Chapter CLIX: To Theodore Vitus.36 (12)

[314] The plague, which had cut off Hedio, the pious minister at
Strasbourg, made great ravages at Berne during the same year.
It entered the houses of Wolfgang Musculus, and of John Haller,
although they escaped themselves. A great number of the ministers
of the Church of Berne sunk under the attacks of this awful
scourge.--Ruchat, tom. v. p. 470. The _Chronique_ of Haller, cited
by Hottinger.

[315] Ruchat, who reproduces this letter, (tom. v. p. 441,)
considers that the name here suppressed is that of Pierre Kontzen, a
minister of Berne, who presided, in 1538, at the Synod of Lausanne.

Adieu, very excellent sir and brother, deserving of my hearty regard. Salute your colleagues, I pray you, and Mr. Nicolas Zerkinden, in my name. My brethren salute you and those aforementioned, very heartily. May the Lord by his Spirit rule over you, preserve you, and bless you in all things. Amen.

JOHN CALVIN.

[_Calvin's Lat. Corresp._ Opera, tom. ix. p. 62.]

CCLXXI.--TO VIRET.[316]

[316] Always attentive to regulate by ordinances the different
points of religious and ecclesiastical life, the Seigneurs of Berne
had just published (Dec. 1550) new edicts more rigorous than those
which had preceded them. These edicts were especially directed
against the gross notions and certain customs of the Papists, which
Berne punished by fine. Indulgent to the taking of oaths, of which
the custom was generally disseminated among the Catholic population
subject to their dominion, the Seigneurie seemed to reserve all
their severity for the offence of not observing the feasts abolished
at Geneva.

Criticism of a mandate published by the Seigneurs of Berne.

_4th January 1551._

What else can we say, my dear Viret, of those men destitute of the Spirit of God, but that they have lost their wits? For from that very trivial circumstance in which they have betrayed their infatuation, we conjecture what violent decrees they would have passed if matters should ever come to a serious issue. I have no doubt but the taunt of some Papist, rashly uttered over his cups, has so stunned them, that they have immediately hatched this mode of propitiating them. But in their zeal to gratify the Papists, not only do they indulge them with a permission to take rash oaths, but they even urge superstitious people on, as if by the blast of a trumpet, to taking these oaths. For how many will be found who, for the sake of incurring this penalty, will spontaneously and deliberately commit the offence? For my own part, I am of opinion, that before the edict is promulgated, you should not fail to repair thither. If the prefect, having received the order, should urge you to publish it, James, in your absence, will petition him to put it off till this return. For should you betake yourself thither, by private conferences with your friends you will gain more than if ten deputations were sent out. Nevertheless, unless you insist strenuously by well-timed entreaties, you yourself will not obtain much success. Meanwhile you will have to put in practice the artifice of leaving free to them and untouched whatever they may have resolved to expedite in the city. One thing, however, you will take care to point out to them, that their purposes cannot be effected in this province. For I am in hopes that ere long they will repent of their thoughtlessness. For the present what has dropped from them so inconsiderately, in the first burst of their passion, they will wish to defend. Beware then of going one step further than seeing that they put in execution the article about prayer in the French edicts. Respecting the abrogation of feast days[317] in our city, I doubt not but scandalous speeches are bandied about there. I told our brother Beza, when he lately visited us, that that edict had been framed without my knowledge, and even without a desire on my part for anything of the kind. As I cannot, however, escape being considered as the author of it, why should I not quietly treat with contempt all unfavourable judgments on that point? I have sent to you an unsealed letter for Haller. If you think proper, you may take a copy of it, and shew it to Farel on his return. Farewell, my most excellent brother; salute your wife and daughters for me. I am happy that everything goes on well at home. May the Lord preserve you long in this prosperous state, and bless your labours. You will present my best wishes to the brethren. My colleagues and most of the brethren desire to be kindly remembered to you.--Yours,

JOHN CALVIN.

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

[317] This abolition, which was at a later period to provoke such
warm debates between Berne and Geneva, had been pronounced the 16th
Nov. 1550.

CCLXXII.--TO RICHARD LE FEVRE.[318]

[318] Richard Le Fèvre, a native of Rouen, one of the martyrs of the
Reformed Church of Lyons. Seized in that town in 1551, and condemned
to death, he appealed thence to the Parliament of Paris, and was
delivered _in transitu_ by some unknown friends. Surprised, two
years afterwards, at Grenoble, he was brought back to the dungeons
of Lyons, saw his first sentence confirmed by the Parliament of
Paris, and went cheerfully to the stake the 7th July 1551. He wrote
on the 3d of May to Calvin,--"The present is to let you know, that I
hope to go to keep Whitsuntide in the kingdom of heaven, and to be
present at the marriage of the Son of God, ... if I am not sooner
called away by this good Lord and Master, whose voice i am ready to
obey, when he shall say, Come, ye blessed of my Father, possess the
kingdom which has been prepared for you before the foundation of
the world."--(The original autograph letter, _Library of Geneva_,
Vol. 109.) During his first captivity at Lyons, Richard Le Fèvre had
consulted Calvin on some points of doctrine, and had received pious
exhortations from him regarding them.

