Chapter XVII: Part 17

The letters of Farel and his brother were brought to me four days ago; and I thought that you also had seen them, seeing that Peter Cossonay had brought them back with him. Now listen to the freaks of our friend Sebastian, which may both raise your bile and your laughter at the same time. The day before yesterday he came to me, asked whether I could agree that his edition of the New Testament should be published. I replied, that there would be need of many corrections. He inquired the reason why. I pointed them out to him from those few chapters which he had already given me as a specimen. Thereupon he answered, that he had been more careful in what remained. Then he asked me over again, what I thought as to the publication. I answered, that it was not my wish to hinder the publication; but that I was ready, nevertheless, to perform the promise which I had made to John Girard,[370] that I would look it over and would correct, should there appear to be anything that required to be corrected. This arrangement he refused. He offered, however, to come and read it to me if I would fix a time. This I refused to do, even were he to offer me a hundred crowns, to bind myself to certain hours; moreover, that I would be obliged sometimes to dispute for a couple of hours, perhaps, over some little insignificant word. And so he left me, dissatisfied as appeared. That you may understand how faithful an interpreter he is; while in many ways he wishes to change and innovate, in most things he corrupts the meaning. One passage I may mention as an instance: where there occurs, _The Spirit of God which dwells in us_, he has changed to _haunts in us_, when to _haunt_, in French, does not mean to _dwell_, but is used to signify to _frequent_.[371] One such boyish mistake may stamp a bad character upon the book. Such unseasonable trifling as this I swallow, nevertheless, in silence.

[370] Printer of Geneva.

[371] This word is taken in a bad sense: to _haunt_ the wine-cellars
and the _cabaret_, or beer-shop.--See the _Dictionnaire de
l'Académie_.

Adieu, dear brother. May the Lord preserve and always guide you. Salute all the brethren; but unto all, you will please not impart the whole of what I write.--Yours,

JOHN CALVIN.

[_Lat. orig. autogr._--_Library of Gotha._ Vol. 404.]

XCV.--TO VIRET.

Invitation to Viret to come to Geneva--nomination of a principal
of the College of that town.

[_September 1542._]

You ask that I would pardon your somewhat lengthy letter. That I may not be compelled to request a like forbearance on your part, I shall not only be brief but even very precise. It is not very easy to advise as to Zebedee,[372] for it is of very little use to deliberate about what cannot at once be carried into effect. He has increased the blame which attaches to him twofold by his foolish journey, and has not corrected the sin of profane swearing. Would that he were advised by these warning intimations, and that he may at length learn from experience not to take so much his own way! Had it been convenient for you to have come thus far at present, we might perhaps have effected more by conversation than we can do by letter. I mention this, partly because Claude Franc wishes you to be present at his marriage, which will be celebrated the Lord's day after next. But, further, I look forward to your being able, at the same time, to refresh yourself a little while with us after those troubles which have annoyed you, and that we may talk over matters together. I am also rather in doubt about a successor. No one will be able to undertake it unless he has been well trained beforehand, and accustomed to the duty. We have no such person here at present. If Celio[373] would rather turn his attention in that quarter than to the rectorship of the school, it might be arranged. But whether Turtier would be a sufficient substitute for the other, I have some doubt. This one charge both plagues and vexes me; for if we put off the consideration of the settlement any longer, the spirit of restlessness will break forth, to enter, as it were, and take possession of the vacant office. Suppose that Ribitti or some one else should come hither until Christmas, that in the meanwhile we may look about and make some more permanent arrangement? I propose this, because nothing better occurs to me. At the same time, I must own, that frequently, when I think of you and about you all, I feel almost pressed to death. Earnestly would I entreat of you that you do not allow any one to come hither without a letter, or some hint or intimation of your present state and condition.

[372] See note 2, p. 292. Dismissed by the Seigneury of Berne from
the Church of Orbe, Zebedee was on the point to become pastor of the
Church of Nyon.

[373] Celio Secondo-Curione, among the most illustrious of the
preachers of the Reformation in Italy. Born at Turin in 1503, he
devoted himself successfully to the teaching of Luther's doctrine,
and preached the Gospel in Piedmont, at Ferrara, and at Lucca, stole
away by flight from the pursuit of the Inquisition, and took refuge
in Switzerland with his celebrated countrymen, Ochino and Peter
Martyr. The same year he was appointed Director of the College of
Lausanne.--See M'Crie's _History of the Reformation in Italy_; and
Jules Bonnet, _Vie d'Olympia Morata_, third edition Paris, 1856.

What I wrote about Imbert was reported to me, but I do not remember my authority. Nay, it was even said that he had fled the city and gone away into Germany, or elsewhere at a distance. Let him perish, however, himself and all of us, rather than that we should present such an instance of cruelty to our own age, and leave such an example to posterity. Adieu, my excellent and very dear brother in the Lord. Salute all lovingly, Celio, Imbert, Ribitti, and your own family. Once more adieu.

Yours,

JOHN CALVIN.

I have written with a troubled mind and confusedly, as well as in haste.

