Chapter CLIX: To Theodore Vitus.36 (9)

Having heard of the illness of the good woman, we were amazed how she could have been able to bear so well the fatigue of the journey, for she arrived quite fresh, and without showing any sign of weariness. Indeed she acknowledged that God had singularly supported her during that time. Weak as she was, she kept well enough until a little before Christmas. The eager desire which she had to hear the word of God, upheld her until the month of January. She then began to take to bed, not because the complaint was as yet thought to be mortal, but to prevent the danger which might arise. Although expecting a favourable termination, and hoping to recover her health, she nevertheless prepared for death, saying often, that if this was not the finishing blow, it could not be long delayed. As for remedies, all was done that could be. And if her bodily comfort was provided for, that which she prized most highly was nowise wanting, to wit, pious admonitions to confirm her in the fear of God, in the faith of Jesus Christ, in patience, in the hope of salvation. On her part she always gave clear evidence that the labour was not in vain, for in her discourse you could see that she had the whole deeply imprinted upon her heart. In short, throughout the course of her sickness, she proved herself to be a true sheep of our Lord Jesus, letting herself be quietly led by the Great Shepherd. Two or three days before death, as her heart was more raised to God, she also spoke with more earnest affection than ever. Even the day before, while she was exhorting her people, she said to her attendant, that he must take good heed never to return thither where he had polluted himself with idolatry; and that since God had led him to a Christian Church, he should be careful to live therein a holy life. The night following, she was oppressed with great and continued pain. Yet never did one hear any other cry from her, than the prayer to God that he would have pity upon her, and that he would deliver her out of the world, vouchsafing grace to persevere always in the faith which he had bestowed. Toward five o'clock in the morning I went to her. After she had listened very patiently to the doctrine which I set before her, such as the occasion called for, she said: "The hour draws near, I must needs depart from the world; this flesh asks only to go away into corruption; but I feel certain that my God is withdrawing my soul into his kingdom. I know what a poor sinful woman I am, but my confidence is in his goodness, and in the death and passion of his Son. Therefore, I do not doubt of my salvation, since he has assured me of it. I go to him as to a Father." While she was thus discoursing, a considerable number of persons came in. I threw in from time to time some words, such as seemed suitable; and we also made supplication to God as the exigency of her need required. After once more declaring the sense she had of her sins, to ask the pardon of them from God, and the certainty which she entertained of her salvation, putting her sole confidence in Jesus, and having her whole trust in him,--without being invited by any one to do so, she began to pronounce the Miserere as we sing it in church, and continued with a loud and strong voice, not without great difficulty, but she entreated that we would allow her to continue. Whereupon, I made her a short recapitulation of the whole argument of the psalm, seeing the pleasure she took in it. Afterwards, taking me by the hand, she said to me, "How happy I am, and how am I beholden to God, for having brought me here to die! Had I been in that wretched prison, I could not have ventured to open my mouth to make confession of my Christianity. Here I have not only liberty to glorify God, but I have so many sound arguments to confirm me in my salvation." Sometimes, indeed, she said, "I am not able for more." When I answered her, "God is able to help you; he has, indeed, shown you how he is a present aid to his own;" she said immediately, "I do believe so, and he makes me feel his help." Her husband was there, striving to keep up in such sort that we were all sorry for him, while he made us wonder in amazement at his fortitude. For while possessed with such grief as I know it to have been, and weighed down by extremity of sorrow, he had so far gained the mastery over self, as to exhort his better part as freely as if they were going to make a most joyful journey together. The conversation I have related took place in the midst of the great torment she endured from pains in her stomach. Towards nine or ten o'clock they abated. Availing herself of this relaxation, she never ceased to glorify God, humbly seeking her salvation and all her wellbeing in Jesus Christ. When speech failed her, her countenance told how intently she was interested, as well in the prayers as in the exhortations which were made. Otherwise she was so motionless, that sight alone gave indication of life. Towards the end, considering that she was gone, I said, "Now let us pray God that he would give us grace to follow her." As I rose, she turned her eyes upon us, as if charging us to persevere in prayer and consolation; after that, we perceived no motion, and she passed away so gracefully, that it was as if she had fallen asleep.

