book I
desire to see corrected, that it may meet with absolute approval. I make no note of the parts that merit commendation. I have discharged the office of a friend, by complying with your wishes, and freely admonishing you; it now remains for you to take my liberty in good part. This I am confident you will do."--_Library of Zurich. Coll. Hottinger_, M. F. 80, p. 338.
I am compelled to hear more about the disaster of Germany than I could wish; and yet nothing is said of the condition of Constance, which remains deeply fixed in my mind. There was great trepidation at Strasbourg when it was supposed that the Emperor would winter there. Moreover, even to this day, they assert that the gates will not be opened to him, if they receive support from any other quarter. I do not know what the Helvetic cities may think. For a short time, indeed, all rumours of a war to be waged against them have ceased, on account of the Italian commotions. But what if all these cities, struck with terror of him, do not venture upon any movement? He already occupies Placentia and Parma,--Peter Farnese[172] having been put to death as some suppose, or at least, quite prostrated; and so great a success may possibly be the means of bringing Italy into a state of peaceful subjugation in the course of this year. Were he to enter Strasbourg, he would, you perceive, occupy an encampment whence he could invade us. Would there then be time, my Bullinger, for you to deliberate? For by keeping silence, do you not, as it were, present your throat to be cut? On this point, however, I have no good reason for making an appeal to you, for I know that your fellow-citizens will be so wise as to desire to apply a remedy. The neighbours [Bernese] are manifestly acting the part of fools, in withstanding the adoption of any measures for curbing this wild beast.[173] Nevertheless, as they are of their own accord bent on destruction, may the Lord direct his own elect by the spirit of wisdom, to make a seasonable stand against the dangers. There are many things which ought to deter you from the French alliance. But just as, on the one hand, it is by no means expedient that you should be wholly bound up with him [the French king], so, on the other, I do not see that you are to shun all connection with him.
[172] Peter Farnese, son of Pope Paul III., had in truth been recently assassinated at Placentia, and that city had opened its gates to Charles V. But Parma remained under the power of the Pope, who in vain sued for justice from the Emperor on account of the murder of Farnese, and the dispossession of his children.--Robertson, _History of Charles V._, B. ix.
[173] The Catholic cantons having engaged to take no step that should have the effect of connecting them with the Emperor, the Reformed cantons, with Berne at their head, bound themselves to the strictest neutrality, and informed the German princes, that they could give them no aid without throwing the half of the confederate states into the hands of their enemy.--_Hist. de la Suisse._ Tom. xi. p. 291.
As to the rest, the boy who has delivered my letter to you, is the son of a senator with whom I am on terms of the greatest intimacy. He has, in virtue of our friendship, requested me to give his son a letter of introduction to you. He lives with your treasurer, as far as I understand. But it is his father's design that he should prosecute the study of letters, of which he has acquired the rudiments. He is of a teachable disposition and fond of study. I therefore beg of you to recommend him to the masters of your school, in your own as well as my name, not simply in the ordinary fashion, that greater attention may be paid to him than if he were unknown. This service will be highly gratifying to me.
Adieu, illustrious sir, and highly revered friend in the Lord, along with your fellow-ministers and brethren, all of whom you will salute in my name and in that of my brethren. May the Lord be continually present with you, and bless your labours, I also wish well to your wife and children.--Yours,
JOHN CALVIN.
[_Lat. orig. autogr._--_Archives of Zurich. Gallicana Scripta._ p. 4.]
CCVIII.--TO MONSIEUR DE FALAIS.
Return of Nicolas Des Gallars--stay of Farel and Viret at Geneva.
FROM GENEVA, _this 29th of September 1547_.
MONSEIGNEUR,--Since my last letter nothing new has occurred, except that our brother Des Gallars has returned, and has also brought with him the present bearer for your service, seeing that M. Budé did not find the person ready of whom he had spoken to you. I think and feel assured, that this man will quite suit you; he is so loyal and serviceable, and knows well what is good breeding, so as to demean himself becomingly. I have advised that he should come hither along with you as soon as possible, and chiefly because I do not know whether you have resolved to undertake the journey. I have had no tidings of the individual about whom I wrote to you,[174] only I have heard that some disturbance had broken out at Noyon, which may possibly have delayed him, because he was to have been accompanied by a steward of his own, who must have been detained along with the others.
[174] M. de Montmor. See note, p. 141.
Master William Farel and Master Peter Viret have been here for a week: your presence alone was wanting to complete the festival. Everything goes on as usual. May God of his grace correct whatever is defective, and increase whatever little good there may be. The good Maldonado cannot raise himself up; so that there is no hope of his being of service to you for the present. But when you have work for my brother to do, he will make up for the former failure.
Monsieur, having presented our affectionate remembrances, all, as well to yourself as to Madame, I pray our good Lord to have you always in his holy keeping, to govern you by his Holy Spirit, to bless and to help you in every way.
Your humble brother and servant, JOHN CALVIN.
* * * * *
In the above remembrances, Master William, Master Peter, my wife, all the friends are included, more than a dozen. I pray also to our Lord, that he may please to rule your whole household, to which I desire to be heartily commended.
[_Fr. orig. autogr._--_Library of Geneva._ Vol. 194.]
CCIX.--TO MONSIEUR DE FALAIS.
Re-assuring intelligence on the state of Geneva--restoration of Maldonado.
_The 26th of October_ [1547.]
MONSEIGNEUR,--In turning over my papers the other day for another purpose, I found a few words of a preface[175] which I had written on the return of Master Peter Viret. I now send it you, not so much in order that it may be made use of, as to let you know that I had carefully attended to what you had requested of me, although from forgetfulness it had been left there.
[175] For _The Apology_ of M. de Falais.
I have no doubt but that many reports are flying about at present concerning the affairs of this town. Whatever you may hear of them, let it not prevent your sleeping quite at your ease; for there is a vast number of people who take a pleasure in lying, not merely among our neighbours, but also of those within the town.
The good Maldonado is raised up again by the favour of God, but not without great difficulty.
Monsieur, having humbly commended me to your good grace and that of Madame, I pray our good Lord to have you always in his holy keeping. I look for tidings of you about the end of this week.
Your humble brother and servant, JOHN CALVIN.
[_Fr. orig. autogr._--_Library of Geneva._ Vol. 194.]
CCX.--TO FAREL.
Sad state of the Republic--discouragement of the Reformer.
GENEVA, _14th December 1547_.
I am not surprised, and I am thankful that you feel impatient because so few letters from me reach you at this time; for I see from this that we are the objects of solicitude on your part. You are, moreover, daily hearing many reports, some of which may cause you bitter sorrow, and others inspire you with various fears on our account. The rumours that are spread abroad are almost all groundless; but we are oppressed by intestine evils that are so little public as hardly to be known, unless to a few in the city. The wild beast that lately, by the treachery of his keepers, escaped from his den, breathes nothing but threats.[176] Macrin being cast out, there is nothing they do not promise themselves, because they are confident that matters are now entirely in their own hands. For they count upon this [ejection] as constituting the proof of oppressed liberty. Affairs are certainly in such a state of confusion that I despair of being able longer to retain this church, at least by my own endeavours. May the Lord hear your incessant prayers in our behalf. [My] brother will give you a better account of all the circumstances [than I can do by letter.]
[176] According to the testimony of the Registers of Council, Amy Perrin had been restored to liberty, on bail, at the instance of the Seigneury of Berne and his family, and on condition of begging the forgiveness of God and men, and paying the expenses of justice.--_Register_, 23d November 1547. Had this legal liberation been preceded by the escape of the prisoner? We are not aware.
Adieu, most upright brother. Salute respectfully all the brethren.--Yours,
JOHN CALVIN.
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]
CCXI.--TO VIRET.[177]
[177] The scene of tumult and sedition described in this letter left so lively an impression on the mind of Calvin, that he recalled it seventeen years afterwards, on his deathbed, in his farewell to the ministers of Geneva, subjoining these memorable words:--"Although I am nothing, yet I know that I prevented three thousand disturbances from taking place in Geneva; but take courage, you will become strong, for God will make use of that city, and will maintain it; and I assure you he will keep it."--_Collection de M. Tronchin, à Genève. Adieux de Calvin, recueillis par Pinaut._
The Registers of Council are silent on this scene, the date of which has been given, by a frequently repeated mistake, as the 17th September; but the circumstances tally with the 13th December 1547.
Rising at the Hôtel de Ville--heroic bearing of Calvin--trust in God alone.
[GENEVA,] _14th December 1547_.
[The enemy] are so blinded that they pay no regard to propriety. Yesterday not a little confirmed a suspicion previously entertained by us, that they were shamelessly striving to excite some commotion. The _Two Hundred_ had been summoned. I had publicly announced to my colleagues that I would go to the senate-house. We were there a little, indeed, before the hour of meeting. As many people were still walking about in the public street, we went out by the gate that is contiguous to the senate-house. Numerous confused shouts were heard from that quarter. These, meanwhile, increased to such a degree as to afford a sure sign of an insurrection. I immediately ran up to the place. The appearance of matters was terrible. I cast myself into the thickest of the crowds, to the amazement of almost every one. The whole people, however, made a rush towards me; they seized and dragged me hither and thither, lest I should suffer any injury. I called God and men to witness that I had come for the purpose of presenting my body to their swords. I exhorted them, if they designed to shed blood, to begin with me. The worthless, but especially the respectable portion of the crowd, at once greatly relaxed in their fervour. I was at length dragged through the midst to the Senate. There fresh fights arose, into the midst of which I threw myself. All are of opinion that a great and disgraceful carnage was prevented from taking place by my interposition. My colleagues, meanwhile, were mixed up with the crowd. I succeeded in getting them all to sit down quietly. They say that all were exceedingly affected by a long and vehement speech, suitable to the occasion, which I delivered. The exceptions were at least few, and even they, not less than the respectable part of the people, praised my conduct in the circumstances.
God, indeed, protects myself and colleagues to the extent of the privilege implied in the declaration of even the most abandoned, that they abhor the least injury done to us not less than they detest parricide. Their wickedness has, however, reached such a pitch, that I hardly hope to be able any longer to retain any kind of position for the Church, especially under my ministry. My influence is gone, believe me, unless God stretch forth his hand.
I can make no certain reply regarding the daughter of our neighbour, because having once already found the father difficult to manage in this matter, I do not venture to raise any expectation. Nothing, however, would be more expedient, in my judgment, than for the man himself to come hither; for the father will strenuously demand that at the very first. Nevertheless, if you so order it, we shall make every endeavour even in his absence. I have not yet spoken to the brother of Du-Plessis. About their quarrel, more at another time.
Adieu, brother and most sincere friend. Salute your colleague and all the brethren. My wife and I wish yours every greeting. May the Lord be perpetually present with you.--Amen.
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]
CCXII.--TO MONSIEUR DE FALAIS.
Printing of _The Apology_--troubles at Geneva.
_The 19th December 1547._
MONSEIGNEUR,--I shall not at present write a very long letter to you because I was not informed that the messenger would go away so soon. He is an engraver, who had left about two hours before I could speak to our printer. Seeing, therefore that your armorial bearings would not have been very well suited to the form of the book, I immediately sent after him, and have had them done in lead, as you will see by the proof. I feel quite confident that you will not be sorry that a crown was expended to make the thing quite complete. The printing of the book is not yet begun, because it has been necessary to recast some letters of the fount, which is the same with which the supplication was printed, very readable and handsome. We shall begin it this week, if the Lord will; but we shall not touch the Latin at all, until we hear from yourself. As I have no spare time at present, I shall put off all other matters, and send you an answer in regard to them by Robert, my wife's cousin.
We are somewhat annoyed here by those who ought to bring us peace. I hope, however, that good shall result from it, and that shortly, to the rejoicing of those who desire that God may be honoured. But while our brethren are persecuted by open enemies, we ourselves must needs be troubled by those of our own household. There is one mercy, however, that all is for our profit, provided that we are so well advised as thus to take it. As I have formerly told you, do not be disturbed by anything that is said, setting down the whole as falsehood, until you hear from us how matters go.
Monsieur, having humbly commended me to your kind favour, and to that of Madame, and the whole of your worthy family, I beseech our good Lord to have you in his keeping, to guide you by his Spirit, to send you what to him may seem meet as best for you.
Your servant and humble brother, JOHN CALVIN.
* * * * *
I have sent by a trusty man the letter of M. de Varan.
[_Fr. orig. autogr._--_Library of Geneva._ Vol. 194.]
CCXIII.--TO VIRET.[178]
[178] Disarmed for a moment by the heroic attitude of Calvin in the rising of the 13th December, the parties that divided Geneva were not slow to renew their lamentable strife. The voice of the Reformer was disregarded, and he wrote with deep sadness on the 23d December,--"Our affairs are in no better condition. I do not cease to press upon them, but I cause them to make little or no advancement. I am now returning from the Senate; I said a great deal, but it is like telling a story to the deaf. May the Lord restore them to their right mind."--Calvin to Viret, MSS. of Geneva, Vol. 106.
Invitation to come to Geneva.
GENEVA, _26th December 1547_.
Amid the great swellings of our commotions, I ought not, nevertheless, to have gone so far as to ask you to come hither, because I knew that you were detained in your own locality by necessary occupations; and another obstacle stood in the way of it, as it was possible some rumour of your coming might thereupon reach the Arctei. Now, as I hope you have more leisure, you would do a valuable service were you to make yourself ready for the journey on the earliest possible day. I have not yet made up my mind as to what I am finally to do, beyond this, that I can no longer tolerate the manners of this people, even although they should bear with mine: and withal I do not understand why they object to my severity. I should not, however, take it so ill, did I give them offence without even any fault on my part, were I not becomingly impressed with a sense of their wretchedness. For how little of life remains to me, that I should be solicitous about myself? But I am foolish in handling these matters in a letter, when I am confident you will be here presently. Adieu, brother, and dearest friend. May the Lord Jesus protect you along with your wife and whole family. You will salute in my name, and in that of the brethren, your fellow-ministers.--Yours,
JOHN CALVIN.