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

XCVI.--TO VIRET.

Approval of a letter of Viret to the Seigneuries of Berne--the
ecclesiastical property--Italian emigrants at Geneva--troubles
caused by the differences of that town with Berne.

[_September 1542._]

(For yourself only.)

That day on which I thought of writing to you by Nicolas, some other business came in the way; this is the reason why I did not perform what I had undertaken. At length, when I was looking about for an opportunity whereby to write, this brother conveniently offered his services, but saying that he wished me to reply immediately. But when I would have excused myself, owing to my not being able to write so soon, because the Consistory was about to meet, without any hesitation he granted me the whole day. As even then, however, there is not very much time left, I shall briefly run over the particular points which I intended to discuss with you.

The letter to the Senate,[374] seeing that we cannot have the other remedy, which I thought better, pleases me remarkably well. There is somewhat manly and spirited about it. Moreover, it closes the door for the future against mischievous and tyrannical precedents. In my opinion, Erasmus has been very leniently dealt with, especially since others may be brought under more severe discipline, who, unless I am mistaken, had both a better case and were less reprovable in their conduct. Nor do I express myself in this way, because I would have you to flatter others; but caution is required, lest while you are reproving the many, you take care, at the same time, that, on a like occasion, you do not spare the individual offender. However that may be, the whole affair has turned out better than I had even ventured to hope. May the Lord cause your letter to be well received and hearkened to by men.

[374] Concerning ecclesiastical affairs. See pp. 345-347.

As to the ecclesiastical property, I have almost no information beyond hearsay.[375] First of all, therefore, I shall mention what I have heard; then, what is my own opinion. They have determined, that whatever the Church possessed of property or annual rents should be put up to sale, on condition that part of the purchase-money should be paid down: that the balance of the price should be met by an annual payment. They add, by way of exception, that they cannot guaranty or defend possession to the purchasers beyond the period of their own administration. Subject to this condition, Peter Wendel purchases the priory for the sum of one thousand five hundred crowns, others bought vineyards, others fields, others dwelling-houses. Now, you may at once conjecture what I must think of all this. You perceive an alienation of the property has been made, that the Church is to be left unprovided, that the magistrate may grant just what he pleases, as if the property were his own, and if the incumbent does not discharge the duty entirely to his satisfaction, he can even curtail the provision which he allots to the ministers, and may even threaten to withhold it altogether. It is not an easy matter to unravel this business or to say what ought to be done, especially when there are so few who, without self-seeking, dare venture disinterestedly to expose themselves to the shafts of envy; and there are many who rather prefer by connivance to forget their duty, and so to obtain the favour of men, than to incur their displeasure by a firm and honest opposition. In this affair of the Church property, however, nothing can be accomplished without an entire agreement amongst ourselves. In vain, therefore, you may attempt to set any train of operations in motion, unless you have them all ready at the same time to pull along with you. We have this much, however, in our own power, that we withhold our approval, either by words or by any other token, of whatever may be even questionable.

[375] The Seigneury of Berne put to sale this year the property
of the churches, of the priories, and of the cloisters, and drew
from them considerable sums, of which a portion ought to have been
applied to the foundation of new cures, and in augmentation of the
ministers' stipends.--See Ruchat, _Hist. de la Réf. en Suisse_, tom.
v. pp. 201-203.

I am glad that lately I did not put myself to trouble to no purpose, by writing into Italy, since my letter after all could not have arrived in time. We have here now another Italian,[376] an old man of a reverend aspect, even in his outward appearance.[377] He was of great authority among his countrymen, lives here at his own charges; and if he can acquire the language, I expect will become some time or other exceedingly useful.

[376] The year 1542 was signalized by the establishment of the
Inquisition in Italy, and by the dispersion of the Reformed
communities established at Naples, at Lucca, and at Venice.--See
M'Crie, _Hist. of the Ref. in Italy_, c. v. pp. 212-231.

[377] Bernardino Ochino of Sienna, [ancien supérieur-général,] of
the order of the Capuchins. Renowned for his eloquence throughout
all Italy, he preached the Reformation successfully at Naples and
at Venice, was cited before the tribunal of the Inquisition, and
escaped by a voluntary exile the condemnation which threatened him.
In the month of September, 1542, he arrived at Geneva, and was
the first pastor of the Italian Church founded in that town.--See
M'Crie, _History_, and _Council's Registers_, 1542, _passim_.

John the bookseller, who has lately returned hither, spoke to me about Zebedee,[378] and says that he is ready to come hither if there was any opening for him. I made no other reply except that I would write to you about it. But what to write, verily I know not; for, as you are aware, we have not the means to engage him; and you are better able yourself to form an opinion as to the many obstacles which may lie in the way of such an arrangement than I am to express them in writing to you.

[378] See Note 1, p. 352.

