Chapter XIV: Part 14

Inflexible in the exercise of the duties of his ministry, Farel had
publicly censured, in one of his discourses, a lady of rank, whose
conduct had been a matter of scandal in the Church of Neuchatel.
Irritated by that censure, the relatives of that lady roused a party
of the towns-people against that courageous minister, and obtained
a sentence of deposition against him, which was not annulled but
upon the interference of the Seigneury of Berne and of the principal
Swiss Churches.--Ruchat, _Hist. de la Réf._, tom. v. p. 164, and
following pages.

Efforts to pacify the Church of Neuchatel--instructions given to
Viret.

FROM GENEVA, _this 29th of September 1541_.

ILLUSTRIOUS AND HONOURABLE LORDS,--Having understood that your Church is not yet freed from the troubles and annoyances which have of late occurred, we have considered that it would only be our duty to send some of our company to you, to offer themselves, should the occasion present itself wherein we might be of service to you in that matter, in so far as our calling and office engage, to extinguish this scandal which the Devil has stirred up among you. Wherefore, we have been advised to send unto you our good brother and faithful minister of Jesus Christ, and former pastor of your Church, to let you understand the desire we have to serve you in the Lord, and the earnest desire we entertain for the welfare of your Church, beseeching you, Right Honourable Lords, of your good pleasure, that you will hearken to what he shall say to you in the name of our Assembly, to satisfy our conscience, according to the duty of our ministry, which constrains and obliges us to intermeddle in that case, seeing that it is ecclesiastical, and so it concerns us, inasmuch as we are members of the same body. And now, Illustrious and Honourable Lords, after our humble commendations to your kind favour, we beseech the Lord Jesus, the alone good Shepherd and Governor of his Church, well to counsel and advise you in this cause, as it is of the utmost importance; and after having quite calmed these troubles which the Devil sets himself continually to sow in your Church to ruin the work and upbuilding of the heavenly Father, we pray him also that he would ever uphold you in sound prosperity.--Your humble servants in our Lord,

JOHN CALVIN.
AYME CHAMPEREAU.
JAMES BERNARD.

* * * * *

Summary of those things as to which we desire that our brother, Master Peter Viret, would warn and admonish the Seigneury of Neuchatel in our name, requesting of him that he would follow what is here plainly set forth as his instruction.

In the first place, he will have to make our excuse for that we intermeddle in that affair, explaining to them, and declaring that it is according to the duty of our office, for unto the communion of saints it is highly important, that neighbouring Churches may have a mutual care to confirm one another, and that, whenever an emergency calls for it, the one come to the help of the other; besides, that over and above all that, we hold their Church in peculiar estimation, and that it touches us, moreover, very nearly, for many other causes which he can state.

After that, he shall have clearly set before them, what order we consider should be observed in the Church upon the deposition of a minister, that is to say, that the formal procedure must be according to the command of Scripture, by form of trial, and that spiritual, and not by way of tumult nor sedition. And, so far as happens otherwise, what is it but to dishonour God and to disturb the polity of the holy city?

That if we deprive a man of his station without cause and good reason, constrain him to abandon the Church which he has served faithfully, and by this means, withdraw him unjustly from the calling whereto he has been appointed of God, not only the individual has been outraged by this means, but God also, seeing that his lawful call is violated and made of none effect.

Also, such is the opinion which we have of Farel, and of the esteem in which he is held by all faithful men, as that we hold him to have been always well and loyally engaged in the work of our Lord, and that, therefore, they could not deprive him of the ministry until somewhat appeared proved to the contrary, except against all right and reason.

To warn them against the inconveniences which may happen as well in the town as without, especially of the scandals which must follow. What will it be but to defame the Evangel of our Lord among the wicked, offend all the good, trouble the weak-minded, so that in proportion as their Church has been greatly renowned, it will now be as much cried down?

That within their town the embers may be blown up, besides, into mutinous assault and battery; that even among the ministers it may engender schism. If it seem good and advisable to you, cite some of the ancient examples, without touching upon present circumstances.

Finally, admonish them that it is what the wrath of God usually brings along with it, when we provoke it, as we should do in committing such a scandal.

Then, in his own name, he can add whatsoever shall seem good, after having explained and set before them these things for us.

JOHN CALVIN.

[_Fr. orig. autogr._--_Library of Geneva._ Vol. 145.]

LXXVIII.--TO BUCER.[300]

[300] The mission of Viret, and his endeavours to pacify the Church
of Neuchatel, had been without the desired result. A violent party,
opposed to the Reformation, and impatient of all order as of all
authority in the Church, demanded the expulsion of Farel. In these
circumstances, Calvin had recourse to the credit and trust reposed
in Bucer, and the intervention of the Church of Strasbourg to
appease these unhappy differences.

