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CCXCII. – To Madame de Cany. 363
Rigorous and inflexible spirit of Calvin against heresy – Praise of Theodore Beza
Geneva, January 1552.
Madame, – I am very sorry that the praiseworthy act which you did about half a year ago, has met with no better return. This is because no good and true servant of God found himself within reach of such help, as that received by as wicked and unhappy a creature as the world contains. Knowing partly the man he was, I could have wished that he were rotting in some ditch; and his arrival gave me as much pleasure as the piercing my heart with a poniard would have done. But never could I have deemed him to be such a monster of all impiety and contempt of God, as he has proved himself in this. And I assure you, Madame, that had he not so soon escaped, I should, by way of discharging my duty, have done my best to bring him to the stake.364 Nevertheless, if the good we purpose does not come to pass, it is quite enough that God accepts our service. He commands us to help all those who need, and above all, those who suffer for his name. If men are often found unworthy of our help, let us be content that the Master acknowledges it all as done to himself; and that even if men prove ungrateful, he will confer so ample a reward, of which we cannot be deprived. And in this we enjoy a great advantage over those who, in serving their own fancies, persuade themselves that they do God service. For when we follow that which he approves, we are in no danger of losing our labour. Wherefore, let us not weary in well-doing, as likewise St. Paul exhorts us, signifying that we should not fail to find much in men that would immediately discourage us, did we not look beyond them. And, indeed, there is no doubt that our Lord wishes to try our constancy when he allows such temptations to befall us. Accordingly, he who would shield himself behind the ingratitude of mankind, will not be excused. As regards ourselves, there is much need that we should be confirmed against such scandals, for we meet them every day. And I have no doubt, that our Lord has so confirmed you, that you will not cease exerting yourself for his people when the opportunity occurs, and you have the means of doing what your duty requires. For seeing that God accepts and puts down to his account whatever is done to his people, it is to him that we fall short, and not to men, when we do not fulfil this duty. Now, our Lord presents you by us with an occasion of showing your perseverance, albeit that it is enough for me to have exhorted you in general.
With regard to the present matter, I prefer to entreat you, as I now entreat with all possible affection. It is on the behalf of Monsieur de Bèze,365 against whom a certain Monsieur de Sunistan has a lawsuit for the priory of Londjumeau. Upon his retirement, his condemnation was inevitable, for you are aware how things go in our favour. Be that as it may, Monsieur de Sunistan would have been well content with much less, and has obtained more than he could have ventured to wish, seeing that the Sieur de Bèze has been found liable for the whole of the costs, with restitution of the rents. Whereupon he (Sunistan) proceeds against the commissioners, who have received them in the name of the aforesaid De Bèze. To remedy this evil, we have bethought ourselves, Madame, of having recourse to you as to a refuge which God vouchsafes to us. We hope, indeed, that Madame366 will do much for us. And since it has been through her that the said Sunistan has got the benefice, this is a reason why she should have authority to make him relinquish his claim upon the costs. I assure you, in all sincerity, that when he shall have done his utmost, he will not be able to get what he seeks. And therefore, Madame, I again beseech you, that it may please you to write so urgently to the said lady, that she may exert herself warmly to make the aforesaid Sunistan satisfied with the presentation. I do not make this request so much on my own account, as in the name of our Master, who has all credit and power with you as he deserves. I say this, not only to excuse the liberty I take, but also to obtain more easily from you what I ask. Nevertheless, I protest in truth, if I did not all I could to deliver from annoyance the man for whom I speak, I should do wrong to Jesus Christ and his Church. Our Lord has so wrought upon him, that he has withdrawn, notwithstanding the ease which he enjoyed, from the expectation of further advancement. But I let that alone in order to speak as to what I have known. I shall not even touch upon many virtues, which would have won your affections, had you seen them as I have done. I will only tell you, that he has received excellent graces from God, and has so improved them for the general benefit of the Church, that he is truly a pearl. This is why I have said that I less regard in this case the private individual, than my duty to my Master and his whole household, who have so much interest in such a spirit not being quenched by vexations and annoyances. And I am not the only person who think of him thus, but all those to whom the honour of God is dear, love and value this man as a treasure. I believe that my brother De Normandie does not write of him to you with less affection than I. We agree in this respect as in everything else, so that I believe that we both equally love him. You may have some taste of his mind by certain passages which he has translated, although he has other gifts which are surpassing and far more valuable. But I hope, Madame, that the reading of the Psalms, which you will receive by the bearer,367 will of itself be my excuse towards you for so pressingly requesting you to be pleased to be the means of giving him relief, so that he may follow out this work, and also better things besides: and in doing so, you will oblige many worthy persons whom I know you would willingly please…
[Fr. Copy. – Library of Geneva. Vol. 107, a.]