I pray you, Madame, to excuse me if I have been too tedious. But I thought that the father would be well pleased to be fully informed of the whole, as if he himself had been upon the spot. And I hope that in so good a work you will find nothing troublesome. St. Paul, in treating of charity, does not forget that we ought to weep with those who weep; that is to say, that if we are Christians, we ought to have such compassion and sorrow for our neighbours, that we should willingly take part in their tears, and thus comfort them. It cannot otherwise be but the good man must, at the first, be wrung with grief. Howbeit he must already have been long prepared to receive the news, considering that his daughter's sickness had increased so much, that her recovery was despaired of. But the great consolation is, the example which she has afforded to him and to all of us, of bowing to the will of God. And thus, seeing that she has presented herself so peaceably to death, let us herein follow her, willingly complying with the disposal of God; and if her father loved her, let him show his love in conforming himself to the desire which she exhibited of submitting herself to God. And seeing that her dismissal has been so happy, let him rejoice in the grace of God vouchsafed to her, which far surpasses all the comforts we can possess in this world.

In conclusion, Madame, having humbly commended me to your kind favour, I beseech our good Lord to be always your protector, to increase you with all spiritual blessing, and to cause you to glorify his name even to the end.

Your humble servitor and brother,

CHARLES D'ESPEVILLE.

[_Fr. Copy.--Library of Geneva._ Vol. 107.]

CCXLI.--TO VIRET.

Various particulars--recommendation of Francis Hotman,
Jurisconsult.

_7th May 1549._

When Ferron was deposed he said you would write on his behalf. I have not received anything as yet. He behaved so insolently in our assembly that he very much resembled a man deprived of his reason.[232] The Lord will direct the matter according to his will; we have resolved on acting so moderately as to show him that he has to do with men and with servants of Christ. Cæsar the comedian annoys us in whatever way he can. Hitherto it has so turned out that he has gained nothing by it but the utmost disgrace. And yet, among his own party he gives himself all the airs of a victor.[233] Haller has at length explained what he would desiderate in our confession. This consists of a great many unimportant and trivial points. I shall reply to him as soon as I find opportunity. I did not send you the letter before it was read to the brethren. It is on this account that Hotman[234] has undertaken this journey to you; he will carry it more safely than otherwise. I do not think it proper, nor have I been disposed, to inquire more minutely into that situation to which he aspires, except that he has resolved to dedicate his work to the Lord and to the Church. I especially approve of this resolution. For he has strong native talent, is of extensive erudition, and is possessed of other valuable qualities. However, I know that you think so highly of him that there is no need of me recommending him. And, as you are of opinion that his work would be useful, I have no doubt that you would be sufficiently disposed of yourself to aid him. I was unwilling, however, to act so, that he might think me wanting in my duty to him. I shall only add, that he should understand there is nothing nearer our hearts than that he should devote his labour to the Church.

[232] Accused of having wished to seduce a servant, Ferron was
deposed from the ministry on the 5th September 1548.--_Registers of
the Council._

[233] In a letter from Calvin to Farel, written on the same day as
that to Viret, we meet with a passage regarding Amy Perrin:--"Cæsar,
our comedian, in his last mission, exasperated them [the Bernese]
exceedingly, and I fear he has commenced a serious tragedy among
us."--_MSS. of Geneva_, vol. 106. Charged with a mission to Berne,
he had returned to Geneva more insolent and more intractable than
ever.

[234] The learned lawyer, Francis Hotman, recently engaged in the
evangelical cause, had quitted France, his native country, at the
advice of Calvin, to retire to Geneva. He became, during the same
year, Professor of Law at the Academy of Lausanne.--See _La France
Protestante_, Art. Hotman.

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

JOHN CALVIN.

[_Lat. orig. autogr.--Library of Geneva._ Vol. 107.]