Explanations regarding various points of doctrine in dispute
between the Romish and the Reformed Churches.

GENEVA, _19th January 1551_.

MY DEAR BROTHER,--As God has called you to give testimony to his Gospel, never doubt that he will strengthen you in the might of his Spirit; and that, as he has already begun, so he must needs perfect his work, manifesting himself victorious in you against his enemies. It is true that the triumphs of Jesus Christ are despised by the world; for while we are under reproach, the wicked are glorifying themselves in their pride, but yet are they still confounded by the power of that truth which God has put into our mouth, and our hearts are also strengthened to obtain the victory over Satan and all his supporters, while looking for the day when the glory of God shall be fully revealed, to the confusion of the wicked and of the unbelieving. All that you have felt and experienced, up to the present moment, of the abounding goodness of God, ought to confirm you in the assured hope, that he shall not fail you in the future; meanwhile, however, pray him that he would make you understand always better and better what a treasure there is in that doctrine for which you contend, so that in comparison thereof you may not esteem even your life to be precious. Have always, besides, your eyes lifted up on high to that kind Lord Jesus, who will be your surety, seeing that you are only persecuted for his name. Think upon that immortal glory which he has purchased for us, to the end that you may be able to endure in patience the afflictions wherein you are. Beseech this kind Lord continually that he would give you such an issue as he has promised to all who are his own, and that according as he has thought fit to try your faith, so he would cause you to experience the strength of his promises. And that as he is the Father of Light, he would enlighten you to such a degree, that all the thick fumes which the wicked raise up before you, may not be able to dim your eyesight, and that all their quirks and cautions may not be able to darken your understanding, that you should ever lose sight of the true Sun of Righteousness, who is the very Son of God.

When you have to reply to arguments, you do well to answer in all simplicity, speaking according to the measure of your faith, even as it is written: _I have believed, therefore I shall speak_. True it is that all those subtilties which they conceit themselves to have, are nought else but silly prating; but rest you content with what God has imparted to you of the knowledge of himself, so as to bear clear testimony unfeignedly to the truth. For however they may sneer at it, it will be as a thunderbolt of confusion to them, when they hear nothing but what is founded upon God and his word. Besides, you know who it is that has promised to give a mouth and wisdom to his own, which his adversaries shall not be able to withstand. Ask of him that he may guide you, according to what he shall know to be good. They will not cease for all that to hold you convicted of heresy; but it has been ever thus with all the apostles and prophets, and with all the martyrs. The clerk of court will only write what suits his own pleasure, but your confession will not fail to be recorded before God and his angels, and he will make it profitable to his own as is best for them.

I shall mention briefly some points upon which they have endeavoured to trouble you. In order to persuade you that we are not justified by the grace of God alone, they have alleged that Zacharias and several others are called _just_. Well, you must consider how God has accepted them as such. If on inquiry you find that it is on account of his own free grace in pardoning all that might have been charged against them, and not imputing to them their faults and vices, behold merit entirely excluded; for in saying that faith alone in Christ justifies us, we understand, in the first place, that we are all of us accursed, and that there is nothing in us but sin; and that we are neither able to think, nor to do any good, except in so far as God governs us by his Holy Spirit, as members of the body of his Son. Furthermore, that even when God vouchsafes us the grace to walk in his fear, we are very far from discharging ourselves of our duty. Now, it is written: Whosoever shall not fulfil all whatsoever is commanded, shall be cursed; and therefore we have no other refuge but to the blood of our Lord Jesus Christ, who cleanses and washes us in the sacrifice of his death, which is our sanctification. Thus God also accepts as well-pleasing the good works which we perform in his strength, although they must always be tainted with some shortcomings. And so in this way, whosoever thinks to rest upon his own merits, will find himself, as it were, suspended in the air, to be driven about of every wind. In short, those who think to merit anything, would fain make God their debtor, whereas we must hold everything of his pure bounty. We shall be rich and abounding in merits, if in Jesus Christ: while we are strangers to his grace, we need not think to have one drop of good in us. If the enemies bring forward the word _wages_, let it not trouble you, for God gives wages to his own, although they are in nowise worthy of them; but inasmuch as he accepts the service which HE has enabled them to render, having consecrated them in the blood of his Son Jesus Christ, on purpose that they may derive all their value from thence. Wherefore, the wages which God promises to his faithful ones, presupposes the remission of their sins, and the privilege they have of being supported as his children. And in truth this word, _justification_, implies that God holds us as just, and therefore loves us, the which we obtain by faith alone: for Jesus Christ is the sole cause of our salvation. It is true that St. James takes another signification, when he says, _that works help faith for our justification_; for he means to prove by the effect that we are justified: neither does he dispute at all in regard to the foundation of our salvation, and wherein our confidence must be placed; but only how the true faith is known, so that no one may make mistakes in regard to it, glorifying himself in the empty name. Should they return to you with further importunity on this point, I hope God will furnish you wherewithal to overcome them.