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]
CCXIV.--TO FAREL.
Publication of _The Antidote_--statement regarding the condition of Geneva.
GENEVA, _28th December 1547_.
My _Antidote_[179] now begins to please me, since it is so greatly approved of by you, for before, I was not satisfied with it. But you who know my daily labours, and still more the contests with which I am not so much occupied as quite wasted, are perhaps ready to excuse me when there is anything not quite perfect. I certainly marvel that any composition worthy of perusal can emanate from me. With regard to your exhortation, that my colleagues and I should persist with unbroken resolution, I may say that neither dangers nor troubles weaken my determination. But as I am sometimes destitute of counsel in matters where confusion so greatly prevails, I desire that God would grant me my discharge,--a foolish wish you will say; I admit that it is so; but what did Moses, that illustrious example of patience? Does he not complain of too heavy a burden being laid on his shoulders? I also am, in truth, simply tempted by these thoughts; I do not, however, give way to them. We have inspired some fear in our men, and nevertheless there is as yet no appearance of amendment. Such is their shamelessness, that they devour with open and regardless ears all our clamours; finally, the diseases of many are incurable. For thus far we have essayed almost all methods with no success. The last act remains, at which I wish you to be present. You will, I suppose, have learned from my letter to Viret, how God stilled the tragical tumult; for I had given him an injunction to that effect.[180] The _Two Hundred_ ordered us, and the other ten peace makers, to make away with all dissensions.[181] I wished that the initiative should be taken by me. Our Cæsar yesterday denied that he had any quarrel with me; I immediately pressed out the matter from the sore. In a grave and calm speech, I made certain sharp strictures, but such as were calculated to wound very slightly. Although he promised reformation hand in hand, I am afraid that I have preached but to the deaf. I wish you would again gladden me by your arrival. I am aware that some people have complained to Viret of my immoderate severity. I know not what his belief is. I scented out the fact, however, that he was afraid lest I should too greatly indulge my ardour. I have requested him to come hither. One in Terence says: If you were here, you would feel differently. I might say the same. If you were in my place, I know not what you would do. But amid a multitude of sorrows, this likewise must be patiently borne. I do not say these things in reply to you or Viret, but to others who idly censure us. I seem, moreover, to see your _sympathy_ for me, so far am I from thinking that you have any hostility towards me. Adieu, best and most upright brother, along with your whole family, whom you will affectionately salute in my name and in that of my wife, as well as all fellow-ministers, and all the godly.--Yours,
JOHN CALVIN.
[_Calvin's Lat. Corresp._ Opera, tom. ix. p. 49.]
[179] Calvin had just published his celebrated treatise of the _Antidote_, (_Acta Synodi Tridentinæ cum Antidoto_, 1547,) which he translated into French the year following, with changes fitted to bring it within the comprehension of the people.--_Opuscules_, p. 881. In this work the Reformer passes in review the decrees of the Council of Trent, and refutes them with a merciless logic and a marvellous eloquence. The Catholic theologian Cochlæus replied to him by personal attacks, which Des Gallars and Beza undertook to refute.
[180] See Letter, p. 148.
[181] In testimony of regard for Calvin, the Council adopted the following decree: "Resolved to present to Calvin all the furniture that is in his house belonging to the city, 29th December 1547." The preceding year he had been offered ten crowns as a present, but he refused them, praying the Council to distribute them among the other ministers who were poor compared with him, "and even to diminish his stipend in order to benefit them."
CCXV.--TO THE FAMILY OF BUDÉ.[182]
[182] This family had not yet quitted France. See the letters, pp. 90, 119. They received this new letter of Calvin, on the occasion of the death of one of its members, perhaps Mathieu de Budé, who had corresponded with the Reformer in 1546, and of whom, subsequent to this period, all trace is lost. There exists (MSS. of the Library of Geneva, vol. 109) a letter of Mathieu de Budé to Calvin, relative to the assassination of John Diaz at Neubourg. We remark the following passage:--"I have received your letter ... which was most welcome to me, as well because I recognize in it your disposition of goodwill and love, as on account of the ordinary consolation which I have received from it...."--26th April 1546. The author of that letter is not mentioned by M. Galiffe.--_Notices Généalogiques_, tom. iii. p. 83. He had died, no doubt, before the establishment of his family at Geneva.
Consolations on occasion of the Death of one of its Members.
[1547.[183]]
[183] Dated, on the back of the letter, in a foreign hand.
MESSIEURS AND WELL-BELOVED BRETHREN,--Although the present is addressed particularly to two of you,[184] I nevertheless write in such wise, that if you think fit it may serve for the whole household. If the account which I have heard of the death of your good brother and mine have been the occasion of joy to me, as, indeed, there was good reason for it, you who have known better the whole matter, have, assuredly, far more ample matter for rejoicing, not for that you have been deprived of so excellent a companion, on which account both you and I have good ground for regret--all the more that the number of those who in the present day walk constantly in the fear of God is so small and rare, but because of the singular grace which God had conferred upon him, of perseverance in the fear of his name, the faith and patience which he has manifested, and other tokens of true Christianity. For all that is as a mirror wherein we may contemplate the strength wherewith our kind heavenly Father assists his children, and most of all, out of their greatest difficulties. Then, also, we may conclude that his death was indeed happy and blessed, in the face of him and of all his angels. At the same time, you must reflect that it is a fine example for you, lest it be converted into a testimony against you, to make you inexcusable before God, the great Judge. For inasmuch as he, dying as a Christian, has shewn you how you ought to live, it is certain that God would not have such a testimony to be useless. Know, then, that the death of your brother is as God's trumpet, whereby he would call upon you to serve him alone, and this far more loudly than if your brother had lived ten years longer to exhort you: while, besides, the pious exhortations which he addressed to you are ever sounding in your ears, that his zeal may glow in your hearts, that his earnest and instant prayers may quicken you, to draw you towards Him to whom he has been gathered and restored as one of his own. I do not doubt that his expressed condemnation of the abuses and superstitions which exist in Christendom, may have given occasion of murmuring to many, and that it may have somewhat aroused the rage of the adversaries of the Gospel against the whole family; but it is not fitting that the plots and threatenings of the wicked should have more power to discourage our hearts than so effectual a call from God to uphold us. In short, you must take heed that the blessing become not an occasion of evil to you; wherefore, if hitherto ye have begun well, which, indeed, ought to prove a help to you in going forward, do not slacken, but rather redouble your ardour, so as to run with greater diligence. I am not ignorant of the dangers which environ you, and am not so devoid of fellow-feeling, as not to have that sympathy which I ought. But you are aware, that will not excuse such a degree of timidity as there is among those who mingle in the world, disguising themselves in every way; and so much the more that there are few who are quite exempt from it, our duty is to urge and provoke one another forward; and inasmuch as every one ought to do his utmost to walk according to the measure of knowledge vouchsafed to him, you should examine the more narrowly whereunto ye have attained. For you cannot pretend the common excuse wherewith the most part cover themselves, as with some moistened rag of a palliative, namely, that God has not yet bestowed so much grace upon them. For besides that God has opened your eyes to make you understand with what zeal you ought to glorify him before men, above all, the profession you have made obliges you to it as well. Nought remains, therefore, except that you disencumber yourself of worldly anxieties, to seek in good earnest the everlasting kingdom of our Lord Jesus Christ. And if it be not possible to confess him as your Saviour where you are, you should far rather prefer to be removed for a little while from the country of your birth, than to be for ever banished from that immortal inheritance to which we are called. Whether willingly or no, we must needs be strangers in this world; shall we then refuse even to stir from the nest? Happy, indeed, are they who declare, not merely by empty profession, but effectually, that they are so, and rather than decline from the faith, are quite ready at once to quit their home, and, in order to dwell in union with Jesus Christ, make no difficulty about parting with their earthly comforts. These are hard sayings to those who have not tasted the worth of Christ; but to you who have felt his power, all else ought, after the example of Saint Paul, to be counted but as filth and dung. Indeed, it is not enough that you yourselves keep steadfast, but if there be others who are weaker, you ought to strengthen them by your admonitions, and to look well to it that there be no falling away.
[184] Doubtless these were John de Budé, Sieur de Vérace, and Louis, Sieur de la Motte, his brother.
I myself am far from the dealings of the present time; whether that will be of long continuance I know not. But I speak of a thing known and experimentally ascertained. It is a great shame that with such a measure of knowledge as God has vouchsafed us, there is so little heart, compared with the ardour of the martyrs who have gone before us, who were ready to go to death so soon as God had enlightened them with a far less amount of understanding. We learn somehow to make shift while we ought rather to be learning to live; but there are others in worse plight than we; for, to speak the truth, there are many who dare not venture to breathe a word, but are content to dream apart, and to feed upon their fancies, instead of rather seeking, as they ought, to be continually exercised, as well by reading together as by conference and godly conversation, the more to confirm and enkindle holy zeal. I have no reason to distrust you; but you will pardon my anxiety, which proceeds from an upright love, if I am moved to warn you in the name of God, not to let such a blessing be lost, as that which God has sent to your family; and that you may not lessen it, take heed to grow in grace; that you may not draw back, determine to go forward; that you may not come short, resolve to go on unto perfection.
Wherefore, Messieurs and beloved brethren, after hearty commendations to all of you who desire the kingdom of our Lord Jesus Christ, and serve God with a good conscience, I beseech this kind Father to have you in his protection, and to make you feel it, so as you may lay hold upon him with such boldness as should belong to you, that he would guide you by his Spirit in the obedience of his will, and glorify himself in you, even unto the end.
CHARLES D'ESPEVILLE.
[_Fr. Copy, Library of Geneva._ Vol. 168.]
CCXVI.--TO MONSIEUR DE FALAIS.
Cost of printing _The Apology_--despatch of several copies.
_The 24th of January 1548._
MONSEIGNEUR,--Until the return of Sire Nicolas, I shall not trouble you with long letters, for I expect more ample news by him. Rest assured, that if I may follow my inclination, please God I shall not fail to keep my promise.[185] But seeing that I am not a free man, I must needs abide the course of events. We have, God be thanked, another sort of tranquillity than during the time of billeting. But there is never any season throughout the year in which I have not my work cut out for me, and more than I could well get through, even although I were a tolerable tailor.
[185] He refers to the promise of a visit to M. de Falais. Calvin went in fact to Bâle the 2d of February following. We read under that date, in the Council Registers of the state of Geneva:--"Calvin went to Bâle. The Council offers him things requisite for the voyage. 26th February,--Calvin on his return from Bâle."
That which detains me at this time would be explained if I could only come to you. And, besides, were I to be prevented by some unlooked for business, Master Peter Viret, who is ready to supply my place, will explain it to you. But before speaking of a substitute, we shall see what the Lord will allow.
Concerning the books,[186] at the price which I have agreed upon with the printer, together with what has been paid to the engraver of the armorial bearings, they will cost you about a crown the hundred. I gave three florins of Savoy, that is to say, testons, to the engraver for his trouble; besides which, he got his victuals. That, with about a teston which it cost him in returning, is over and above the amount for printing. There have been eight hundred copies thrown off. I have allowed the printer to retain a hundred for himself, deducting to that amount proportionally upon the whole. By this means the object has been attained of spreading it throughout France. I have sent away here and there about fifty copies; among others, one to Madame de Ferrara,[187] which, however, need not prevent you addressing another to her, along with a letter. The seven hundred, all expenses included, amount to seven crowns. I believe that René, diligence excepted, will have been faithful.
[186] _The Apology_ of M. de Falais.
[187] Renée of France, Duchess of Ferrara. See, in this collection, the letters of Calvin to that princess.
In conclusion, Monsieur, having commended me affectionately to your kind favour and that of Madame, and having also presented to both of you the recommendations of my wife, I beseech our good Lord to have you always in his keeping, to guide you by his Spirit, and to increase you in every grace.
Your humble brother and servant,
JOHN CALVIN.
* * * * *
I desire particularly to be remembered to the excellent young ladies whom I have not yet seen, and my wife the like.
[_Fr. orig. autogr._--_Library of Geneva._ Vol. 194.]
CCXVII.--TO MONSIEUR DE FALAIS.
Particulars regarding his departure, and the purchase of a property near Geneva.
_This last day but one of February 1548._
MONSEIGNEUR,--According to our agreement, the coming of Sire Nicolas Loser will afford you a good opportunity for making the journey, if your health admits of it.[188] He ought to go as far as Strasbourg; but in order that you may not be delayed, I have somewhat hastened his departure. To those who make inquiry of me, I reply, that already you are wishing to be here; but that whether you shall come or no, will be seen in due time.
[188] In the journey which he had recently made to Bâle, Calvin had decided M. de Falais to come and fix himself definitively at Geneva.
Regarding the payment, which you have hinted to me, I believe that you will be disposed to grant it. We shall speak about that, however, when you are on the spot. The minister of the village[189] is a good sort of a man. But it will be for yourself to decide when you shall have arrived. Meantime we shall look about, here and there, that you may choose what best pleases you. I shall take care of the two receipts until your arrival.
[189] Veigy, near Geneva. M. de Falais made there the purchase of a domain which he occupied during several years.
