Chapter CLIX: To Theodore Vitus.36 (15)

SIRE,--Although I ought to fear lest my importunity may prove troublesome to your Majesty, and have indeed on that account abstained from writing to you more frequently, nevertheless, I have had the boldness to send you, together with my letters, a short exposition which I have composed of the 78th (87th)[378] Psalm, hoping that you would take pleasure in it, and also that the reading thereof might be profitable to you. As I was one day expounding it in a sermon to the people, the argument appeared to me so appropriate for you, that I was forthwith moved to draw up a summary of it, such as you will see, when it shall please your Majesty to devote to it one hour only. It is very true, that I treat the subject generally, without addressing you personally. But as I have mainly had regard to you in the writing of it, so in the prudent application and appropriation of it, you will find that it contains a very profitable lesson for your Majesty.

[378] An error in the original; we must read 87th.

You know, Sire, how much danger kings and princes are in, lest the height to which they are raised should dazzle their eyes, and amuse them here below, while making them forgetful of the heavenly kingdom; and I doubt not that God hath so warned you against this evil, to preserve you therefrom, that you are a hundred times more impressed with it, than those who have no personal experience of it. Now, in the present Psalm mention is made of the nobleness and dignity of the Church, which ought so to enrapture both great and small, that no earthly honours and possessions should hold them back, or hinder them from aiming to be enrolled among the people of God. It is indeed a great thing to be a king, and yet more, over such a country; nevertheless, I have no doubt that you reckon it beyond comparison better to be a Christian. It is therefore an invaluable privilege that God has vouchsafed you, Sire, to be a Christian king, to serve as his lieutenant in ordering and maintaining the kingdom of Jesus Christ in England.[379] You see, then, that in acknowledgment of such great benefits received from his infinite goodness, you ought to be stirred up to employ all your energies to his honour and service, setting to your subjects an example of homage to this great King, to whom your Majesty is not ashamed to submit yourself with all humility and reverence beneath the spiritual sceptre of his Gospel; and if hitherto you have done this, so that we have cause to glorify God for his goodness, the present Psalm will always serve you as a support and a buckler. Meanwhile, I humbly entreat you, Sire, that this short letter may serve as a protest and testimony to your Majesty of the hearty desire I have to do better, if the means were given me.

[379] For a facsimile of the original of this passage, see Vol. I.

Sire, after having very humbly commended me to your kind favour, I pray our Lord to fill you with the gifts of his Holy Spirit, to guide you in all prudence and virtue, to make you prosper and flourish to the glory of his name.

Your very humble and obedient servant,

JOHN CALVIN.

[_Fr. orig. autogr.--British Museum. Harl. Coll._ No. 6989, Art. 83.]

CCXCVIII--TO CRANMER.[380]

[380] This letter bears no date, but it refers to the subject set
forth in a preceding letter of Calvin's to Cranmer, p. 345, and we
have no hesitation in assigning it a place in the course of the same
year,--perhaps in _July 1552_.

Calvin exhorts him to prosecute with fresh zeal the Reformation
of the Church in England, by purging it of the relics of Popery.

[_July 1552._]