Concerning the intercession of the Virgin Mary and departed saints, come back always to this principle, that it is not for us to appoint advocates in paradise, but for God, who has ordained Jesus Christ a single one for all. Also, that our prayers ought to be offered up in faith, and therefore ordered by the word of God, as saith St. Paul in Romans x. Now, it is certain, that throughout the word of God there is not a single syllable of what they say; wherefore all their prayers are profane and displeasing to him. If they further reply to you, that it is not forbidden to us, the answer is easy: that it is forbidden to us to set about anything according to our own proper fancy, yea, in matters of far less moment; but above all, that prayer is a most high privilege, and too sacred to be directed according to our fantasy. Nay more, they cannot deny that their having recourse to the saints arises from pure distrust that Jesus Christ alone would be sufficient for them.

As for their continual reply, that the charity of the saints is not diminished, the answer is easy: that charity is regulated and limited by what God requires from each individual. Now, he desires that the living exercise themselves in prayer for one another. Of the departed there is no mention made, and in such important matters we must imagine nothing out of our own brain, but keep to what is told us in Scripture.

In regard to what the adversaries allege, that it is said in Genesis that the name of Abraham and Isaac was to be invoked after their decease, true it is that the text runs thus; but it is pure absurdity to bring it forward for the present purpose. That is written in the forty-eighth chapter of Genesis, where it is said, that Jacob in blessing Ephraim and Manasseh, the sons of Joseph, prayed to God that the names of his fathers Abraham and Isaac, and his own, may be called upon these two lads, as on the heads of the tribes lineally descended from himself. Now, that is as much as if he had said, that they were to be reputed and reckoned as being of the number of the twelve tribes, and that they should form two heads of tribes, as if they had been his children in the first degree; as also that they were born in Egypt. He binds them together by his prayer to the lineage which God had blessed and sanctified, because at that time they were separate, according to outward appearance. And so that form of expression signifies nothing more than the bearing of the name of Abraham, and being owned as of his lineage, as it is said in chap. iv. of Isaiah, that the name of the husband is called upon the wife, inasmuch as the wife is under the shadow and guidance of her husband.

So far as they bring forward Saint Ignatius, you do not require much of an answer. There is one passage where he says: _That Jesus Christ stands for him instead of all ancestry_. Arm yourself then with that single word, to bring them back to the pure doctrine of the Gospel.

Because I have made use of that expression against the Papists, they take advantage of it to say, that I approve and value the book whence it is taken. Now, that you may not be deceived thereby, I assure you, that it contains such a heap of silly folly, that the monks of the present day could not write greater nonsense. But seeing that you are not acquainted with the Latin tongue, and still less with the Greek in which Saint Ignatius has written, (if indeed we have anything which is truly his,) you need not enter upon this question. Be content to answer them, that you can never go wrong while following Jesus Christ, who is the Light of the world. As for the early doctors, those who are better read in their writings will be able to tell them quite enough to stop their mouths. Let it be enough for you to possess the assurance of true faith in the word of Jesus Christ alone, which can neither fail you, nor deceive. And it is even thither that all the early doctors send them, protesting that they have no wish to be believed, excepting in so far as what they speak shall be found conformable to what is taught us of God, and which is contained in his word.

On the subject of the Sacrament of the Supper, when they speak to you about transubstantiation, you have a ready answer: that all those passages which they bring together, even if they could be taken in the sense which they adduce, cannot be applied to the mass. For, when it is said, _This is my body and my blood_, it is also then and there added, _Take, eat ye, and drink ye all of this cup_. Now, among them, there is but one who eats the whole; and even at Easter, he gives but a part of it to the people. But there is even yet a sorer evil, that instead of what Jesus Christ said,--_Take_; they presume to offer a sacrifice, which was to be unique and of perpetual efficacy. And, besides, in order to have some help from these words, they ought to maintain the observance of the Supper, which they do not. Moreover, you can always protest, that you do not deny that Jesus Christ gives us his body, provided that we look for it from heaven. In reply to all the cavils which they may allege, you have only to declare to them that which you have seen and heard, well knowing that it is from God you have it; for our faith would be very slender indeed, if it were founded only upon men. There is nothing better, then, than continually to meditate the doctrine wherein lies the true substance of our Christianity, so that in due time and place, you may be able to manifest that you have not believed in vain. And as I have said from the beginning, if the enemies of the truth are stirred by their ambition to contend, manifest on your part, that it is enough for you that you glorify God in opposing their tricks and sophistries. Content yourself with having for your buckler a simple confession of that which God has imprinted upon your heart. Least of all need you torment yourself, if they deal in impudent calumnies against me or others, seeing that they have leave to speak evil without rhyme or reason. Let us bear patiently all the reproaches and slanders which they cast upon us; for we are not better than Saint Paul, who tells us that we must walk in the midst of false accusing and vituperation. Provided we do what is right, when they speak evil concerning us, we may bear it with unconcern. Besides, when they lay fresh calumnies upon us, we may well render thanksgiving to God, that we have a clear conscience in his sight and before men, and that we are free from all suspicion of evil. And on the other hand, albeit that we are wretched sinners, so full of wretchedness and poverty, that we groan by reason of it continually; still he does not permit the wicked to speak evil of us, unless falsely; yea, to condemn them from their own mouth, of having invented regarding us that which they had not very far to search for, inasmuch as it is in themselves. Let us therefore glory in the grace of God with all humility, when we see that these poor unhappy men, like drunkards, glory in their shame. If you are vexed to hear them speak evil thus deceitfully concerning me, you ought to be far more deeply grieved to hear them blaspheme against our Saviour and Master, to whom belongs all honour, since, making full account of all the innocence which shall ever be in us, we might well be overwhelmed in utter confusion.