To conclude, Monsieur, having commended me humbly to your kind favour, I beseech our good Lord to uphold you always in his keeping, to lead you by his Spirit, and to aid you in all and throughout. We pray you, my wife and myself, to present also our humble commendations to Madame, not forgetting Mademoiselle de Brédan.
Your servant, humble brother, and sincere friend, JOHN CALVIN.
* * * * *
I thought, indeed, that Sire Nicolas Loser would have left, and that he was to be my messenger, but this will not be for five or six days yet; and to avoid delay I have thought it well to send the present by M. Brevassis.
[_Fr. orig. autogr._--_Library of Geneva._ Vol. 194.]
CCXVIII.--TO HENRY BULLINGER.[190]
[190] See letter to Bullinger of 19th September 1547, p. 143. The observations of Calvin on the treatise on the _Sacraments_ being badly received, as it appears, by the minister of the Church of Zurich, had led, on the part of the latter, to a temporary coldness, of which Calvin complained in a letter, characterized alike by the noblest independence and the most Christian affection.
Brotherly explanations regarding the difference on the subject of the Communion.
GENEVA, _1st March 1548_.
I hardly know what prevented me from replying sooner to you, unless it were that no trustworthy messenger presented himself who roused me to diligence. But when I heard that the ambassador of your city was here, I was unwilling to be guilty of allowing him to depart without a letter from me. I pass over in silence the long reply in which you seek to wash away all those points of difference about which I had carefully admonished you. For of what avail is it for us to enter on a controversy? I made a note of those points in your book that did not satisfy myself, or that might prove unsatisfactory to others, or such as I thought might not meet the approbation of the pious and learned. I did that at your request. I discharged the duty of a friend; if you think differently, you are at liberty to do so, as far as I am concerned. It would certainly not be the last of my wishes that there should be perfect harmony between us. But in whatever way I may hold the firm persuasion of a greater communication of Christ in the Sacraments than you express in words, we will not, on that account, cease to hold the same Christ, and to be one in him. Some day, perhaps, it will be given us to unite in fuller harmony of opinion. I have always loved ingenuousness, I take no delight in subtleties, and those who charge others with obscurity, allow me the merit of perspicuity. Neither, accordingly, can I be charged with guile, who never artfully affect anything to gain the favour of men; and my method of instruction is too simple to admit of any unfavourable suspicion, and too detailed to offend on the ground of obscurity. Wherefore, if I do not give uniform satisfaction, indulgence must be extended to me because I study in good faith, and with perfect candour, openly to declare what I have to say. It was on this account that lately, when at Bâle, I felt surprise at your complaint, as a friend reported to me, that I taught differently in my Commentaries from what I had held out to you. I replied in one sentence, which was the truth, that I used the same language at Zurich as at Geneva. I was, however, disposed to attribute the whole statement, be it what it might, to the mistake of my informant. At a time when it was dangerous for me to declare in language what views I held, I did not turn aside from the straight line by foregoing the free and firm announcement of my opinions in every particular, even so far as to bend the most rigid to some sort of moderation. Why then should I now, without any necessity, change at once my general mode of procedure and my convictions? If, however, I fail in persuading men of the truth of this, I shall be content to have God as the witness of my confession.
Your ambassador will give you a fuller and more perfect account of affairs in France than I can compress in a letter. I wish they were of such a kind as it would give you pleasure to hear; but there is nothing except sad news daily. Although he was ordered to abstain from all the abominations of the Papacy, he could not avoid observing a disgraceful profanation of the sacred ordinance of baptism.
Adieu, illustrious sir, and highly to be revered brother in the Lord. You will respectfully salute in my name Masters Pelliean, Bibliander, Walter, and the other fellow-ministers and masters of the school. May the Lord Jesus guide you by his own Spirit, bless your pious labours, and preserve you safe.
All my colleagues also reverently salute you. To your wife and family the best greeting.--Yours,
JOHN CALVIN.
[_Lat. orig. autogr._--_Arch. of Zurich. Gallicana Scripta_, p. 8.]
CCXIX.--TO MONSIEUR DE FALAIS.
Obstacles to his departure--delay of some months.
_The 3d of April_ (1548.[191])
[191] On the back, in the handwriting of M. de Falais:--Received the 12th April 1548.
MONSEIGNEUR,--Your letter has arrived just in time to stop the departure of my brother; for that was a settled matter, if I had not been informed. But in my opinion the reasons which detain you where you are, are not of such importance as you deem them. You see how familiarly I write to you on this point, and I do not fear to do so, being authorized by yourself. I had not thought that you would need expressly to renounce your rights as a burgess,[192] although I foresaw clearly that it would amount to a tacit renunciation when you settled your domicile in another seigneury. Seeing that there is an advantage in it, you are right to go thither, unless we could effect some such arrangement as the following: that even were you to be longer absent, they should allow you to remain upon the roll, on condition of your providing a substitute who should discharge during your absence your duties as a burgess; or even if there was no hope of that, might you not present a new request, notwithstanding the reply which they have given you, to beg of them, that in the event of its suiting your convenience to remain here, or that after you were come here, it might not suit you to return, they should be satisfied with your renunciation by a procurator? But I would state the two conditions thus: that notwithstanding the reply they have made to you, inasmuch as you are uncertain when you shall have come hither, whether you shall think fit to fix your residence here, you would therefore beg of them, that on condition of your engaging, as indeed you ought, to supply any deficiency that may arise owing to your absence, it would please them still to retain you for some time on the roll of burgesses--in fact, to grant an extension of your leave. Or, at the least, fearing to be troublesome by your importunity, that you pray them to accept a renunciation by letter, on account of your bodily weakness, as they are aware that it is not very easy for you to move from place to place. By so doing, you will remove the suspicion they may have conceived, that you mean to abandon them entirely. However it may turn out, I think they will have good reason to be satisfied. In any case, I never expected that the rights of a burgess would be long continued to you.
[192] M. de Falais could not establish himself at Geneva, without losing the right of a burgess, which he had acquired at Bâle.
Touching the rumour which your clowns have spread abroad in order to calumniate you, it scarcely astonishes me. I had quite laid my account with it, that you would not get away without many of them letting loose their tongues. And you must be prepared for that, as well for the other year as for this one. You have this comfort, however, that it all very soon goes off in smoke. I am still less alarmed at the threat whispered in the ear, for it would need great courage to venture on such a step; and I know not who would dare to be the leader in an affair of so great difficulty and hazard. In short, I can perceive no danger for you, according to our arrangement of each day's journey. But seeing that you think it better to put it off for some months, and that the advice of some friends is to that purport, I have no mind to press it further, and would rather agree to this delay, than by urging you to a contrary course lead you to incur the risk of mischief or of annoyance.
I know not whether this summer will disclose the councils of those who may set the world in confusion.[193] For my part, I do not think so, unless some new accident turn up. However, I do not so much place reliance upon my own conjectures, as I await the course of events in submission to the will of God.
[193] The Emperor, and the new king of France, Henry II. Faithful to the policy of Francis I., a persecutor of the Reformation in his own States, the latter was about to conclude a secret treaty with the Protestant princes of Germany.
Although your coming hither may be stayed for a season, it will be of no consequence as regards the house, for I had concluded no agreement about it. Only I had purchased a good cask of wine, such as it would be difficult to get again. But I have got rid of it without any difficulty, and even as a favour to the purchaser. Therefore it will be for you to consider how matters go yonder, and thereupon to decide. And do not annoy yourself lest any one should be offended by your change of plan, for although all your acquaintances desire much to see you here, still there is not one of them who does not prefer your quiet and convenience.
If I could have found a suitable messenger, I would not have waited so long before sending the complement of the _Apologies_. But I know not by what means to do so, for up to this time, no opportunity either of carrier or bearer has occurred. When I can find one, I shall not fail to do so. About the Latin copies you have never expressed to me your wish, as far as I know. Perhaps you would rather defer doing so until your arrival. Let me know your mind regarding this, if you please, in one word; if you would have them printed, it shall be done.
To conclude, Monseigneur, having humbly commended me to your kind favour, I beseech our good Lord to keep you in his protection, to have such a care of you as that all your steps may be directed by him, and to make you serviceable always more and more for his own glory. My wife also presents her humble commendations, and both of us desire to be remembered to Madame and to Mademoiselle de Brédan.
Your humble brother and servant, JOHN CALVIN.
[_Fr. orig. autogr._--_Library of Geneva._ Vol. 194.]
CCXX.--TO FAREL.[194]
[194] While persecution decimated the Reformed Churches of France, and the proclamation of the _Interim_ dispersed those of Germany, the Swiss Churches were a prey to the most grievous dissensions, and appeared further removed than ever from that era of unity and peace which Calvin never ceased to invoke for them.
Distressing condition of the Swiss churches.
GENEVA, _30th April 1548_.
My grief prevents me from saying anything of the dreadful calamity that hangs over so many churches. Michael will inform you of what I wrote to Viret. The cause is of such a nature that no one is to be reckoned among the servants of Christ who does not come forward boldly in his defence. But there is need of counsel and some moderation. Should Viret agree to it, I shall presently hasten to your quarter, that we three may thence proceed together to Zurich. As to the rest, Viret and I marvelled as to what decision by arbitration you referred to; for neither of us has hitherto heard anything of the matter. I, indeed, assert for certain, that no hint of any kind was ever given to me. See, therefore, who has undertaken this business. You will hear the other matters from the messengers.
Adieu, brother and most sincere friend, along with your family and fellow-ministers, whom I desire respectfully to salute. May the Lord preserve you all and govern you by his own Spirit.--Amen. Yours,
JOHN CALVIN.
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]
CCXXI--TO FAREL AND VIRET.[195]
[195] "Calvin informs the Council of certain disputes between the Seigneury and the ministers of Berne, which have gone so far that three of the ministers of said city have been deposed, besides Peter Viret of Lausanne; requests that leave may be given him to go to Berne to defend Viret, which was granted him; the Seigneury, besides, undertaking to defray the expenses of the journey."--_Registers of Council_, May 7, 1548.
Disputes among the ministers of Berne--and Calvin's journey thither.
GENEVA, _9th May 1548_.
After receiving your last letter, I had set out on my journey; but meeting the father-in-law of my brother Coppet who told me that you had left Berne three days before, I returned home for several reasons, which, if it shall be deemed necessary, I will detail to you when I see you. Make me now aware of what you intend to do; for I will straightway execute whatever you shall demand, without the slightest deliberation. I have not yet been able to understand the result of your proceedings. Giron and Zerkinden requested greetings to me. When Nicolas asked whether they had anything to say besides, he got the answer that there was nothing good. I hence suspect that the matter is worse than they were willing to express. Adieu, brethren most dear to me. Both of you salute the brethren. May God preserve you all, guide you by his own Spirit, and establish you amid these stormy troubles.
* * * * *
When you, Viret, have read Bucer's letter, you will give it to the bearer of this that it may be carried to Farel. I have understood, besides, that Duke Christopher of Wurtemberg, with his father, has set out for the court of the Emperor. We thus see that all is in the hand of one. Nevertheless the Lord will either close it, or wither it, or cut it off, as seems good to him.
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]
CCXXII.--TO VIRET.
Communications regarding affairs at Berne.
[GENEVA, _June 1548_.]
You will say to Farel that I had written to Bucer before his letter reached me. I send you a copy of a letter to Sulzer. I have resolved to write to Bullinger and Haller, should I be permitted and have leisure. This is the reason why I do not return the letter of Gualter. It is necessary that the threats of Ludovic form the matter of judicial inquiry by the brethren. When he shall have been convicted by them, I doubt not but that he will be proceeded against according to law. I shall indicate in my next letter, what form of process I think should be adopted. Adieu, dearest brother in the Lord, and most sincere friend. I sincerely congratulate you on the safe delivery of your wife, and the addition to your family.[196] I wish that I could be present at the baptism. This desire I assuredly cherish in common with yourself. But I shall be present with you in spirit.
[196] By his second wife, Sebastienne de la Harpe, Viret had three daughters, designated in his will as Marie, Marthe, and Jeanne.--(_MS. of the Arch. of Geneva._)
May the Lord continue to bless you in all things.--Amen.
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]
CCXXIII.--TO VIRET.[197]
[197] See letter of 9th May preceding. The relations between the Vaudois ministers and the Seigneury of Berne, became daily more complicated. A Synod assembled at Lausanne, having ventured formally to propound ten propositions contrary to the celebrated disputation of Berne, and to manifest an inclination in favour of ecclesiastical discipline, with the concurrence of two Bernese ministers, Beat Gerung and Simon Sulcer,--these two clergymen were arbitrarily deposed by the Seigneury, under the pretext of "the maintenance of peace and tranquillity in the Church."--Ruchat, tom. v. pp. 357, 358.
Ecclesiastical tyranny of the Seigneurs of Berne--sojourn of Idelette de Bure at Lausanne.
[GENEVA,] _15th June 1548_.
I took care to have a copy of the letter which I wrote to Bullinger and Haller transcribed for you, in case its contents should be reported differently from what you may have thought it proper they should have been; for, as far as I am concerned, the letter itself contains my opinion to the best of my judgment. If the reason must be assigned, I not only look to what is becoming in honourable men, but I further fear that we may suffer a heavy penalty if, by servile dissimulation, we strengthen the tyrannical power which barbarous men already openly usurp. We may serve Jodocus,[198] and other such beasts, provided only they form no barrier to our serving Christ; but when the truth of God is trodden down, woe to our cowardice if we permit this to be done without protest. It should not even be tolerated that an innocent man should suffer injury. At this time, both numerous servants of Christ and his doctrine itself are assailed. Is it not full time that all the godly, both collectively and individually, should raise their heads in his cause? But, nevertheless, that you may come to a free decision making no account of my pre-judgment of the case, you are not only permitted, so far as I am concerned, but I even wish you to give your opinion. Should it seem proper to allow Farel a reading, I will take care that another copy be sent to him, that I may receive back the one I send to you.