CCXLII.--TO HENRY BULLINGER.[235]

[235] The new King of France, Henry II., sought an alliance with the
Swiss with extreme eagerness. His envoys, Boisrigault, Liancourt,
Lavan, and Menage overran the Cantons, scattering everywhere proofs
of his liberality, to obtain a renewal of the ancient treaties.
Everywhere, says the Swiss historian, their proposals were welcomed,
except at Berne and at Zurich. In the latter town, Bullinger rose
with great energy against this negotiating with a man who was
converting a loyal and Christian people into a nation of hired
murderers. He called to their recollection the persecutions of which
France had been the theatre, and adjured his fellow-citizens to
avoid all terms with a persecuting monarch, who was covered with
the blood of their brethren. Better aware than Bullinger of the
dangers which the supremacy of the Emperor was spreading over the
various states of Europe, and over the Reformed Churches of Germany
and Switzerland, and hoping, perhaps, to obtain by a treaty some
relief to the faithful of France, Calvin was in favour of the French
alliance, and in this remarkable letter attempted to vindicate its
legitimacy by examples borrowed from the Old Testament.--_Histoire
de la Suisse_, tom. xi. p. 306, _et suiv._

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

_7th May 1549._

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

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

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

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

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

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

JOHN CALVIN.

[_Lat. orig. autogr.--Archives of Zurich._ Gallic. Scripta, p. 11.]

CCXLIII.--TO MADAME DE LA ROCHE-POSAY.[236]

[236] _On the back_: It is thought that this letter has been written
to Madame de la Roche-Posay, Abbess of Thouars. A Seigneur of that
name played an important part in the religious wars of Poitou, but
he figured in the ranks of the Roman Catholic army.--Bèze, _Hist.
Eccl._, tom. ii. p. 588. There is a letter from the Reformed Church
of de la Roche-Posay of the 27th May 1561, addressed to Calvin.
(Library of Geneva, Vol. 107.)

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

_This 10th of June 1549._

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

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

Your humble servant and brother,

CHARLES D'ESPEVILLE.

[_Fr. Copy, Library of Geneva._ Vol. 107.]

CCXLIV.--TO BUCER.[237]

[237] This letter is without a date, but is evidently related to
the early period of Bucer's residence in England. Proceeding from
Strasbourg on the 5th April 1549 with Paul Fagius, he reached London
on the 25th, and met with a very cordial reception at Lambeth, in
the house of Cranmer, Archbishop of Canterbury. At the desire of
his protector, and amid the sorrows inseparable from his exile,
he immediately undertook a new translation of the Bible, which he
was not permitted to finish, owing to repeated illness, brought on
by the change of climate. He was engaged, at the same time, on a
revision of the English Liturgy, from which he removed everything
that appeared to be tainted with Popery, without going as far in
these corrections as he was desired by Calvin, who was pressing him
by letter to remove the accusations of his life, by showing himself
more resolute and firm than hitherto.--See _La France Protestante_
of M. M. Haag. Art. Bucer.

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

_June 1549._

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

JOHN CALVIN.

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

[238] War prevailed at that time between France and England, with
Artois and Scotland for its theatre. Peace was concluded only the
year following (May 1550).--De Thou, tom. vi.

[239] In allusion to the Emperor, who saw his power increase by
the weakness of the English and French monarchs, who were equally
interested in opposing his supremacy on the Continent.

[240] Doubtless one of the ministers of the Church of Berne.

[241] Nicolas Amsdorf, a learned German minister, exaggerated
the Lutheran doctrine regarding Works and the Supper, and wrote
a book, in which he endeavoured to prove that good works are
hurtful to salvation,--_Bona opera sunt ad salutem noxia et
perniciosa._--McIchior Adam, pp. 69, 70

[242] The common formulary, doubtless, on the Supper, compiled by
Calvin, which the theologians of Zurich and Geneva were led to adopt.

[243] While Schaffhausen, Basle, and Bienne acceded to the French
alliance, Zurich and Berne haughtily refused to be the allies of a
monarch who was the persecutor of the churches of France. Moved by
the eloquence of Bullinger, the Seigneury of Zurich declared that
it would lean upon God alone, and dispense with the alliance of the
king.--_Hist. de la Suisse_, tom. xi. p. 308.