Meanwhile, comfort yourself in our Almighty God, who has vouchsafed us the grace to knit us together so entirely with his Son, that all the devils of hell, and all the wicked of the world, can never be able to separate us. Rejoice, therefore, that you uphold his quarrel, with a good conscience, hoping that he will strengthen you to bear whatsoever it shall please him you should suffer. We have such remembrance of you in our prayers, as we ought to have, in beseeching the God of all grace, that seeing it has pleased him to employ you in the maintenance of his truth, he would vouchsafe you all that is needful for the discharge of so honourable a service; that he would strengthen you in true perseverance; that he would give you true spiritual truth, so as that you may seek only the advancement of his name, without regard to self; and that he would show himself your protector in such wise, that you may feel it to your own consolation, and that others also may take knowledge of it for their edification. All the brethren hereabouts salute you in the Lord, rejoicing greatly that he has wrought so powerfully in you, having also compassion on you in your captivity, and desiring that it may please this gracious God to unfold his goodness and mercy upon you.

Your brother in our Lord,

JOHN CALVIN.

[_Fr._ Printed in _Histoire des Martyrs_, Edit. of 1597, lib. v. p. 265.]

CCLXXIII.--TO VIRET.

Various particulars--literary labours of Theodore Beza.

GENEVA, _24th January 1551_.

I send you a reading of three letters, that I may not be any longer in your debt. For Toussain commends himself to your prayers, and Farel is desirous of your advice, so I thought that you would be interested in the letters of both. I wished you to know also what answer Haller gave me. I am glad that he received me with such moderation, because of the harsh violence with which many attack me. But more of all this when I shall see you. You cannot believe how much I am displeased with the present state of our republic. Indeed, it would be more proper at present to call it an _oligarchy_. Accordingly, familiar conversation is not necessary for the discussion of those matters. Farel had written me before, that the Synod was to meet on the fifth of March. He seems to be wishing advice at present regarding a new day [of meeting.] I have written to him, however, to abide by the day already agreed upon, if he wishes me to be present.[319] John Laski salutes you all. I perceive now that I have been twice deceived by Florian. For he had false letters of recommendation, which he made use of. Excuse me to our friend Beza for not writing him at present. He may take his own way with the Apocrypha, but I have forewarned him that there will be a greater saving, if he undertakes a new version of it. If he has any of the Psalms done, they need not be waiting for company.[320] Request him, therefore, to send some of them, at least, by the first messenger. I shall write to Vergerio and the Zurichers by and by. In the meantime, if you can find a trustworthy messenger, you will attend to the letter to Bernardin. Adieu, most excellent brother, together with your wife and family. Kind regards to the brethren. May the Lord keep you all, and guide you by his Spirit.--Yours,

JOHN CALVIN.

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

[319] In an assembly which met at Neuchatel on the 14th of March
1551, the number of individuals who should compose the Consistory
was fixed, and a collection of regulations regarding marriage was
drawn out.

[320] The translation of the Psalms begun by Clement Marot, was
continued by Theodore Boza, who obtained, during this same year, the
authority of the Council of Geneva for the publication of a part of
his work.

CCLXXIV.--TO THE KING OF ENGLAND.[321]

[321] Edward VI., son of Henry VIII. and Jane Seymour, King of
England, born in 1537, died, in his sixteenth year, the 8th of
July 1553. Gifted with a precocious strength of reason, and a
lively sensibility, instructed in the ancient languages and
foreign literature, this young prince did not live long enough to
realize the hopes to which his accession to the throne had given
birth. "His virtues," says the historian Hume, "had made him an
object of tender affection to the public. He possessed mildness of
disposition, application to study and business, a capacity to learn
and judge, and an attachment to equity and justice." Devotional
reading had a particular attraction for this prince, who was
heartily devoted to the cause of the Reformation. Calvin dedicated
two of his commentaries to him: "_Joannis Calvini Commentarii
in Iesaiam Prophetam, Eduardo VI., Angliæ Regi, 8 Cal. Januarii
1551_." "_Joannis Calvini Commentarii in Epistolas Canonicas._" The
dedication of the first of these commentaries (25th December 1550)
furnishes us the date of the letter of Calvin, written in the month
of January 1551, and brought to the King by the minister, Nicolas
des Gallars.

He exhorts him to persevere in the work of the Reformation in
his kingdom--enumeration of abuses--ceremonies--ecclesiastical
elections--universities.

FROM GENEVA, (_January 1551._)

SIRE,--If I must excuse myself towards your Majesty for having used the boldness to dedicate these books which I now present to you, I would need to find an advocate to speak a word for me. For so far would my letter be from having credit enough to do that, that it would even stand in need of a fresh excuse. And, indeed, as I never should have taken upon me to address the Commentaries to you which I have published with your name, neither should I have ventured now to write to you, but for the confidence I had already conceived, that both would be well received. For inasmuch as, holding me to be among the number of those who are zealous for the advancement of the kingdom of the Son of God, you have not disdained to read what I did not specially present to your Majesty, I have thought, that if, while serving Jesus Christ my Master, I could likewise testify to the reverence and singular affection which I bear you, I could not fail to find a kind and courteous acceptance.

