Kitabı oku: «Letters of John Calvin, Volume II», sayfa 18

CCXLI. – To Viret

Various particulars – recommendation of Francis Hotman, Jurisconsult

7th May 1549.

When Ferron was deposed he said you would write on his behalf. I have not received anything as yet. He behaved so insolently in our assembly that he very much resembled a man deprived of his reason.²³² The Lord will direct the matter according to his will; we have resolved on acting so moderately as to show him that he has to do with men and with servants of Christ. Cæsar the comedian annoys us in whatever way he can. Hitherto it has so turned out that he has gained nothing by it but the utmost disgrace. And yet, among his own party he gives himself all the airs of a victor.²³³ Haller has at length explained what he would desiderate in our confession. This consists of a great many unimportant and trivial points. I shall reply to him as soon as I find opportunity. I did not send you the letter before it was read to the brethren. It is on this account that Hotman²³⁴ has undertaken this journey to you; he will carry it more safely than otherwise. I do not think it proper, nor have I been disposed, to inquire more minutely into that situation to which he aspires, except that he has resolved to dedicate his work to the Lord and to the Church. I especially approve of this resolution. For he has strong native talent, is of extensive erudition, and is possessed of other valuable qualities. However, I know that you think so highly of him that there is no need of me recommending him. And, as you are of opinion that his work would be useful, I have no doubt that you would be sufficiently disposed of yourself to aid him. I was unwilling, however, to act so, that he might think me wanting in my duty to him. I shall only add, that he should understand there is nothing nearer our hearts than that he should devote his labour to the Church.

Adieu, brother and most sincere friend. May the Lord Jesus preserve yourself, your wife, and your little daughter, and send a blessing upon your sacred labours. Salute all respectfully in my name. – Yours,

John Calvin.

[Lat. orig. autogr. – Library of Geneva. Vol. 107.]

CCXLII. – To Henry Bullinger. ²³⁵

Pleading in favour of the alliance of the Reformed Cantons with France

7th May 1549.

As time does not permit me to reply to your letter now, I am merely desirous of telling you that I have scarcely ever received anything more pleasant from you, as it served to alleviate a very trying domestic grief, which, occasioned by the death of my wife a little before, was causing me very much sorrow. For I am very glad that hardly anything – or at least very little – hinders us from agreeing now even in words. And, certainly if you think you can so arrange matters, I make no objection against endeavours being made to come hither, that you may the better become acquainted with all the sentiments of my mind. Nor shall it ever be owing to me that we do not unite in a solid peace, as we all unanimously profess the same Christ. But I have, at present, another reason for writing you.

You partly indicate what has kept you back from joining in the French alliance. I confess the godly have just cause of alarm in the example of Jehoshaphat, who bound himself in an unfortunate alliance with a wicked king, to his own ruin and that of his kingdom. Yet I do not so understand it, that he was punished because he made a league with the King of Israel, but rather because he espoused a bad and impious cause, in order to gratify that king's desire. Ambition was inciting him to an unprovoked attack upon the Syrians; Jehoshaphat complied with his wishes and rashly took up arms. Add to this, that they went forth to battle, the Lord through Micaiah forbidding them. This example does not, therefore, so weigh with me that I should pronounce all alliance whatever with the wicked to be unlawful. For I reflect that Abraham was not hindered by any religious scruples from making a covenant with Abimelech. Isaac, David, and others did the same, and received neither reproof nor punishment. I can, however, so far conclude, that alliances of this nature are not to be sought after, seeing they must always be attended with very much danger. But if we be at all incited – I should rather say urged – to it by a just motive, I see no reason why we should be altogether averse to it.