[198] Jodocus, minister of the Church of Berne.
It is truly a source of pain to me that my wife should have been so great a burden to you; for she could not have been of much service to your wife when confined, so far as I can divine, since she herself, on account of the state of her health, stood in need of the assiduous attentions of others. It is matter of comfort to me to be persuaded that you would not bear it impatiently.
Adieu, brother and most sincere friend. May the Lord guide you, and protect your whole family--Amen. Yours,
JOHN CALVIN.
[_Lat. copy._--_Library of Geneva._ Vol. 111.]
CCXXIV.--TO HENRY BULLINGER.[199]
[199] See the letters, pp. 143, 160. In a new message to Bullinger, Calvin strove to dissipate the still lingering prejudices entertained by the Zurich theologians against those of Geneva and of Strasbourg, regarding the Sacraments; and he proposed the basis of that union, long-desired, which was consummated the following year between Zurich and Geneva. The Church of Berne, now deeply imbued with Lutheran views, refused its adhesion.
New explanations regarding the Supper--Violence of some of the Bernese ministers--Calvinism and Buceranism.
GENEVA, _26th June 1548_.
Your letter at length reached me, eight days after I had arrived at home. Reust was not himself the bearer of it; it was brought by Roset. The former, I suppose, was less solicitous about the delivery of it, as he had found a master without our assistance. We both, however, courteously placed our services at his disposal. With regard to your small treatise to which you refer in your letter, I wish, my Bullinger, as we were lately in your quarter, it had not been troublesome to you and your colleagues to have talked together in a quiet way of the whole matter. There would assuredly have been some advantage in this; for I had not come prepared for a stage display, which is not less disagreeable to myself than it is to you, to say nothing of Farel, whose disposition you are also aware is utterly averse from ostentation. But we were anxious to discuss with you in a familiar way, and with not the least desire to engage in formal debate, those points with regard to which we are most nearly at one. And this indeed were the best method of procedure among brethren, and one we should have found profitable, unless I am greatly deceived. For with regard to the Sacraments in general, we neither bind up the grace of God with them, nor transfer to them the work or power of the Holy Spirit, nor constitute them the ground of the assurance of salvation. We expressly declare that it is God alone, who acts by means of the Sacraments; and we maintain that their whole efficacy is due to the Holy Spirit, and testify that this action appears only in the elect. Nor do we teach that the sacrament is of profit, otherwise than as it leads us by the hand to Christ, that we may seek in him whatever blessings there are. I do not in truth see what you can properly desire as wanting in this doctrine, which teaches that salvation is to be sought from Christ alone, makes God its sole author, and asserts that it is accepted only through the secret working of the Spirit. We teach, however, that the sacraments are instruments of the grace of God; for, as they were instituted in view of a certain end, we refuse to allow that they have no proper use. We therefore say, that what is represented in them, is exhibited to the elect, lest it should be supposed that God deludes the eyes by a fallacious representation. Thus we say, that he who receives baptism with true faith, further receives by it the pardon of his sins. But lest any one should ascribe his salvation to baptism as the cause, we at the same time subjoin the explanation, that the remission flows from the blood of Christ, and that it is accordingly conferred by baptism only in so far as this is a testimony of the cleansing which the Son of God by his own blood shed on the cross procured for us, and which he offers for your enjoyment by faith in his gospel, and brings to perfection in our hearts by his Spirit. Our opinion regarding regeneration is precisely similar to that about baptism. When the signs of the flesh and blood of Christ are spread before us in the Supper, we say that they are not spread before us in vain, but that the thing itself is also manifested to us. Whence it follows, that we eat the body and drink the blood of Christ. By so speaking, we neither make the sign the thing, nor confound both in one, nor enclose the body of Christ in the bread, nor, on the other hand, imagine it to be infinite, nor dream of a carnal transfusion of Christ into us, nor lay down any other fiction of that sort. You maintain that Christ, as to his human nature, is in heaven; we also profess the same doctrine. The word _heaven_ implies, in your view, distance of place; we also readily adopt the opinion, that Christ is undoubtedly distant from us by an interval of place. You deny that the body of Christ is infinite, but hold that it is contained within its circumference; we candidly give an unhesitating assent to that view, and raise a public testimony in behalf of it. You refuse to allow the sign to be confounded with the thing; we are sedulous in admonishing that the one should be distinguished from the other. You strongly condemn impanation; we subscribe to your decision. What then is the sum of our doctrine? It is this, that when we discern here on earth the bread and wine, our minds must be raised to heaven in order to enjoy Christ, and that Christ is there present with us, while we seek him above the elements of this world. For it is not permitted us to charge Christ with imposition; and that would be the case, unless we held that the reality is exhibited together with the sign. And you also concede that the sign is by no means empty. It only remains that we define what it contains within it. When we briefly reply, that we are made partakers of the flesh and blood of Christ that he may dwell in us and we in him, and in this way enjoy all his benefits, what is there, I ask, in these words either absurd or obscure, especially as we, in express terms, exclude whatever delirious fancies might occur to the mind? And yet we are censured, as if we departed from the pure and simple doctrine of the Gospel. I should wish, however, to learn what that simplicity is to which we are to be recalled. When I was lately with you, I pressed this very point. But you remember, as I think, that I received no answer. I do not make this allegation so much by way of complaint, as that I may publicly testify to the fact that we lie under the suspicion of certain good men without any ground for it. I have long ago observed, moreover, that the intercourse we have with Bucer acts as a dead-weight upon us. But I beseech you, my Bullinger, to consider with what propriety we should alienate ourselves from Bucer, seeing he subscribes this very confession which I have laid down. I shall not at present declare the virtues, both rare and manifold, by which that man is distinguished. I shall only say, that I should do a grievous injury to the Church of God, were I either to hate or despise him. I make no reference to the personal obligations under which I lie to him. And yet my love and reverence for him are such, that I freely admonish him as often as I think fit. How much greater justice will his complaint regarding you be judged to possess! For he sometime ago complained that you interdicted youths of Zurich, who were living at Strasbourg, from partaking of the Supper in that church, although no confession but your own was demanded of them. I indeed see no reason why the churches should be so rent asunder on this point. But what is the reason that godly men are angry with us, when we cultivate the friendship of a man who, by himself, professes nothing that can stand in the way of his being received as a friend and a brother? As the matter hinges on this, shew me, if you can, that by my friendly intercourse with Bucer I am restrained in the free profession of my views. I may perhaps seem to be so, but I make the thing itself the test of the truth. Wherefore, let us not be so suspicious where there is no call for it. As to the other matters, when I had come to Lausanne I counselled the brethren to send as soon as possible to Haller, for I had the hope they would obtain from him all that was just; and in this expectation I was not disappointed. Jodocus, however, and Ebrard,[200] what brother of the giants I know not, who had been sent, were so grossly violent in their invectives, that they were presently compelled to betake themselves [home]. So great a source of indignation was my proceeding to Zurich, as if, forsooth, I had no right to be affected by the danger of a church so near us, or to seek a suitable remedy in conjunction with the brethren. Jodocus said, in a threatening way, that he knew what I had done when with you. I boasted, however, that I had been a party to no transaction that was unworthy of my reputation as an honourable man. But why should I recount to you the insolence and scurrilities of both of them? Take this as the sum of the matter, that the two brethren, both eminently learned, grave, and judicious, were so astounded, that they thought it best to make a seasonable departure. Such is brotherly clemency. It is, however, worth while to make a brief statement, that you may form a judgment of the matter from the beginning to the end. Immediately on our first meeting, in place of salutation, it was asked, Who raised these tragical commotions? When it was said, in reply, that they were known to have proceeded from Zebedee, Ebrard exclaimed, 'Yes, that good man is unworthily traduced by you, because he laid bare your stratagems.' On the brethren requesting those stratagems to be explained to them; 'We have,' he says, 'a Bernese disputation from which we form our judgment of you and all your affairs.' I beseech thee, my Bullinger, to say whether such is the case. What have we profited by shaking off the tyranny of the Pope? Observe, also, how suitable was the interrogation of Jodocus, who had asked me to form one of the assembly at Lausanne? Finally, that the last part of the proceedings might be of a piece with the first, the brethren were ordered to go away, and have done with their Calvinism and Buceranism. And all this with an impetuosity almost like madmen, and outrageous clamours. Could you expect anything more unfeeling or truculent from Papists? Though we may patiently tolerate this intemperate Bacchantism, the Lord, nevertheless, will not suffer it to pass unpunished. At Paris and in many parts of the kingdom, the ferocity of the ungodly is inflamed afresh. The King himself holds on in his fury. Thus is fulfilled the prediction, Without fightings, within fears; although Jodocus excites not only fears within, but open fightings. But may the very fewness of our numbers incite us to an alliance!
[200] Ministers of the Church of Berne.
Adieu, most excellent and most honoured sir, along with your colleagues, all of whom I desire you will respectfully salute in my name. To your wife also, and your whole family, I send the best greeting. May the Lord Jesus protect and direct you all. Amen.
Something is said about the state of Constance, not much fitted to inspire gladness. May the Lord regard you, and rescue you from the jaws of the lion.--Yours,
JOHN CALVIN.
* * * * *
It would be better you should suppress this letter, if you thought proper, than that it should lead to the excitement of a greater conflagration at Berne; for the lack of self-restraint on the part of some is marvellous.
[_Lat. orig. autogr._--_Archives of Zurich._ Gest. vi. p. 6.]
CCXXV.--TO MONSIEUR DE FALAIS.[201]
[201] M. de Falais was on the point of leaving Bâle to settle at Geneva. He arrived, doubtless, in that town the end of July 1548. We read, in a letter of Calvin to Viret of the 20th August 1548: "Dominus Falesius uxor et soror vos salutant;--the wife and sister of M. de Falais salute you."--Vol. 106 of the _Library of Geneva_. The correspondence of Calvin with this Seigneur, thenceforward interrupted, was only resumed occasionally, and in 1552, ceased entirely.
Preparations for the marriage of Mademoiselle de Wilergy, his relation.
FROM GENEVA, _this 17th of July_ [1548.]
MONSEIGNEUR,--I believe that it will be best as it is. If it had been possible to speak together about the contract,[202] I would have much desired to do so; but I do not know whether you will be able to come this week. However, the man offers, in case he should leave his wife a widow without children that she shall have a thousand crowns. In the event of his leaving children, she shall have the half, but on condition that, if she marry afterwards, and have also children by the second marriage, she must not have the power of preferring them to those of the first. The present assignment will be founded upon the instrument of Paris, to be implemented, when he shall have made good his money and expenses. I am of opinion that his offer is very liberal; for it is quite right that the husband retain some control in his own hand.
[202] The contract of marriage of Mademoiselle Wilergy.
The wedding, I hope, will go off well. There must needs be some company, but no great multitude. And besides, we must not be too hard upon you, for it will be necessary to find lodgings for them. I think ten persons will be a reasonable number, including myself. And seeing that my brother is not here at present, I know not whether we could send notice by letter to Dôle and to Basle. Perhaps, indeed, we might, if they should be here for the whole day to-morrow.
I had forgotten to mention the French traveller;[203] that is, to tell you that I do not find him in any hurry; and yet that is not by any means because all is not quite clear about him, but for the purpose of seeking some advantage over and above. I wish very much that it may please God to bring you hither to drink of the wine upon the spot, and that soon. If the bearer had left this earlier in the morning, you might have had a flask of it. If there were any means of sending you the half of it, I should not have failed to do so, but when I inquired, I found that it could not be done.
[203] M de Montmor. See the note, p. 141.
And so, Monsieur, having commended me to your kind favour, and that of Madame and your whole household, I beseech our Lord to have you in his keeping.
Your humble brother and servant, JOHN CALVIN, confined to bed.
* * * * *
M. de Ballesan has written to request of me, that I would see whether he could get any help from you. After making excuses more than enough for you, I have at length been constrained to promise him that I would write to you about it, which I had resolved to do yesterday by Monsieur de Parey; but he forgot to come, so great was his hurry to make the journey.
[_Orig. signat. autogr._--_Library of Geneva._ Vol. 194.]
CCXXVI.--TO FAREL.
Uncertainty regarding the disposition of the Cantons--stay of Monsieur and Madame de Falais in Calvin's house.
[GENEVA,] _27th August 1548_.