Moreover, Sire, holding myself assured that my letter will have such a reception from you as I desire, I shall not hesitate to pray and beseech you in the name of Him to whom you ascribe all authority and power, to take courage in following out what you have so well and happily begun, as well in your own person as in the state of your kingdom; namely, the consecration of all to God and to our blessed Saviour, who has so dearly purchased us. For as regards general reformation, it is not so well established, as that it should be wise to look on it as achieved. And, in fact, it would be very difficult to purge in a day such an abyss of superstition as there is in the papacy. Its root is too deep, and has expanded itself too widely, to get so soon to the bottom of it. But whatsoever difficulties or delays there may be, the excellency of the work is well worthy of unwearying pursuit.

I have no doubt, Sire, but Satan will put many hindrances in the way before you to slacken your pace, and to make your zeal grow cold. Your subjects, for the most part, do not know the blessing which you procure for them. The great, who are raised to honour, are sometimes too wise in their own conceits to make much account of the word, far less to look to God at all. And new and unexpected conflicts arise daily. Now I hope, indeed, Sire, that God has stored you with such greatness and constancy of mind, that you will neither be weakened nor wearied by all that. But the thing itself is of so great importance, that it well deserves that one should apply to it far more than human strength and energy. And then, after all, when we shall have striven to the very uttermost, there will always remain more waiting to be done.

We see how, in the time of the good King Josiah, who has the special testimony of the Holy Spirit, that he approved himself a prince excellent in faith, in zeal, and in all godliness; nevertheless, the Prophet Zephaniah shows, that there was still some remainder of bygone superstitions, yea, even in the city of Jerusalem. Even so, however you may labour with your Council, Sire, you will find it very difficult completely to uproot all the mischief which would well deserve to be corrected. But this ought to be a great confirmation to animate and spur you on; and even if you should not accomplish all that could be desired, it is a very sufficient consolation to you, when you hear that the pains which this good king took, is a service pleasing to God, insomuch that the Holy Spirit magnifies the reformation effected by him, as if nothing more had been desired. Let me entreat you then, Sire, to reach forward to the mark which is set before you in the example of this godly king, that you may have the honour, not only of having overthrown impieties which are clearly repugnant to the honour and service of God, but also of having abolished and razed to the ground, whatsoever served merely to nourish superstition. For when God would praise as with an open mouth the faithful princes who have restored and again set up the purity of his service, he expressly adds this word, that they have also _taken away the high places_, that the memory of foolish devotions might be utterly obliterated.

True it is, Sire, that there are things indifferent which one may allowably tolerate. But then we must always carefully insist that simplicity and order be observed in the use of ceremonies, so that the clear light of the Gospel be not obscured by them, as if we were still under the shadows of the law; and then that there may be nothing allowed that is not in agreement and conformity to the order established by the Son of God, and that the whole may serve and be suited to the edification of the Church. For God does not allow his name to be trifled with,--mixing up silly frivolities with his holy and sacred ordinances. Then there are manifest abuses which cannot be endured, such as prayer for the souls of the departed, of putting forward to God the intercession of saints in our prayers, as also of joining them to God in invocation. I do not doubt, Sire, that you are aware that these are so many corruptions of true Christianity. I beseech you, in the name of God, that you may please look to that matter, so that the whole may be restored to a sound and wholesome state.

There is another point, Sire, of which you ought to take a special charge, namely, that the poor flocks may not be destitute of pastors. Ignorance and barbarism have lain so heavy on this accursed popery, that it is not easy to obtain all at once men fit and duly qualified to discharge that office. Notwithstanding, the object is well worth pains, and that your officers, Sire, should have an eye upon it, as they ought. Without that, all the good and holy ordinances which you can make, will scarce avail for the reformation of the heart in good earnest.

Further, inasmuch as the schools contain the seeds of the ministry, there is much need to keep them pure and thoroughly free from all ill weeds. I speak thus, Sire, because in your universities, it is commonly said, there are many young people supported on the college bursaries, who, instead of giving good hope of service in the Church, rather show an inclination to do mischief, and to ruin it, not even concealing that they are opposed to the true religion. Wherefore, Sire, I beseech you anew, in the name of God, that you may please to take order therein, to the effect, that property which ought to be held sacred, be not converted to profane uses, and far less to nourish venomous reptiles, who would desire nought better than to infect everything for the future. For, in this way, the Gospel would always be kept back by these schools, which ought to be the very pillars thereof.

Meanwhile, Sire, all honest hearts praise God, and feel themselves greatly obliged to you, that it hath pleased you of your favour to grant churches to your subjects who use the French and German languages.[322] In so far as regards the use of the Sacraments, and spiritual order, I hope that the permission which you have been pleased to confer upon them will bear fruit. Howbeit, Sire, I cannot help beseeching you once more, feeling so deeply how needful it is, not only that you would secure the rest and contentment of the godly who desire to serve God and to live peaceably in obedience to you, but also that you would restrain vagabond and dissolute people, should such withdraw into your kingdom.