CCXLV.--TO LADY ANNE SEYMOUR.[244]

[244] "To the Most Noble, Most Gifted, and Most Honourable Lady Ann,
Eldest Daughter of the very Illustrious Protector of England."

Anne Seymour, the eldest daughter of the Duke of Somerset, Protector
of England, was distinguished alike for her illustrious descent,
genius, and piety. She married in 1550 the Earl of Warwick, son
of the Duke of Northumberland, and thus apparently sealed the
reconciliation of her father with the ambitious head of that
illustrious house. We read in a letter, from Martin Micronius to
Bullinger, of 4th June 1550:--"On the third of this month was
celebrated a marriage between the daughter of the Duke of Somerset
and the son of the Earl of Warwick, at which the King himself was
present. This event, I hope, will wonderfully unite and conciliate
the friendship of those noblemen."--_Zurich Letters_, 1st series,
tom. ii. p. 569.

Thanks to the Duchess of Somerset, the mother of Anne
Seymour--exhortation to perseverance in the true faith.

_17th June 1549._

As your mother, illustrious lady, lately presented me with a ring, as a token of her good-will towards me, which I did not at all deserve, it would be exceedingly unbecoming in me not to show some sign of gratitude, by giving expression, at least, to my regard for her. But not being able to find language, again, in which to discharge this sort of duty, nothing seems fitter than that I should call you to my aid, noble lady, distinguished no less by your worth than by your descent. For as you will be, of all others, the most suitable negotiator with your mother, you will be glad to present this mark of respect to her, in virtue of your very great affection for her; and, particularly, as the address will not, or I am mistaken, be unpleasant to her. For I learn you have understood from her words that she is agreeably disposed towards me. Now, if my prayers be of any avail with you, I would particularly request of you, not to take amiss the humble salutation offered, with all submission, by me to her, that she may, at least, understand, that that gift of which I was held worthy was not bestowed upon one who knew not to be grateful. Moreover, I made bold to use the more confidence with you, as I learned that you were not only cultivated in liberal knowledge, (a singular thing in a young person of rank of this place,) but that you were also so well informed in the doctrines of Christ, that you grant a willing access to his ministers, among whose number, if I mistake not, you acknowledge me a place. It remains for me to exhort you to pursue your so happy course, even although, as I hear, you are willing enough of yourself; and I trust that the Lord who gave you this disposition, will also grant you steadfastness to persevere to the end. However, you will take my exhortation in good part, as incitements are never superfluous, since there are so many obstacles and hindrances in the world, and so many infirmities in our flesh. Certainly, among so many excellent gifts with which God has endowed and adorned you, this stands unquestionably first,--that he stretched out his hand to you in tender childhood, to lead you to his own Son, who is the author of eternal salvation, and the fountain of all good. It becomes you to strive, with all the more zeal, to follow eagerly at his call. Especially as he has, at the same time, given you that support of which we see not only the daughters of noblemen, but even noblemen themselves, to be often deprived. Salute your brother--a boy of heroic nature--and your very noble sisters. May the Lord enrich you daily with his blessing, and may he be the constant guide of the whole course of your life.

Adieu, most excellent lady, deserving of my esteem. Truly yours to obey you,

JOHN CALVIN.

[_Lat. orig. autogr.--Library of Geneva._ Vol. 107, _a_.]

CCXLVI.--TO FAREL.

Reply by the Protector of England to a letter from Calvin.

_9th July 1549._

The English messenger[245] has at last returned. He has brought a letter from the Regent, in which he expresses himself thankful for my service. His wife sent me a present of a ring, not of great value, not being worth more than four crown pieces. The members of his family led me to expect a tolerably liberal present from him, in a short time, which I neither desire nor long for. For what has, as I hear, given a keener stimulus to him, is a sufficiently ample reward for me. Adieu, dearly beloved brother in the Lord. May the Lord Jesus keep you and continue to bless you in your sacred labours. I infer that the quarrel with the prefect is settled, from your not writing me regarding it. Salute respectfully your family and our fellow-ministers. My associates send you their regards: Normandie also, and the rest of your friends.--Yours,

JOHN CALVIN.

