Chapter XV: Part 15

There is no need for your being over anxious about my expostulation. My object was rather to scold you than seriously to complain; besides, I am well aware that you could not have discarded me from your remembrance even though you had taken no notice of me in your letters for a hundred times in succession. Therefore I bid you be at ease on this score. Would that you could make up matters as easily with those who harass you and disturb the Church! However, as you remark, we ought not to dread the warfare with the world and the flesh if we would serve Christ. We ought, indeed, earnestly to desire it, but we ought chiefly to desire that all those who are now at enmity with him may be brought to a willing obedience to Christ, rather than conquered and subdued by force of arms, but not corrected. Since, however, the Lord is pleased to exercise and drill us in his warfare, and allows us to take no rest, let us fight on with deliberate and constant valour, only let it be with those weapons wherewith himself hath furnished us. Under this banner victory will be always within our reach. When the celebration of the Supper takes place, and particularly with that intimation which you mention, it will, as I hope, prove an excellent means of recovering the Church and reconciling differences. And I hear, that owing to the moderate course which you now adopt, the minds of many are much quieted, and the spirit of contention in others very much broken. Until it prove entirely successful, you must omit nought which may avail in any degree to promote the healing of the wound. Here you will gain the fairest, the most noble triumph, if Satan, abandoned by his host, be left alone with but a handful of his leaders. As for our own proceedings, what I wrote you about being unequally yoked, I find to be more completely verified than was expected; but must endure what cannot be remedied. Therefore, should Viret be taken away from me I shall be utterly ruined, and this Church will be past recovery. On this account it is only reasonable that you and others pardon me if I leave no stone unturned to prevent his being carried off from me. In the meantime we must look for supply to the Church of Lausanne, according as shall be appointed by the godly brethren, and by your own advice. Only let Viret remain with me. This is what I strive for at Berne with all my might. The brethren must not take it ill that, passing by them, I went lately to Vevay.[319] My representation of the state of matters succeeded better there than could have been expected, so much so that they not only gave me to understand that they would make no objection if Berne agreed to let us have him, but even affirmed that, in their judgment, it would be for the common benefit of the Churches if he should for a while assist me. In this arrangement you will not, I hope, be more scrupulous than many men who are none of the most easy. For we have here more work before us than you suppose. The common people on both sides are willing to comply. The preachings at least, are well attended; the hearers are decent and well behaved enough; but there is much yet that requires setting to rights, both in the understanding and the affections, and except that be cured by degrees, there is some danger that it may yet break out into the most virulent sore. You are well aware with how great difficulty one strives with inward and hidden maladies of this sort, and you know by experience what kind of yoke-fellows I have, should Viret be removed. We have most willingly given your brother the best advice we could. As for the rest, whenever he pleases he shall find me ready on all occasions; for the present, however, I have stopped, because I thought it would be of no use to go on. If you think otherwise, I will rather follow your opinion; nor shall I swerve in the least degree from those injunctions which you have laid upon me. So long as we two have any authority, there is no occasion for your complaining that you can do nothing, for you know that it is not you alone who have cause to complain. Adieu, my most excellent and upright brother. Salute kindly all the brethren, especially Cordier, to whom we shall reply by the first opportunity. We hope that all your family are in good health.

[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]

[319] A Synod of the churches of the Pays de Vaud was then assembled
at the town of Vevay.

LXXXI.--TO FAREL.

The Vaudois of Provence--appeal addressed to Mathurin
Cordier--the Reformation at Paris and Lyons.

[GENEVA, _December 1541_.]

We detained this messenger here with us to-day, unwilling to let him away until we had communicated the letter to Viret. I would not have hesitated to have done so this morning. In the meantime a letter is brought to us which ought long ago to have been delivered. This was the reason why the messenger went from hence after dinner, for Viret was not then at home, and did not return until a little before sermon. In what regards the business of the brethren,[320] the king's party and the Episcopals are contending with one another about the division of the spoil, as if the beast were already slain. When this booty shall have been adjudged to one or other of them, he will immediately seize the possession of it unless opposed. The procurators of the brethren may indeed interfere, and thus suspend procedure in the cause until the Bernese have time to write a memorial to the King. The letter would perhaps have more weight if there should be some likelihood of war breaking out. But if there is no reason to expect such an occurrence, or if there is risk of danger from delay, we must see to it, that the Bernese themselves defend the concessions they have been the means of obtaining for your brethren. For it is of the greatest consequence to themselves not to allow the privilege, which the King has granted to them, thus to be extinguished. The prayer of their petition will easily be obtained for them, and if the letter be written urgently, which Giron will willingly do, the King will be ashamed not to perform what he has always promised them. It will, however, be safer to despatch a messenger, or to recommend the letter in such a way to the care of the ambassador, that they may get an answer. And if you think it expedient that I add my letter to his sister,[321] you have only to mention it. As to the old man who at present lives with Cordier, we can venture to undertake for nothing, until Cordier himself has informed us what we ought to expect from him. For the better establishment of our school is put off until his arrival. If he is of a mind to aid us, and is of opinion that the old man will be a suitable assistant, let him be sent at once; I shall willingly lodge and board him with myself, until he shall have got a situation; indeed I do not grudge the expense of a month, or even two. But if Cordier has changed his mind, frightened by my last letter, I dare scarce promise anything certain to the good old man, until we shall have arranged with our leading men. Although, as I have already said, I shall willingly sustain the charge for one month or two. But I entreat of you, my dear Farel, do not suffer Cordier to refuse this appointment which is offered him. For, indeed, there is otherwise no hope of establishing the school, unless, regardless of his own interest, he will serve the Lord here.[322]