I have no doubt, even although you do not expostulate with me, that you silently condemn me for neglect in having suffered so many bearers to depart for you without my letter. If I were to plead that there was nothing to write about, you would at once confute me. Even though matter for correspondence is never wanting, I permit myself to indulge in silence, when there is nothing pressing. We are waiting to find whether the Swiss will suffer themselves to be circumvented by the artifices of Ulysses. May the Lord look to this, on whose Providence it is fitting we should lean;[204] since reason does not guide the helm, and we know that fortune has no dominion. As far as can be divined, [their policy is as follows:] As on the one hand the Emperor will seek to deceive them by fair words, so they in their turn will keep him in suspense until they have seen that they are protected by those defences which they deem necessary. Here we are occupied in the usual way, but the skirmishes are slight. Unless I am wholly deceived in my conjectures, either some disturbances will speedily arise, or this winter cause suffering to the great crowds in many places. Good Toussain[205] is not grieved by the matter. To his other troubles is added the disease of his son. You will therefore use your influence with Peter the surgeon to get him to repair to that quarter, in case some means of alleviation may be discovered. We shall see about William; we have talked among ourselves regarding him. But as Allen and San Privat are present, we have as yet come to no determination. The godly man offers no objection, but I am unwilling to send him away for no end. He will also return to Lausanne before he undertakes this journey. If you have found a trustworthy messenger, I wish you would send to me what letters of mine you have in your possession. Viret is to do the same. I shall send them back, with certain marks, if there be any which it is not expedient all should read. I shall send each of you his own, when I am at liberty to do so, that you may add similar marks. I will take care that these are subjoined. I have not yet seen Christopher. M. de Falais is now with me, who I trust will pass the winter here.[206] I have caused him to cast away the unfavourable doubt regarding you, which he had conceived from your conversation. The more he loves you and defers to you, the more anxious was he that you should judge aright of his piety. But it is in truth as you say: when you demanded of him what you thought would be for the edification of the Church, he suspected that you desiderated in him the very thing you sought for, as if he had not manifested it hitherto. Both [Monsieur and Madame de Falais] very affectionately salute you, as also my colleagues; and my wife, who is in bed from prolonged illness. I have been struggling these days past with pain in the head, and spasms of the stomach, to such a degree as to cause violent convulsions. Adieu, brother and most sincere friend, along with your family and brothers, especially my guest Fato, to whom I will send back the token of friendship, unless he sometime visit us.--Yours,
JOHN CALVIN.
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]
[204] Messengers of the Emperor were then scouring the Cantons with a view to detach them from the French alliance, which was nevertheless renewed, 9th June 1549.
[205] The minister Toussain, pastor of the church of Montbeliard, at that time dispersed by the imperial army.
[206] See the letter to M. de Falais of 17th July 1548, and the relative note.
CCXXVII.--TO VIRET.[207]
[207] We have reproduced (Vol. i. p. 449,) a letter of Calvin to Viret, containing a severe judgment of the Reformer upon the magistrates of Geneva. Stolen from Viret by a faithless servant, and given to the Seigneury by Trolliet, this letter excited real commotions, the traces of which are to be found in the Registers of Council.
"Calvin justifies himself in council with regard to a certain letter he had written, in which it was alleged he blamed the Seigneury of this city. He also complains of the calumnies directed against him by Trolliet."--24th September.
On the 15th October following, Farel appears in Council, "and prays them to entertain a constant regard for Calvin; that he observes with grief they do not show to that servant of God the deference that is due to him ... praying the Council to take order therein."--28th October. "Farel testifies anew that too little regard is had for the character and merits of Calvin; that he has no equal in learning; that it was not necessary to take such offence at what he might have said, as he had censured with great freedom the greatest men, such as Luther, Melanchthon, and many others.
"Resolved, to thank the said Farel, and to remit to him the original of the foresaid letter, in order that it might be restored to Viret."
Embarrassment occasioned to Calvin by the treacherous publication of one of his letters to Viret.
[GENEVA,] _20th September 1548_.
I was within a little of letting our friend Merlin depart without a letter. When he was already equipped for the journey, he sacrificed for me the time between sermon and supper; the half of which period I spent in conversation with some people. With regard to a successor to Himbert, I have scarcely ground for giving an advice. I see indeed the dangers that are imminent, unless some one be put in his place as soon as possible. I do not observe among you any one who pleases me in every respect. You cannot call from a distance any but unknown men. Our choice is accordingly restricted to those in whom you may have to desiderate something as wanting; only let it not be piety and a moderate acquaintance with the language,--qualifications that are to be regarded as the chief. But if you make choice of any one with this reservation, that he is not to be under obligation to remain in the office, should anything more suitable shortly afterwards present itself, you will take care expressly to state this to the person himself, and to the senate. When I became aware that the letter, obtained surreptitiously and translated into French by Trolliet, was being circulated, and that oil was thus poured on the flame, I came into the council chamber, and pointed out the injustice of those devices, the danger of such procedure to the Church, and the evil precedent it afforded. That person was summoned; he appeared in the midst of the meeting; I acknowledged my hand, and then made such an apology as the circumstances demanded. We were thus suffered to go home. A resolution, however, was come to, that I should be again summoned after the following Monday. This has not been done. What has prevented it I know not, unless, as I suspect, it be the stratagem of the ungodly to afford them a weapon for the purpose of injuring me, as often as it shall be advantageous for them to employ it. For the council was disposed to allow the whole matter to pass into oblivion. Accordingly, if at any time I have stood in need of your help, you now see that I especially require it. For I shall not be able to urge you without a confession of fear. But if you repair hither, and complain of the injury done to you,--if you then add that you do not deserve at the hands of the republic to have a letter that was stolen from you retained,--if finally you demand its restoration, and moreover signify that you need it for the conviction of the thief,--I do not think it will be difficult to obtain it. Do you now consider whether another course is more expedient. The whole council is censured in the letter. For the time is described when Corna resigned the office of treasurer. I next mention those whom the people then created syndics, and who were allured into the council. Then follow finally the best things they wish to be expected of them. I know not what I ought to expect. For under pretext of Christ they mean to reign without Christ; since among them are reckoned Amy Curtet, and Dominic Arlo, who are now in prison, until they shall have discharged the debts due by them to the public treasury. Perrin, with his friends, goes to them, and urges them to become reconciled to me. Others also solicit this. Last of all, they omit no wickedness by which they may overthrow me. I partly dissemble, and partly openly profess that all their efforts are held by me in derision. For they would think they had obtained the victory, if they observe in me any token [of fear.] Nor indeed is there anything that is more fitted to break the force of their impetuosity, and animate good men in sustaining the cause, than my self-reliance. If you are not at liberty to come shortly, consider whether it be not expedient to write. But I should not wish you to do so, unless by a sure messenger, and one who should have a commission requiring an answer. Adieu, brother, and most sincere friend, along with your wife and young daughter. Respectfully salute the brethren. My wife also salutes you.--Yours,
JOHN CALVIN.
* * * * *
If you can find a faithful friend, I should wish him once to read over what I have here written to you.
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]
CCXXVIII.--TO A FRENCH SEIGNEUR.[208]
[208] Perhaps to Charles de Jonvillers, who became some years afterwards the secretary and friend of the Reformer. It was in fact in 1549, and in consequence of the advice of Calvin, that this Seigneur left Chartres, his country, to go to Geneva, which received him as inhabitant in 1550, and as burgess in 1556.
Exhortation to come to Geneva, that he might there serve the Lord faithfully.
_This 18th of October 1548._
MONSIEUR,--I have partly been informed of your intention by the Sieur François de la Rivière, and praise our Lord for the good courage he has given you to serve him fully. As we ought to yield ourselves up to him entirely and without reserve, if we desire to be approved as his, you must now ascertain how you can employ yourself as is your duty in his service. It is true that the earth is the Lord's, and that we are at liberty to dwell in any part of it, provided we take care to keep ourselves unpolluted, to honour him in our body as well as our spirit. When we are told that the whole earth is holy, we are thereby admonished, that we ought in nowise to defile it by leading a sinful life. You must now take good heed, that by concealing as you are doing the light that is in you, you do not make yourself a partaker in the pollutions which you very properly condemn in unbelievers. I fully believe, that your heart is very far from consenting thereto; but in making the outward show of communicating, there can be no doubt that you thereby make a profession of consenting to it. And as before God we ought to manifest our detestation of idolatry, so also before men, we ought to abstain from whatsoever may make it appear that we approve thereof. It is surely right that the body be kept quite pure for the service of God, as well as the soul, seeing that it is the temple of the Holy Spirit, and has the promise of the immortal glory which shall be revealed at the last day. But is it possible to employ body and soul with sincerity of heart in the service of God, while we make a semblance of agreement with idolaters, in an act which we know to be dishonouring to God? It is not enough to reply to this, that you make no oral declaration, indeed, that you would be ready to protest the contrary, were you required to do so, for you are well aware that you go thither with no other intention, than that of leading God's enemies to believe that you do not repudiate their doings, for if it was not for the sake of gratifying them, and by such means shrinking from the declaration, that you are utterly opposed to their sacrileges, you never would join them in an act of worship. And that is nothing else than rendering a feigned homage to their idol, albeit without the homage of the heart. If it seems to you that I am too severe in dealing with your faults so narrowly, I ask you to enter upon the work of self-examination, and you will find, that I bring forward nothing against you, whereof your own conscience does not reprove you. Judge, then, whether God does not see there much more to find fault with, for he sees our state far more clearly than we ourselves do. Therefore, I cannot, consistently with the understanding which God has vouchsafed me, advise a Christian man to continue in such a state; and can only say, that to my thinking he is truly happy who is free from such constraint. Whosoever, therefore, has the means of withdrawing from it, ought not in my opinion on any account to neglect to do so. True it is, that never shall man have things so entirely to his mind, that he shall be exempted from difficulty, but, on the contrary, must expect many annoyances, even wrong and loss of property. But let us learn to prefer the honour of God to all things else. In your case, I understand that your merciful God has already brought you so far, that you are resolved not to stagnate in a place where you knowingly offend him. Wherefore, I forbear from any more lengthened exhortations; only, be careful not to quench that zeal which he has vouchsafed you, but rather stir it up as a remembrancer to keep you in mind to carry out your good intention. For I know well, and experience will convince you, how many distractions there are to make you forgetful of it, or so far to delay that you might grow cool about it. Regarding the alternatives which Sire François has set before me, I have told him what to give you as my opinion. However, your departure must be like that out of Egypt, bringing all your effects along with you. For all this, I believe you will need steadfast and very determined courage. But you are able to do all in Him who strengthens you. When he has brought you hither, you shall see how he will guide you farther. For my part, I would gladly help thereunto cheerfully and steadily, as bound I am to do. I am confident, that after leading you by the hand in greater things, he will not fail you on this occasion. But he is sometimes pleased to exercise and try our faith, so that while quitting hold of that which is within our grasp, we know not what we shall receive in place of it. We have an example of this in our father Abraham. After having commanded him to forsake his country, his kindred, and everything else, he shewed him no present reward, but put that off to another time. "Get thee out," said he, "into the land which I shall shew thee." Should it please him at this time to do the like with us, that we must quit the land of our birth, and betake ourselves into an unknown country, without knowing how it may fare with us there, let us surrender ourselves to him, that he may direct our way, and let us honour him, by trusting that he will steer us to a safe harbour. It is needful, at least, that you be informed beforehand that you shall enter here no earthly paradise, where you may rejoice in God without molestation: you will find a people unmannerly enough; you will meet with some sufficiently annoying trials. In short, do not expect to better your condition, except in so far, that having been delivered from miserable bondage of body and of soul, you will have leave to serve God faithfully. You will have the pure doctrine of the Word, you will call upon his name in the fellowship of faithful men, you will enjoy the true use of the sacraments. But that may well be all in all to us, if we only prize it as we ought. As for other comforts, you will take those which God vouchsafes to you, willingly suffering the want of those which he denies. Make up your mind, then, to follow Jesus Christ, without flying from the cross; and indeed you would gain nothing by trying to avoid it, because it will assuredly find you out. But let us be content with this invaluable blessing, that we are allowed to live not only in peace of conscience, but daily to exercise ourselves in the doctrine of salvation, and in the use of the sacraments, for our confirmation. He who builds on this foundation, shall rear a solid edifice, and in truth you cannot evidence whether you do value Jesus Christ or not, unless by reckoning all the world as filth in comparison of him.
To conclude, having recommended me affectionately to your kind favour, I beseech our good Lord to fill you with the spirit of counsel and discretion, to discern what will be right and fitting for you to do, and to strengthen you in true constancy, to put in practice whatsoever shall be according to his will; that having done so, it may please him to lead you by the hand, to bless you in going out and coming in, to turn all into godly prosperity.
Your humble brother and servant in our Lord,
CHARLES D'ESPEVILLE.
[_Fr. Copy, Library of Geneva._ Vol. 107.]
CCXXIX.--TO THE PROTECTOR SOMERSET.[209]
[209] Edward Seymour, Earl of Hertford, Duke of Somerset, Regent of England, under the minority of Edward VI. It was under his administration that the Reformation was victoriously established in England. Supported by Parliament, he suppressed the troubles which arose in some parts of the kingdom after the death of Henry VIII., confirmed the king's supremacy, abolished the worship of images, private masses, and restored the communion in both kinds. He held a correspondence with Calvin, who dedicated to him, June 24, 1548, his Commentary on the First Epistle of Paul to Timothy; and by advice of the Reformer, he offered an asylum to the exiles, Bucer, Fagi, Ochino, and Peter Martyr,--banished for the sake of their religion from the Continent. Beloved by the people, hated by the nobles, he made himself unpopular by his want of success in the war which he kept up against the Scots and in France; was overthrown by a conspiracy of the nobility, imprisoned in the Tower of London, (October 1549,) and only recovered his liberty the year following, to perish in 1552 on the scaffold, victim of the ambition of Warwick, Earl of Northumberland, his relative.
Duties imposed on the Protector by the high office which he holds--plan of a complete reformation in England--preaching of the pure word of God--rooting out of abuses--correction of vices and scandalous offences.
GENEVA, _22d October 1548_.
MONSEIGNEUR,--Although God has endowed you with singular prudence, largeness of mind, and other virtues required in that station wherein he has set you, and for the affairs which he has put into your hand; nevertheless, inasmuch as you deem me to be a servant of his Son, whom you desire above all else to obey, I feel assured, that for the love of him you will receive with courtesy, that which I write in his name, as indeed I have no other end in view, save only, that in following out yet more and more what you have begun, you may advance his honour, until you have established his kingdom in as great perfection as is to be looked for in the world. And you will perceive likewise as you read, that without advancing anything of my own, the whole is drawn from his own pure doctrine. Were I to look merely at the dignity and grandeur of your position, there would seem no access whatever for a man of my quality. But since you do not refuse to be taught of the Master whom I serve, but rather prize above all else the grace which he has bestowed in numbering you among his disciples, methinks I have no need to make you any long excuse or preface, because I deem you well disposed to receive whatsoever proceeds from him.