There is another affair which sadly vexes me. When I was supposing that everything was conclusively settled by arbitration with the Bernese,[379] lo! all of a sudden the whole affair is broken off. It was thereupon resolved, on the part of the Council of Two Hundred, that the claims of the Bernese ought to be yielded up to them. There remained an appeal to the General Council or Assembly of the people, which, when the Senate was considering deliberately about convoking them, our friend Amy Perrin[380] said that he retracted his former opinion. Then in magniloquent terms he discoursed about the meanness of making such a base concession. There were some who followed him on the same side. The upshot of the whole was, that the Council of Sixty, and next the Council of Two Hundred, were to be assembled. When the two hundred met, and the matter was propounded to them, lo and behold! Paguet, as if he were the sole Atlas of the commonweal, broke out in a bitter invective, reproaching the men who were so ready, of their own accord, to despoil the city of such a distinguished privilege. To such a degree did he allow himself to be carried away by the spirit of contention in debate, that he even went so far as to threaten the members of Council with the Wood-market, where traitors to the republic are wont to be beheaded. A serious disturbance and riot was the consequence. At length, however, it passed away, on a resolution being come to, that he must humbly, on his bended knees, ask pardon of the Senate for having made use of such language. The whole affair, as you may perceive, is hatched in the workshop of Macrin, who seems to me to be determined, of set purpose, to keep the two towns in a state of perpetual dissension with each other. Now, if you could make it suit your convenience to come hither at present, you would do me a very great favour. For even although there may be no possibility of falling on any remedy, it will afford some comfort both to me and to yourself to have the opportunity of deploring this calamity together. There cannot be a doubt, however, that your arrival will be of great importance to us, provided you are here by Monday. Take care, however, to keep to yourself the reason of your coming, for all those who were present bound themselves by oath to keep silence, so that it will not be without danger. The advantage to be derived from your journey you shall hear of when we meet; and, as I hope also, you will yourself acknowledge it.

[379] See Note 2, p. 228. Notwithstanding multiplied conferences,
and the conciliatory efforts of the arbiters of Basle, the disputes
between Berne and Geneva had not yet been settled. The two republics
were brought to agreement only in the month of January 1544.

[380] He was then devoted to the Reformation and to Calvin, of whom
he soon became the most determined adversary.

Adieu, my dear brother; may the Lord preserve you, and bring you speedily hither in safety. Salute all the brethren and your family in my own name and in that of my wife.--Yours,

JOHN CALVIN.

[_Lat. orig. autogr._--_Library of Geneva._ Vol. 111.]

XCVII.--TO VIRET.

The plague at Geneva--conduct of the ministers in these
circumstances--Italian refugees--the question of the
ecclesiastical property examined.

[GENEVA, _October 1542_.]

Your letter, in which you requested that I would write somewhat about the ecclesiastical property, was delivered to me on Monday, while I was engaged upon the relics of the wedding. Although that by no means had prevented me from writing, yet since that time I have not had a single moment of leisure.

The pestilence also begins to rage here with greater violence, and few who are at all affected by it escape its ravages.[381] One of our colleagues was to be set apart for attendance upon the sick. Because Peter offered himself, all readily acquiesced.[382] If anything happens to him, I fear that I must take the risk upon myself, for as you observe, because we are debtors to one another, we must not be wanting to those who, more than any others, stand in need of our ministry.[383] And yet it is not my opinion, that while we wish to provide for one portion we are at liberty to neglect the body of the Church itself. But so long as we are in this ministry, I do not see that any pretext will avail us, if, through fear of infection, we are found wanting in the discharge of our duty when there is most need of our assistance. In what concerns yourselves I have already told you what occurred to me.[384] Now, since that colleague has been removed, you must seek for some one else to be put in his place. If no such person can be found, you must devise some plan, but with the common advice of the brethren.

[381] "The plague having made its appearance in several
houses of the town, the Plague Hospital was supplied with
officers."--_Registers of Council_, 25th September 1542.

[382] "Peter Blanchet, minister, having offered to attend and offer
consolation to the poor affected with the plague, who are at present
in the Plague Hospital, his offer is accepted."--_Ibid._, 23d
October 1542.

[383] According to the testimony of Michael Roset and of Savion,
contemporaries of Calvin, the Reformer offered himself at the same
time with Blanchet to visit the sick. But the Seigneury of Geneva
refused his offer, "on account of the great need which the Church
had of his services."--_Registers of Council_, 1st June 1545.
_Chronique_ de Roset, iv. fol., and Savion, 60.

[384] The plague prevailed equally at Lausanne.

Our friend Bernardino[385] has been assailed by strange manœuvres to induce him to leave us. He remains constant, however; and in a great measure, he has so broken with Antichrist, that they need not think of troubling him for the future. He has written a volume of sermons, at the end of which he professes that he entirely, and, without any exception whatever, goes along with us--thinks as we do. Many of the Italians visit him; and we have already two other preachers. Those who have known him, consider that the kingdom of Christ has got no small addition in that single individual. In the meantime, as you may conceive, I need to have all my wits about me. The more attentively I observe him, the more highly do I esteem him. He acknowledges, however, that he has been greatly helped and relieved by me, so as to be less easily shaken. The Senate has already granted allowance for his preaching as often as he thinks proper.[386] We have here at present Julio Camillo,[387] whose manifold tergiversations are somewhat suspicious; for although he talks boastingly of the Gospel, yet, because he has something of a secret purpose, which, even although unknown to us, we do not like, we have reason to be upon our guard with him. It is well, however, that Bernardino is on his guard, and dreads him as an enemy.