[320] Persecuted with equal animosity by the fanatical bigotry of
the courtiers and of the priesthood, the Waldenses had appointed
two procurators, Francis Chaix and William Armand, charged with
the duty of justifying their innocence at the Court of France; but
these agents could not even obtain from their judges a copy of
the process which had been instituted against the inhabitants of
Cabrières and Merindol, condemned by an iniquitous tribunal without
ever having been heard in defence; and it required no less than
royal intervention to compel the Parliament of Aix to give a copy of
the acts and procedure of the whole process. The two prelates, the
Bishop of Cavaillon and the Archbishop of Arles, were among the most
violent opponents of the Waldenses.--Bèze, _Hist. Eccl._ tom. i. p.
39.

[321] Marguerite de Valois, Queen of Navarre.

[322] Mathurin Cordier left Neuchatel a few years afterwards, to
become Regent of the College of Lausanne. It was in 1557 that, at
the request of Calvin, his old pupil, he took upon him the office of
Principal of the College of Geneva. See the interesting notice of
Mathurin Cordier, by M. Professor Betant. Geneva, 1848.

We have no news from those of Metz. They say that there are some good preachers at Paris. I am unwilling that you should exult too much for joy, or rather for gladness, on that account. I wish what is said may be true, but scarcely believe the half of what I hear; nor do the letters of friends there commend to such an extent the present state of matters. There is at least one piece of good news, that Dolet[323] of Lyons is now printing the Psalter; presently he will begin the Bible, and is to follow with the version of Olivetan. Let them tell us after that, that Satan is not God's minister! I was so overpowered by the sad intelligence of the death of Capito,[324] that since that time I have neither been well in body nor in mind. When this letter reaches you, if I am not mistaken, yours will be upon the road, in which you will give us hope of your arrival. Adieu; salute all the brethren.

JOHN CALVIN, in name of Viret and my own.

[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]

[323] Stephen Dolet, the celebrated printer of Lyons. He published
learned writings concerning antiquity; drew upon himself much
enmity by the boldness of his opinions, and perished at the stake
in 1544, equally suspected on both sides. He had published a work
on the reading of the Bible in the vernacular dialect, which has
given occasion to consider him as one of the martyrs of the Reformed
Church.--See Bayle, _Dict. Hist._, Art. Dolet.

[324] Capito had died of the plague at Strasbourg, in the month
of November, as we learn from a letter of Calvin to Farel:--"When
this worthy brother had brought word that our excellent father,
and of holy memory, Capito, had been taken away from us, and that
Bucer, besides, was suffering from the plague, I was so affected
both in mind and spirit, that I could do nought but lament and
bewail."--Letter of 29th November 1541; _Calv. Opera_, tom. ix. p.
19. Endowed with the wisest and most conciliatory spirit, Capito
left a great void in the Church at Strasbourg; "happy at least,"
says Beza, "to have been called away from this life before having
witnessed the ruin of that Church. He did not share the exile of his
beloved colleagues, Bucer and Fagius, but went before to the abode
and dwelling-place of the heavenlies."--Theodori Bezæ, _Icones_. The
decease of Capito excited a general mourning; his loss was equally
deplored by the Reformers of Germany and of Switzerland.--Melchior
Adam, _Vitæ Theologorum Germanorum_.

LXXXII.--TO FAREL.[325]

[325] The troubles which had arisen in the Church of Neuchatel (see
letter, p. 286) not having been quieted by the arbitration of the
Seigneury of Berne, the latter referred that grave matter to the
decision of the burgesses solemnly assembled. The majority of votes
pronounced in favour of Farel. He was thereupon settled in the
ministry, and peace was thus established in that Church, so long a
prey to intestine disorder.--Ruchat, _Hist. de la Réf._, tom. v. p.
167. At the news of that happy event, Calvin wrote in his own name,
as well as in that of Viret, to congratulate Farel, and to recommend
moderation after the victory.

Healing of the troubles of the Church at Neuchatel--wise counsel
given to Farel.

GENEVA, _5th February_ [1542.]