We have all reason to be thankful to our God and Father, that he has been pleased to employ you in so excellent a work as that of setting up the purity and right order of his worship in England by your means, and establishing the doctrine of salvation, that it may there be faithfully proclaimed to all those who shall consent to hear it; that he has vouchsafed you such firmness and constancy to persevere hitherto, in spite of so many trials and difficulties; that he has helped you with his mighty arm, in blessing all your counsels and your labours, to make them prosper. These are grounds of thankfulness which stir up all true believers to magnify his name. Seeing however, that Satan never ceases to upheave new conflicts, and that it is a thing in itself so difficult, that nothing can be more so, to cause the truth of God to have peaceable dominion among men, who by nature are most prone to falsehood; while, on the other hand, there are so many circumstances which prevent its having free course; and most of all, that the superstitions of Antichrist, having taken root for so long time, cannot be easily uprooted from men's hearts,--you have much need, methinks, to be confirmed by holy exhortations. I cannot doubt, indeed, that you have felt this from experience; and shall therefore deal all the more frankly with you, because, as I hope, my deliberate opinion will correspond with your own desire. Were my exhortations even uncalled for, you would bear with the zeal and earnestness which has led me to offer them. I believe, therefore, that the need of them which you feel, will make them all the more welcome. However this may be, Monseigneur, may it please you to grant me audience in some particular reformations which I propose to lay here briefly before you, in the hope, that when you shall have listened to them, you will at least find some savour of consolation therein, and feel the more encouraged to prosecute the holy and noble enterprise in which God has hitherto been pleased to employ you.
I have no doubt that the great troubles which have fallen out for some time past, must have been very severe and annoying to you, and especially as many may have found in them occasion of offence; forasmuch as they were partly excited under cover of the change of religion. Wherefore you must necessarily have felt them very keenly, as well on account of the apprehensions they may have raised in your mind, as of the murmurs of the ignorant or disaffected, and also of the alarm of the well-disposed. Certes, the mere rumour which I heard from afar, caused me heartfelt anxiety, until I was informed that God had begun to apply a remedy thereto. However, since perhaps they are not yet entirely allayed, or seeing that the devil may have kindled them anew, it will be well that you call to mind what the sacred history relates of good King Hezekiah, (2 Chron. xxxii.,) namely, that after he had abolished the superstitions throughout Judea, reformed the state of the church according to the law of God, he was even then so pressed by his enemies, that it almost seemed as if he was a lost and ruined man. It is not without reason that the Holy Spirit pointedly declares, that such an affliction happened to him immediately after having re-established the true religion in his realm; for it may well have seemed reasonable to himself, that having striven with all his might to set up the reign of God, he should have peace within his own kingdom. Thus, all faithful princes and governors of countries are forewarned by that example, that however earnest they may be in banishing idolatry and in promoting the true worship of God, their faith may yet be tried by diverse temptations. So God permits, and wills it to be thus, to manifest the constancy of his people, and to lead them to look above the world. Meanwhile, the devil also does his work, endeavouring to ruin sound doctrine by indirect means, working as it were underground, forasmuch as he could not openly attain his end. But according to the admonition of St. James, (James v. 11,) who tells us, that in considering the patience of Job, we must look to the end of it, so ought we, Monseigneur, to look to the end which was vouchsafed to this good king. We see there that God was a present help in all his perplexities, and that at length he came off victorious. Wherefore, seeing that his arm is not shortened, and that, in the present day, he has the defence of the truth and the salvation of his own as much at heart as ever, never doubt that he will come to your aid, and that not once only, but in all the trials he may send you.
If the majority of the world oppose the Gospel, and even strive with rage and violence to hinder its progress, we ought not to think it strange. It proceeds from the ingratitude of men, which has always shewn itself, and ever will, in drawing back when God comes near, and even in kicking against him when he would put his yoke upon them. More than that, because by nature they are wholly given to hypocrisy, they cannot bear to be brought to the clear light of the word of God, which lays bare their baseness and shame, nor to be drawn forth out of their superstitions, which serve them as a hiding-hole and shady covert. It is nothing new, then, if we meet with contradiction when we attempt to lead men back to the pure worship of God. And we have, besides, the clear announcement of our Lord Jesus, who tells us that he has brought a sword along with his Gospel. But let not this daunt us, nor make us shrink and be fearful, for at last, when men shall have rebelled most stoutly, and vomited forth all their rage, they shall be put to confusion in a moment, and shall destroy themselves by the fury of their own onset. That is a true saying, in the second Psalm, that God shall only laugh at their commotion; that is to say, that seeming to connive, he will let them bluster, as if the affair did not at all concern him. But it always happens, that at length they are driven back by his power, wherewith if we be armed, we have a sure and invincible munition, whatsoever plots the devil may frame against us, and shall know by experience in the end, that even as the Gospel is the message of peace and of reconciliation between God and us, it will also avail us to pacify men; and in this way we shall understand, that it is not in vain that Isaiah has said, (Is. ii. 4,) that when Jesus Christ shall rule in the midst of us by his doctrine, the swords shall be turned into ploughshares, and the spears into pruning-hooks.
Albeit, however, the wickedness and opposition of men may be the cause of the sedition and rebellion which rises up against the Gospel, let us look to ourselves, and acknowledge that God chastises our faults by those who would otherwise serve Satan only. It is an old complaint, that the Gospel is the cause of all the ills and calamities that befall mankind. We see, in fact, from history, that shortly after Christianity had been everywhere spread abroad, there was not, so to speak, a corner of the earth which was not horribly afflicted. The uproar of war, like a universal fire, was kindled in all lands. Land-floods on the one hand, and famine and pestilence on the other, a chaotic confusion of order and civil polity to such a degree, that it seemed as if the world was presently about to be overturned. In like manner we have seen in our times, since the Gospel has begun to be set up, much misery; to such an extent, indeed, that every one complains we are come upon an unhappy period, and there are very few who do not _groan_ under this burden. While, then, we feel the blow, we ought to look upward to the hand of Him who strikes, and ought also to consider why the blow is sent. The reason why he makes us thus to feel his rod is neither very obscure nor difficult to be understood. We know that the word, by which he would guide us to salvation, is an invaluable treasure; with what reverence do we receive it when he presents it to us? Seeing, then, that we make no great account of that which is so precious, God has good reason to avenge himself of our ingratitude. We hear also what Jesus Christ announces, (Luke xii. 47,) that the servant knowing the will of his Master, and not doing it, deserves double chastisement. Since, therefore, we are so remiss in obeying the will of our God, who has declared it to us more than a hundred times already, let us not think it strange if his anger rage more severely against us, seeing that we are all the more inexcusable. When we do not cultivate the good seed, there is much reason that the thorns and thistles of Satan should spring up to trouble and annoy us. Since we do not render to our Creator the submission which is due to him, it is no wonder that men rise up against us.
From what I am given to understand, Monseigneur, there are two kinds of rebels who have risen up against the King and the Estates of the Kingdom. The one, a fantastical sort of persons, who, under colour of the Gospel, would put all into confusion. The others are persons who persist in the superstitions of the Roman Antichrist. Both alike deserve to be repressed by the sword which is committed to you, since they not only attack the King, but strive with God, who has placed him upon a royal throne, and has committed to you the protection as well of his person as of his majesty. But the chief point is, to endeavour, as much as possible, that those who have some savour of a liking for the doctrine of the Gospel, so as to hold fast, should receive it with such humility and godly fear, as to renounce self in order to serve God; for they ought seriously to consider that God would awaken them all, so that in good earnest they may profit far more from his word than they have ever yet done. These madmen, who would have the whole world turned back into a chaos of licentiousness, are hired by Satan to defame the Gospel, as if it bred nothing but revolt against princes, and all sorts of disorder in the world. Wherefore, all the faithful ought to be deeply grieved. The Papists, in endeavouring to maintain the corruptions and abominations of their Romish idol, shew themselves to be the open enemies of the grace of Jesus Christ, and of all his ordinances. That ought likewise to occasion great sickness at heart among all those who have a single drop of godly zeal. And therefore they ought every one of them earnestly to consider, that these are the rods of God for their correction. And wherefore? Just because they do not set a proper value on the doctrine of salvation. Herein lies the chief remedy for the silencing of such calumnies, that those who make profession of the Gospel be indeed renewed after the image of God, so as to make manifest that our Christianity does not occasion any interruption of the humanities of social life, and to give good evidence, by their temperance and moderation, that being governed by the word of God, we are not unruly people subject to no restraint, and so by an upright holy life shut the mouth of all the evil speakers. For by this means God, being pacified, shall withdraw his hand, and instead of, as at this day, punishing the contempt with which they have treated his word, he will reward their obedience with all prosperity. It would be well were all the nobility and those who administer justice, to submit themselves, in uprightness and all humility, to this great king, Jesus Christ, paying him sincere homage, and with faith unfeigned, in body, soul, and spirit, so that he may correct and beat down the arrogance and rashness of those who would rise up against them. Thus ought earthly princes to rule and govern, serving Jesus Christ, and taking order that he may have his own sovereign authority over all, both small and great. Wherefore, Monseigneur, as you hold dear and in regard the estate of your royal nephew, as indeed you shew plainly that you do, I beseech you, in the name of God, to apply your chief care and watchfulness to this end, that the doctrine of God may be proclaimed with efficacy and power, so as to produce its fruit, and never to grow weary, whatsoever may happen, in following out fully, an open and complete reformation of the Church. The better to explain to you what I mean, I shall arrange the whole under three heads.
The first shall treat of the sound instruction of the people; the second shall regard the rooting out of abuses which have prevailed hitherto; the third, the careful repression and correction of vice, and to take strict heed that scandals and loose conversation may not grow into a fashion, so as to cause the name of God to be blasphemed.
As concerning the first article, I do not mean to pronounce what doctrine ought to have place. Rather do I offer thanks to God for his goodness, that after having enlightened you in the pure knowledge of himself, he has given you wisdom and discretion to take measures that his pure truth may be preached. Praise be to God, you have not to learn what is the true faith of Christians, and the doctrine which they ought to hold, seeing that by your means the true purity of the faith has been restored. That is, that we hold God alone to be the sole Governor of our souls, that we hold his law to be the only rule and spiritual directory for our consciences, not serving him according to the foolish inventions of men. Also, that according to his nature he would be worshipped in spirit and in purity of heart. On the other hand, acknowledging that there is nothing but all wretchedness in ourselves, and that we are corrupt in all our feelings and affections, so that our souls are a very abyss of iniquity, utterly despairing of ourselves; and that, having exhausted every presumption of our own wisdom, worth, or power of well-doing, we must have recourse to the fountain of every blessing, which is in Christ Jesus, accepting that which he confers on us, that is to say, the merit of his death and passion, that by this means we may be reconciled to God; that being washed in his blood, we may have no fear lest our spots prevent us from finding grace at the heavenly throne; that being assured that our sins are pardoned freely in virtue of his sacrifice, we may lean, yea rest, upon that for assurance of our salvation; that we may be sanctified by his Spirit, and so consecrate ourselves to the obedience of the righteousness of God; that being strengthened by his grace, we may overcome Satan, the world, and the flesh; finally, that being members of his body, we may never doubt that God reckons us among the number of his children, and that we may confidently call upon him as _our_ Father; that we may be careful to recognize and bear in mind this purpose in whatsoever is said or done in the Church, namely, that being separated from the world, we should rise to heaven with our Head and Saviour. Seeing then that God has given you grace to re-establish the knowledge of this doctrine, which had been so long buried out of sight by Antichrist, I forbear from entering further on the subject.
What I have thus suggested as to the manner of instruction, is only that the people be so taught as to be touched to the quick, and that they may feel that what the Apostle says is true, (Heb. iv.) that "the word of God is a two-edged sword, piercing even through the thoughts and affections to the very marrow of the bones." I speak thus, Monseigneur, because it appears to me that there is very little preaching of a lively kind in the kingdom, but that the greater part deliver it by way of reading from a written discourse. I see very well the necessity which constrains you to that; for in the first place you have not, as I believe, such well-approved and competent pastors as you desire. Wherefore, you need forthwith to supply this want. Secondly, there may very likely be among them many flighty persons who would go beyond all bounds, sowing their own silly fancies, as often happens on occasion of a change. But all these considerations ought not to hinder the ordinance of Jesus Christ from having free course in the preaching of the Gospel. Now, this preaching ought not to be lifeless but lively, to teach, to exhort, to reprove, as Saint Paul says in speaking thereof to Timothy, (2 Tim. iii.) So indeed, that if an unbeliever enter, he may be so effectually arrested and convinced, as to give glory to God, as Paul says in another passage, (1 Cor. xiv.) You are also aware, Monseigneur, how he speaks of the lively power and energy with which they ought to speak, who would approve themselves as good and faithful ministers of God, who must not make a parade of rhetoric, only to gain esteem for themselves; but that the Spirit of God ought to sound forth by their voice, so as to work with mighty energy. Whatever may be the amount of danger to be feared, that ought not to hinder the Spirit of God from having liberty and free course in those to whom he has given grace for the edifying of the Church.