Seeing that, at the present time, that which is most of all to be desired is least likely to be attained, viz., that an assembly of the most eminent men of learning, from all the various Churches which have embraced the pure doctrine of the Gospel, after having discussed separately the controverted topics of the day, might transmit to posterity, out of the pure word of God, a true and distinct confession; I nevertheless highly commend the plan which you, reverend sir, have adopted, to make the English frame for themselves, without delay, a religious constitution, lest, by matters remaining longer in an unsettled state, or not being sufficiently adjusted, the minds of the common people should be confirmed in their suspense. And it is the duty of all in your country, who have any influence, to direct their energies with united zeal toward this object, so that your duties may still be special. You see what such a position as yours demands, or rather what God may legitimately require of you in consideration of the nature of the office which he has imposed on you. Supreme authority is vested in you--an authority which your high rank entitles you to, not more than the previously entertained opinion regarding your wisdom and integrity. The eyes of many are fixed upon you, either to second your exertions, or to imitate your lukewarmness. And sincerely do I desire that, under your leadership, they may be advanced to such an extent during the next three years, that the difficulties and contests of the present time, caused by the removing of the grossest superstition, shall have ceased to exist. I, for my part, acknowledge that our cause has made no little progress during the short period the Gospel has flourished in England. But if you reflect on what yet remains to be done, and how very remiss you have been in many matters, you will discover that you have no reason to advance towards the goal with less rapidity, even although the most of the course has, as it were, been gone over; for I need not inform you that I, as it were, take note of your assiduity, lest, after having escaped danger, you should become self-indulgent. But to speak freely, I greatly fear, and this fear is abiding, that so many autumns will be spent in procrastinating, that by and by the cold of a perpetual winter will set in. You are now somewhat advanced in years, and this ought to stimulate you to increased exertions, so as to save yourself the regret of having been consciously dilatory, and that you may not leave the world while matters remain in so disordered a condition. I say matters are still in a disorganized state, for external religious abuses have been corrected in such a way as to leave remaining innumerable young shoots, which are constantly sprouting forth. In fact, I am informed that such a mass of Papal corruptions remains, as not only to hide, but almost to extinguish the pure worship of God. Meanwhile the life of the whole ecclesiastical order is all but extinct, or at least is not sufficiently vigorous: take, for example, the preaching of doctrine. Assuredly pure and undefiled religion will never flourish, until the Churches shall have been at greater pains to secure suitable pastors, and such as shall conscientiously discharge the duties of teaching. Satan, indeed, opposes his secret wiles to the accomplishment of this. I understand that there is still one shameful obstacle, viz., that the revenues of the Church have been plundered; truly an insufferable evil. But iniquitous as this is, there appears to me to be another vice of equal magnitude, viz., that out of the public revenues of the Church, idle gluttons are supported who chant vespers in an unknown tongue. I shall say nothing farther on this point, except that it is inconsistent for you to approve of such mockery, and it is openly incompatible with the proper arrangements of the Church; besides, it is in itself exceedingly ridiculous. I do not doubt, however, but that these considerations will immediately occur to your own mind, and will be suggested to you by that most upright man Peter Martyr, whose counsel I am exceedingly glad to know you enjoy. Difficulties so numerous and so trying as those against which you are contending, appear to me a sufficient excuse for the exhortations I have offered.--Adieu, most distinguished and esteemed Primate. May the Lord long preserve you in safety; may he fill you more and more with the Spirit of wisdom and fortitude, and bless your labours! Amen.

JOHN CALVIN.

[_Calvin's Lat. Corresp._ Opera, tom. ix. p. 61.]

CCXCIX.--TO JOHN LINER.[381]

[381] A letter without address, but evidently, as the date and
the contents prove, relating to the trial of the five students of
Lausanne.--(See the letter of the 10th of June, and the note at p.
355.) The personage to whom Calvin writes, is doubtless John Liner,
a rich merchant of Saint Gall, settled at Lyons, who often visited
the scholars in their dungeon, undertook several journeys on their
behalf, and was unsparing, during the whole course of the suit, in
tokens of most lively affection.--(_Histoire des Martyrs_, liv. iv.
pp. 230, 231.) John Liner afterwards retired to his own country,
where he lived to a very advanced age, and corresponded with Charles
de Jonvillers, the secretary of Calvin, a correspondence which has
been preserved to our days in the library of Saint Gall. Note, p.
363.

Thanks for the zeal manifested by him on behalf of the prisoners
of Lyons.