Moreover, as regards the alliance in question, I cannot hold that it should be so avoided, from this cause, unless the present aspect of the times should compel me to adopt an opposite conclusion. You have to do with a professed enemy of Christ, and one who is daily venting his rage against our brethren. He is too little deserving of trust that could wish that both we and Christ were annihilated. It is absurd that we should enter into friendly alliance with one who is at war with all the servants of Christ without distinction; that we should seize, as that of an ally, a hand polluted with innocent blood. And, certainly, I should be unwilling to come to any conclusion on the matter, unless it were the express and distinct wish of the pious brethren. For his ferocity is indeed extraordinary. Besides, I am suspicious of the war with England. For I do not think it right to furnish any aid against a kingdom in which Christ is worshipped; and the very injustice of the cause, also, is another obstacle.

But, again, when I consider how our cause has been weakened, how great are the calamities which still impend, threatening almost the ruin of the Church, I fear much that if we neglect those aids which it is not unlawful to employ, we may fall into a state rather of excessive carelessness than of devout trustfulness. Nor, in truth, am I ignorant that God is especially present with us, and powerfully succours us when we are destitute of all human aid. I know, also, that there is nothing harder, when he reveals himself through some Egyptian shade, than to keep the eye from turning aside; for if they be not fixed on the one God, they rove wickedly and perniciously. We must, therefore, endeavour zealously to counteract these dangers. Meanwhile, however, we should be on our guard, lest if, in this our critical condition, we reject what, without offending God, could have aided us, we may afterwards feel, to our loss, that we were too careless. My first fear is, that our Pharaoh, shut out from all hope of contracting friendship with you, may betake himself to Antiochus. How much soever they may have weighty grounds of disagreement, this latter is a wonderful master at contriving pretexts; and those who at present hold sway at our court, would desire nothing more than to incline the mind of a youth, both inexperienced and not sufficiently sagacious, to accept of peace on any terms whatever. Certainly, if he has not already concluded it he will do so in a short time. Nor will there be wanting those who will urge him on. And I would there were none among us who would hold themselves and us as slaves to Antiochus, should an opportunity occur for doing so. He will, in truth, attempt every thing, the other not only approving of it, but also, in the mean time, assisting in it; because he will suppose that in this way he is avenging his repulse. In the mean while, cruelty will be kindled everywhere through the kingdom itself, for he will, as women are wont, direct his own rage to another, – a consideration, certainly, not to be accounted last by us of this place. If I wished to regard my own life or private concerns, I should immediately betake myself elsewhere. But when I consider how very important this corner is for the propagation of the kingdom of Christ, I have good reason to be anxious that it should be carefully watched over; and, in this respect, it is for your advantage, and quiet partly depends upon it. What man, imbued with wicked schemes, when he has been estranged from you, will not be moved by despair? But you think that we are wanting in men of discontented and revolutionary character, or in those suffering from want, who have, for a long period, extended their hands to him. However, as often as I reflect particularly upon our wretched brethren who lie crushed under that fearful tyranny, my mind becomes soft and more disposed to this [alliance], as it the more unquestionably appears beneficial for the alleviation of their sufferings. Why is the rage of the tyrant to be removed when he has seen that he is despised and scorned? Is it that thereby the wicked are to have the greater license for tormenting the innocent? Thus, if any alliance does intervene, not only will Pharaoh himself be, for the present, somewhat softened, and the executioners rendered less daring, but it will, indeed, be possible also to extinguish the flames.

I beseech and solemnly implore you then, my dear Bullinger, to ponder in time all these considerations; and if you come to any agreement, strive earnestly to have your brethren remembered whose condition is so wretched and awful. For although I know you have their welfare sufficiently at heart, and am certain that when the matter is raised, you will, of your own accord, be solicitous about it, yet I did not wish to neglect my duty. Indeed, such is his fierceness, that no fixed law can be laid down for you. I hope it is possible to show, however, that some sort of moderation may be exhibited.

Adieu, excellent man, and much esteemed brother in the Lord. Salute especially Theodore, Pellican, Gualter, Vuerduler, and the rest of the fellow-ministers. Present my respects to your colleagues, and to Des Gallars among the rest. I pray the Lord Jesus that he may continue to guide and sustain you by his Spirit; may he bless you and your labours. I have to thank you greatly for the volume of discourses which Haller sent in your name. – Yours,

John Calvin.

