mode of administering the sacraments, practised by us. So well disposed was the King himself to religious matters, that he showed some kindness even to me. But as you will learn all this better from the letter of Utenhoven, I shall not add more.[303] I had hardly any communication with the other brother, for having gone out of the church with him, I met by accident the syndic Corné, with whom I walked on, and while doing so, the worthy man slipped away, and did not again make his appearance. I am afraid he may have taken it amiss that I neglected him for the syndic. But you can easily excuse the thing, although an excuse is hardly needed. But to return to England. You will gather from the same source certain other things, of one of which, I must truly confess, I can by no means approve; viz., that John Laski can be so much influenced by the slightest breezes of court favour; I fear its winds will drive him in all directions.[304] I have not as yet made bold to stir up the King himself. As certain parties have repeatedly urged me,[305] I have at last resolved upon dedicating Isaiah to him; and as I thought there would be room enough for an overplus, I intend adding to it a second work, viz., the Canonical Epistles, which was conjoined with the former, and which will be out at the same time. I shall accordingly inscribe his name on both works.[306]
In truth, that on the Acts and on Genesis, of which you remind me, can scarcely be said to have any existence yet. I am ashamed of my slow progress with the Acts; and the third part which has been completed will, I expect, make a large volume. I was compelled to lay Genesis aside for some time. The revisal of the New Testament has kept me busy for four months past. I am dragged reluctantly into a considerable part of the Old Testament also. I had reminded our printers, in time, to select persons for themselves who, unlike me, were fit for and would undertake the work. They have not attended to my hint, and so their neglect is now my punishment. I have got Louis de Budé[307] to undertake David, Solomon, and the history of Job, but as he will assist me only with his own labour, he will not entirely rid me of annoyance. I have rolled over the Apocrypha on Beza. What could I do? Many are wanting Bibles to themselves, and it is long since there was a single copy to be had. There is no one to undertake the burden, so the horse's housings fall to the ox. Some time has been expended also on the French version of the treatise De Scandalis. But I am annoying you to no purpose with these trifles; and, in truth, if I had to give you a reason for so doing, I could only deal in absurdities. I can truly affirm this, however, that it was not without shame that I read that part of your letter in which you laud my industry, being abundantly conscious of my own sloth and tardiness. May the Lord enable me, creeping along gradually, to be in some manner useful....
I have not received a letter from Bucer for a long time. What Vergerio is doing I know not, except that he wrote me from Zurich, with certain reasons for not returning at once to his own church. My only fear is that he will have enough to do, as you know the restless disposition of those people. Robert Stephens[308] is now entirely ours, and we shall soon hear what storms his departure has raised at Paris. The retiring philosophers will doubtless be quite insane.[309] If the Lord will, I shall pay you a visit early in spring, since I did not go during the last vintage season, which I hoped, and particularly desired, to do. My colleagues, Normandie and his sister, one of the Budés, who is here, (for John has gone to France for his father-in-law,) Trier, one of the Colladons—all, salute you most lovingly and cordially; so do very many others. Present my best regards to my countryman Christopher, to Michael Faton, and to your own family; nor do I wish to forget Mirabeau. Be not surprised that the sea of Scandals is wellnigh drunk up by the draughts I have taken of it. Be it known, also, that I was afraid to attempt exhausting it, lest I should drain it dry. May the Lord preserve you long in safety, and may he ever bless your labours.—Yours,
John Calvin.
[Lat. orig. autogr.—Library of Geneva. Vol. 107, a.]
This 24th of December (1550.)
Monseigneur,—I thank you in the name of all, for the trouble you have been pleased to take in helping us, if perchance the bad business which has been going on underhand can be set right.[311] I find, however, that the examination will not be sufficient to enable us to get to the bottom of it. We have of course forbidden all intercourse for the future between the young man and that unhappy woman. But it will be a more difficult matter to bring home to their consciences their past misdeeds. Indeed there is but one witness who testifies that the brother was incensed at it. Now he denies that he had ever perceived it at all.