CCXCIII. – To Bullinger. 368
Journey of Calvin and Farel in Switzerland – steps in favour of the Reformed in France – return to the affairs of Bolsec
From an Inn at Basle, 13th March 1552.
When Farel and I left home, we had resolved to visit you. At Berne we altered our plan, for the following reason: – We stated in the senate that there appeared some hope of relief for our unhappy brethren; because the king lately published an edict, in which he makes unusual concessions to the Germans; for in the first place he puts them on an equality with the natives; and further, by an extraordinary indulgence, he grants them the liberty of living according to their own religion. Besides, the attempts of the Sorbonne to excite cruelty, have less success and favour than hitherto. The death of Chatelain369 also, who was cut off by an attack of colic, happened seasonably for us. The king seems so bent upon war, that he does not hesitate to prefer his present convenience to the senseless rage with which he formerly burned. There are many things, we think, which at present you may safely concede to them. It is certain, that in a war so changeable and so complicated as this, though there may be no formal compact, they have many common interests involved. Now the miserable condition of our holy brethren admonishes us of the necessity of watching over them, and urgently demands that we assist them to the best of our power. For the king, as if he had exhausted his kindness upon the Germans, ceases not severely to oppress his own. Moreover, as many opportunities might escape us, from our ignorance of passing events, it had already seemed to us advisable to turn and warn the Bernese to seize a favourable opportunity. But now, being taught by much experience that letters are of little avail, we have besought the Bernese senate to despatch an embassy, to assure the king that the cause was sincerely advocated; and that not only from the entreaties of others, but of your own inclination, and from the deepest feeling of your heart, you are inclined and earnestly desirous to plead it. The senate replied, that the occasion seemed not yet ripe, for that lately letters had been brought from the king, wherein he not only haughtily refused what the four states had sought, but fiercely chid them for not considering him a clement Christian king. It was stated, also, that letters would presently arrive, from which it would appear whether the King's mind were changed. The consul promised, however, that should a convenient opportunity occur, the Senate would by no means neglect this cause. Among other things, also, the Senate dissuaded us from going to Zurich, lest unnecessary expense should be incurred. We were vexed at this, because we would freely confer with you upon other matters, nor would you have been displeased at our arrival; however, that we might not seem too rash, we chose rather to be deprived of the pleasure of seeing you, and the benefit of your conversation, than to attempt anything which might injure the cause. Now both of us beseech you; nay rather all the godly who are suffering in France for the testimony of Christ, humbly beseech you by our mouth to be diligently watchful for all opportunities. Although it is enough to advise you, yet the anxiety under which we know them to groan, compels us to add some vehemence to our entreaties. But as we shall certainly not obtain what we wish, we must exercise moderation, so as not to give offence to the King. The edict has forty-seven heads. If in regard to four or five of the heads some reasonable relief were obtained, the brethren will think themselves not hardly dealt with. One for instance requires, that on holidays each with his family be present at the mass, and not only that he approve that idolatry by his gesture, and defile himself by impious and faithless hypocrisy, but that the articles of the Sorbonne be read aloud at the sacrifice; and thus all will subscribe to abominable blasphemies. But it is demanded that there be a rigorous examination of this matter. We must beg of the King, therefore, that men who pass their lives quietly, giving offence to none, shall not be eagerly watched, nor be subjected to the captious demands of the priests. The King confiscates the goods of those who betake themselves to us, – to places, as he says, obviously removed from obedience to the Holy See: nay, should their property be sold, he orders the purchasers to be dispossessed. As to this, we must beg that no man shall be considered a criminal, if, having nothing else laid to his charge, he willingly and peacefully migrate elsewhere, because he cannot for conscience sake remain in the kingdom; provided only that they do not betake themselves to an unfriendly country. But the first thing to be secured is, that an embassy be resolved upon. It will appear afterwards what is to be demanded.