Your letter greatly astounded us at first, as it not only informed us of your tragical encounter, but also of the success of the enemy at the same time. We were somewhat refreshed afterwards when we understood that the issue of the affair was more favourable, or at least not so disastrous as we had feared. You are right, most excellent Farel, the Lord has wonderfully overruled this whole affair; but we have been taught by the contest what a Lerna Satan must be, who can produce so many Hydras in one little town. If, however, from one monstrous head a hundred were to spring, and if for every one head even a thousand were to threaten us, we know for certain, that while we wage war under the banners of our Christ, and fight with the weapons of his warfare, we shall be unconquerable. At the same time, however, we must keep in mind, that we ought to omit nothing by which we may oppose and frustrate the crafty devices of our enemy. For this purpose our Lord has furnished us with spiritual prudence, which, as it neither slackens nor weakens our zeal, so, on the other hand, it stills and regulates it by a wise moderation. Nor do we speak of these qualities because we perceive at present any want of this temper in you, but in order that you may be more and more on your guard, that the spiteful and malicious may have not even a pretext for trumping up their calumnies against you. We trust you are satisfied as to Courault. If our friends have not performed what they promised to you, you must impute that to the untowardness of the times; and you will forgive the Church her inability in that respect, to whom you could pardon so much more serious offences. What you request about a new commission, unless we are greatly mistaken, it will be procured without difficulty. Meanwhile, be of good courage, and at the same time possess your soul in patience; for when you come, we shall give you enough to do.

Adieu, most excellent and friendly brother. Salute our brethren in the ministry, and all our intimate acquaintance. May the Lord keep you.

JOHN CALVIN, for myself and Viret.

[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]

LXXXIII.--TO OSWALD MYCONIUS.[326]

[326] Oswald Myconius of Lucerne, the distinguished philologist and
theologian, disciple of Glarean and of Erasmus. He taught literature
at Zurich in the lifetime of Zuingli, who honoured him with his
friendship; was then called to Basle, where he discharged the office
of theological pastor, and was elected first pastor on the decease
of Œcolampadius, (1531.) Zealous partisan of the Lutheran dogma
of the Sacraments, in his relations with the Swiss churches, he
was ever animated by a spirit of moderation and gentleness, which
procured him the constant affection of Calvin. He died October 15,
1552, at the age of sixty-three years, and was succeeded by the
minister Sulzer in the direction of the Church of Basle.--Melch.
Adam, _Vitæ Theologorum Germanorum_, pp. 223-226.

Restoration of the Church of Geneva--wise and moderate behaviour
of Calvin--obstacles to the establishment of ecclesiastical
discipline--duty of the magistrates--information regarding an
adventurer named Alberg.

GENEVA, _14th March 1542_.

On my first arrival here I could not, as you have requested, write you with certainty as to the state of this Church, because I had not then myself sufficiently ascertained what was the condition of it. Since that time also I have not ventured to say anything for certain, while matters were not very settled, that I might not shortly have occasion to repent of having praised it too soon. And this was also the reason why I abstained from writing when the deputies of our republic set out for Basle. Now, however, since, notwithstanding my delay, your kindness has anticipated me, I feel that I can no longer put off my reply to your request. The present state of our affairs I can give you in few words. For the first month after resuming the ministry, I had so much to attend to, and so many annoyances, that I was almost worn out: such a work of labour and difficulty has it been to upbuild once more the fallen edifice. Although certainly Viret had already begun successfully to restore, yet, nevertheless, because he had deferred the complete form of order and discipline until my arrival, it had, as it were, to be commenced anew. When, having overcome this labour, I believed that there would be breathing-time allowed me, lo! new cares presented themselves, and those of a kind not much lighter than the former. This, however, somewhat consoles and refreshes me, that we do not labour altogether in vain, without some fruit appearing; which although it is not so plentiful as we could wish, yet neither is it so scanty but that there does appear some change for the better. There appears a brighter prospect for the future if Viret can be left here with me; on which account I am all the more desirous to express to you my most thankful acknowledgment, because you share with me in my anxiety that the Bernese may not call him away; and I earnestly beseech, for the sake of Christ, that you would do your utmost to bring that about;[327] for whenever the thought of his going away presents itself, I faint and lose courage entirely. I do hope that the brethren will aid you in this arrangement, (I mean the ministers of Berne,) for we entertain that love towards each other, that I can venture to engage they will do their utmost for me, as I would do for them. I am afraid, however, that the Senate will not very readily agree to the proposal. Whatever shall be the result, let us strain every nerve to bring it to bear. Do you also strive to the utmost with the brethren, as you have undertaken to do; for while there is no doubt that they would be willing of their own accord, it will be of advantage at the same time, nevertheless, to have your exhortation. Our other colleagues are rather a hindrance than a help to us: they are rude and self-conceited, have no zeal, and less learning. But what is worst of all, I cannot trust them, even although I very much wish that I could; for by many evidences they shew their estrangement from us, and give scarcely any indication of a sincere and trustworthy disposition. I bear with them, however, or rather I humour them, with the utmost lenity: a course from which I shall not be induced to depart, even by their bad conduct. But if, in the long-run, the sore need a severer remedy, I shall do my utmost and shall see to it by every method I can think of, to avoid disturbing the peace of the Church with our quarrels; for I dread the factions which must always necessarily arise from the dissensions of ministers. On my first arrival I might have driven them away had I wished to do so, and that is also even now in my power. I shall never, however, repent the degree of moderation which I have observed; since no one can justly complain that I have been too severe. These things I mention to you in a cursory way, that you may the more clearly perceive how wretched I shall be if Viret is taken away from me. What you observe, from the example of your Church, of the great injury which is inflicted by the noisome plague of discord among the ministry, I can confirm, from my own experience, to the fullest extent, in the calamity which has befallen this Church. No persons could be on closer terms of intimacy than we were here with one another. But when Satan had stirred up that deplorable misunderstanding between these brethren and ourselves, you know yourself what followed thereupon. My determination was therefore made at once, that unless with the evidence of an entire reconciliation, I would never undertake this charge, because I despaired of any benefit from my ministry here, unless they held out a helping hand to me. Meanwhile, many in their assembly are not over friendly, others are openly hostile to me. But this I carefully provide against, that the spirit of contention may not arise among us. We have an intestine seed of discord in the city, as I have already mentioned; but we take special care, by our patient and mild deportment, that the Church may not suffer any inconvenience from that circumstance, and that nothing of that kind may reach the common people. They all know very well, by experience, the pleasant and humane disposition of Viret: I am in no way more harsh, at least in this matter. Perhaps you will scarcely believe this; it is not the less true, however. Indeed, I value the public peace and cordial agreement among ourselves so highly, that I lay restraint upon myself: those who are opposed to us are themselves compelled to award this praise to me. This feeling prevails to such an extent, that from day to day those who were once open enemies have become friends; others I conciliate by courtesy, and I feel that I have been in some measure successful, although not everywhere and on all occasions.