[Lat. orig. autogr. – Archives of Zurich. Gallic. Scripta, p. 11.]

CCXLIII. – To Madame de la Roche-Posay. ²³⁶

He exhorts her and her companions to live in conformity with the law of God

This 10th of June 1549.

Madame and well-beloved Sister, – As we ought to be glad when the kingdom of the Son of God our Saviour is multiplied, and the good seed of his doctrine is everywhere spread abroad, I have been greatly rejoiced in perceiving from your letter that his grace and bounty has reached to you, to draw you on in the knowledge of his truth, wherein lies our salvation and every blessing. Indeed, it is a kind of miracle when he is pleased to make his glorious light shine in the place of such deep darkness; and this I say, that you and your associates may be the more induced to value the inestimable benefit which he has conferred on you. For if the lies of Satan wherewith he has blinded and bewitched the wretched world reign everywhere at present, they have their chief seat in those unhappy prisons which he has reared up, that he may keep souls in a twofold captivity. Acknowledge then that our good Lord has reached out a hand to you, even to the depths of the abyss, and that in so doing he has expressed an infinite compassion toward you. Wherefore it is your duty, as St. Peter has told us, to employ yourself in magnifying his holy name. For in calling us to himself, he sets us apart in order that our whole life may be to his honour, which it cannot be without our withdrawing ourselves from the pollutions of this world. And indeed there ought to be a difference between those who are enlightened by Christ Jesus, and the poor blinded ones who know not whither they are going. Therefore take heed that the knowledge which he has bestowed upon you be not unimproved, that you may not be reproached at the great day for having made void his grace. But because I am confident that you do so as much as lieth in you, I shall not dwell at greater length on that subject. It is quite certain that we cannot be too earnestly importuned on this very point. Besides, I believe that you will receive this exhortation as you ought, not thinking it superfluous, inasmuch as it may be of service to you against many assaults which Satan never ceases to make upon all the children of God. Now, while he has many ways in this world for seducing us out of the straight path, we on our parts are so pitiably frail, that we are immediately overcome. Wherefore we have much need to arm ourselves completely at every point. Moreover, being sensible of our infirmity, which makes us so often come short, we should supplement the exhortations which are made to us in the name of God, with prayer and supplication, that it would please our heavenly Father to strengthen us by his might, and to supply whatsoever is lacking. However it may be, let us never seek out excuses to flatter ourselves in our vices as the most part do, but let us be thoroughly convinced that God's honour deserves to be preferred to everything else, yea verily to life itself. And let us not think it strange, if for his name's sake we be chased from one place to another, and that we must forsake the place of our birth, to transport ourselves to some unknown place, for we must even be ready to depart from this world whensoever he shall call us away. I understand quite well, that in such bondage as you now are, you can not serve God purely without the rage and cruelty of the wicked rising up immediately against you, and without the fire perhaps being lighted. Such being the case, were it even necessary that you should compass sea and land, never grow weary in seeking the liberty to regulate yourself entirely according to the will of your kind heavenly Father. Howbeit, you must remember, that wherever we may go, the cross of Jesus Christ will follow us, even in the place where you may enjoy your ease and comforts. Lay your account with it, that even in the country where you have liberty, as well to honour God as to be confirmed by his word, that you will have to endure many annoyances. For this is the very way whereby God would make trial of our faith, and know whether, in seeking after him, we have been renouncing self. It is right that you be informed of this beforehand, so that it may not be new to you when the experience of it comes, though I doubt not that you and your associates are already prepared for it. But the chief thing is to pray God that he would lead you, as well to guide you as to uphold by his strong arm, in order that as he has begun a good work in you, he would continue it until he has brought you on to that perfection, after which we must aspire until we are gone forth out of this world. And to confirm you in this respect, recall to mind continually what an unhappiness it is to be in perpetual disquietude and trouble of conscience. In this condition of mind, you will naturally abhor the wretched state in which you are, and count but dung all those delights and all those comforts which you must purchase at so sad a price as that of daily offending God. When you consider that our life is accursed, and, of course, worse than any kind of death, if our state be not approved of God, no bands of any earthly comforts will be so strong that you will not easily rend them asunder, so as entirely to escape from a kind of life which God condemns, especially to live in a place where not only you may be free to follow a holy and Christian calling, but where you will likewise have the means of exercising yourself daily in sound doctrine, of which we are so clearly enjoined to avail ourselves. Such a recompense of reward may well stifle all regret of the flesh-pots and pleasures of Egypt, and encourage us rather to follow God in the wilderness than to befool ourselves in the practice of those lusts which our flesh desires and longs for.