To the letters which I received when already on horseback, I only reply that I had good reason to expostulate, especially to a brother, in a brotherly way. Consider what we expected from you in the troubled state of our affairs. Consider, also, how contrary to our hopes was the answer you gave us; you may see that we had some cause to grieve. You wonder, because I utter a moderate and gentle complaint, that we were assisted less liberally than we had promised ourselves. However, I make no objection to my letters remaining buried, if they contained anything offensive.
The little book which I send you, will satisfy you, I hope, concerning the whole matter.370 You may, however, if you choose, convey through me your free judgment. My brother's father-in-law was to have travelled thither with me; but since God has thrown an obstacle in our way, he writes to his son's master to keep him till the end of the year, for but a short time now remains. In the meanwhile, it will be the master's duty to treat him as a boy who requires a tighter rein and a severer discipline. Farewell, most accomplished sir, and most esteemed brother. Salute warmly, in my name, your brethren and fellow-ministers. The Lord guide you by his Spirit, and keep you under his protection! Amen. The Marquis de Vico,371 and Normandie, and our other companions, desire me to greet you heartily.
Excuse my employing an amanuensis, for I dictate from my bed.
In the name of Farel and myself,
John Calvin.
[Lat. orig. autogr. – Arch. of Zurich. Gallicana Scripta, p. 16.]
CCXCIV. – To Cranmer. 372
Agreement to the proposal for assembling a General Synod for the more close union of the Reformed Churches
Geneva, [April 1552.]
Your opinion, most distinguished sir, is indeed just and wise, that in the present disordered condition of the Church, no remedy can be devised more suitable than if a general meeting were held of the devout and the prudent, of those properly exercised in the school of God, and of those who are confessedly at one on the doctrine of holiness. For we see how Satan is attempting, by various devices, to extinguish the light of the Gospel, which, by the wonderful goodness of God, having risen upon us, is shining in many a quarter. The hireling dogs of the Pope cease not to bark, in order to prevent the pure Gospel of Christ from being heard: so great is the licentiousness that is here and there breaking forth, and the ungodliness that is spreading abroad, that religion is become a mere mockery; and those who are not professed enemies of the truth, nevertheless conduct themselves with an impropriety which will create in a short time, unless it be obviated, terrible disorder among us. And not only among the common herd of men here does the distemper of a stupid inquisitiveness alternate with that of fearless extravagance, but, what is more lamentable, in the ranks of the pastors also the malady is now gaining ground. It is too well known with what mad actions Osiander is deceiving himself and deluding certain others.373 Yet the Lord, as he has done even from the beginning of the world, will preserve in a miraculous manner, and in a way unknown to us, the unity of a pure faith from being destroyed by the dissensions of men. And those whom he has placed on his watch-tower he wishes least of all to be inactive, seeing that he has appointed them to be his ministers, through whose labours he may preserve from all corruptions sound doctrine in the Church, and transmit it safe to posterity. Especially, most illustrious Archbishop, is it necessary for you, in proportion to the distinguished position you occupy, to turn your attention as you are doing towards this object. I do not say this as if to spur you on to greater exertions, who are not only, of your own accord, in advance of others, but are also, as a voluntary encourager, urging them on; I say it in order that, by my congratulations, you may be strengthened in a pursuit so auspicious and noble. I hear that the success of the Gospel in England is indeed cheering; but you will experience there also, I doubt not, what Paul experienced in his time, that by means of the door that has been opened for the reception of pure doctrine, many enemies will suddenly rise up against it. Although I am really ignorant of how many suitable defenders you may have at hand to repel the lies of Satan, still the ungodliness of those who are wholly taken up in creating disturbances, causes the assiduity of the well-disposed to be at no time either too much or superfluous. And then I am aware that English matters are not so all-important in your eyes, but that you, at the same time, regard the interest of the whole world. Moreover, the rare piety of the English King, as well as his noble disposition, is worthy of the highest commendation, in that, of his own inclination, he entertains the pious design of holding a convention of the nature referred to, and offers a place for it also in his own kingdom. And would that it were attainable to bring together into some place, from various Churches, men eminent for their learning, and that after having carefully discussed the main points of belief one by one, they should, from their united judgments, hand down to posterity the true doctrine of Scripture. This other thing also is to be ranked among the chief evils of our time, viz., that the Churches are so divided, that human fellowship is scarcely now in any repute amongst us, far less that Christian intercourse which all make a profession of, but few sincerely practise. If men of learning conduct themselves with more reserve than is seemly, the very heaviest blame attaches to the leaders themselves, who, either engrossed in their own sinful pursuits, are