Yesterday I was called away from the consistory by some extraordinary business, so that I could not see how they dealt with this gallant. And my brethren are at this moment taken up with the Visitation,[312] whither indeed I must also go. However, I hope that what we have got will serve very well to make a beginning. I shall, if it please God, let you know of any shortcoming, by word of mouth, humbly thanking you for your so liberal entertainment, although I feel always assured of your good-will, even had you not said a word to me about it.
Wherefore, Monseigneur, being constrained to conclude, I beseech our good Lord to have you in his holy keeping, and to guide you by his Spirit, as seemeth good to him, for the glory of his name by you even unto the end. I hope that he will vouchsafe us grace to celebrate the Supper together, although we must be locally separate. And so I commend me to the kind favour of yourself and of Madame.
Your humble brother and servant,
John Calvin.
[Fr. orig. autogr.—Library of Geneva. Vol. 194.]
Geneva, 2d January 1551.
I desire you, my dear Haller, not to measure my affection for you by my not writing to you and to our friend Musculus, of late, to lighten the domestic affliction under which you both laboured.[314] There is no need for my occupying many words in expressing how anxious I was about your danger, from the time that I heard of your houses being visited by the plague. But as this remembrance should not be more pleasing to kind-hearted and considerate men than the duty of writing, I trust that when I inform you that my silence did not by any means arise from neglect, I shall fully satisfy you both. The reason why I did not write you is this: a report lately reached this place regarding your calamity, but I could not accurately ascertain the extent of its progress. Accordingly, I did not venture to take any active measures; I preferred having recourse to prayer; this I knew both to be more necessary for you, and to be desired by you. Besides the abolition of the feast-days here has given grievous offence to some of your people, and it is likely enough that much unpleasant talk has been circulating among you. I am pretty certain, also, that I get the credit of being the author of the whole matter, both among the malevolent and the ignorant. But as I can solemnly testify that it was accomplished without my knowledge, and without my desire, so I resolved from the first rather to weaken malice by silence, than be over-solicitous about my defence. Before I ever entered the city, there were no festivals but the Lord's day. Those celebrated by you were approved of by the same public decree by which Farel and I were expelled; and it was rather extorted by the tumultuous violence of the ungodly, than decreed according to the order of law. Since my recall, I have pursued the moderate course of keeping Christ's birth-day as you are wont to do. But there were extraordinary occasions of public prayer on other days; the shops were shut in the morning, and every one returned to his several calling after dinner. There were, however, in the meanwhile, certain inflexible individuals who did not comply with the common custom from some perverse malice or other. Diversity would not be tolerated in a rightly constituted church: even for citizens not to live on good terms with one another, would beget mistrust among strangers. I exhorted the Senate to remove this disagreement in future by a proper remedy. And indeed, I lauded, at the same time, in express terms, the moderation which they had hitherto exercised. I afterwards heard of the abrogation, just as a perfect stranger would. Would that N.[315] had acted less ambitiously on former occasions! For feast-days might have been abolished in that entire province. In order that those four might return to their old condition and former privileges, he contended as keenly against all the French-speaking pastors as if he had been acting for the good of the Church. You would have said that Victor was doing battle with the Orientals in behalf of his Easter. When I once asked him why circumcision had a right to more honour than the death of Christ, he was compelled to be silent. But let us forget the past. I am satisfied with having indicated briefly the cause of so sudden a change among us. Although I have neither been the mover nor instigator to it, yet, since it has so happened, I am not sorry for it. And if you knew the state of our Church as well as I do, you would not hesitate to subscribe to my judgment. Let me say this, however, that if I had got my choice, I should not have decided in favour of what has now been agreed upon. Yet there is no reason why men should be so much provoked, if we use our liberty as the edification of the Church demands; just as, on the contrary, it is not fair to take a prejudice against our custom.