New details regarding the troubles in the Church of
Neuchatel--proceedings of Viret--sentence pronounced by the
Bernese--the Ecclesiastical Statutes of Geneva--request for
prolongation of leave for Viret--testimony of respect and
affection for Bucer--approach of the pestilence.

GENEVA, _15th October 1541_.

Calvin to Bucer greeting.

When my wife arrived, Viret had not yet returned from Neuchatel, where a short time previously we had sent him, that, if he could do no more, he might at least make known to them[301] on our behalf, how contrary it was to pious and Christian conduct, that the commonalty on the slightest grounds, and also, sometimes, without having any cause at all, should wax insolent against their minister.[302] Word was brought back to us, that a day had been fixed for friendly conference and agreement; that on the day appointed, those of Berne would be present. De Watteville and Auspurger were present. Immediately on his arrival, Viret advised with them as to the course he ought to pursue. He produced a copy of our letter; explained the nature of his commission; he even read aloud what was contained in the written instructions, that he might do nothing without their authority. For this he plainly gave them to understand, that he would not take a single step if they should so require.

[301] Calvin had left at Strasbourg his wife, Idelette de
Bure, who rejoined him some time afterwards at Geneva. In the
Council _Registers_ we have the following entry, 13th September
1541:--"Resolved, ... to bring hither the wife of Calvin and his
household furniture."

[302] See the preceding Letter and Memorial.

De Watteville, in his usual style, answered our friend in a jesting and equivocal manner, saying, that it was not his business to prescribe to him his duty; that he himself was a subject under the government of Berne, but lent for the present, though only for a short time, as a loan to the Genevese; that he would therefore do what seemed best. There were present some of the brethren belonging to the classes. These he addressed indirectly in a figurative discourse to the effect, that they had not acted very prudently in taking so much upon them. "You are subjects," said he; they continued, however, at last to signify that they would interpose their assent. Before any business could be entered on, Viret was heard, who, in the course of his speech, encountered the evil-disposed and broke them up, successfully animated the good and well-disposed with fresh courage, stirred up the weak and wavering, so that the business seemed almost in a manner brought to a conclusion. Certainly, had they come to an arrangement among themselves, it was easy to be seen that the adverse party must have yielded of their own accord. At this stage of the proceedings, however, the Bernese requested that the matter might be referred to their decision. Out of a written formula, which they had brought from home with them, they pronounced as their deliverance and award, that if the dissensions among them were not quieted in the course of two months, Farel should depart. Upon hearing this decree read, Farel was so indignant as to threaten De Watteville, that the Lord would take severe methods of judgment upon him who had inflicted such a heavy blow upon the Church, and on the sacred office of the ministry. So he who was before nowise friendly to Farel, has now become more than ever his enemy. And truly it had then been better for Farel to have so far controlled himself, and that, without dissembling what he felt, he had treated the man with greater mildness and with more gentle address in the expression of his mind. It becomes us, however, in the case of so eminent an instrument of Christ, in some degree to pass by his over-ardent spirit and vehemency of manner. Two days afterwards, Viret endeavoured to soothe or palliate the offence, but was less successful than he wished, the wound being as yet too tender to be handled. Farel had indeed a sufficient cause to kindle his anger against the man. But yet he ought to have weighed more carefully what was the most expedient course, lest, while he gave free scope to his wrath, he should only irritate to no purpose a man who is strong for good as well as for mischief. Inasmuch, however, as he cannot be corrected, if he has sinned in any way, God is to be entreated that he may blot it out of his remembrance, although I fear that this denunciation of Farel's will turn out in the end to be a prophecy. For that personage is indeed wonderfully altered. You would say, almost, that his understanding had been taken away from the time when, on secular and worldly grounds, he laid hands upon the ecclesiastical property. He is a very great scoffer; so much so, that he can scarce speak a word without some cavil, or taunt, or sarcasm. In the affair in question, when Farel remarked to him how the calling of the Lord ought to be honoured and cherished, he turned the whole discourse into ridicule. "As if," said he, "any one could compel me to keep a servant in my house who did not please me." And he made use of this comparison more than once. If my servant does not please me, am I not at liberty to pay him his wages and order him to go about his business? Why am I not at liberty to do so with a minister? This indignity constrained Farel to deal more severely with him, and I am afraid, as already said, he will prove too true a prophet; because thus, after so great light, after such distinguishing grace received, that individual has become estranged from God who ought to have been an example to all the rest. These things, however, ought to be entirely confined to ourselves. The affair stands thus at present; because the better portion, that is, every God-fearing person in the city, earnestly desires to have Farel, he has himself determined not to yield, unless compelled by the law and civil government. Nor does any other motive detain him there, than because he dare not venture to desert the situation appointed him by God. Now, some method must be tried, if that can be accomplished so as to give no offence, or at least as little as possible, to the Bernese. In so perplexing an affair, nothing seems to me more suitable than for your Church, and the others who have most authority, before these two months shall have elapsed, firmly to establish Farel in his ministry by a decision of their own. In this way, there need be no occasion for Farel giving any opposition to the sentence of the arbiters. You will also easily excuse the matter to the Bernese,--that your advice was asked for the purpose of avoiding the danger of his being forced to oppose in a matter rei _judicatæ_. There will be no need to make any mention of the judgment in your reply. A letter will have to be written to the magistracy, the ministers, and the people.[303] We have no doubt whatever, but that you will at once succeed in restoring peace to the Church, however she has hitherto been overwhelmed with factions. There are very many among the bad who, upon the faith of that judgment, had resumed courage, who, on the hearing of your name being mentioned, will lose heart and fall off entirely. I will not urge more strongly upon you the duty of aiding the wretched Church, lest I may seem to distrust you. I only admonish you; I know that you do not require to be exhorted, and this brother, who is your scholar and disciple, will supplement by his speech whatever shall be wanting in my letter.