[327] "I will write concerning Viret to Berne as soon as I am able,
but in the name of the brethren, that it may come with greater
authority, if the object can be accomplished at all. For we also
desire that the Church of Geneva may be as well supplied as possible
for the good of other churches."--_Oswald Myconius to Calvin, 10th
February 1542._

On my arrival, it was in my power to have disconcerted our enemies most triumphantly, entering with full sail among the whole of that tribe who had done the mischief. I have abstained: if I had liked, I could daily, not merely with impunity, but with the approval of very many, have used sharp reproof. I forbear; even with the most scrupulous care do I avoid everything of the kind, lest even by some slight word I should appear to persecute any individual, much less all of them at once. May the Lord confirm me in this disposition of mind. It happens, however, sometimes, that it is necessary to withstand our colleagues; but we never do so unless they either compel us by their unseasonable importunity, or some weightier consideration demands our interference. I will relate an instance to you, which the complaint you make in your letter, owing to the similarity of the case in point, brought very forcibly to my recollection. When we were considering about the introduction of ecclesiastical censure,[328] and the Senate had given us a commission to that effect, these worthy persons appeared in public to assent; doubtless because they were ashamed to offer direct opposition in a matter that was so plain and evident. Afterwards, however, they were to be seen going about secretly, dealing separately with each of the senators, exhorting them not to lay at our feet the power which was in their own hands, (as they said,) not to abdicate the authority which God had intrusted to them, and not to give occasion to sedition, with many other arguments of a like nature. We dared not close our eyes to such perfidious conduct. We endeavoured, however, to arrange the matter in such a way as not to stir up strife among us. We at length possess a Presbyterial Court, such as it is, and a form of discipline, such as these disjointed times permit. Do not, however, allow yourself to suppose that we obtained so much without the most vigorous exertion. And besides, those troops of unclean spirits break forth in all directions, who, in order that they may escape from healthy discipline, which they can in no way submit to, seek every sort of pretext for slipping away from the authority of the Church. The world, moreover, holds this laxity to be an established custom, which, for the sake of its lust, must reign paramount, because it cannot endure to resign the dominion of the sensual appetites to Christ. But however impostors of this kind may plead the plausible case of the world and the flesh, the Lord will consume them with the breath of his mouth, provided we go forward to the assault with united courage and resolution, and fight manfully, with a stout heart and unwearied zeal, for that sacred authority and power of spiritual jurisdiction over the members of the Church which ought ever to be held inviolable. For, indeed, the truth of God shines more brightly of itself in this evangelic order of discipline, than to allow of its being easily overlaid with such lying devices. They adduce Moses and David as examples: as if, forsooth, these two rulers had exercised no other charge over the people than to rule them in the ordinance of civil government. Let those insane pleaders for the authority of the magistrate give us such men for magistrates as were Moses and David, that is, excelling in the singular spirit of prophecy, and sustaining both characters, not at their own mere will and pleasure but by the calling and commission of God, we shall then willingly concede to such persons that authority which they demand. I have no doubt that Moses himself discharged the functions of priesthood before the consecration of Aaron to the office: afterwards he prescribes, by the command of God, what was to be done. David, also, did not proceed to take order in the settling the administration of the Church, before he was invested with that power by the permission of God. Other pious godly kings defended and protected the established order by their authority, as became them; they let the Church alone, however, in the exercise of her peculiar jurisdiction in spirituals, and left to the priests the charge assigned to them by the Lord. But am I not foolish to enter upon so complicated a question, when the letter-carrier is just upon the eve of setting out? whence it happens that we have not at present sufficient leisure for going fully and particularly into the long story of Alberg. I shall make a beginning, however, and follow it forth until the messenger shall arrive to snatch away the half-completed letter out of my hands. You must understand, in the first place, that this individual has now, for many years, been engaged in nothing else than constantly running about hither and thither, to shuffle money out of