[385] Ochino.--See Note 2, p. 355.

[386] "Bernardin de Sesnaz, of Sienna, an Italian minister, having
asked permission to preach in that language, resolved to grant
it to him, and that he shall preach in the chapel of Cardinal
d'Ostie."--_Registers of Council_, 29th October 1542.

[387] Julio Camillo, better known under the name of Renato, which he
had adopted on embracing Protestantism. Originally from Sicily, he
left his native country in early youth, for Paris, where he was long
devoted to the study of the Cabala. Having left Paris for Geneva,
he preached the Reformation in the Valteline, and joined the sect
of the Anti-trinitarians.--Bock, _Hist. Anti-trinit._, tom. ii. p.
482. His solemn and taciturn manner appeared to conceal heterodox
opinions; Calvin's clear sight did not deceive him.

Now, however, I return to that request of yours about the ecclesiastical property; for you remind me of it again in your last letter. I beg, however, that you may pardon me; for you are aware that the nature of this question is of a kind that requires both time and leisure, a composed mind, and no little diligence. When we were at Ratisbon I lent a hand to Bucer in collecting those materials which he published among the acts of the conferences; but as the question was there only incidentally brought under discussion, what was written there at that time will not suffice for the present exigency. Some little insight, however, may be derived from it. To me it seems twofold. The case seems to me to divide into two heads. In the first place, that you may declare that this alienation will occasion stumbling and causes of offence, and, in the next place, you may demonstrate that it is not lawful.

The occasions of stumbling are readily stated. Because that on that account the Papists defame the Gospel, and they have begun to do so even at a time when they had not such a specious pretext for doing so. Formerly, therefore, they took advantage of these calumnies; they will now have a just ground of accusation when they talk about the plunder of Church property. In the next place, because the common people throughout the whole canton dare not speak out openly, they complain about it everywhere in corners, and the ministers have not a word to answer. For after having cried out without ceasing against the sacrilege of the Pope and the whole of the Popish priesthood, with what face can they defend the sale of property which entirely strips the Church bare, and may leave her naked, while they could not even submit to any abuse or misapplication of the revenues? In the third place, because they afford the very worst precedent to other states and rulers. They are more eager than enough to seize upon church property without having further inducement from any other quarter presented to them, but now, if they shall transgress in this respect, one half of the blame will lie upon those who set them the example. Fourthly, that they are not aware, and have no means of knowing, what posterity will do in this matter; for it may so happen, that when the Church has been plundered of everything of her own, she may be left entirely helpless and destitute.

With reference to that second head which is above stated, keep in mind that argument on which the chief hinge of the whole question turns, that what has once been devoted to Christ and the Church, is not the property of the magistrate. And here it will be necessary to put them in mind of that law and ancient method, by which rule of appropriation property of this kind was to be dispensed. You must, therefore, insist upon it that those ungodly paunches have taken possession of what had been solemnly set apart to the service of the Church, that it is clear enough what is a lawful application of Church property, and that appropriation ought now to be adopted; that the alienation is liable to anathema and to the curse, because it profanes that which is sacred. In the meantime all suspicion will need to be taken off, that they may not think you have a hankering desire after the property. It will need to be demonstrated to them, however, that the rule of reformation which King Josiah prescribed is the best, that the magistrates may have a power of inspection, and that the deacons be the administrators. You can testify, however, that you are content that the magistrate may have the full power of administration, provided he faithfully dispenses the annual income, and neither diminishes nor dilapidates the property.

You perceive how confusedly and hurriedly I have run over these few heads. I make no apology, however; with you especially, who are so well aware that I do not, on so grave a matter, babble with carelessness and rashness whatever comes uppermost, but am forced, by the urgency of the case, to launch forth at once what I would willingly elaborate had I more leisure. Adieu, my excellent and very dear brother. We shall see to the relative of Cordier. The brethren salute you,--my wife and the whole household. Again, farewell. May the Lord preserve you and other good men. I am very glad that you have at length removed to another house, which, if you had not done, I would have turned you out of the old one by my abuse. Farewell; may the Lord always guide you by the counsel of his own Spirit, and protect you by his strength from on high.--Yours,

JOHN CALVIN.

I scarce know what I have written, my eyes are so much affected.

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

XCVIII.--TO BULLINGER.

Numerous occupations of Calvin--death of Leo Juda--ravages of
the plague in Switzerland.

GENEVA, _8th November 1542_.