indifferent to the safety and entire piety of the Church, or who, individually satisfied with their own private peace, have no regard for others. Thus it is that the members of the Church being severed, the body lies bleeding. So much does this concern me, that, could I be of any service, I would not grudge to cross even ten seas, if need were, on account of it. If it were but a question regarding the rendering of assistance to the kingdom of England, such a motive would at present be to me a sufficiently just one. Now, seeing that a serious and properly adjusted agreement between men of learning upon the rule of Scripture is still a desideratum, by means of which Churches, though divided on other questions, might be made to unite, I think it right for me, at whatever cost of toil and trouble, to seek to obtain this object. But I hope my own insignificance will cause me to be passed by. If I earnestly pray that it may be undertaken by others, I hope I shall have discharged my duty. Mr. Philip [Melanchthon] is at too great a distance to admit of a speedy interchange of letters. Mr. Bullinger has likely written you before this time. Would that I were as able as I am willing to exert myself! Moreover, the very difficulty of the thing which you feel, compels me to do what, at the outset, I affirmed I would not do, viz., not only to encourage, but also to implore you to increase your exertions, until something at least shall have been accomplished, if not all that we could desire. – Adieu, very distinguished Archbishop, deserving of my hearty reverence. May the Lord continue to guide you by his Spirit, and to bless your holy labours!
John Calvin.
[Calvin's Lat. Corresp. Opera, tom. ix. p. 61.]
CCXCV. – To Bullinger
Fresh details regarding the persecutions in France
Geneva, Whitsunday 1552.
After having resided for some time at Paris, this pious young man retired among you, and, judging from his conduct, I have no doubt but that he has really the fear of God in him, and is of a truly modest character. He studied the humanities with considerable success, has since entered upon theology, and now, that he may make greater progress in this study, he has resolved to enter your College and Church. Although he is not inclined to trouble you, nor, as I trust, any one else, yet as he appeared to me to be a person of pure and simple piety, I did not choose to send him away without this testimony. Our two friends who lately went among you have not yet returned. Would that our pious brethren experienced some relief!374 About two weeks ago, two others were put in chains at Lyons.375 The faithful in Bretagne and Anjou are being badly treated. One was burnt lately at Bordeaux; others saved their lives by a perfidious recantation. He is venting his rage in other parts of the kingdom also. We must, therefore, be busy while we have opportunity. Adieu, most accomplished sir and revered brother. May the Lord be ever near you to guide by his Spirit. Salute your fellow-ministers in my name. My brethren salute you earnestly. – Yours,
John Calvin.
[Lat. copy. – Imperial Library, Coll. of Dupuy, 102.]
CCXCVI. – To the Five Prisoners of Lyons, – Martial Alba, Peter Escrivain, Charles Favre, Peter Naviheres, Bernard Seguin. 376
Information on various doctrinal points, and assurances of Christian sympathy
From Geneva, this 10th of June 1552.
My very dear Brethren, – Hitherto I have put off writing to you, fearing that if the letter fell into bad hands, it might give fresh occasion to the enemy to afflict you. And besides, I had been informed how that God wrought so powerfully in you by his grace, that you stood in no great need of my letters. However, we have not forgotten you, neither I nor all the brethren hereabouts, as to whatever we have been able to do for you. As soon as you were taken, we heard of it, and knew how it had come to pass. We took care that help might be sent you with all speed, and are now waiting the result. Those who have influence with the prince in whose power God has put your lives, are faithfully exerting themselves on your behalf, but we do not yet know how far they have succeeded in their suit. Meanwhile, all the children of God pray for you as they are bound to do, not only on account of the mutual compassion which ought to exist between members of the same body, but because they know well that you labour for them, in maintaining the cause of their salvation. We hope, come what may, that God of his goodness will give a happy issue to your captivity, so that we shall have reason to rejoice. You see to what he has called you; doubt not, therefore, that according as he employs you, he will give you strength to fulfil his work, for he has promised this, and we know by experience that he has never failed those who allow themselves to be governed by him. Even now you have proof of this in yourselves, for he has shown his power, by giving you so much constancy in withstanding the first assaults. Be confident, therefore, that he will not leave the work of his hand imperfect. You know what Scripture sets before us, to encourage us to fight for the cause of the Son of God; meditate upon what you have both heard and seen formerly on this head, so as to put it in practice. For all that I could say would be of little service to you, were it not drawn from this fountain. And truly we have need of a much more firm support than that of men, to make us victorious over such strong enemies as the devil, death, and the world; but the firmness which is in Christ Jesus is sufficient for this, and all else that might shake us were we not established in him. Knowing, then, in whom ye have believed, manifest what authority he deserves to have over you.