[303] The Church of Strasbourg acted in conjunction with the
Churches of Constance, of Zurich, and of Basle, to decide the
inhabitants of Neuchatel to retain Farel.

To the other heads of your letter I cannot at present reply so fully as I could wish, and as the subject itself might seem to require. That which is the most important, the formula of the ecclesiastical order and government, cannot now be sent. We presented that document to the Senate in about a fortnight from the time when it was committed to us,[304] and have not yet received an answer. Nor am I much concerned that they are somewhat dilatory; we expect more certainly on that account that they will yield to us. That they might entertain no suspicion on the occasion, we advised that, should it appear desirable, they might communicate previously with the German churches, and determine nothing without having their opinion. We earnestly desire that they may do so. We shall send it therefore in a short time.

[304] The ecclesiastical ordinances, drawn up by Calvin and approved
by the magistrates, were solemnly accepted by the citizens of
Geneva, met in general assembly in St. Peter's Church, the 20th
November 1541.--See Gaberel, _Histoire de l'Eglise de Genève_, vol.
i. p. 269.

Concerning Viret, as you look forward to obtain a letter from the Senate, I beg that you will get that accomplished without delay.[305] For we know by experience how little disposed those of Berne are to help us, were it on no other account but only that they might not seem to be too kind to us. Perhaps, however, they will suffer themselves to be entreated by your Senate. I will leave no stone unturned to prevent Viret being taken from me. I will press it with Sulzer--as a suppliant I will entreat it as a favour from Konzen. In short, I will omit nothing; but at the same time we must take care to make due provision for Lausanne. This will be done, if you will request of Konzen and Sulzer, that they would set no one over that charge except with the concurrence of Viret and Le Comte, who is the other minister. The same Le Comte, even though in other respects he may not be the best, has, however, this good quality, that he wishes to have a good colleague, and when he has obtained such a one, not only bears with, but warmly seconds and supports him. But if Viret be not heard in the matter, there is danger lest some pest may be introduced there which may infect the whole neighbourhood.

[305] He endeavoured to procure from the Seigneury of Berne a
prolongation of leave for the minister Viret, which they had already
granted for the period of six months to the Church of Geneva. On the
representation of Calvin, the magistrates of Strasbourg wrote on
two occasions to those of Berne to ask that favour. In the second
of these letters they render most honourable testimony to Calvin.
"M. Calvin," they say, "has comported himself among us with so much
uprightness and constancy, and has become so acceptable by his skill
and ability, that not only we would have retained him among us with
pleasure, but more especially, for the sake of our Church, we would
not easily have yielded him up, if we had not believed that he would
be more useful at Geneva.... On that account we perceive with grief
that he cannot complete the work which he has commenced, and with
which he had burdened himself beyond his strength, &c...."--_MS. of
the Archives of Berne_, cited by Ruchat, _Hist. de la Réf._, tom. v.
p. 162.

The whole of that part of your letter wherein you excuse my not having been entertained at Strasbourg, according to my desert, is quite superfluous; for I am not unmindful, and shall always acknowledge, that you have conferred more honour upon me than I had any right to expect.[306] That safe-conduct, and other things which happened on my coming away, have, I confess, somewhat wounded my feelings. But I am the more disposed to make the acknowledgment to you, that there may be nothing of suppressed anger concealed within. Be assured, therefore, that it has all evaporated. I will endeavour to cultivate agreement and good understanding with my neighbours, and also brotherly good-will, if they will allow me, with as much faithfulness and diligence as I am able.