[322] The privilege granted by King Edward VI. to the Church of the
foreign Protestants instituted at London 1550. The royal patent was
thus expressed:--"Considering that it is the duty of a Christian
prince well to administer the affairs of his kingdom, to provide
for religion, and for the unhappy exiles, afflicted and banished by
reason thereof, we would have you to know, that having compassion
of the condition of those who have for some considerable time past
been domiciled in our kingdom, and come there daily, of our special
grace ... will and ordain that henceforward they may have in our
city of London a church, to be called the Church of the Lord Jesus,
where the assembly of the Germans and other strangers can meet and
worship, for the purpose of having the Gospel purely interpreted
by the ministers of their church, and the Sacraments administered
according to the word of God and the apostolic ordinance."

I know well, Sire, that you have people of distinguished learning at hand, who can make known to you these things by word of mouth, far better than myself by writing; also, that in your council you have men of prudence and zeal to suggest all that is expedient. Among the others, I have no doubt that Monsieur the Duke of Somerset spares no trouble to follow out that wherein he has employed himself so faithfully hitherto. But I believe, Sire, that all that shall be no hindrance to prevent your kind reception of what you will recognize as proceeding from a like source.

To conclude, Sire, forasmuch as I fear to have already wearied you with my tediousness, I pray you, in respect of that as in everything else, that you would please excuse and pardon me of your kind favour, to which very humbly I beg to be commended, having besought our gracious God and Father to maintain and uphold you in his holy protection, to guide you by his Spirit, and to cause his name to be more and more glorified by you.

JOHN CALVIN.

[_Fr. copy._--_Library of Geneva._ Vol. 107.]

CCLXXV.--TO BULLINGER.[323]

[323] The agreement concluded two years before, between the Churches
of Geneva and of Zurich, on the question of the Sacraments, had
been a source of joy to all the sober-minded in Switzerland and in
Germany, who had deplored the excesses of the sacramental quarrel.
But it displeased the intemperate Lutheran party, who accused
Calvin of fickleness, and went so far as to charge him with having
changed his opinions, and with squaring his doctrine to that of
Zuingle, since the defeat of the Protestant party in Germany. This
was nothing but a calumny, which is removed by a comparison of the
previous writings of Calvin upon the Supper, with the formula drawn
up under his care and which he was desirous should be published at
Zurich.--Ruchat, tom. v. p. 379.

He excuses the infrequency of his letters, and urges the
publication of the _Consensus_.

GENEVA, _17th February 1551_.

Although you readily excuse the fewness of my letters, and even, with your usual courtesy, voluntarily relieve me of that duty, I nevertheless feel ashamed of my exceeding indolence and negligence, in having been less attentive to you than to some of my every-day friends. But indeed the reason of this is, that others, by their violent importunity, shake me free of my listlessness. You, with a more generous indulgence, allow me to be silent; and indeed I am so much exhausted by constant writing, and so greatly broken down by fatigue, that I frequently feel an almost positive aversion to writing a letter. Would that others had as much of your moderation as would enable them to cultivate a sincere friendship at the expense of less writing. Our French friends oppress me in this way beyond all consideration. It so happens, that by continually apologizing, I am getting myself suspected of indolence by my particular friends. Add to this, that unless I have a definite subject before me, I seem to act absurdly enough when I drag in matters known to everybody, as if they were possessed of novelty. But as to what you say you wrote me about some time ago, without receiving any answer, I cannot make out what you refer to, unless, as I conjecture, you had sent me some communication which did not reach me. If such be the case, I shall not neglect to look after it, now that you have given me the hint. As certain individuals of a malignant, morose, and ill-natured disposition, are making an ado about our union, I should, if agreeable to you, wish it to be published.[324] I have calmly endured, overlooked, and swallowed many things, but, believe me, I have failed to observe that it was greatly displeasing to Satan. If the form of the union is published, I trust it will be useful to the Churches of Saxony. However, you will, with your accustomed sagacity, determine upon what is best. When numbers were asking for copies of it, I would on no account allow it to be printed, until I should obtain your permission. I wrote you about the matter on a previous occasion, but inferred from your silence that you considered it as yet premature. I should wish, however, that you would give me your judgment on it. You did me a favour concerning the Bull. Had I received it two days earlier, it would have been of more use to me. For I had already entered upon the composition of the preface, in which that subject is discussed. I send you a copy of it, if you can find time to read it. I wish, however, that you would send it to Vergerio, together with the letter, at your earliest opportunity. The Bull is possessed of one merit, viz., that the Pope breathes out downright tyranny without any show of deceit. We must, therefore, as you say, find refuge in prayer. It is said that Germany will have rest this year from internal war, as the Turk is annoying Ferdinand. But as it is the Lord who quiets all tumults of arms, we should pray him to put a check in all other respects, upon the savage madness of our enemies.

[324] Some have erroneously fixed on 1549 as the date of this
publication. Delayed by the theologians of Zurich it was only
finished in 1551, under the title--_Consensio mutua in re
Sacramentaria ministrorum Tigurinæ Ecclesiæ et D. Joannis Calvini
Ministri Genevensis Ecclesiæ_. Zurich, 8vo. Caused by Calvin to be
translated into French the following year, this important document
figures in the _Recueil des Opuscules_, p. 1137, with a preface by
Calvin to the Ministers and Doctors of the Church of Zurich.