some, clothes from others, and thus to live from hand to mouth, maintaining a livelihood by imposture, as is the practice of those vagabonds who wander to and fro. He had come hither more than once before our expulsion: and had asked for a situation, but did not find one to suit him, because he wished a school of some standing, which is nowhere to be found in this quarter, and with a large salary. In a little while after he returns, deploring as usual that he had been plundered by highwaymen. He repairs to a neighbouring small town, goes round canvassing for the mastership of the school, which he does not obtain. This repulse he charges upon us, who were so destitute of influence there, that had it been known that his appointment would not have been pleasing to us, on that account alone he would have obtained it; and yet, God is our witness, that at that time we had endeavoured nothing else than that he might find somewhere or other a situation fit and suitable for him. He came afterwards to Strasbourg, where he extorted twenty batzen from me, which I myself was obliged to borrow in another quarter; for I had sold my books, and was then entirely without funds. He had promised that he would return them within a few days. A box, of no value, he deposited with me as a pledge. Having returned after an interval of some months, laughing in his sleeve, or rather making game of it, he asked whether I would not let him have some crowns by way of loan, and my reply was, that I needed the small sum which he had already got. The rascal, in the meantime, having stealthily conveyed the box away out of my library, consigns it to the care of Bucer's wife. She would have nothing to do with it, and gave me intimation. Thereupon I reprimanded his impudence, in the presence of several witnesses. In half a year after, or perhaps a whole year, he coolly wrote me that he was shut up at Baden, that all the gentry of the district had combined against him, that he could not otherwise escape, unless I sent him a travelling merchant, who might bring him away in his basket of goods. Bedrot received one, couched in similar or nearly the same terms. We had a laugh. I wrote a few words also in reply; for we had reason, from many circumstances, to conjecture that he was all the while in that city. From that time he has never made his appearance. A year and a half has elapsed in the meantime. As I was aware that the little box contained many trifling articles of no value, I opened it, in the presence of many witnesses. It contained mouldy apples, and all sorts of trash, some books, tattered and torn, and these quite commonplace, such as Despautier, and the like. I found also a letter, which he had surreptitiously carried off from me. This Sturm is well aware of, whom I called to be present. We replaced every thing, not without much laughter. When Grynée, of worthy and revered memory, came to Worms, he brought word that Alberg was then at Basle. On coming away from Strasbourg I requested my friends to send him back the box. The rascal, having received it, went about proclaiming that I was a thief, that I had taken out of it many incomparable books. He came to Lausanne,--related the same story to Viret. When lately he had betaken himself hither again, he was for ten days in the city before I was aware of it. A while after, at the suggestion of Viret, I went to him, asked whether it was his intention to raise an action of theft against me, when he said that he had lost some remarkably rare books. I told him he was a most impudent scoundrel. The day after, he attacked me in my own house, not only with the most abusive language, but also making a furious assault; hereupon he was given into custody. When I was afterwards interceding earnestly for him with the magistrate, and he was about to be called and sent away without any further trouble, the jailer brought word that he had spoken still more outrageously against me there. In this manner he would not suffer himself to be benefitted; and yet he is punished less than he deserves. It is his old song, that something has been taken away from him. He could not formerly go three miles' distance but he must fall among robbers. Everywhere he boasts that he has a great store of invaluable books; even as he offered books in pledge to me, which he had at Basle, when he sought my aid in getting out of durance at Baden. In like manner, at Berne, when he sought ten crowns from me and Farel, he said that he had at your house a large package of books, and fifty Bohemian ducats. Lately, also, in the taverns, he talked of nothing else than the noble library which he had left at Basle. But, in truth, it is somewhat offensive that I should have to speak a word to clear myself, for I reckon that I have so lived as to be beyond the suspicion of theft. The letter has now been twice called for. Adieu, most excellent and very much esteemed brother. May the Lord Jesus direct you continually by his Spirit in his own work, and govern your household. Viret particularly and reverently salutes you.--Wholly yours,

JOHN CALVIN.