[306] The magistrates of Strasbourg, desirous of testifying to
Calvin their satisfaction on account of his services, and at the
same time their esteem for his character, before his departure for
Geneva bestowed on him the honorary distinction of citizenship by
making him a burgess. They offered also a year's pension; but the
latter present he refused.

In so far as depends on me, I shall give ground of offence to no one. I must ask, however, that you will not form any estimate from my letters to you either of my sayings or doings here. Until I shall have declared that I could bear no more, you need not question my faithful performance of what I have promised you. And if in any way I do not answer your expectation, you know that I am under your power, and subject to your authority. Admonish, chastise, and exercise all the powers of a father over his son. Pardon my haste, for you cannot believe in what a hurry of confusion I am writing; for our brother here urges me, in accordance with the instructions of his colleagues; and I am entangled in so many employments, that I am almost beside myself.

When I hear that the plague is raging to such an extent,[307] I know not what to think, except that God contends against our perversity with the strong arm of his power, seeing that we are worse than stupid and insensible in the midst of so many chastenings under the rod of correction. While the hand of God lies so heavy upon you, it already hovers over us. The plague creeps toward us; if it has spared us for this winter, we shall scarcely escape in the spring.

[307] The plague continued its ravages at Strasbourg, where it
carried away this year the children of the first two Reformers of
Switzerland, William, the son of Zuingli, and Euzèbe, the son of
Œcolampadius. It soon spread to Basle and to Zurich, where it
found many victims. It broke out towards the end of the following
year at Geneva.

What, therefore, can we do but betake ourselves to prayer, and to seek for the spirit of godly sorrow and confession of sin in the sight of God, which certainly we go about very remissly? So much the more have we reason to fear, lest by so great indisposedness we shall provoke the displeasure of our Judge. We are anxious, as we ought to be, about you; for we may form some indistinct notion, from the calamity which has befallen the Church of Basle,[308] what will be our lot should the Lord take you away from us. Certainly, I do not wish to be the survivor; nor could I sustain the loss, unless the Lord should wonderfully support me under it. Adieu, my much honoured father in the Lord. Salute most fervently--Capito, Hedio, Matthias, Bedrot, and the others; also Conrad;[309] and you will excuse my not writing. From time to time while writing, many noisy interruptions have so hindered me, that I am forced abruptly to conclude. Salute also your wife, who is very dear to me. May the Lord preserve you all, rule, and protect you. Amen.--Yours,

JOHN CALVIN.

* * * * *

My wife salutes yours most lovingly, and all the family.

[_Lat. orig. autogr._--_Protestant Seminary of Strasbourg._]

[308] The Church of Basle had lost Simon Grynéc, and the pious
burgomaster, Jacob Meyer, who had so powerfully contributed to the
reformation of the town.

[309] Conrad Hubert, secretary of Bucer.

LXXIX.--TO MADAME THE DUCHESS OF FERRARA.[310]

[310] Renée of France, daughter of Louis XII. and of Anne of
Brittany, born at the Castle of Blois the 29th of October 1510, and
died at the chateau of Montargis the 12th of June 1575. United,
from views of political expediency, to one of the smaller princes
of Italy, a vassal of the Bishop of Rome, this princess, endowed
with a strong mind and an excellent spirit, quitted France, in
1528, to follow her husband, Hercules of Esté, to Ferrara; and she
brought along with her to that court a taste for literature, with
free and generous sentiments of belief, which she had inhaled from
her intimate association with Marguerite of Navarre. She received
at Ferrara Clement Marot, who dedicated some of his verses to her,
and also Calvin, who initiated her in the faith of the Reformed,
for which she was honoured to suffer, and which she professed
courageously till her death. This was the origin of the long
correspondence which she maintained with the Reformer, whose letters
recurred from time to time to encourage and confirm her. The letter
which we insert here is, doubtless, one of the earliest in that
series. On the last leaf we have the following words written in
another hand:--

"Against a certain almoner, Master Francis, who made (Madame) go
to mass, and set her against those who would not go, as against
scandalous persons. It treats very fully about things lawful and not
lawful, and how scandals must be avoided."

Instructions on the subject of the Mass, and on the necessity of
avoiding scandal.

GENEVA, [_October_] 1541.