True it is, nevertheless, that it is both right and fitting to oppose the levity of some fantastic minds, who allow themselves in too great license, and also to shut the door against all eccentricities and new doctrines; but the method to be taken, which God hath pointed out to us, for dealing with such occurrences, is well fitted to dispose of them. In the first place, there ought to be an explicit summary of the doctrine which all ought to preach, which all prelates and curates swear to follow, and no one should be received to any ecclesiastical charge who does not promise to preserve such agreement. Next, that they have a common _formula_ of instruction for little children and for ignorant persons, serving to make them familiar with sound doctrine, so that they may be able to discern the difference between it and the falsehood and corruptions which may be brought forward in opposition to it. Believe me, Monseigneur, the Church of God will never preserve itself without a Catechism, for it is like the seed to keep the good grain from dying out, and causing it to multiply from age to age. And therefore, if you desire to build an edifice which shall be of long duration, and which shall not soon fall into decay, make provision for the children being instructed in a good Catechism, which may shew them briefly, and in language level to their tender age, wherein true Christianity consists. This Catechism will serve two purposes, to wit, as an introduction to the whole people, so that every one may profit from what shall be preached, and also to enable them to discern when any presumptuous person puts forward strange doctrine. Indeed, I do not say that it may not be well, and even necessary, to bind down the pastors and curates to a certain written form, as well for the sake of supplementing the ignorance and deficiencies of some, as the better to manifest the conformity and agreement between all the churches; thirdly, to take away all ground of pretence for bringing in any eccentricity or new-fangled doctrine on the part of those who only seek to indulge an idle fancy; as I have already said, the Catechism ought to serve as a check upon such people. There is, besides, the form and manner of administration of the sacraments; also the public prayers. But whatever, in the meantime, be the arrangement in regard to these matters, care must be taken not to quench the efficacy which ought to attend the preaching of the Gospel. And the utmost care should be taken, that so far as possible you have good trumpets, which shall sound into the very depths of the heart. For there is some danger that you may see no great profit from all the reformation which you shall have brought about, however sound and godly it may have been, unless this powerful instrument of preaching be developed more and more. It is not said without a meaning, that _Jesus Christ shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked_, (Is. xi. 4.) The way by which he is pleased to subdue us is, by destroying whatsoever is contrary to himself. And herein you may also perceive why the Gospel is called the Kingdom of God. Even so, albeit the edicts and statutes of princes are good helps for advancing and upholding the state of Christianity, yet God is pleased to declare his sovereign power by this spiritual sword of his word, when it is made known by the pastors.
Not to tire you, Monseigneur, I shall now come to the second point which I propose to touch upon; that is, the abolition and entire uprooting of the abuses and corruptions which Satan had aforetime mixed up with the ordinances of God. We wot well that under the Pope there is a bastard sort of Christianity, and that God will disavow it at the last day, seeing that he now condemns it by his word. If we desire to rescue the world from such an abyss, there is no better method than to follow the example of St. Paul, who, wishing to correct what the Corinthians had improperly added to the Supper of our Lord, tells them, (1 Cor. xi.) _I have received of the Lord that which I have delivered to you_. Thence we are bound to take a general instruction, to return to the strict and natural meaning of the commandment of God, if we would have a sound reformation and by him approven. For whatsoever mixtures men have brought in of their own devising, have been just so many pollutions which turn us aside from the sanctified use of what God has bestowed for our salvation. Therefore, to lop off such abuses by halves will by no means restore things to a state of purity, for then we shall always have a dressed-up Christianity. I say this, because there are some who, under pretence of moderation, are in favour of sparing many abuses, without meddling with them at all, and to whom it appears enough to have rooted out the principal one. But on the contrary, we see how fertile is the seed of falsehood, and that only a single grain is needed to fill the world with them in three days' time, to such an extent are men inclined and addicted thereto. Our Lord teaches quite another method of procedure, for when David speaks of the idols, he says, (Psalm xvi.,) _Their names will I not take up into my lips_, to intimate in what degree of detestation we ought to hold them. Above all, if we consider how we have offended God in the days of our ignorance, we ought to feel doubly bound to flee from the inventions of Satan, which have led us into the commission of evil, as from baits which serve only to seduce souls. On the other hand, we see, even when we remonstrate with men about their faults and errors, though we warn them as earnestly as possible, they are nevertheless so hardened that we can produce no effect. If, therefore, we were to leave them any remnant of abuse, that would only serve to nourish their obstinacy the more, and become a veil to darken all the doctrine which we might set before them. I willingly acknowledge that we must observe moderation, and that overdoing is neither discreet nor useful; indeed, that forms of worship need to be accommodated to the condition and tastes of the people. But the corruptions of Satan and of Antichrist must not be admitted under that pretext. Therefore it is that Holy Scripture, when praising those kings who had cast down the idols and their worshippers, not having swept them entirely away, notes it as a blemish, that nevertheless they had not cast down the chapelries and places of silly devotion. Wherefore, Monseigneur, seeing that God has brought you so far, take order, I beseech you, that so without any exception he may approve you as a repairer of his temple, so that the times of the king your nephew may be compared to those of Josiah, and that you put things in such condition, that he may only need to maintain the goodly order which God shall have prepared for him by your means. I will mention to you an instance of such corruptions, as, if they were allowed to remain, would become a little leaven, to sour in the end the whole lump. In your country, some prayer is made for the departed on occasion of communicating in the Lord's Supper. I am well aware that it is not done in admission of the purgatory of the Pope. I am also aware that ancient custom can be pleaded for making some mention of the departed, for the sake of uniting together all the members of the one body. But there is a peremptory ground of objection against it, that the Supper of Jesus Christ is an action so sacred, that it ought not to be soiled by any human inventions whatsoever. And besides, in prayer to God, we must not take an unbounded license in our devotions, but observe the rule which St. Paul gives us, (Romans x.,) which is, that we must be founded upon the word of God; therefore, such commemoration of the dead, as imports a commending of them to his grace, is contrary to the due form and manner of prayer,--it is a hurtful addition to the Supper of our Lord. There are other things which possibly may be less open to reproof, which however are not to be excused: such as the ceremony of chrism and unction. The chrism has been invented out of a frivolous humour by those who, not content with the institution of Jesus Christ, desired to counterfeit the Holy Spirit by a new sign, as if water were not sufficient for the purpose. What they call extreme unction, has been retained by the inconsiderate zeal of those, who have wished to follow the apostles without being gifted as they were. When the apostles used oil in the case of the sick, it was for the healing of them miraculously. Now, when the gift of miracles has ceased, the figure ought no longer to be employed. Wherefore, it would be much better that these things should be pruned away, so that you might have nothing which is not conform to the word of God, and serviceable for the edification of the Church. It is quite true we ought to bear with the weak; but in order to strengthen them, and to lead them to greater perfection. That does not mean, however, that we are to humour blockheads who wish for this or that, without knowing why. I know the consideration which keeps back many is, that they are afraid too great a change could not be carried through. It is admitted, that when we have to do with neighbours with whom we desire to cherish friendly feeling, one is disposed to gratify them by giving way in many things. In worldly matters, that may be quite bearable, wherein it is allowable to yield one to another, and to forego one's right for the sake of peace; but it is not altogether the same thing in regard to the spiritual governance of the Church, which ought to be according to the ordinance of the word of God. Herein, we are not at liberty to yield up anything to men, nor to turn aside on either hand in their favour. Indeed there is nought that is more displeasing to God, than when we would, in accordance with our own human wisdom, modify or curtail, advance or retreat, otherwise than he would have us. Wherefore, if we do not wish to displease him, we must shut our eyes to the opinion of men. As for the dangers which may arise, we ought to avoid them so far as we can, but never by going aside from the straight road. While we walk uprightly, we have his promise that he will help us. Therefore, what remains for us is to do our duty, humbly committing the event unto himself. And here we may perceive wherefore the wise men of this world are ofttimes disappointed in their expectation, because God is not with them, when, in distrust of him and his aid, they seek out crooked paths and such as he condemns. Do we then wish to feel that we have the power of God upon our side? Let us simply follow what he tells us. Above all, we must cling to this maxim, that the reformation of his Church is the work of his hand. Wherefore, in such matters, men must leave themselves to be guided by him. What is more, whether in restoring or in preserving the Church, he thinks fit, for the most part, to proceed after a method marvellous, and beyond human conception. And, therefore, it were unseemly to confine that restoration, which must be divine, to the measure of our understanding, and to bring that which is heavenly into subjection to what is earthly and of this world's fashion. I do not thus exclude the prudence which is so much needed, to take all appropriate and right means, not falling into extremes either on the one side or upon the other, to gain over the whole world to God, if that were possible. But the wisdom of the Spirit, not that of the flesh, must overrule all; and having inquired at the mouth of the Lord, we must ask him to guide and lead us, rather than follow the bent of our own understanding. When we take this method, it will be easy to cut off much occasion of temptation, which might otherwise stop our progress midway.
Wherefore, Monseigneur, as you have begun to bring back Christianity to the place which belongs to it, throughout the realm of England, not at all in self-confidence, but upheld by the hand of God, as hitherto you have had sensible experience of that powerful arm, you must not doubt that it shall continue with you to the end. If God upholds the kingdoms and the principalities of the infidels who are his enemies, far more certainly will he have in safeguard those who range themselves on his side and seek him for their superior.
I come now to the last point, which concerns the chastisement of vice and the repression of scandals. I have no doubt that there are laws and statutes of the kingdom both good and laudable, to keep the people within the bounds of decency. But the great and boundless licentiousness which I see everywhere throughout the world, constrains me to beseech you, that you would earnestly turn your attention to keeping men within the restraint of sound and wholesome discipline. That, above all, you would hold yourself charged, for the honour of God, to punish those crimes of which men have been in the habit of making no very great account. I speak of this, because sometimes larcenies, assault, and extortions are more severely punished, because thereby men are wronged; whereas they will tolerate whoredom and adultery, drunkenness, and blaspheming of the name of God, as if these were things quite allowable, or at least of very small importance. Let us hear, however, what God thinks of them. He proclaims aloud, how precious his name is unto him. Meanwhile, it is as if torn in pieces and trampled under foot. It can never be that he will allow such shameful reproach to remain unpunished. More than this, Scripture clearly points out to us, that by reason of blasphemies a whole country is defiled. As concerning adulteries, we who call ourselves Christians, ought to take great shame to ourselves that even the heathen have exercised greater rigour in their punishment of such than we do, seeing even that some among us only laugh at them. When holy matrimony, which ought to be a lively image of the sacred union which we have with the Son of God, is polluted, and the covenant, which ought to stand more firm and indissoluble than any in this world, is disloyally rent asunder, if we do not lay to heart that sin against God, it is a token that our zeal for God is very low indeed. As for whoredom, it ought to be quite enough for us that St. Paul compares it to sacrilege, inasmuch as by its means the temples of God, which our bodies are, are profaned. Be it remembered also, that whoremongers and drunkards are banished from the kingdom of God, on such terms that we are forbidden to converse with them, whence it clearly follows, that they ought not to be endured in the Church. We see herein the cause why so many rods of judgment are at this very day lifted up over the earth. For the more easily men pardon themselves in such enormities, the more certainly will God take vengeance on them. Wherefore, to prevent his wrath, I entreat of you, Monseigneur, to hold a tight rein, and to take order, that those who hear the doctrine of the Gospel, approve their Christianity by a life of holiness. For as doctrine is the soul of the Church for quickening, so discipline and the correction of vices are like the nerves to sustain the body in a state of health and vigour. The duty of bishops and curates is to keep watch over that, to the end that the Supper of our Lord may not be polluted by people of scandalous lives. But in the authority where God has set you, the chief responsibility returns upon you, who have a special charge given you to set the others in motion, on purpose that every one discharge himself of duty, and diligently to look to it, that the order which shall have been established may be duly observed.
Now, Monseigneur, agreeably to the protestation which I made above, I shall make no further excuse, neither of the tiresomeness of my letter, nor on account of my having thus freely laid open to you what I had so much at heart. For I feel assured that my affection is well known to you, while in your wisdom, and as you are well versed in the Holy Scriptures, you perceive from what fountain I have drawn all that is herein contained. Wherefore, I do not fear to have been troublesome or importunate to you, in making manifest, according as I could, the hearty desire I have that the name of God may always be more and more glorified by you, which is my daily supplication; beseeching him that he would please to increase his grace in you, to confirm you by his Spirit in a true unconquerable constancy, upholding you against all enemies, having yourself with your whole household under his holy protection, enabling you successfully to administer the charge which is committed to you, that so the King may have whereof to praise this gracious God for having had such a governor in his childhood, both for his person and for his kingdom.
Whereupon I shall make an end, Monseigneur, very humbly commending me to your kind favour.
[_Fr. Copy._--_Library of Geneva._ Vol. 107.]
CCXXX.--TO FAREL.
Election of new magistrates at Geneva--troubles in France--letter from Bucer.
GENEVA, _27th November 1548_.
You ought not to impute to my negligence your not having received a letter from me since you set sail from this place; for I have found no one setting out in your direction. It is not quite safe, moreover, in these times, for a letter to be carried about by a variety of hands. In the next place, I hardly know what to write to you, because there is nothing that is not fitted to cause you much more annoyance than satisfaction. The prefect Molard is here, with whom are joined as assessors the eldest son of Balthazar and a certain Rigot of that faction. You see, therefore, that there will be no danger this year to the wicked from the severity of the judges. We wait, however, to see in what channel their licence will break forth. On the same day our comic friend Cæsar again donned the socks.[210] Being now rendered somewhat more ferocious, he boasts among his stage-players after his own Thrasonic fashion. Finally, there appears to be no hope of speedy amendment, whatever we may essay. Nor is it to be doubted that they are labouring to effect a great revolution in the republic at the next assembly of syndics; but the Lord in heaven is vigilant.