Adieu, very excellent sir and brother, deserving of my hearty regard. Salute your colleagues, I pray you, and Mr. Nicolas Zerkinden, in my name. My brethren salute you and those aforementioned, very heartily. May the Lord by his Spirit rule over you, preserve you, and bless you in all things. Amen.
John Calvin.
[Calvin's Lat. Corresp. Opera, tom. ix. p. 62.]
4th January 1551.
What else can we say, my dear Viret, of those men destitute of the Spirit of God, but that they have lost their wits? For from that very trivial circumstance in which they have betrayed their infatuation, we conjecture what violent decrees they would have passed if matters should ever come to a serious issue. I have no doubt but the taunt of some Papist, rashly uttered over his cups, has so stunned them, that they have immediately hatched this mode of propitiating them. But in their zeal to gratify the Papists, not only do they indulge them with a permission to take rash oaths, but they even urge superstitious people on, as if by the blast of a trumpet, to taking these oaths. For how many will be found who, for the sake of incurring this penalty, will spontaneously and deliberately commit the offence? For my own part, I am of opinion, that before the edict is promulgated, you should not fail to repair thither. If the prefect, having received the order, should urge you to publish it, James, in your absence, will petition him to put it off till this return. For should you betake yourself thither, by private conferences with your friends you will gain more than if ten deputations were sent out. Nevertheless, unless you insist strenuously by well-timed entreaties, you yourself will not obtain much success. Meanwhile you will have to put in practice the artifice of leaving free to them and untouched whatever they may have resolved to expedite in the city. One thing, however, you will take care to point out to them, that their purposes cannot be effected in this province. For I am in hopes that ere long they will repent of their thoughtlessness. For the present what has dropped from them so inconsiderately, in the first burst of their passion, they will wish to defend. Beware then of going one step further than seeing that they put in execution the article about prayer in the French edicts. Respecting the abrogation of feast days[317] in our city, I doubt not but scandalous speeches are bandied about there. I told our brother Beza, when he lately visited us, that that edict had been framed without my knowledge, and even without a desire on my part for anything of the kind. As I cannot, however, escape being considered as the author of it, why should I not quietly treat with contempt all unfavourable judgments on that point? I have sent to you an unsealed letter for Haller. If you think proper, you may take a copy of it, and shew it to Farel on his return. Farewell, my most excellent brother; salute your wife and daughters for me. I am happy that everything goes on well at home. May the Lord preserve you long in this prosperous state, and bless your labours. You will present my best wishes to the brethren. My colleagues and most of the brethren desire to be kindly remembered to you.—Yours,
John Calvin.
[Lat. orig. autogr.—Library of Geneva. Vol. 107, a.]
Geneva, 19th January 1551.
My dear Brother,—As God has called you to give testimony to his Gospel, never doubt that he will strengthen you in the might of his Spirit; and that, as he has already begun, so he must needs perfect his work, manifesting himself victorious in you against his enemies. It is true that the triumphs of Jesus Christ are despised by the world; for while we are under reproach, the wicked are glorifying themselves in their pride, but yet are they still confounded by the power of that truth which God has put into our mouth, and our hearts are also strengthened to obtain the victory over Satan and all his supporters, while looking for the day when the glory of God shall be fully revealed, to the confusion of the wicked and of the unbelieving. All that you have felt and experienced, up to the present moment, of the abounding goodness of God, ought to confirm you in the assured hope, that he shall not fail you in the future; meanwhile, however, pray him that he would make you understand always better and better what a treasure there is in that doctrine for which you contend, so that in comparison thereof you may not esteem even your life to be precious. Have always, besides, your eyes lifted up on high to that kind Lord Jesus, who will be your surety, seeing that you are only persecuted for his name. Think upon that immortal glory which he has purchased for us, to the end that you may be able to endure in patience the afflictions wherein you are. Beseech this kind Lord continually that he would give you such an issue as he has promised to all who are his own, and that according as he has thought fit to try your faith, so he would cause you to experience the strength of his promises. And that as he is the Father of Light, he would enlighten you to such a degree, that all the thick fumes which the wicked raise up before you, may not be able to dim your eyesight, and that all their quirks and cautions may not be able to darken your understanding, that you should ever lose sight of the true Sun of Righteousness, who is the very Son of God.