MADAME,--I humbly beseech you that you would take in good part my boldness in writing these present, deeming that, should you find therein a too great plainness, it proceeds not so much from rashness, or from overweening self-conceit, as from pure and true affection for your service in our Lord. For albeit that I do acknowledge myself a very unprofitable servant of the Church, it hath, notwithstanding, been found expedient to employ me in that station, according to the grace which the Lord has imparted to me; and it has even occurred to me that there was a need-be for my doing so, if I wished to acquit myself of my duty, not merely because I feel myself obliged, in regard to you, to seek, in so far as is possible for me, and in the way of duty, your welfare and advantage, howbeit that such motive is alone sufficient to stir me up to action, but rather that, considering the state and pre-eminence in which the Lord has set you, it seems to us all, we whom the Lord by his goodness has called to be ministers of his holy word, ought to keep in special remembrance, to apply ourselves to the bestowal of some pains for you, and the more so because, more than most princely persons, you are able to promote and advance the kingdom of Christ. I have, besides, observed in you such fear of God and such disposed faithfulness of obedience, that independently of the high rank which he has vouchsafed you among men, I do so value the graces which he hath put upon you, even to such a degree, that I would think myself accursed should I have omitted the occasions of any profitable service, in so far as they might be presented to me. This is certainly what I can say without any feigning or flattery, but in sincerity of heart, and speaking as in His presence who knows all our secret thoughts.

Madame, by other worthy persons who have passed through here at different times, I have been given to understand how Master François, whom you have appointed preacher to your household, after having acquitted himself well in preaching, as well at least as could be expected of him, had persuaded you that it would not be a bad thing, after having heard mass, to hold some sort of communion, which must be somehow the Supper of our Lord; this proceeding, which was not approved of by one of your ladies, who, according to the knowledge which she had received of God, did not wish against her conscience to meddle with what she considered to be wrong in itself, and has been the occasion, on the representation of the said Master François, to have some way or other turned away from her the good-will which you have been wont to bear her; so that matters have reached such a height, that you have intimated that all those who do as she does, ought not to be supported, inasmuch as, by their importunity, they give birth to scandals to no purpose among the faithful. Wherefore, concluding that a thing of so much importance must not be concealed, seeing that you had been given to understand that matters were otherwise than they are, according as it has pleased the Lord to reveal himself to me in Scripture, I have thought it right to communicate to you what the Lord has given me of understanding in that matter. But while I have been in some doubt and hesitation about doing so, I have been given to understand, on the part of Madame de Pons,[311] that you wished very much to be more fully instructed, the more so that, besides the many difficulties which you see, on the other hand, it is very difficult to come to a satisfactory solution of them. This message has all the more confirmed me in my purpose to venture to essay the giving you a faithful exposition so far as I know, in order that afterward you may judge for yourself, and in so far as you shall have fully understood God's truth, that you may follow in all obedience, seeing that your zeal is not of the kind that rebels against it, but receives the truth in love and with all benign affection. Yet all this notwithstanding, Madame, before that I begin, I beseech you not to take up any suspicion of me, as though I did this, having been put up to it by some persons of your household, or to favour any one in particular; for I can assure you, before God, that I do so without having been requested by any one, and only on the advertisement, as I have already assured you, of persons passing through this way, who never thought that I could have the means of any direct communication. On the other hand, I would rather desire to be cast down into the lowest depths of the abyss, than to twist about or wrest the truth of God, to make it suit the hatred or to procure the favour of any creature whatsoever. But what makes me speak out is, that I cannot bear that the word of God should be thus to you concealed, perverted, depraved, and corrupted in such essential things, by those in whom you have some confidence, to whom you have given authority.

[311] Anne de Parthenay, daughter of John de Parthenay, Lord of
Soubise, and of Michelle de Sanbonne, governess of Renée of France.
She married Antony de Pons, Comte de Marennes, was instructed by
Calvin himself in the Reformed doctrine, and remained a long time
attached, as dame d'honneur, to the Duchess of Ferrara, to whose
court she was an ornament, both by her virtues and her ability.
Clement Marot addresses her in several of his poems, and the learned
author, Lilio Gregorio Gyraldi, dedicates to her the second book of
his _History of the Gods_.