As I hope to write to you again, I shall not at present lengthen my letter. I shall only reply briefly to the point which brother Bernard has asked me to solve. Concerning vows, we must hold to this rule, that it is not lawful to vow to God anything but what he approves. Now the fact is, that monastic vows tend only to corrupt his service. As for the second question, we must hold that it is devilish presumption for a man to vow beyond the measure of his vocation. Now, the Scripture declares, both in the nineteenth of St. Matthew and in the seventh of the First to the Corinthians, that the gift of continence is a special grace. It follows, then, that those who put themselves in the position and under the necessity of renouncing marriage for the whole of their life, cannot be acquitted of rashness, and that by so doing they tempt God. The question might very easily be spun out to a greater length, by stating that we ought to consider, first, who He is to whom we vow; secondly, the nature of that vow; and thirdly, the party making the vow. For God is too great a master for us to trifle with, and man is bound to consider his own capabilities; for to present a sacrifice without obedience, is nothing but thorough pollution. However, this one point may suffice you to prove to them that the gift of continence is a special gift, and in suchwise special, that for the most part it is only for a season. So that he who possessed it for thirty years, like Isaac, may not do so for the remainder of his life. Hence you may conclude, that the monks, in binding themselves never to marry, attempt without faith to promise what is not given to them. As for their poverty, it is quite the reverse of that which our Lord enjoined upon his followers.
Concerning the nature of a glorified body, true it is, that the qualities thereof are changed, but not entirely. For we must distinguish between the qualities which proceed from the corruption of sin, and those which belong to and are inseparable from the nature of the body. St. Paul, in the third chapter of the Epistle to the Philippians, says that our vile or weak body shall be made like to the glorious body of Christ. By this humble expression or Tapinosis, he points out which of the qualities that we at present bear about with us in our bodies are to be changed; those, namely, which are of the corruptible and fading nature of this world. And on this subject St. Augustine says, in the Epistle to Dardanus, which in number is the 57th, "He shall come again in the same form and substance of the flesh, to which certainly he gave immortality; he hath not taken away the nature. In this form he must not be supposed to be everywhere diffused." This argument he follows out at greater length, showing that the body of Christ is contained within its own dimensions. And in fact our glorified bodies will not be ubiquitous, although they will have that likeness of which St. Paul speaks. As for the passage of the Apocalypse, the words are these in the fifth chapter: "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." Now you see that it is a childish cavil to apply this to souls in purgatory; for St. John, by the figure which is called Prosopopœia, rather conveys that even the fishes blessed God. And in regard to the passages of the Doctors, refer your people to the 27th Epistle of St. Augustine, To Boniface, where he states, toward the end, that the sacraments have a certain similitude of those things which they represent. From whence it comes to pass, that after some fashion the sacrament of the body of Christ may be the body of Christ. Item, that which he treats of in the third book, Of Christian Doctrine, where he says, among other things in the fifth chapter, "Such is the completely miserable bondage of the soul in conceiving of the signs in place of the things signified, and never lifting up the eye of the understanding above the corporeal creature to breathe eternal light." Item, in the ninth chapter. – "The believer knows by experience, and understands, [agnoscit] to what the mystery of baptism, and the celebration of the body and blood of the Lord, may be referred, so that the soul can offer religious worship, not in the bondage of the flesh, but rather in the liberty of the spirit. So to follow the literal sense, and in suchwise to conceive of the signs instead of the things sealed or signified by them, is a slavish weakness; that mere symbols should be so unprofitably interpreted, is the result of vague error." I do not heap up quotations, because these will be quite enough for your purpose. In conclusion, I beseech our good Lord that he would be pleased to make you feel in every way the worth of his protection of his own, to fill you with his Holy Spirit who gives you prudence and virtue, and brings you peace, joy, and contentment; and may the name of our Lord Jesus be glorified by you to the edification of his Church!
[Fr. – Printed in Histoire des Martyrs, lib. iv. p. 225.]