Adieu, distinguished sir, and specially revered brother. Salute your family and your colleagues in my name, and in that of my brethren. May the Lord watch over you, be present with you, and continue to guide you.--Yours,

_John Calvin_.

[_Lat. orig. autogr._--_Coll. of M. Moudin at Geneva_.]

CCLXXVI.--TO BULLINGER.

Thanks for a document--dedication of two commentaries to the
King of England--captivity of Bishop Hooper--movements of the
Emperor in Germany.

GENEVA, _12th March 1551_.

I was met by a messenger bearing your letter, when lately on my way to Neuchatel. After my return home, I received another from a certain Italian, together with the fifth _Decade_.[325] You say by way of apology for sending your books, that you do not do so in order that I may learn from you; for my part, as I am desirous to make my labours beneficial to all good men, so on the other hand, I am glad to profit by the writings of others. And indeed intercourse like this is brotherly, when we know that the gifts of the Spirit are so distributed among us, that no one individual is sufficient for himself. Your gift was, therefore, acceptable to me. The publication of our agreement was the occasion of very much joy, not only to myself, but also to Farel and the rest of the brethren. Would that your letter had reached me fifteen days earlier; for it might have been issued during these days of the Frankfort fair. How seasonable will the publication be for our beloved France; exceedingly useful too, I hope. I finished lately my Commentaries on Isaiah and the Canonical Epistles. I thought proper to dedicate both of them to the King of England.[326] You may have a reading of a copy of one of the prefaces which I sent to Vergerio. I have added a private letter also, in which I have endeavoured to kindle the generous nature of the young man. Meanwhile, we have heard the sad news of Hooper's imprisonment.[327] I was somewhat apprehensive of this long ago. I am now afraid that the bishops, as if victorious, will become much more ferociously insolent. While, therefore, I admire his firmness in refusing the anointing, I had rather he had not carried his opposition so far with respect to the cap and the linen vestment, even although I do not approve of these: I recently recommended this. He has many and powerful adversaries, and I doubt not but they will set themselves violently to crush him. But I trust that the Lord will be with him, especially because, as I am informed, some treacherously oppose him, who in other respects pretend to be favourable to the Gospel. I congratulate you on the tranquil condition of your Church. There are very vile wretches here who cause us no small amount of annoyance and disquiet, who will meet, however, I confidently trust, with the end which they have merited. The plans of the Emperor are a source of concern to many. It is justly calculated to excite suspicion that some of his troops are being transported across the Alps.[328] Should he invade this country, my only comfort is the hope that the Lord will take me away from this miserable life. He will not, meanwhile, neglect his own flock, about which I am especially harassed. Adieu, very distinguished sir, and most esteemed fellow-minister, together with the brethren; all of whom you will affectionately salute in my name. Des Gallars also particularly salutes you. May the Lord continue to guide you by his Spirit, to protect you with his own hand, and to bless your sacred labours. Amen.

[_Calvin's Lat. Corresp._ Opera, tom. ix. p. 59.]

[325] Under this title, Bullinger had commenced publishing a series
of discourses concerning the principal points of the Christian
religion.

[326] See the letter to the king, p. 299.

[327] Having returned to England the previous year, and having
been appointed Bishop of Gloucester through the patronage of
Cranmer, Hooper was imprisoned and suffered a few days of captivity
for having refused to wear, at the time of his consecration,
the sacerdotal dress then in use in the English Church. See his
correspondence with Bullinger, _Zurich Letters_, 1537-1558, tom. i.
p. 9; Burnet, vol. i.

[328] After having proscribed the Reformed worship in the town of
Augsburg, the Emperor took up his quarters at Inspruck, among the
valleys of the Tyrol, from which he could keep an eye at once upon
the Council of Trent, Germany, and Italy.--Robertson, book x.

CCLXXVII.--TO BULLINGER.

Mention of a letter to the Duke of Somerset--Re-opening of the
Council of Trent--symptoms of war in Europe.

GENEVA, _10th April 1551_.