Touching Master François, to speak soberly, I would to a certainty put you upon your guard not to confide too unreservedly in his doctrine. Should I do so, I need have no reason to fear, that mayhap you may entertain some bad opinion of me, as though I might speak from hatred or envy of this personage. For I have neither matter nor occasion of envy in any way toward him; and the hatred which, up to the present hour, I have felt toward him, is such, that I have at all times, to the utmost of my power, made it my business to edify him in well doing. But when I perceive that any one, owing to an ill-informed conscience, sets himself to overthrow the word of the Lord, and to extinguish the light of Truth, I could by no means pardon him, even were he my own father a hundred times over. As for this same individual, I have been aware, from having long known him, that whatsoever small understanding of the Scripture God has vouchsafed him, he has always made subserve his own profit and ambition, preaching wherever he saw that it would be a help to gratify his avarice, forbearing to preach wherever he found that it began to be troublesome to him; and then for all that, as often as he could procure hearers, persons of credit to countenance him, and the wealthy to fill his wallet or his purse, who required him to give glory to God, he has taken the trouble to satisfy them by almost always selling them his word. On the other hand, again, wherever he met with any trouble or persecution, he had always his denial ready to escape from it, to such a degree, that one could not know in regard to him whether the holy and sacred word of God was but a sport and mockery; insomuch that he turned it into a farce, playing at one time one character, and at another the part of another, according to the pastime he finds in it. As to his life, I do not touch upon that, except that one could desire that it were better in a minister of the word. I know, Madame, that the duty of a Christian man is not to detract from his neighbour; and that is what I have not wished to do, for had I been desirous to speak ill of him, I have plenty of other material concerning him which I conceal. But our Lord does not mean, when we see a wolf, under the colour and appearance of a pastor, scattering his flock, that we should quail in silence through fear of speaking evil of him. He rather commands us to discover the perversity of those who, like the pestilence, corrupt by their infection, and mar the face of the Church. And as for myself, neither would I have taken that method here if I saw any better remedy, taking into account the mortal fury of that sort of people which I do thereby provoke against myself. For I have not at this day so fierce warfare with any as with those who, under the shadow of the Gospel, wear a rough garment outwardly toward princes, amazing and entertaining them by their finesse and subtilty, enshrouded in some cloud, as it were, without ever leading them to the right object. But how could I do otherwise? If I do not address myself to them, it is because I see their heart to be so divested of all fear of God, that speaking of his judgment to them, is but a mere fable or a pleasant tale. But when I describe them such as they are, to make them aware that they could carry their abuse no farther, I find that by this method they are more restrained from further seduction and abuse. This very person I have oftentimes set about trying to bring back into the good way, so far even as to make him confess his iniquity; albeit, that impudently he would excuse himself before men, being convicted in his own conscience before God. Notwithstanding, with a horrible obstinacy and hardness of heart, he would persist in saying, that he could not desist from doing that which he knew to be bad, except that on one occasion, after having seen some treatise of mine, with grievous imprecations on himself he protested that he would never assist at the mass, because it was such a gross abomination. But I know my man so well, that I scarcely count more on his oath than upon the chattering of a magpie. Howsoever, Madame, as I would not that he did persevere in ill-doing, to the great detriment of yourself and of the people of God, I feel constrained to warn you by my intimation, seeing that as regarded him, he would not profit by taking advantage of it. What I have told you about him is so certain, that I do not wish you to give credit to it until you have first of all found out by experience that it is true; for if you pay attention, you will see at a glance that he preaches the word of God only in so far as he wishes to gratify you, in order to catch benefices or other prey, and in the meantime not to displease any one who can do him hurt.