When this bearer, who brought you my letter, sought a recommendation from me, I entertained no doubt whatever that he was worthy of it, since he possessed a testimonial from godly and trustworthy persons of his own country who are resident among us. But that which caused me most concern was, that in the midst of these hindrances which beset me at this time, I am compelled to write more briefly than I could have wished after so long an interval. Such, however, I am aware, is your considerate forbearance towards me, that I do hope you will not be very implacable, that you will admit this my excuse, more especially since you may rest assured that I seek no frivolous pretext, nor does it arise from any wilful negligence that I do not now write more exactly and fully. Indeed, I take you to be well aware of my respect for you, how much I honour you, how much, to sum up the whole in a word, from the heart I love you. My long silence has arisen from the circumstance, that when I returned hither, so entirely was my whole attention directed to the renewal and reparation of our affairs, which were almost utterly broken up and fallen to pieces, that it was not possible for me to turn my attention to anything else.[388] Afterward, when the opportunity for writing seemed to me to have been allowed to pass, I wished rather to wait until some fresh opportunity might occur. On this present occasion, while there is a call upon me to write, I could wish that time as well as leisure were at my disposal. On another occasion, I hope both will be allowed me, and then I shall willingly avail myself of the advantage. The death of our brother Leo,[389] as there was good reason why it should be lamented by all good men, so also it has sorely afflicted me. For he had always evinced towards myself personally a singular affection, and when I dwell upon the loss the Church has sustained in the death of this man, it is impossible for me not to be deeply grieved. With us, also, the past year has been more than usually fatal; for it carried off both Grynée and Capito, and many other distinguished men, together with Leo. Wherefore, we ought all the more assiduously to endeavour to sow the good seed, that the Church may not remain utterly destitute; in reference to which most desirable object, as your Senate of Zurich has never ceased from the very commencement to employ their utmost exertions, so I understand that it has lately augmented its ecclesiastical establishment. In this belief, we have thought it advisable to send this brother, the bearer, to you. For besides that our schools are but thinly attended, the stipend also is very small. Nor dare I venture to press our Council very closely on this point, since I see clearly that they are quite willing to do so, but their hands are tied. I do not, however, recommend the bearer of this letter rashly to your notice; for Bernardino of Sienna, a man of eminence, and two others, who have observed his conduct, have seriously assured me that he is an excellent young man, and that he is not unworthy the patronage of your Senate. I therefore do request of you, that, on my account, you would take some charge of him, and aid him by your influence with the Council. Neither do I entreat this favour from you only, but also from others of my respected brethren, to whom you will remember me. May the Lord Jesus ever direct you by his Spirit, and preserve as well as increase his gracious gifts in you.--Yours,

JOHN CALVIN.

[_Lat. orig. autogr._--_Library of Gotha._ Vol. 404.]

[388] The Seigneury of Geneva shewed their sense of the zeal
and indefatigable activity exercised in their behalf by the
Reformer. "Ordered, to make present to Calvin of a tun of old wine
of _l'Hôpital_, for the pains which he takes on account of the
town."--Extracts, _Registers of Council_, 17th Nov. 1542.

[389] Leo Juda, one of the pastors of the Church of Zurich,
translator of the Old Testament into Latin. He died of the plague
the 19th June 1542, in the sixtieth year of his age. "Our Church,"
wrote Bullinger, "has lost in that man an inestimable treasure. As
regards myself, I have lost a good part of my life by the death
of that much-loved brother; and if I did not find consolation
by the hope of a better life in that which is to come, and of
the resurrection of the dead, I must have given way under my
sorrow."--Letter, cited by Ruchat, _Hist. de la Réf._ tom. v. p.
188.

XCIX.--TO MICHAEL VAROD.[390]

[390] Michael Varod was _procureur_ of the hospital at Geneva in
1542.

Recommendation of a sick person.

[1542.]

SEIGNEUR MICHEL,--This poor man is so very disfigured in body, that it is pitiful, and even shockingly horrible, to see. He says that it has not happened through profligacy. Seeing that it is a pitiable case, will you consider whether you can manage to help him, so that he may not putrefy in rank corruption? I recommend him all the more earnestly to you, as thinking that he must belong to the town, for had he been a stranger, I would myself have provided for him in some way, so that no occasion might be given to cry out as they do. But since he is here, I make less difficulty about it.--Your brother and good friend,

JOHN CALVIN.

[_Fr. orig. autogr._--_Archives of Geneva._ Vol. 1250.]

C.--TO MONSIEUR LE CURÉ DE CERNEX.[391]

[391] _On the back_: "Answer to a certain _Curé_, which he had
written while the plague was at Geneva, wherein there are several
remarkable instructions--without date."--From the Council Registers
we see that the plague made its appearance at Geneva in 1542,
and that during several years it made great ravages in the town
and throughout the whole territory of Savoy. The number of sick
was immense. It was almost certain death to visit them. Three
ministers offered spontaneously to discharge that duty: Calvin,
Sebastian Castalio, and Blanchet. Castalio, who was the first person
designated by lot, appears to have declined that perilous honour.
Blanchet generously made the sacrifice of his life; and the urgent
solicitations of the Seigneury of Geneva, who were afraid to expose
the valuable life of the Reformer, could alone determine Calvin to
desist from undertaking the charge which he had himself solicited.
See Roset, _Chronique_, iv. 60, and Savion, 60.

Religious controversy occasioned by the plague at
Geneva--apologizes for the Reformation.