Meanwhile, Madame and good sister, having affectionately commended me to your kind favour, and that of your companions, I pray our good Lord more and more to increase his spiritual blessings upon you, to keep you wholly in his obedience, and to have you under his protection and defence against all the ambushes of Satan and those who belong to him.

Your humble servant and brother,

Charles D'Espeville.

[Fr. Copy, Library of Geneva. Vol. 107.]

CCXLIV. – To Bucer. ²³⁷

Encouragements and consolations – desire for the conclusion of peace between France and England – excesses of the ultra-Lutheran party in Switzerland and Germany – agreement between the Churches of Geneva and Zurich

June 1549.

Although your letter was mixed with joy and sorrow, yet it was extremely pleasant to me. Would that I were able in some measure to lighten the sufferings of your heart, and those cares by which I see you are tortured! We all beseech you, again and again, not to keep afflicting yourself to no purpose. Yet it is neither proper in itself, nor is it in keeping with your piety, nor should we desire to see it, that amid such various and manifold causes for grief, you should be joyous and cheerful. You should make it your study, however, to serve the Lord and the Church as far as you have opportunity. You have indeed run a long race, but you know not how much may be still before you. It may be that I, who have just commenced the race, am at present nearer to the goal. But the direction and the termination of your course are alike in the hand of the Lord. I am a daily witness to many deaths, in order that I may be made as active as possible amid the dangers which threaten us from many quarters. Just as wars keep you busy where you are, so we here give way to sluggish fears. I trust, however, that the internal tumults are already calmed; and there is a report of a cessation of hostilities between you and the French.²³⁸ Would that a plan of stable peace could be agreed upon: for we see that trainer of gladiators, who is bringing these two kingdoms into conflict, in the meantime laughing at his ease, and ready to seize any turn of fortune, in order that he may attack the victor with fresh forces, and gather the spoils of the vanquished without sweat and blood, and thus triumph over and carry off the booty from both.²³⁹ But when I reflect on the wicked counsels by which France is ruled, I almost despair of this matter. Indeed, they fear him more than enough; but, by haughtily despising others, they do not guard themselves against his craft. And indeed the Lord is by this blindness justly avenging, as I take it, their atrocious cruelty to his saints, which is daily increasing. Just as their wickedness is gathering strength, and is continually becoming worse, so I pray that the English may, with a contrary emulation, make a stand for the genuine purity of Christianity, until everything in that country is seen to be regulated according to the rule which Christ himself has laid down. As you wished, and as the present state of things urgently demanded, I have attempted to encourage the Lord Protector; and it will be your duty to insist by all means, if you get a hearing – and of that I am persuaded – that those rites which savour of superstition be entirely removed. I particularly commend this to you, that you thereby may free yourself of a charge which many, as you know, falsely bring against you; for they always regard you as either the author or approver of half measures. I know that this suspicion is fixed too deeply in the minds of some to be easily rooted out, even if you do your best. And some have been led to calumniate you spitefully for no error whatever. This is accordingly damaging to you, in some measure fatal, as you can with difficulty escape from it. However, you must be on your guard, lest occasion of suspicion be afforded the ignorant: the wicked eagerly snatch at any pretext for abuse. I am exceedingly sorry that N.