Now, Madame, having done with this personage, I come to the present matter. He gives you to understand that the mass is neither so wicked nor abominable, but that it is allowable to say it, and to the faithful to hear it, so that those who make this a matter of conscience are the disturbers of the Church, stirring up scandals among the weak, whom we are commanded to strengthen. As regards the first point, I doubt whether I ought to stop to argue it, inasmuch as I reckon that you are so fully resolved, already, that the mass is a sacrilege, the most execrable that one can imagine, that I fear to make myself appear ridiculous to you in taking the pains to prove to you a thing about which you can be nowise in doubt. And, besides, the small compass of a letter cannot comprise that which is enough to fill a large book. Yet, notwithstanding, I will touch briefly upon it, and, as it were, in a cursory way, in order that you may not have any doubt. In so far as the mass is a sacrifice, appointed by men for the redemption and salvation of the living and the dead, as their canon bears, it is an unbearable blasphemy by which the passion of Jesus Christ is quite overthrown and set aside, as if it were of no effect whatever. For that we say, the faithful have been purchased by the blood of Jesus, have obtained thereby the remission of their sins, righteousness, and the hope of eternal life, that belief must imply so far that the blessed Saviour, in offering up himself to the Father, and presenting himself to be sacrificed, has offered himself an eternal sacrifice by which our iniquities have been purged and cleansed, ourselves received into the grace of the Father, and made partakers of the heavenly inheritance, as the Apostle declares very fully in the Epistle to the Hebrews. If, then, the death of Jesus be not acknowledged as the only sacrifice which has been once made for all, in order that it might have an eternal efficacy, what more remains except that it be effaced entirely, as being altogether ineffectual? I know well, that these liars, to cover their abomination, say, that they make the same sacrifice which Jesus has made; but from that statement there arise several blasphemies. For that sacrifice could be made by no one except by himself. And the Apostle says,[312] that if he is now sacrificed, it follows, that he must suffer still. Therefore, you can see, that one of two things must here take place: either to acknowledge the horrible blasphemy of the mass, and to detest it; or, in approving it, to trample under foot the cross of Jesus. How much it is contrary to the Supper of Christ, I leave you to consider with yourself, after that you have read in Scripture the words of institution.[313] But the crowning desecration which they commit, is the idolatry which they perpetrate by adoring a creature instead of God, a thing which is altogether inexcusable. Taking these considerations into view, let us look well to it, since we can neither speak nor hear such things without grievously offending God by communicating in such abominations. For how can we pretend that we are not justly reproved for having consented to such iniquities, since we do receive them with greater honour and reverence than we do the word of God? If you wish to know how far that is pleasing to the Lord God, he declares by his prophet Ezekiel, in the 20th chapter, where he tells the people of Israel, that they love to practise open idolatry like the Gentiles, that they made mention of his name along with the name of their idols, as wishing to compass their own ends contrary to his statutes, by which he was to be served in worship, and by setting up their own foolish inventions, by which they were made to fall away from his word; on the other hand, the Prophet telling them that he will scatter all those who swear by his name, avouching him as their God, while, at the same time, they witness against themselves in adoring some other than him alone. Should some one object, that externals in religion are quite indifferent, that what is required is only that the heart within should be upright, to that our Lord answers, that he will be glorified in our body, which he has purchased with his blood, that he requires the confession of the mouth, and that all our prayers should be consecrated to his honour, without being any way contaminated or defiled by anything displeasing to him. But, because this would be too long to treat of here, as it ought to be, you can have recourse, for your more full information, to the treatise, where I hope that you will find reasons enough to satisfy you. The scandal still remains, which your almoner says troubles the consciences of the weak, when any one esteemed a believer holds the mass in such horror that he would not in any way come in contact with it, that he neither wished to find it here nor to meet with it elsewhere.[314] But he does not consider that, in reference to those things which are either commanded or forbidden of God, although it might offend the whole world, we must not go beyond his ordinances. That which is commanded us, to support and strengthen our weak brethren, by doing nothing which may wound or offend them, refers to lesser things of no great consequence, which are of themselves indifferent and permitted of our Christian liberty, as the whole of Scripture bears. Besides, all those commands about not scandalizing our neighbour, tend to his edification in welldoing, as St. Paul points out in the 15th of the Romans. It follows, therefore, that we must not seek to please him in those things which do not tend to edification, but to destruction. And thence we have the doctrine of St. Paul in the First Epistle to the Corinthians, chapters viii. and x., where he says, that if by any external action of ours our neighbour is built up in wrong-doing, albeit on our part there may have been no violation of conscience, yet that we sin against God and destroy our brother. As is here the case: we know the mass to be cursed and execrable; we assist thereat to content the ignorant; those who see us assisting at it conclude that we approve by so doing, and they then follow our example. St. Paul counts that a great crime, although we make no difficulty about it. Wherefore, Madame, I do beseech you not to permit that under the name of scandal any one should beguile you; for there is not a more pernicious scandal in this world than when our Christian brother, by our example, is entrapped in ruin and driven forward into error. If we would avoid all scandal we must cast Jesus Christ behind us, who is the stone of offence at which the most part of the world trips and stumbles. And even thus has he been a scandal to the Jews and Israelites to whom he was sent, as always a large portion of that nation has been offended and stumbled in the worship of their God. We must, therefore, hold fast by this rule, that, in reference to things which are either commanded or forbidden of God, it is mainly requisite in the doing or forbearing that he may not be baulked of his due obedience, though we should offend the whole world. But since it is so, that Christ and his Evangel are a scandal to the evil-disposed and malignant, we must expect, if we would follow him, that they must always be a scandal to us. As for things which are free and indifferent, that is to say, which, according to our opportunity, we can either do or omit the doing of, we ought to suit ourselves to the convenience of our Christian brethren, in order that our liberty may be subject to choice; and even in doing so, regard must be had so to support their infirmity as that they may be built up in God; for if, by our example, we lead them on and draw them in to do what they consider to be wrong, we are the means of their destruction. There are few, indeed, who have had experience of the truth of God, who do not know in some measure the iniquity of the mass. When they well know what sort of a thing it is, it is impossible that they should not desire to flee from it. While they scruple and are in doubt about it, whenever they perceive that we communicate, they follow our example, without caring for being further resolved in the matter. Here is the worst scandal that can happen them, seeing that their consciences are wrung unto death. If what I hear is true, that he would have you to believe that affair to be of so small importance that German Churches make no question at all about it, that is, that those of one persuasion let alone and permit the other to have the mass, in this he inflicts a great damage and injury upon the Churches of God, in charging them with a practice which you will acknowledge to be false whenever you shall be pleased to make inquiry for yourself. For not only among all the Churches which have received the Evangel, but in the judgment of private individuals, this article is quite agreed on, that the abomination of the mass must not continue. And to that effect Capito, who is one of those who set themselves to moderate the zeal of others in these matters, has written a book of late, which he has dedicated[315] to the King of England, wherein he teaches that it is the duty of Christian princes to abolish in their country such execrable idolatry, if they wish to do their duty as might be expected of them. There is, in short, in our day, no man of any renown who is not quite agreed on that point.