[1543.]

MONSIEUR LE CURÉ,--We acknowledge that point of your letter to be very true, that the plague which we have in our town is a scourge of God, and we confess that we are justly punished on account of our faults and demerits. We do not doubt also, that by this mean he admonishes us to examine ourselves, to lead and draw us to repentance. Wherefore, we take in good part what you have said, that it is time for us to return to God, to ask and to obtain pardoning mercy from him. We likewise see that throughout the whole of Christendom there is great trouble, that there is scarce a single corner which is not in some way afflicted in that respect, from whence we must conclude that the wrath of God is greatly kindled against this poor world. And it is no wonder, for the causes are evident, and they are not far to seek, while one sees that such corruption everywhere prevails, and how vice of every kind is carried to the utmost pitch and reigns paramount. We do not say this to excuse ourselves, by hiding, as it were, in a crowd, but inasmuch as the wrath of God ought to be all the more dreadful in our apprehension when it is thus spread abroad over the whole earth, like a kind of deluge. Besides, when we have well considered the matter in every way, we can come to no other conclusion, except that over and above the vice which reigns generally everywhere, there are among Christians two things which specially provoke the wrath of God; namely, that the one party of them dishonour him by their idolatry and superstitions, and instead of receiving his holy word to bring them back into the straight road, not only despise and mock and flout, but have a hatred and horror of, and even persecute the truth. On the other hand, we who know by his Evangel how we ought to serve and honour him, do not make strict account in our discharge of duty, so that the word of life is as if it were idle and unproductive among us. We have no wish to justify ourselves by condemning others. For in so far as it has pleased God to withdraw us out of the horrible darkness wherein we were, and to enlighten us in the knowledge of the right way of salvation, we are so much the more blamable if we are negligent in doing our duty, as it is written, "The servant knowing the will of his master, and not doing it, shall be severely punished." (Luke xii.) So that we ought not to be astonished if our Lord should visit us twofold, on account of our ingratitude which is in us, when we do not walk as children of the light, and produce no fruit of that holy calling to which he hath called us. Moreover, he threatens that judgment shall begin at his own house; that is to say, that he will correct his servants first of all. (1 Pet. iv.) But, nevertheless, we would rather consider, on the other hand, that seeing above all else he holds his own glory in highest commendation, he hates and chiefly holds in detestation the idolatries and superstitions by which he is dishonoured, and which more grievously offend than every other thing. Think for a little on what takes place among you. They adore stone and wood; they invoke the dead; they trust in lying vanities; they would serve God by ceremonies foolishly invented without the authority of his word. The true doctrine is buried, and if any one wishes to have it brought forth, he is cruelly persecuted. Do you think that God can bear with such pollutions and blasphemies against his own honour? St. Paul bears witness that God had sent the plague on Corinth, because the holy Supper had not been so reverently treated there as it ought. (1 Cor. xi.) Then what must we expect, seeing that it has already, for so long a period, been converted into such an execrable sacrifice as is your mass? There is no need for a long proof of what we say. Consider attentively the institution of our Lord, and make the comparison between it and your mass. You will find a greater distance between them than between the heaven and the earth. Thus, in truth, our duty would be, to give glory to God all together with one accord, by confessing our offences, every one for his own sin, according to his state and circumstances. (Dan. ix.) This it is, that on our part we should feel how grievous a sin it is for us not to receive his grace as it befits us to do, when he presents it to us, and that we do not live in higher perfection, considering the knowledge which he hath given us of his Evangel, and the exhortations which are daily made to us by his commandment. Let those who, instead of the word, follow their own fancies or human traditions, consider that it is an abomination very displeasing to God, that of corrupting his service, as they have done, of adhering to false doctrine, of attributing the grace of his salvation to creatures, of reversing the right use of the sacraments, turning them quite upside down, of abusing and taking his name in vain, and along with all that, of persecuting the witnesses of Jesus Christ, who dare venture to open their mouth against such abuses. And if some of them are at present in prosperity, let them by no means put their trust in that. For it is ever the fashion of hypocrites, and especially of idolaters, to glorify themselves when the hand of God does not press upon them, as if this were because they have so well deserved of God, while dishonouring him by their idolatrous mummeries, and by that they harden themselves in their impiety, flattering themselves and condemning others. But what says our Lord? "I have done them," he says, "all the good which was possible, and they have thought that this was the wages of whoredom with their idols. Wherefore, I will take away all that I have given them, to discover their vileness, and constrain them to return unto me."