When you have to reply to arguments, you do well to answer in all simplicity, speaking according to the measure of your faith, even as it is written: I have believed, therefore I shall speak. True it is that all those subtilties which they conceit themselves to have, are nought else but silly prating; but rest you content with what God has imparted to you of the knowledge of himself, so as to bear clear testimony unfeignedly to the truth. For however they may sneer at it, it will be as a thunderbolt of confusion to them, when they hear nothing but what is founded upon God and his word. Besides, you know who it is that has promised to give a mouth and wisdom to his own, which his adversaries shall not be able to withstand. Ask of him that he may guide you, according to what he shall know to be good. They will not cease for all that to hold you convicted of heresy; but it has been ever thus with all the apostles and prophets, and with all the martyrs. The clerk of court will only write what suits his own pleasure, but your confession will not fail to be recorded before God and his angels, and he will make it profitable to his own as is best for them.
I shall mention briefly some points upon which they have endeavoured to trouble you. In order to persuade you that we are not justified by the grace of God alone, they have alleged that Zacharias and several others are called just. Well, you must consider how God has accepted them as such. If on inquiry you find that it is on account of his own free grace in pardoning all that might have been charged against them, and not imputing to them their faults and vices, behold merit entirely excluded; for in saying that faith alone in Christ justifies us, we understand, in the first place, that we are all of us accursed, and that there is nothing in us but sin; and that we are neither able to think, nor to do any good, except in so far as God governs us by his Holy Spirit, as members of the body of his Son. Furthermore, that even when God vouchsafes us the grace to walk in his fear, we are very far from discharging ourselves of our duty. Now, it is written: Whosoever shall not fulfil all whatsoever is commanded, shall be cursed; and therefore we have no other refuge but to the blood of our Lord Jesus Christ, who cleanses and washes us in the sacrifice of his death, which is our sanctification. Thus God also accepts as well-pleasing the good works which we perform in his strength, although they must always be tainted with some shortcomings. And so in this way, whosoever thinks to rest upon his own merits, will find himself, as it were, suspended in the air, to be driven about of every wind. In short, those who think to merit anything, would fain make God their debtor, whereas we must hold everything of his pure bounty. We shall be rich and abounding in merits, if in Jesus Christ: while we are strangers to his grace, we need not think to have one drop of good in us. If the enemies bring forward the word wages, let it not trouble you, for God gives wages to his own, although they are in nowise worthy of them; but inasmuch as he accepts the service which HE has enabled them to render, having consecrated them in the blood of his Son Jesus Christ, on purpose that they may derive all their value from thence. Wherefore, the wages which God promises to his faithful ones, presupposes the remission of their sins, and the privilege they have of being supported as his children. And in truth this word, justification, implies that God holds us as just, and therefore loves us, the which we obtain by faith alone: for Jesus Christ is the sole cause of our salvation. It is true that St. James takes another signification, when he says, that works help faith for our justification; for he means to prove by the effect that we are justified: neither does he dispute at all in regard to the foundation of our salvation, and wherein our confidence must be placed; but only how the true faith is known, so that no one may make mistakes in regard to it, glorifying himself in the empty name. Should they return to you with further importunity on this point, I hope God will furnish you wherewithal to overcome them.
Concerning the intercession of the Virgin Mary and departed saints, come back always to this principle, that it is not for us to appoint advocates in paradise, but for God, who has ordained Jesus Christ a single one for all. Also, that our prayers ought to be offered up in faith, and therefore ordered by the word of God, as saith St. Paul in Romans x. Now, it is certain, that throughout the word of God there is not a single syllable of what they say; wherefore all their prayers are profane and displeasing to him. If they further reply to you, that it is not forbidden to us, the answer is easy: that it is forbidden to us to set about anything according to our own proper fancy, yea, in matters of far less moment; but above all, that prayer is a most high privilege, and too sacred to be directed according to our fantasy. Nay more, they cannot deny that their having recourse to the saints arises from pure distrust that Jesus Christ alone would be sufficient for them.