I have received two letters from you within these few days, both full of remarkable good-will towards me, and therefore very agreeable. It is well that God has not only bestowed on us the same desire to incite the English King and his advisers to go on, but has also made our plans so fitly to harmonize.[329] This circumstance will surely have some influence in confirming them. I begin now to look every day for the return of the messenger who carried thither my books with the accompanying letter. As soon as he returns, if he report anything worthy of mention, I shall take care to inform you of it. Meanwhile, I have written to the very illustrious the Duke of Somerset, and have shown him that it is impossible but that the Papists will become more insolent, unless the disagreement regarding the ceremonies be speedily adjusted.[330] I have advised him to extend a hand to Hooper. Whatever the Pope may pretend, I do not think that the Council of Trent is being seriously assembled.[331] The reason for my conjecture is, that the King of France commanded all his bishops to make a careful survey, each of his own diocese, and to return completed records of each visitation to the metropolitan bishops within six months; and informed them that it was his intention to hold a general council of the whole kingdom. No mention was made on that occasion of Trent and the Pope. I have no doubt, however, but that there was an understanding between them; namely, that the French King should, to gain the favour of the Pope, by the pretence of a national council, dissolve that at Trent. Thoughtful men are of opinion that the flames of war have been kindled in Italy. The Turkish ambassador is at present at the French court to stimulate the king to war. An immense fleet threatens Italy or Spain. The Lord will accordingly so overrule them, as that they will not be so dangerous to the Church. It was not kind of you, when you knew that my course would lie in your direction when on my way to Trent, not to offer lodgings to at least one of us. You perhaps expect a new Bull which will admit us.[332] We are not, however, of the number of those who obtain a place, either from right or custom, or the favour of the Apostolic See. We may accordingly remain at home. Yet there is something for us to do even at home. For Christ furnishes material for labour, and Satan does not permit us to be idle. You will pardon my haste. For when these young Germans offered me their services, they gave me only an hour for writing, and it has almost expired. Adieu, most accomplished sir, and very dear brother, worthy of my hearty regard. My colleagues respectfully salute you. They and I present kindest salutations to Bibliander, Pellican, and Gualter, and the rest of the brethren. May the Lord preserve you all by his power, direct you by his Spirit, and bless your labours. Our agreement was not so carefully expressed in Latin as I could have wished; but it will soon be printed again. Meantime, I have added a French translation to the Latin, in which you will not find any blunders. Yours truly,

JOHN CALVIN.

[_Calvin's Lat. Corresp._ Opera, tom. ix. p. 60.]

[329] Bullinger had presented the King of England with his third
and fourth _Decade_, (see note 1, p. 306,) with a long letter, in
which he reminds the young king of the duties which he had to fulfil
towards his subjects. "This epistle and book were presented to
the King by the hands of Hooper, Bishop of Gloucester, personally
acquainted with Bullinger, to whom the King declared his good
acceptance thereof, and the respect and esteem he had for the
reverend author."--Strype, _Memoir_, vol. ii. pp. 390, 394.

[330] The letter here referred to has escaped all our
investigations, and appears to be entirely lost.

[331] One of the first acts of the new Pope, Julius III, was to
decree the re-assembly of the Council of Trent, on the 1st of May
1551. This session, termed the eleventh--eight having been held at
Trent and two at Bologna--was without result. The fathers resolved
upon fixing that there should not be another assembly until the 1st
of September.--Fra Paolo, _Hist. du Concile de Trente_, lib. iv.
sect. i.

[332] An invitation to the Council was, in point of fact, addressed
by the Pope to the Cantons, with all sorts of flattering words, to
induce them to comply. The theologians of Zurich, appointed to draw
up a reply, had little difficulty in showing that the Council was
not for the advantage of the Swiss, or for the good of religion,
and the Reformed Cantons adopted unanimously the conclusions of the
theologians, and refused to send deputies to the Council.--Ruchat,
tom. v. p. 426.

CCLXXVIII.--TO VIRET.[333]

[333] The year 1551 was marked by two grievous losses to the
Reformed churches of Europe. Bucer, overcome by the sorrows of
exile, died in England on the 28th of February, and the decease
of Joachim Vadian, one of the most brilliant minds of that age,
occurred at Saint Gall during the same year. The earliest notice
of Bucer's death is to be found in the Journal of King Edward VI.
of England:--"_February 28th._--The learned man Bucerus died at
Cambridge, who was two days after buried in St. Mary's Church, all
the whole University, with the whole town, bringing him to the
grave, to the number of three thousand persons. Also there was
an oration of Mr. Haddon made very elegantly at his death...."
&c.--_Zurich Letters_, first series, tom. ii. p. 492. Vadian, cut
off in the prime of life, breathed his last in the arms of his
friend Kessler, the poet, leaving behind him a name held in deep
veneration by his friends and countrymen. Above two thousand of
the present inhabitants of Saint Gall claim the honour of being
descended from the burgomaster Vadian. See the notice of him given
in the present collection, vol. i. p. 475.

Death of Bucer and of Joachim Vadian.

GENEVA, _10th May 1551_.

Although you have received no letters from me for a considerable time, let me tell you, that you have, on that account, been a source of constant and even anxious thought to me. The grief which I have suffered at the death of Bucer increases my anxiety and fear. I have now again experienced a fresh wound from the death of Vadian, whose labour, although of wide influence, and calculated to be felt throughout the entire Church, was nevertheless of especial use in the state, and of great importance among the Swiss and Grisons in particular. I feel my heart almost like to break when I think of the great loss the Church of God has sustained in the death of Bucer. The Lord grant that I may leave in life all those whose death I should mourn, that I may the more joyfully leave the world.

Adieu, most excellent brother. May the Lord keep you together with your wife and family. Salute all earnestly in my name.

JOHN CALVIN.

[_Calvin's Lat. Corresp._ Opera, tom. ix. p. 60.]

CCLXXIX.--TO FAREL.

Renewed expressions of regret for the death of Vadian and
Bucer--controversies excited by Osiandor--numerous migrations to
Geneva--commencement of hostilities in Italy.

GENEVA, _15th June 1551_.