Now, even at this very time, when we are seeking and searching to find out the misdeeds on account of which God punishes us, and in what we have offended, you allege against us, that we have changed the divine service, and the order of the Church, which had been so well established and observed in this town. This is not any new reproach, for it was made against Jeremiah in his time, as he relates in the forty-fourth chapter. It is, that the hypocrites complain, that since they had left off the adoration of the Queen of Heaven, they had had nothing but famine, war, and all poverty. Lactantius also, an ancient doctor of the Church, and St. Augustine, demonstrate that in their time all the afflictions which had happened in the world were imputed to the Evangel, because it had brought about the abolition of the Pagan superstitions, which were thought to be service to God. You will reply, that it was not all alike; we hold that it was. What then is to be done? We must ascertain what is the truth upon the point, in order to pronounce a sound and correct opinion. Well, then, besides that our consciences speak peace to us before God as touching that, the thing itself can clearly answer for us before men. For no one has hitherto shewn us that we had changed anything which was commanded of God, nor that we had introduced any novelty against his person, nor that we had declined from the truth to lay hold on some evil doctrine. On the contrary, it is notorious that we have reformed our Church according to the pure doctrine of God, which is the rule to apply and to keep up a healthy state. It is true, that it is rather an odious thing to alter what has been hitherto received. But the order which our Lord has once delivered to us ought to be for ever inviolable. Thus, when it has been forsaken for a season, it ought to be renewed and set up again, even should heaven and earth commingle. There is no antiquity, no custom which can be set up or pleaded in prejudice of this doctrine, that the government of the Church established by the authority of God should be perpetual even to the end of the world, since he has willed and determined that it should be so. The reasons which have made us change are more than sufficiently urgent. The first point in Christianity is the true adoration of God. Now, we have come to know, that the form of adoration which we have been in the habit of observing was false and perverted, and, moreover, that it was not in the spirit of truth, (John iv.,) but in external ceremonies, and even in superstitious practices. It is certain that then we did not adore God alone, but wood and stones instead of him, the pictures, the reliquaries of the dead, and things of a like kind. To the adoration of God is conjoined the rule of worshipping him aright. And in what manner is it that he is invoked throughout the Papacy, except with doubt and distrust, inasmuch as they know nothing about the office of Jesus Christ as our Advocate and Intercessor, by whom we obtain our requests? (Rom. viii.; 1 Tim. ii.; 1 John ii.; Heb. iv.) Besides, what are the public prayers but murmurs and ululations, vain repetitions without understanding? Thirdly, how many blasphemies are there in it, in so far as the power of the sole Mediator is attributed to saints and saintesses, to obtain grace in their name and by their merits? After the invocation follows the service, as if we were instructed to serve God by the vain traditions of men. On the contrary, he wills and requires that we take for our rule his will alone throughout. (Deut. xii.; 1 Kings xv.) As concerning the confidence and firm persuasion of our salvation, which is like, as it were, the foundation of all, instead of relying on his pure mercy, in order to have our consciences at rest, and give to him the glory which appertains to him, we were taught, like the rest of the world, to put our trust partly in ourselves, and partly in other creatures. There is no need, however, to rehearse all the rest, for there would be no end of that. For, in short, it has come to this, that the grace of Jesus Christ was, as it were, buried out of sight to us. When we have understood so much, and that it has been clearly proven to us, that all that was abomination in the sight of God, what could we have done? Were we to withstand God, and to resist his truth? Had it merely been a matter of Church order, if it had been at all bearable, we might have been content to remain, but it was such a Babel of confusion and disorder, that there remained no other remedy but that of an entire renovation. What shall we say of the Sacraments, the observance and use of which had been altogether perverted from the ordinance of Jesus Christ our Lord? How many silly baptismal ceremonies had been sought out and invented by men, without the authority of God! And what is worse, the true and pure institution of our Lord was, as it were, abolished by such frivolous patchwork. In short, they set a greater value upon the anointing chrism than the water, and at present it seems to be a settled point with you, that our baptism is null, because we have only retained what the Lord has commanded, and what the Apostles have observed and held fast in practice. As for the holy Supper, it has been much more profaned. Our Lord has left us that as a pledge, on purpose that (we might be) certain that our souls are nourished from his body and from his blood, to make us partakers of all his benefits, and peculiarly so of his death and passion. In order that we may do this, we ought to distribute it according to the terms of his commandment, namely, in declaring the worth and efficacy of the mystery. On the contrary, they have converted it into a sacrifice, to make reconciliation anew with God by man's work, and not for the living only, but also for the dead. The priest, to make what he considers a due use of the sacrament, separates himself from the Church. The whole is done and spoken in an unknown language, after the manner of enchanters with their charms. When Easter comes, again they only give to the people the half of the sacrament, depriving them of the cup, against the express command of the Master. To consent to such sacrilege as that, is not even to be thought of. And yet, nevertheless, they reproach us with having let down and abased this holy sacrament. But the thing speaks for itself, that we have restored it in complete integrity, where it had been corrupted and polluted in so many ways. St. Paul, wishing to correct an abuse which had grown up among the Corinthians in reference to this sacrament, sends them back to the first institution of the ordinance by the Lord himself, as to an inviolable statute. (1 Cor. xi.) What could we do, then, to correct the infinite abuses with which it had been contaminated, except to follow that same rule? Let them shew us, if they can, if there be anything in the manner of our worship which is not conformable to the institution of our Lord, to the usage of the Apostles, and we are ready to amend our fault. But when they accuse us without either rhyme or reason, that will not in the least disturb or excite us, so as to make us renounce the true and settled institution. Wherefore, that which you impute to us as a fault, we hold and take to be a work of God, the best which we had been able to attain to. Yet nevertheless, we do not deny that we have come very far short in many respects, for which our Lord has good right to punish us, but it is in regard that our life does not correspond with his holy doctrine of which we make a profession.