[_Calvin's Lat. Corresp._, Opera, tom. ix. p. 26.]

[328] The right of censure and excommunication belonging to the
Consistory. It was not without much difficulty that the right of
ecclesiastical censure was granted to the Consistorial Court,--a
body which included at once the ministers and some members of the
magistracy, chosen from the various municipal councils. This right
of the Consistory was often contested, and was only definitely
recognized after long resistance, of which traces are to be found in
the Registers of Council, from 1542 to 1553.

LXXXIV. TO OSWALD MYCONIUS.[329]

[329] To the very faithful minister of Christ, D. Oswald Myconius,
pastor of the Church at Basle, my much respected friend.

The Reformation at Cologne--some details on the condition of
Germany--efforts of Calvin to retain Viret at Geneva.

GENEVA, _17th April 1542_.

I am glad that Bucer had got back to you in safety.[330] His hope of some good, which he expects on the part of the Bishop, I am afraid is not worth much, unless he ventures at last to undertake somewhat on his own responsibility, even in opposition to the whole of his clergy, for if he waits until the canons come to help him in the work of restoring the Church, he will sit still long enough. If, however, he sets his mind in earnest to it, and does not allow himself to be daunted by opposition, he has the whole affair in his own hand, for the city of Cologne will either assent, or will offer no very strenuous opposition, rather, perhaps, will lend him a helping hand. But even supposing that he can effect no remarkable change for the better, it is pleasing to observe, that he is not disposed to check the progress of improvement, and that he may qualify in some measure the fury of our adversaries, until the Lord is pleased to enlighten himself more fully. In so far as I gather from your letter, the German empire is in no whit better condition than it was about the time of the conclusion of the Diet at Ratisbon, although, indeed, at the commencement of that assembly, the proceedings were somewhat cheering.[331] At present, however, as it appears to me, the men who are carried away by furious and blind rage, who have no better object in view than to keep alive disturbances, have got everything their own way. When such is the common news of the day, I can well enough guess what may have befallen the Marquis of Brandenbourg.[332] As he is more eagerly desirous of vainglory than is at all seemly, they must have made him drunk with the offer of the administration of the war. This one thing comforts me, that whatever may happen in desperate circumstances, the so utterly unbridled rule and dominion of the wicked cannot exist any longer unchecked; and the Lord, as you truly observe, will at length vindicate his own cause. There are many influences at work, both at home and abroad, more than enough, and many more spring up daily, which would not merely weaken, but entirely crush us if we were not well aware that we are fellow-workers with himself in the reformation of the Church. In our deepest misery, therefore, this consideration has sufficed to support us, that Christ has once for all obtained the victory over the world, the fruit of which deliverance we may at all times partake of.

[330] Bucer had gone to Cologne, called thither by the Archbishop,
Elector Hermann de Wied, the pious and distinguished prelate who had
courageously undertaken the reformation of his diocese.

[331] Discord prevailed among the members of the League of Smalkald,
one part refusing the subsidy to the Emperor for the war against the
Turks, the other shewing a disposition to grant it. "It is spread
abroad that there exists dissension between the Princes and the
Cities concerning the money and men to be given against the Turk. _I
rejoice that Christ is Lord, otherwise I had altogether despaired.
Himself will preserve his Church._"--_Oswald Myconius to Calvin_,
10th February 1542.

[332] The Margrave Albert of Brandenbourg, a bold adventurer, who
lent his sword in turn to all parties during the troubles of Germany.

In what concerns the private condition of this Church, I somehow, along with Viret, sustain the burden of it. If he is taken away from me, my situation will be more deplorable than I can describe to you, and even should he remain there is some hazard that very much may not be obtained in the midst of so much secret animosity. But that I may not torment myself beforehand, the Lord will see to it, and provide some one on whom I am compelled to cast this care. Meanwhile, I do not cease to try every method which seems to promise success in obtaining what we ask. The arrival of Munster[333] was most refreshing to us, although we were not able to entertain him as he deserved, and in such a way as we would very cordially have seized the opportunity of doing, since he was in so great a hurry as not to admit of that. So far as lay in our power, however, we shewed him the tokens of our good-will. We are very unwilling that the Bernese and our Seigneury should be so long in explaining what they mean to do after the pronouncing of the award; but whenever we press our friends here upon the point, they always object that it is but just that they should take precedence of the other, and now desire to know whether your Senate has received anything in the shape of an answer from them.[334] If you can ascertain anything privately in a quiet way, I would earnestly entreat you to let me have notice to that effect. I undertake to endeavour, by all the means in my power, that our friends may not be too difficult to deal with, although I have not hitherto been able to extort so much as even to get them to take the first step in making a reply; when the decisive moment arrives, however, I will urge that to the very uttermost. I greatly wish that, in the meantime, you would do us this favour. Adieu, my excellent and greatly esteemed brother. Viret reverently salutes you and all your colleagues, whom I beg you will also salute in my name. May the Lord Jesus long preserve you and direct you continually by his Spirit. Again, farewell.--Yours,

JOHN CALVIN.