As for their continual reply, that the charity of the saints is not diminished, the answer is easy: that charity is regulated and limited by what God requires from each individual. Now, he desires that the living exercise themselves in prayer for one another. Of the departed there is no mention made, and in such important matters we must imagine nothing out of our own brain, but keep to what is told us in Scripture.
In regard to what the adversaries allege, that it is said in Genesis that the name of Abraham and Isaac was to be invoked after their decease, true it is that the text runs thus; but it is pure absurdity to bring it forward for the present purpose. That is written in the forty-eighth chapter of Genesis, where it is said, that Jacob in blessing Ephraim and Manasseh, the sons of Joseph, prayed to God that the names of his fathers Abraham and Isaac, and his own, may be called upon these two lads, as on the heads of the tribes lineally descended from himself. Now, that is as much as if he had said, that they were to be reputed and reckoned as being of the number of the twelve tribes, and that they should form two heads of tribes, as if they had been his children in the first degree; as also that they were born in Egypt. He binds them together by his prayer to the lineage which God had blessed and sanctified, because at that time they were separate, according to outward appearance. And so that form of expression signifies nothing more than the bearing of the name of Abraham, and being owned as of his lineage, as it is said in chap. iv. of Isaiah, that the name of the husband is called upon the wife, inasmuch as the wife is under the shadow and guidance of her husband.
So far as they bring forward Saint Ignatius, you do not require much of an answer. There is one passage where he says: That Jesus Christ stands for him instead of all ancestry. Arm yourself then with that single word, to bring them back to the pure doctrine of the Gospel.
Because I have made use of that expression against the Papists, they take advantage of it to say, that I approve and value the book whence it is taken. Now, that you may not be deceived thereby, I assure you, that it contains such a heap of silly folly, that the monks of the present day could not write greater nonsense. But seeing that you are not acquainted with the Latin tongue, and still less with the Greek in which Saint Ignatius has written, (if indeed we have anything which is truly his,) you need not enter upon this question. Be content to answer them, that you can never go wrong while following Jesus Christ, who is the Light of the world. As for the early doctors, those who are better read in their writings will be able to tell them quite enough to stop their mouths. Let it be enough for you to possess the assurance of true faith in the word of Jesus Christ alone, which can neither fail you, nor deceive. And it is even thither that all the early doctors send them, protesting that they have no wish to be believed, excepting in so far as what they speak shall be found conformable to what is taught us of God, and which is contained in his word.
On the subject of the Sacrament of the Supper, when they speak to you about transubstantiation, you have a ready answer: that all those passages which they bring together, even if they could be taken in the sense which they adduce, cannot be applied to the mass. For, when it is said, This is my body and my blood, it is also then and there added, Take, eat ye, and drink ye all of this cup. Now, among them, there is but one who eats the whole; and even at Easter, he gives but a part of it to the people. But there is even yet a sorer evil, that instead of what Jesus Christ said,—Take; they presume to offer a sacrifice, which was to be unique and of perpetual efficacy. And, besides, in order to have some help from these words, they ought to maintain the observance of the Supper, which they do not. Moreover, you can always protest, that you do not deny that Jesus Christ gives us his body, provided that we look for it from heaven. In reply to all the cavils which they may allege, you have only to declare to them that which you have seen and heard, well knowing that it is from God you have it; for our faith would be very slender indeed, if it were founded only upon men. There is nothing better, then, than continually to meditate the doctrine wherein lies the true substance of our Christianity, so that in due time and place, you may be able to manifest that you have not believed in vain. And as I have said from the beginning, if the enemies of the truth are stirred by their ambition to contend, manifest on your part, that it is enough for you that you glorify God in opposing their tricks and sophistries. Content yourself with having for your