[210] Deprived, the preceding year, of his office of councillor and captain-general, Amy Perrin had contrived, by the force of intrigue, to recover his former dignities.
The commotions at Bourdeaux are settled, or they are at least lulled for a season.[211] For examples of extreme cruelty have been exhibited, which may in a short time boil forth in greater tempests. The people of Saintonge keep themselves concealed in the isles. Bucer lately wrote to me that Antiochus was looking forward to a day of purification. As far as I can gather from his letter, the council have no heart for that.[212] I also received a letter from Bullinger yesterday. When I reply you will know all. Should our council by chance permit what has been adduced against the Interim of the sons of Cæsar[213] to be printed here, I shall send you a copy by the first messenger I can find. But as Trolliet maintains among his own friends that there is no need of so many books and sermons, I am afraid lest his authority prove so powerful as to force us to seek a press elsewhere. Adieu, brother and most sincere friend, along with your colleagues Fatin, Michel, Thomas, and the rest of the co-presbyters. May the Lord continue to guide you all by his Holy Spirit. You will salute your whole family in my name and in that of my wife. All my city colleagues salute you. The others conduct themselves piously and uprightly, with the two exceptions of Philip and Ludovic Siliniac. James Bernard had lately a quarrel with a grandson of Wendelin, because he allied the latter too closely with us. His brother left this for another place three days ago. In haste, yours,
JOHN CALVIN.
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]
[211] The city of Bourdeaux having risen in revolt against the authority of the king on the ground of fresh taxation, the Constable Montmorency, being commissioned to suppress the disturbances, acted with relentless severity, and signalized his entry into the capital of Guienne by frightful executions.--De Thou, Lib. v.
[212] Bucer wrote to Calvin:--"Earnestly entreat the Lord for this republic that it may learn to put away its own will and obey him."--Calv. _Opera_, Lib. ix. p. 46. But the magistrates had already resolved to make their submission, which involved the suppression of the Gospel in that unhappy city.
[213] Is the reference to the partisans of the Imperial Alliance?
CCXXXI.--TO JOHN STURM.[214]
[214] Without date. This letter appears to have been written at the moment when Strasbourg, menaced by the victorious army of Charles V., was disposed, in spite of the counsel of Bucer, to accept the _Interim_, and avoid by a voluntary submission the punishment inflicted on the leagued cities of Germany.--(December 1548.)
John Sturm, a learned humanist and able politician, born at Sleida in 1507, passed through a brilliant course of study at the University of Louvain. Famous from his youth for learning and eloquence, he was nominated in 1529 Professor of Belles Lettres in the College of France, founded by Francis I., and became in 1537 Rector of the celebrated Academy of Strasbourg. Connected thenceforward with the German and Swiss Reformers, he occupied an important place in the religious negotiations of the age, maintained a correspondence with the principal European sovereigns, and died in 1583.
Calvin and Sturm were known to each other, and associated together during the sojourn of the French Reformer at Strasbourg. From this period date the relations they maintained during many years, numerous precious memorials of which are to be found in the correspondence of Calvin. See on the subject of Sturm the curious and learned work entitled:--_La vie et les travaux de Jean Sturm, Premier Recteur de l'Académie de Strasbourg, par C. Schmidt_. 1 vol. in 8vo, 1855.
Evidences of faith and Christian steadfastness, amid the dangers that threaten the Church.
[GENEVA, _December 1548_.]
If the rumour that has suddenly been spread among us be true, it behoves us to hold ourselves ready for the clash of arms. Would that the world were wise, for in that case it would long ago have been accustomed to cultivate peace under the favour of God. But since a good part of it takes too much pleasure in a war with God, it is but just that all those who refuse peaceably to submit themselves to the Author of Peace, should perish wretchedly in their mutual tumults. We ought at least to take this consolation in the midst of evils, that those stormy troubles bring some cessation of hostilities to the Church of God. The power of Antiochus will be ruined; our Pharaoh, being conquered, will turn his violent assaults elsewhere, and relax perchance somewhat of his severity at home. New friends also will be able to effect some mitigation. I refrain from exhorting you to use your efforts in the particular quarter to which I refer, because I am persuaded that there is already sufficient willingness. As to the rest, whether a final dispersion be imminent, or, what is more pleasing to forecast, whether the Lord has resolved to gather together, by means of earthly commotions, into his heavenly kingdom, all those who are now scattered and wandering wretchedly abroad, we shall have cherished a friendship in good faith, the bond of which is inviolable....[215]
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 107a.]
[215] Conclusion wanting in the original manuscript.
CCXXXII.--TO MADAME DE CANY.[216]
[216] Peronne de Pisseleu, wife of Michel de Barbançon, Seigneur de Cany, one of the personages of most importance in Picardy. This lady, instructed in the Reformed faith by Laurent de Normandie, lieutenant of the king at Noyon, and the friend of Calvin, had for a long time to endure the severity of her husband, who afterwards came at a later period to be a partaker of like faith.--_Bèze, Hist. Eccl._, tom. ii. p. 244.; De Thou, lib. xxv. Madame de Cany, sister of the Duchess d'Etampes, favourite of the late king, had possessed an unbounded influence at court, which she always used for generous purposes. Her ordinary residence was the Château de Varanues, situated on the Oise, near to Noyon.
Exhortation to a courageous and honest profession of the truth.
_This 8th January 1549._
MADAME,--I would not have taken the liberty to write to you, if a man, whom I ought to trust among all others, had not emboldened me to do so, by assuring me that my letter would be agreeable to you. That is, Monsieur de Normandie, who, feeling himself obliged to you for the kindness you had shewn him, had a special desire to do you service, so far as he had the means, and besides, has such a care of your salvation as he ought to have who knows that you have loved him, as partaker of a common Christian faith. On this account he has induced me to write to you, thinking that not only you might take pleasure in my letters, but that they might perhaps be profitable for you, as well for your consolation in present extremity, as to exhort you to perseverance so needful in the midst of such manifold temptations. And would to God I might have more ample opportunity of compliance with his request. But seeing that it is his pleasure that we should be separated by so great a distance, which does not permit more frequent communication between us, I beseech you, Madame, to take what I do write as a testimony of the earnest desire which I have to promote your salvation. If, because of the confession you have made of your Christianity, murmurs and threatenings rise up against you, you must bear in mind to what we are called, which is, that notwithstanding all sorts of contradiction on the part of the world, we must render to the Son of God the homage which belongs to him. These indeed should be to you as so many warnings to prepare yourself for greater things, for neither great nor small ought to seek exemption from suffering in the cause of our Sovereign King, in which his honour is as much involved as our salvation. Above all, since himself has begun by shewing us the way, who among us shall dare to refuse to follow him? Where is the greatness, or the elevation, that can bestow greater privilege upon us than on himself? And more than that, if we can appreciate the honour he confers upon us in making use of our service to maintain his so precious truth, we shall hold it to be a peculiar advantage, rather than be annoyed on account of it. True it is, that the human understanding cannot apprehend that; but, seeing that the infallible wisdom of God pronounces, that those who are persecuted for the testimony of the Gospel are most happy, at all hazards we must needs acquiesce in that judgment. And indeed, who are we that _we_ should maintain the cause of God? Where is our sufficiency for it, seeing that we are altogether inclined to falsehood? How should we be witnesses for his truth, unless by his own special gracious permission? On the other hand, seeing that we deserve on account of our sins to suffer all shame of face and ignominy, every sort of misery and torment, yea were it even a hundred thousand deaths, if that were possible, have we aught to complain of, ought we not rather to rejoice, when, forgetting our faults, he wills that we should suffer for his name? Therefore, inasmuch as we are so froward and carnal that we cannot reach such elevation, let us beg of this gracious God that he would please to imprint in our hearts that which naturally we find so strange. Furthermore, let us take to ourselves the example of the Apostles, who counted the reproach of the world as a great honour, and even gloried in it. In short, let us never think that we have fully received the truth, if we do not prefer, above all worldly triumphs, to fight under the banner of our Lord Jesus, that is to say, to bear his cross.
Even so, Madame, consider, I beseech you, if hitherto you have taken pains to serve and honour so good a master, how you can strive more earnestly than ever to arm yourself against opposition, to take courage against all difficulties in order to surmount them; for, since the worldly often manifest invincible constancy in the pursuit of their vanities, patiently enduring so many labours, troubles, and dangers, it would be too shameful were we to grow weary in the midst of the way of salvation; albeit that this is by no means all that is required of us, that we shew ourselves steadfast in the midst of persecutions; for, even if there were no enemies to make open war upon us, we find enough of aversion and indisposedness in ourselves and all around, to hinder us in making our calling sure, which all those who have a true zeal to devote themselves to God, experience more fully than any one could tell them. Inasmuch, then, as I hold you to be of the number, I entreat you to exercise yourself continually in the doctrine of renouncing the world yet more and more, in order to come nearer to our Lord Jesus, who has once for all purchased us to separate us unto himself. I mean the world, such as we carry it within ourselves, before we are made again after his likeness. And seeing that our whole nature, inasmuch as by the corruption of the plague it has been depraved, is enmity against God, the kingdom of our Lord Jesus Christ cannot be duly established, until all which is ours has been beaten down; and not only the open vices which are condemned of men, but also even our own reason and wisdom. I am aware that I do not speak to you of any new thing, and that by the grace of God you have long ago begun to follow in the way of the holy heavenly calling. But the study of holiness is one of which we must avail ourselves even to the end. And as I have ample cause to praise God for the graces he has bestowed on you, and whereby he magnifies himself in you, by making his own glory to shine forth therein; in also looking to the frailty which we all feel, I think it no superfluous trouble to exhort you to follow on, as indeed you do. And even as it is becoming in Christians to submit in all humility to receive the admonitions which are addressed to them in the name of God, even that the most learned should gladly submit to be taught, I hope that you will receive the whole with a benign and kindly heart. Believe me, when I hear that God has wrought so powerfully in you, and that he has vouchsafed you such commendable qualities, I am incited all the more to desire that he would increase his work in you, until he has quite finished it; and this it is that has constrained me more freely to declare to you my desire and affection.
In conclusion, Madame, having humbly commended me to your kind favour, I entreat our good Lord to have you in his holy protection, to guide you by his Holy Spirit in all strength and prudence, to vouchsafe you grace to promote his honour, until he gather us all unto himself.
Your servant and humble brother,
CHARLES D'ESPEVILLE.
[_Fr. Copy, Library of Geneva._ Vol. 107.]
CCXXXIII.--TO MADEMOISELLE DE....
Exhortations to steadfastness in the faith--acknowledgment of liberality.
_The 12th of January 1549._
MADEMOISELLE MY SISTER,--I am very glad that your letter has afforded an occasion for my writing to you, so that without further excuse access and freedom have been given me, were it for nought else than to declare the affection I have for you. Therein, that is in your letter, I can perceive evident and clear signs of spiritual vitality; and I have not a doubt but the heart speaks therein quite as much, or rather more than the mouth. Besides, you shew convincingly that you have no longer mere passing convictions, such as many people have now-a-days, but that you have been touched to the quick, and moved with the desire of dedicating yourself wholly to God and to his will. It is very true, as you say, that while clinging from worldly fear to the superstitions which in the world reign paramount, you are still very far from that perfection whereto our gracious God doth call us. But yet it is to have made some progress even to acknowledge our sins, and to be displeased with them. You must now advance farther, and condemning your own weakness, set yourself in earnest about getting rid of it; and if you cannot succeed all at once in compassing your wish, yet nevertheless you must persevere in seeking the remedy for it, until you have been completely cured. To do this, you will find it to be of advantage to call yourself to account day by day, and while acknowledging your faults, to groan within yourself, and mourn over them before God, so that your displeasure against whatsoever is evil may become more intense, until you are quite confirmed and resolved to renounce it as you ought, even as indeed I feel assured you labour hard to do. And it is not in vain that you beg of me to join my prayers with yours, to seek with importunity to God that he would be pleased to have compassion upon you, and to deliver you from this unhappy captivity. Let us continue then with one accord to put up this request, and he will at length make manifest that you have not altogether lost your time. True, sometimes he lets us grow faint, and before declaring effectually that he has heard our prayers, he seems to keep at a distance, as much to sharpen our desire, as to make trial of our patience; and, therefore, you need not reckon that hitherto your prayers to him have been in vain, but much rather take encouragement, and strive even more and more, knowing that if perseverance be required throughout our whole life, it is specially desired in prayer. And, besides, you must also take care in real earnest to fan the flame which God has already begun to kindle within you; for all the gracious affections he breathes into us, are just so many sparks which we must not extinguish, or allow to go out by our heedlessness. Since, then, God has already opened your eyes so far, that you admit we ought to be his peculiar ones, and dedicated to him in righteousness, so as to glorify him as well in our bodies as in our souls; seeing also that he has touched your heart, so that you have some feeling of our unhappiness in alienation from him, unquestionably you must not now go to sleep or trifle away at your ease, but even as we stir fire when it does not burn as it ought to do, it is quite right that you be upstirred yet more and more, until the longing desire to devote yourself wholly to him and to his righteousness, overcomes all hindrances either from the flesh or from the world. I see, or at least take into view, the very great difficulties you have where you are; but since these considerations do not excuse you in the sight of God, when the question is of obedience to his word, and also in a thing of so great importance as the rendering unto him the glory which is due, and the making confession of your Christianity,--if I desire your salvation as I ought, as God is my witness that I do, it is my duty to awaken you, so far as I possibly can, not that I can teach you any new thing, but that on my