[_Lat. orig. minute._--_Library of Geneva._ Vol. 106.]

[333] Sebastian Munster, Professor of Theology at the University of
Basle, and author of the _Cosmographia Universalis_.

[334] Allusion to the disputes between Berne and Geneva, submitted
to the arbitration of the Seigneury of Basle.

LXXXV.--TO THE BRETHREN OF LYONS.[335]

[335] On the back: Letters against the Carmelite. Without date. A
Latin letter of Calvin to Farel, of the 10th May 1542, relative to
the same subject, furnishes us with the date, and informs us that
this white friar, who had gone over to the ranks of the Reformed,
belonged to Lyons: "_Venit Carmelita Lugdunensis a quo non frustra
timuimus_." Calvin forewarned the faithful of that town to be upon
their guard against that false friar.

The Church of Lyons, one of the most glorious of the French
Reformation, owed its origin to the preaching of an old Jacobin
monk, Alexander Camus, surnamed Laurence de la Croix, who suffered
martyrdom at Paris in 1535. The first members of that Church
were merchants, "some goldsmiths and others of the town," who
met together in secret. The work begun by Alexander Camus was
manfully followed up by John Fabri, (or Le Fevre,) who found pious
continuators in the ministers, Peter Fournelet and Claude Monnier,
before the epoch of the great persecutions.--_Hist. Eccl._, tom. i.
pp. 55, 56.

Stay of a Carmelite monk at Geneva--declaration of motives for
refusing to admit him to the ministry of the Gospel.

VILLEFRANCHE,[336] [_May 1542_.]

[336] That is to say, Geneva.

The grace and peace of God our Father, by our Lord Jesus Christ, dwell and be with you and upon you always, by the power of his Holy Spirit.

VERY DEAR BRETHREN,--We would desire to have wherewithal to write you, which might prove matter of greater comfort and consolation to you; for whereas there are some others who would make you sad, we would be the first to take some pains to make you rejoice and be glad. But at this present time, necessity constrains us to use other argument than our own inclination would suggest to us if we were free to choose. But yet we hope, you will not think that we have any other intention than to edify you, to comfort and confirm you in our Lord, and therefore, we shall not make any more lengthened excuses on that account. Touching the subject-matter of these presents, we trust that you shall not take it in evil part should this communication cause you more trouble than cause of rejoicing. We also do very well know, that it is an odious thing to find fault with a man who is not only in good repute, but has acquired some credit and renown. But when you have heard the reasons which move us to do so, we have no doubt that you will not be dissatisfied with us, but hold yourselves well content to agree. In short, we would wish you to understand, that we have some news to write you touching the white friar who preached there during last Lent, which will not turn out to his praise. The course we take in this matter is not from any desire on our part to detract from him; for although we have some occasion that might lead us to that, our courage is not equal to it, and neither is it our use and wont. But when we shall have explained our motive, you can fully satisfy yourselves; forasmuch as he has returned from among you not very well pleased with the reception which we had given him, so he has said to some persons. We can well conceive, therefore, that being thereaway, he would make many complaints, were it for no other reason than to clear himself on account of his return once more into that lower abyss from whence the Lord had delivered him. Well we see, on the other hand, what offence you might conceive against us, if you were not duly informed of the whole affair. Inasmuch, then, as we are bound to you by reason of that tie whereby the Lord has joined us together, and that we should be blamable in the sight of God towards you, did we not take the trouble to remove the scandals which the Devil sets afloat to separate and estrange us from the unity which the Lord has put in the midst of us, it has seemed to us a sound discretion, simply to relate to you the history of the treatment and reception which we have vouchsafed him, and, on the other hand, how he has conducted himself, that you may judge for yourselves how little he had to make him discontented with us. What we shall relate to you shall be told as in the presence of God, to whom we do appeal as witness, beseeching him to make manifest the truth such as it really is, and to confound those who would speak falsehood, or make use of calumny of what kind soever.