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

[245] The messenger charged with the letter to the Regent of 22d
October 1549.

CCXLVII.--TO FAREL.

Imprisonment of two brothers of M. de Falais--persecution in the
Low Countries and in France.

GENEVA, _19th July 1549_.

You know of the letter we have received from Bullinger. I was hoping the Bernese were going to give over negotiations. At all events, the inhabitants of Zurich see now with what just reason we in time past complained of our broken heads. Haller lately confessed to me that he would gladly have written, had Schirma not been afraid. I certainly excuse what does not provoke such rage. The people of Zurich might have obtained their wishes from the Senate, had they not stripped themselves of all liberty. For they have so often repeated this old song--that they should abide by things as they were, that nothing further should be done, that something deceptive always lurked under the guise of harmony--that they are now ashamed to say a word on the opposite side. Nothing remains for them now but to suppress everything, or follow that new plan of yours. I was astonished that Viret did not indicate by a single word what was your opinion of them both. Be sure to let me know at your very first opportunity what arrangement you think should be made. I have nothing further to add except that two of M. de Falais' brothers are in prison.[246] After the Emperor had given them a polite reception, he sent them to Granvelle. He received them courteously also. On leaving him, they were bound by the officer, and thrust hastily into prison. They were then removed to the Castle of Villevord, whence no one is brought forth except for punishment. Awful persecution blazes now over that region; let us then assist the godly brethren with our prayers.[247] The Frenchman is as mad as ever. He wished to be present at the burning of two [martyrs] lately.[248] May the Lord by his own power put a check upon his atrocious ferocity. Amen.

[246] The names and fate of these two brothers of M. de Falais are
not known.

[247] See the account of the persecutions in Hainault in _L'Histoire
des Martyrs_, p. 184. A woman named Mary was buried alive. A learned
Frenchman named M. Nicolas, endured courageously the torment of the
stake, crying out in the midst of the flames: "O Charles, Charles,
how long will thy courage endure?"

[248] One of the martyrs here referred to was a poor tailor, who,
led before the King and Diana of Poictiers, made a courageous
confession of his faith, addressed stern words to _la favorite_,
and was condemned to perish in the flames. The king wished to be a
spectator of his sufferings, "and, to command a better view, went to
the house of Sieur de la Rochepot, opposite the stake. The martyr
remained firm, and having perceived the king, he fastened on him
a look so fixed and penetrating, that the affrighted monarch was
forced to retire; and he afterwards repeatedly confessed, that the
look of that man incessantly pursued him, and that he never again
wished to be present at a fine spectacle."--_Histoire des Martyrs_,
p. 189, Bèze, tom. i. p. 79.

We all salute you. Salute also, in turn, all our friends, and especially our fellow-ministers. I infer that you have been deceived about Christopher, because you had supposed he was going to come hither. Respectful regards to him.--Yours,

JOHN CALVIN.

De Falais received that sad intelligence with quite heroic courage.

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

CCXLVIII.--TO VIRET.

Negotiations in reference to the publication of the
_Consensus_--George, Count of Montbeliard.

[GENEVA, _20th July 1549_.]

You ought also to add your judgment to the letter of Bullinger. The reason which he prefixes for publishing the agreement, has something or other absurd in it. I fear again that the same over-scrupulousness will appear in this affair. I shall neglect nothing, however, which you and Farel think it useful to attempt.

I have written to Paris concerning the Hebrew professor. If one be procured, he can hardly be present on the day of your assembly, as I had not fixed upon so short a time, seeing that it would have been in vain for me to have done so, as two letters had scarcely reached that place.

Count George de Wurtemberg, brother of Duke Ulrich, is here.[249] We dined with him yesterday. We had much pious conversation together. He had said so much to my honour before, that Wendelius was almost making an ado about it. Plessiacus will give you an account of the state of France. It is better to talk over our affairs than to write about them.

[249] George de Wurtemberg, Count of Montbeliard, dispossessed of
his estates by Charles V. He had obtained from the Seigneury of
Berne permission to reside at Arau.