In like manner, where you exhort us to return back to God in order to appease his wrath, you drive us back to the means which rather serve to provoke and inflame it the more. First of all, you would have us to present the oblation of the precious body and blood of our Lord Jesus. We are well aware that it is a customary practice among you; but in order to ascertain whether it is a work pleasing to God, inquiry ought to be made if it is according to his will. Besides, he does not say that we should offer his body, but that we should receive it. (Matt. xxvi., Mark, Luke, Paul.) _Take_, says he, _eat_. Instead of receiving the body of Jesus Christ, if we wish to make God believe that it is a sacrifice which we offer to him, where shall we find any approval of our phantasy? We would pray you seriously to ponder this reason. You advise us to make an offering of the body of Christ by a priest, for the purpose of obtaining grace. We reply, that he never gave us his sacrament for that end, but that it is in order to receive _him_, in the intention of being partakers of that once-for-all and eternal sacrifice which he alone has offered, according to his office. (Heb. vii.-x.) We say, moreover, that it is to derogate from his dignity, inasmuch as he has been consecrated sacrificial priest, without successor or companion, to make offering of himself, because none other could be worthy to perform an act of such excellency. For the office of sacrificing is to be Mediator, to make reconciliation between God and men. In whom shall we put our trust,--in Jesus Christ, or in you? seeing that there is such contrariety. Then after that, you hold forth to us the beautiful general processions. But what use is there for that, except that with great pomp and ceremony one would think of appeasing God? You will tell us that you would intend that they should devoutly engage in them. And what devotion is there to place reliance in candles and torches, in beautiful and sumptuous equipage, in images, in reliquaries of the dead? Such, indeed, has always been the use and wont of Pagans, as appears from history. How such things comport with Christianity it is impossible to explain. We make no question about assembling together to make solemn prayer to God. But we ask what there is in these public general processions, beyond the pompous accoutrements, lamps and luminaries, relics, and other things of a like kind? All that sort of thing smells of rank Judaism, and befits Pagan rather than Christian worship. They shout well, indeed, and make an outcry, and they sing prettily. But to what end? It is in an unknown tongue, and therefore against the express command of the Holy Spirit, (1 Cor. xiv.,) who wills, that the common prayers be made in the common language, on purpose that the rude and uninstructed may take part in them, and say Amen at the end. You further exhort us to invocate the Virgin Mary and the saints, among whom you make special mention of Saint Peter, as our patron. But God calls us to himself alone, forbidding us to have recourse elsewhere, (Ps. xlix.,) and with good right, for his chief glory lies in that we should call upon him alone in the name of Jesus Christ. But even had there been no such reason for it there, we have many exhortations in Scripture pressing our return to God with prayer and supplication in time of pestilence, of war, and famine. (Is. xliv., xlv.; Jer. iii.; Hos. ii.) Never does there occur a single word about the invocation of the saints. It would therefore be very inconsiderate on our part were we to follow what you have told us, in turning away from the doctrine of God. Touching that of your calling Saint Peter our patron, it is the same thing with what the prophet speaks: _Israel, thy gods are according to the number of thy towns_, (Jer. ii.,) and at that time the intention of the people of Israel was not to invent many gods in order to abolish the worship of the true God, the Creator of the world. Forasmuch, however, as each town chose a patron in whom to trust, they are reproved by the prophet, for that every town had its own god. You would have us to do the like at present. But it does not please God that we should take up with any other patron than Jesus Christ, who has taken us into his keeping, to recommend us to God his Father. If we have formerly been in this state of blindness of mind, the darkness has passed away. (John x.) There is now an end of transgression, now that we have the shining light before our eyes. But you have known by experience, you say, how much that has profited you. It is no new thing, as we have said, to attribute God's benefits to our own foolish and perverted doings, as if by our idolatry we had merited the good things which he has sent us. The sorcerers, enchanters, soothsayers, and other like, could say as much. But we have our certain rule, which is, that reason goes before, and experience follows after. If we do thus, we shall not wander away from the right path, and shall neither decline on this side nor on that from what God commands us. And we shall find in truth and without deceit, that his help is never wanting to those who put their whole trust and confidence in him. On the contrary, in seeking for other help, we shall sometimes think to profit by it, but we shall be disappointed in the end.

Well, then, our Lord Jesus wishes to open your eyes to understand and to see what it is that he would say, when he calls himself the only Saviour, the only life, the only sanctification, the only wisdom, the only confidence of men; that it is in order that we may altogether acknowledge him to be such, that with good accord we glorify him, as well in heart as with the mouth, and equally in all our works, so that, as we have all received one baptism in his name, we might have the same confession of our Christianity.

[_Fr. orig. autogr._--_Library of Geneva._ Vol. 107.]

CI.--TO PHILIP MELANCHTHON.[392]