Some days after his arrival, having already spoken to him in private, and having shewn him tokens of courtesy and friendship, we called upon him, being met together, to know what might be his determination. After he had told us that he had come to serve the Church of God, we besought him not to take it ill, that we had not on the first day of his arrival offered him the pulpit. In like manner, we requested that he would excuse us should we still delay for some time; and we shewed him the causes which hindered our being hasty in so doing. First of all, because the Lord has delivered our rule in writing, which it is not lawful for us to overpass. It is, that he has forbidden us to receive any man to the ministry before he has been well and duly approved, and that rule ought to be inviolably kept by us, if we would have good order and policy maintained in the Church. We admonished him to consider how the rule of the ministry, as a matter of Church polity, was recommended to us of God, which would be lightly esteemed were we to receive any individual at random, without observing the lawful form and order. Secondly, we demonstrated to him what might be the consequence if we should thus hastily and unadvisedly introduce him; that is to say, that another would be received after his example, and in such sort, that it would come to pass that we would fall into greater confusion than even we have had in time bygone, making dispensation in favour of one, and denying it to another, which inequality is mortal ruin in the Church of God. Thirdly, we told him, that even were we so far to trifle with our consciences as to be willing, in his favour, to transgress the commandment of God, nevertheless we were not at liberty to do so, for that we have our laws ecclesiastic, which are reduced to writing, and which give us a quite different lesson. We must therefore observe them, in regard that all the people of our manner of worship are obliged so to do. Fourthly, we clearly pointed out to him, that it was even for his advantage that the proceeding should be maturely gone about and ripely advised beforehand; that in the interval, he might have leisure to consider how difficult and irksome a charge it is, and in order to be well resolved as to what he would have to do; and also to become acquainted with our form and manner, with a view to suit and accommodate himself to it, from fear of giving offence to the people who are tender and delicate, for even the untaught and ruder sort are sometimes rather difficult to please. Notwithstanding, we gave him clearly to understand that it was no intention of ours to keep him a long while in suspense and weary him out, but rather to shorten his probation, and as soon as shall be possible to admit him to the service of God. Thereupon we requested of him to have yet a little patience, waiting until everything might be done according to the prescribed order of God; and that in the meantime he could deal with us privately as with brethren, we offering to do him all the service and shew him all good-will in everything which the Lord might put into our hand.

It certainly did appear to us that our proposals were so reasonable, that he ought to take them into consideration. Moreover, we spoke as kindly and gently as he could think of requiring, and you may rest assured that every God-fearing man, having a clear conscience, would have been well satisfied. More than that, even a man of a bad heart, if so be that he might have had some measure of honesty, and was not become altogether shameless, would have felt a sort of shame in refusing to acquiesce. Our Carmelite, as an answer to everything, required us to give assurance on the spot, notwithstanding all the reasons which we have alleged. And that for two causes: the first was, that he had at this time companions who could lead him surely out of danger, and furnish him with money and equipage, and that he would not always have that opportunity at hand. The second, that if he was to return to France, the sooner he went the better, before the noise of his coming hither was made public.

We saw clearly by this answer that he knew nothing about the Church nor the ministry either, and that if he had but little understanding, he had even less heart and zeal in her service. Nevertheless, having made him withdraw, and having spoken with each other, once more we made him a very gentle and gracious reply, praying that he would pardon us if we could not acquiesce in his request, seeing that our consciences were fast bound up from so doing by the word of God; and what had formerly been said to him was explained and confirmed besides, as well by the testimonies of Scripture, as by the example of the ancient Church. We also plied him with exhortations, which might well have subdued him and brought him back to better reason, had he not gone too far astray; and, in order that it might not appear as if we had not treated him with all due honour, we shewed him that the same course had been followed in the case of others not less worthy than himself, and who of their own accord willingly submitted to it.

But in place of yielding to reason, he replied, flatly, and somewhat at a non-plus, that if we thought we had the Spirit of God, _he_ was not altogether void of it, and shewed clearly, that all our forementioned dealing with him he took in no other way than as a mockery. We answered him, in the first place, that in this matter we had the word of God so clear, that our consciences were well enough assured. And that, even if the thing were doubtful, or we might have some scruple about it, it was our duty to attempt nothing against what we considered to be the will of God. Moreover, that what we alleged in proof of that was so clear, that there was no need to make any further dispute about it. That he ought, besides, rather to suspect himself than us, seeing that he had only his own interests to consider, while we, on the other hand, had no other object in view but that of keeping close to the order of God. He replied also to that, that if he had come before the time of Lent, he would willingly have submitted to examination, but since he had preached in a church so near at hand,[337] that we ought to hold _that_ for approbation. On that point, we told him, that it had happened in France, as Solomon has said, that to the hungry soul bitter things appear to be sweet, for the poor people are so famished and starved with regard to the true doctrine, that when one touches on a single word, were it only by halves, they are so ravished and transported, that they do not take leisure to judge aright. Besides, referring to his boast of having preached there, we told him, that he need not exalt his horn on that account, and that we knew well in what weakness it had been. And yet, nevertheless, we protested that it was not by way of reproach, and that we were not so wanting in humanity that we would not support those who are somewhat weak when in such danger, but that it was to lead him to the knowledge of himself, in order that he might not pride himself upon that without cause, having more occasion rather to humble himself. In conclusion, we set ourselves again to soothe and to encourage him, while, on his part, he did not exhibit any farther appearance of being irritated.

[337] The Church of Lyons.