Adieu, most honest brother, together with your wife and little daughter. May the Lord Jesus ever watch over you all. Salute the brethren in my name. Excuse me to Renier for not having written him.--Yours,

JOHN CALVIN.

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

CCXLIX.--TO THE PASTORS OF THE CHURCH OF ZURICH.[250]

[250] See letter p. 208.

After the long conferences, in which Farel and Fabri took part in
the name of the Church of Neuchatel, and after a correspondence
of many months, the theologians of Zurich and Geneva came to an
agreement on the doctrine of the sacrament of the Supper, and drew
up a common formula, which may be seen in Hospinian.--_Hist. Sacr._,
tom. ii. pp. 369, 370. It is very likely, says Ruchat, that this
definite formula was the work of Calvin. We recognize his genius in
it at least, and we find in it the same ideas and expressions met
with in his Liturgy on the Holy Supper.--_Hist. de la Réf._, tom. v.
p. 378. Tho adoption of this formula was the first step towards the
union of the Swiss churches, sanctioned two years after the death of
Calvin (1566), by the adoption of the famous _Helvetic Confession_.

Urgent recommendation of the adoption of a fixed formulary in
the celebration of the Lord's Supper.

GENEVA, _1st August 1549_.

Although I have repeated occasion to act with you concerning the same matter, yet I do not think I should be afraid of seeming troublesome. Since the same subject is a matter of common interest to us, it cannot be that you will disapprove of what I am engaged in, and, as the perpetual importunity of good men urges me to it, a little more zealously than is proper. I have oftentimes already given advice regarding a small matter, although many were offended, not without a show of reason, at my seeming to teach something or other different from you regarding the sacraments. Your Church, adorned with so many distinguished gifts, is deservedly held in honour by those men. They show some [respect] to our Church also, and, perhaps, to myself as an individual. So they are anxious to obtain assistance from our writings in coming to a knowledge of the doctrines of sacred duty, lest any sort of discussion should retard their progress. I have thought, accordingly, that no remedy was better fitted for removing this offence than if, to show our unanimity, we were to enter kindly into consideration of it by means of friendly conference. For this purpose I have, as you are aware, undertaken a journey to you. And our venerable associate, William Farel--that indefatigable soldier of Christ, and my guide and counsellor--has not been reluctant to join me as a companion, in order to unite with us in bearing truly and faithfully what testimony we can on the one side and on the other. But because, in the present state of the question, I do not carry all along with me, I am greatly pained that those, whose peace of mind I should wish to regard, continue in a troubled, or, at all events, in an uncertain state. And, just as I said at the outset, I think I do nothing unseasonable, when I insist on there being some public testimony made regarding those points on which we are agreed. I have indeed thought it a reward for my trouble to draw up briefly and arrange those paragraphs on which we have conferred, in order that, if my plan be approved of by you, any one may see at a glance, as it were, what we have been engaged in, and what we have completed. I certainly do trust that you will be my witnesses, that I have reported faithfully all that I have brought forward. Pious readers will doubtless observe, that we--I mean Farel and myself--have with equal care sought perspicuity, unmixed with any deceit, and void of all guile. Nevertheless, I should wish them, at the same time, to be reminded, that there is nothing contained here which our fellow-labourers also, be they who they may, whether serving Christ under the rule of the Genevese Republic, or in the Neuchatel district, have not by their signature approved.

Adieu, most excellent men and brethren, deserving of my hearty regard. May the Lord continue to guide you by his Spirit in the edification of his Church, and may he bless our labours.

[_Lat. Copy._--_Archives of Zurich_. Gest. vi. 105, p. 411.]

CCL.--TO BULLINGER.[251]

[251] See the preceding letter. The negotiations entered into with
the Church of Zurich, and already near a close, were prosecuted
equally at Berne; but they were encountered there by insurmountable
difficulties, arising from the hesitation of the ministers and the
policy of the Seigneury. Calvin did not shrink from any concessions
which, without causing injury to the integrity of the doctrine,
might rally their spirits to union and peace.--Hospinian, tom. ii.
p. 370.

Revisal of the Formulary--persecutions in France.

GENEVA, _13th August 1549_.