buckler a simple confession of that which God has imprinted upon your heart. Least of all need you torment yourself, if they deal in impudent calumnies against me or others, seeing that they have leave to speak evil without rhyme or reason. Let us bear patiently all the reproaches and slanders which they cast upon us; for we are not better than Saint Paul, who tells us that we must walk in the midst of false accusing and vituperation. Provided we do what is right, when they speak evil concerning us, we may bear it with unconcern. Besides, when they lay fresh calumnies upon us, we may well render thanksgiving to God, that we have a clear conscience in his sight and before men, and that we are free from all suspicion of evil. And on the other hand, albeit that we are wretched sinners, so full of wretchedness and poverty, that we groan by reason of it continually; still he does not permit the wicked to speak evil of us, unless falsely; yea, to condemn them from their own mouth, of having invented regarding us that which they had not very far to search for, inasmuch as it is in themselves. Let us therefore glory in the grace of God with all humility, when we see that these poor unhappy men, like drunkards, glory in their shame. If you are vexed to hear them speak evil thus deceitfully concerning me, you ought to be far more deeply grieved to hear them blaspheme against our Saviour and Master, to whom belongs all honour, since, making full account of all the innocence which shall ever be in us, we might well be overwhelmed in utter confusion.
Meanwhile, comfort yourself in our Almighty God, who has vouchsafed us the grace to knit us together so entirely with his Son, that all the devils of hell, and all the wicked of the world, can never be able to separate us. Rejoice, therefore, that you uphold his quarrel, with a good conscience, hoping that he will strengthen you to bear whatsoever it shall please him you should suffer. We have such remembrance of you in our prayers, as we ought to have, in beseeching the God of all grace, that seeing it has pleased him to employ you in the maintenance of his truth, he would vouchsafe you all that is needful for the discharge of so honourable a service; that he would strengthen you in true perseverance; that he would give you true spiritual truth, so as that you may seek only the advancement of his name, without regard to self; and that he would show himself your protector in such wise, that you may feel it to your own consolation, and that others also may take knowledge of it for their edification. All the brethren hereabouts salute you in the Lord, rejoicing greatly that he has wrought so powerfully in you, having also compassion on you in your captivity, and desiring that it may please this gracious God to unfold his goodness and mercy upon you.
Your brother in our Lord,
John Calvin.
[Fr. Printed in Histoire des Martyrs, Edit. of 1597, lib. v. p. 265.]
Geneva, 24th January 1551.
I send you a reading of three letters, that I may not be any longer in your debt. For Toussain commends himself to your prayers, and Farel is desirous of your advice, so I thought that you would be interested in the letters of both. I wished you to know also what answer Haller gave me. I am glad that he received me with such moderation, because of the harsh violence with which many attack me. But more of all this when I shall see you. You cannot believe how much I am displeased with the present state of our republic. Indeed, it would be more proper at present to call it an oligarchy. Accordingly, familiar conversation is not necessary for the discussion of those matters. Farel had written me before, that the Synod was to meet on the fifth of March. He seems to be wishing advice at present regarding a new day [of meeting.] I have written to him, however, to abide by the day already agreed upon, if he wishes me to be present.[319] John Laski salutes you all. I perceive now that I have been twice deceived by Florian. For he had false letters of recommendation, which he made use of. Excuse me to our friend Beza for not writing him at present. He may take his own way with the Apocrypha, but I have forewarned him that there will be a greater saving, if he undertakes a new version of it. If he has any of the Psalms done, they need not be waiting for company.[320] Request him, therefore, to send some of them, at least, by the first messenger. I shall write to Vergerio and the Zurichers by and by. In the meantime, if you can find a trustworthy messenger, you will attend to the letter to Bernardin. Adieu, most excellent brother, together with your wife and family. Kind regards to the brethren. May the Lord keep you all, and guide you by his Spirit.—Yours,
John Calvin.
[Lat. orig. autogr.—Library of Geneva. Vol. 107, a.]