²⁴⁰ is annoying you without cause. Would that he would learn humanity some time! I am the more ready to pardon him, as he seems to me to be so moved by malice, as to be driven by a blind impulse. You cannot credit how bitterly he has wounded us at times; alike the innocent, the absent, and the friendly. When Viret was well nigh overcome by the very great injustice of some, and by the perfidiousness of others, he was as violently attacked by this individual, as if he had been the most infamous traitor to the Church. He would certainly accustom himself to mildness if he knew what hurt is done by the intemperateness of his too fervid zeal and immoderate severity. You must endure with your accustomed forbearance this and other indignities offered to you. The people of Zurich, certainly, did not approve of his cause. I differ from you somewhat in this matter; in that, you think injury will be done to the opposite party. For while you think that they would never labour under such gross hallucinations as to imagine that Christ was diffused everywhere, you do not hold what Brentius, among others, has written, that when Christ was lying in the manger he was, even as to his body, full of glory in heaven. And to speak more plainly, you know that the Popish doctrine is more moderate and sober than that of Amsdorf,²⁴¹ and those resembling him, who have raved as if they were the priestesses of Apollo. You know how cruelly Master Philip has been annoyed, because he observed a certain degree of moderation. In their madness they even drew idolatry after them. For what else is the adorable sacrament of Luther but an idol set up in the temple of God? I desired, however, to see all these things buried. Indeed I have done my utmost among our neighbours to keep them from railing; yet as it afforded them satisfaction, I did not hesitate, the names being suppressed, to condemn all the errors to which I was expressly opposed. You certainly seem to me to enter with too much subtlety into the discussion about place. Others are more seriously offended by your obscurity, which they think you have studied craftily to employ. I know indeed that in this they are wrong. But I do not see why you should shrink so much from what we teach; that when Christ is said to have ascended into heaven, there is affirmed by this expression a diversity of places. For it is not disputed here whether there is place in celestial glory, but only whether the body of Christ is in the world. As the Scriptures have borne clear testimony on that point, I have no hesitation in embracing it as an article of faith. And yet, as you will find from our document,²⁴² this was yielded to the fretfulness of some, not without a struggle: for I had framed the words differently. Nothing was comprised in this formula which we employed, except what I perceived it would be scrupulousness not to concede to others. You wish piously and wisely, to explain more clearly and fully the effect of the Sacrament, and what the Lord bestows through it. Nor indeed was it owing to me that they were not fuller on some points. Let us bear therefore with a sigh what we cannot correct. You will find here a copy of the document which they sent me. The two paragraphs which you feared they would not admit, were readily adopted. Had the rest imitated the calmness of Bullinger, I should have obtained all more easily. It is well, however, that we have agreed about the truth, and that we are at one in the most important sense. It would be exceedingly appropriate for you to modify these two theses somewhat, in order to bring out more clearly that you place Christ apart from us who are in the world, by a diversity of place; in the second place, that you might discard the more obviously all those false inventions by which the minds of men have been led to superstition; and above all, that you might vindicate the glory of the Holy Spirit and of Christ, lest aught should be attributed to the ministers or to the elements. At the commencement of our deliberations, agreement seemed really hopeless. Light suddenly broke forth. Our forefathers wished to deliberate with other Churches. We agreed without difficulty. N.'s dissension must be borne with equanimity. Farel, as you will see, writes you at great length. Viret dare not, for you cannot believe how unjustly he is treated. He salutes you as dutifully as he can, and wishes you to excuse him. All my colleagues, also, salute you respectfully. There is nothing new here except that Zurich and Berne have cut off all hopes of an alliance with France.²⁴³ Adieu, very illustrious sir, and father in the Lord, truly worthy of my regard.

John Calvin.

[Calvin's Lat. Corresp. Opera, tom. ix. p. 49.]