[312] Heb. ix. 25, 26.

[313] 1 Cor. xi. 23-26.

[314] _In the margin_, handwriting of Calvin,--"After having
understood the will of God, give advice."

[315] This is the title of that work, "De Missa Matrimonio et Jure
Magistratus in Religione. D. Wolfgango Capitone, auctore." The
Dedication to Henry VIII., "Summum in terris Ecclesiæ Anglicanæ
Caput," is of 15th March 1537.

Well, then, Madame, seeing that it has pleased the Lord God, of his goodness and infinite compassion, to visit you with the knowledge of his name, and to enlighten you in the truth of his holy Evangel, acknowledge your calling to which he has called you. For he has drawn us forth out of the depths of darkness, where we were detained captives, in order that we may follow uprightly the light of his word, without declining either to the one side or to the other, and that we seek more and more to be instructed by him, so that we may profit more abundantly in that holy wisdom wherein he has made some beginning among us; and, above all, to look to it carefully that we do not restrain his Spirit, as do those who shut their eyes and ears to the evident plain truth, being content to remain ignorant of that which the Lord would have them know and understand. It is not thus that he would have us to do, out of mere dread that the Lord will punish such contempt and ingratitude; but rather we ought to study to profit continually in the school of this good Master, until we shall have attained perfection in his doctrine, which will be when we are free from this downweighing and earthly coil of the flesh, praying, with good David, that he would instruct us in the doing of his will. Surely, if we go forward advancing therein with zealous affection, he will so guide us that he will not let us go astray out of the right path. And although there are still some remains of ignorance in us, he will vouchsafe a more full revelation, when there is need for it, seeing that he knows the right season better than do we. The main point is to understand how his holy doctrine ought to become fruitful, and so bring forth fruit in us, and that is when it so transforms us by the renewal of our heart and mind, that his radiant glory, which consists in innocence, integrity, and holiness, relumes the soul within us. If it be not thus with us, we take the name of God in vain when we glorify ourselves by making our boast that we know the Evangel. I do not say this to admonish you to do what you do not do at present, but on purpose that the work of God, which is already begun in you, may be confirmed from day to day.

But only, as I have already at the commencement, I beseech you to pardon my simplicity. Should it be your pleasure to have more full instruction in this argument, and especially how a Christian person ought to govern himself in regard to scandals, I will attempt, so far as the Lord shall enable me, to satisfy you. In the meantime, I send you an epistle[316] upon the subject, as you will see, if you think it worth your while to devote some hours to it at your leisure; and besides that, a little tract,[317] which I have put together lately, which, as I hope, by reason of its brevity, may serve as a help to consolation, inasmuch as it contains full enough doctrine.[318] [That the Lord may have a care over you in this your infirmity, and that he would manifest in you the efficacy of his Spirit in such a way that you may be as much honoured in his household as he has elevated you in station and dignity among men.]

[_Fr. autogr. minute._--_Library of Geneva._ Vol. 196.]

[316] This was the letter of Calvin to Louis Duchemin, intituled,
"De fugiendis impiorum illicitis sacris, et puritate Christianæ
Religionis. Genevæ, 1537. 8vo." That letter, translated into French,
has been inserted in the _Recueil des Opuscules_, edit. 1566, in
fol., p. 57.

[317] De la Cène de nostre Seigneur.

[318] The conclusion of this letter is wanting in the original
French, and we restore it here from the Latin translation inserted,
(_Calv. Epistolæ et Responsa_, edit. d'Amsterdam, p. 93.) A near
approximation to the date of that piece is supplied by the passage
relative to Capito:--"Et de cela Capito qui est l'ung de ceux qui
taschent fort à modérer les choses, a naguères inscript un livre."
The dedication of this book to Henry VIII. is of the 15th March
1537; the death of Capito happened in December 1541; and the letter
of Calvin to the Duchess of Ferrara, _written from Geneva_, between
the two events, places the date, without doubt, in October 1541,
after the return of the Reformer to that town.

LXXX.--TO FAREL.

Brotherly exhortations--efforts of Calvin to draw Viret to
Geneva--news of that Church.

GENEVA, [_11th November 1541_.]