_This 10th of August 1552._

VERY DEAR SIR AND BROTHER,--We are all bound to give thanks to God for having made choice of you to assist our poor brethren who are detained in prison by the enemies of the faith, and having so strengthened you by the power of his Spirit, that you spare no pains in so doing. I say that we are bound to give thanks to Him; for we must needs recognize this work as his, and that it is he alone who has disposed and directed you thereto. You have also reason to rejoice at the honour he has done you, in employing you in so worthy and honourable a service, and giving you grace to perform it. For however despised and rejected of men, the poor believers persecuted for the sake of the Gospel may be, yet we know that God esteems them very pearls; that there is nothing more agreeable to him than our striving to comfort and help them as much as in us lies. The Lord Jesus declares, that whatsoever shall have been done to one of the least of his people, will be acknowledged by him as done to himself. How then if we have furthered those who fight his battles? For such are as it were his agents, whom he appoints and ordains for the defence of his Gospel. Yea, he declares that a cup of water given to them shall not be lost. If then you have hitherto had the courage to present so goodly a sacrifice to God, strive to persevere. I know well that the devil will not fail to whisper in your ear on many sides to divert you from it, but let God prove the strongest, as is meet he should. It is said that they who comfort the children of God in their persecutions which they endure for the Gospel, are fellow-labourers for the truth. Be content with this testimony, for it is no light matter that God should uphold and approve us as his martyrs, even though we do not personally suffer, merely because his martyrs are helped and comforted by us. And, therefore, although many tell you the contrary, do not leave off so good a work, or show yourself weary half-way. I feel assured that you did not look to men at the first; follow on then as the servant of Him to whom we must cleave to the end. Reflect, moreover, how many worthy brethren there are who glorify God for what you are doing, who would be scandalized if you altered your course. As for the dangers which they set before you, I have no fear of their coming to pass, for the good brethren for whom you have done so much, feel themselves so indebted to you, that were they at liberty, far from being cowardly enough to betray you, they would expose themselves to death for your sake. You must also consider, that by the support which they receive from you, they are the more confirmed, for they have no doubt whatever that God has directed you to them, as indeed he has. And they have reason to lean still more firmly upon him, seeing the paternal care he shews them. Be of good courage, therefore, in this holy work, in which you serve not only God and his martyrs, but also the whole Church.

Whereupon, my very dear sir and brother, after having heartily commended myself to you, I pray our good Lord that he would increase you more and more with the gifts and riches of his Spirit, for the furtherance of his own honour; and meanwhile, that he would have you in his keeping.

JOHN CALVIN.

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

CCC.--TO THE FRENCH CHURCH IN LONDON.[382]

[382] To the brethren of ..., without any further indication.
The name of the Polish nobleman, John A Lasco, moderator of the
Congregation of Foreign Protestants at London, informs us to what
Church this letter was addressed.

The Reformed Church of London, next to that of Strasbourg the oldest
of the refugee churches, was formed during the first years of the
reign of Edward VI., obtained a legal recognition in 1550, had for
ministers Francis Péruçel, called La Rivière, and Richard Vanville,
and as moderator an illustrious foreign nobleman, devoted to the
cause of religious reform, John A Lasco or Laski. Dispersed in 1553,
under the intolerant reign of Mary, it reconstituted itself under
the reparative reign of Elizabeth, and reckoned in the list of its
pastors one of the most distinguished ministers of Geneva, Nicolas
des Gallars. In its early commencement, that Church, which has been
perpetuated to our own day, and to which the greater part of the
French Churches of England, of Scotland, and even of America, owe
their origin and their organization, was troubled by theological
disputes, which made the intervention of Calvin needful.

Exhortations to harmony--Is it lawful to call Mary the Mother of
God, and to pray for the Pope?

FROM GENEVA, _this 27th September 1552_.

VERY DEAR AND HONOURED BRETHREN,--As I desire your quiet, to the end that, being at peace among yourselves, you may be the better enabled and disposed to serve God, and may do so with the greater courage, I have grieved for the trouble which some inconsiderate people have occasioned you, and grieved doubly because they made a cloak of me and of this Church in order to trouble you. Now, as they did us injustice in that, it appears to me that you ought to have been too reasonable and humane to suffer us to be mixed up and implicated in their follies. One of them, of whom I had heard complaint made, will bear me witness that I have not encouraged him in his fault since his return, but have rather endeavoured to make him feel and understand it, although M. A Lasco had written to me confidentially that all had been forgiven. I mention this, because I have heard that they have been reproached with wishing to make an idol of me and a Jerusalem of Geneva. I have not deserved that your Church should treat me thus, and even were there twice the amount of ingratitude, I should not cease to seek your welfare. But I am constrained to warn you of it, for such proceedings are calculated rather to ruin than to edify. And however I may seek to bury such matters in oblivion, I cannot hinder many from being offended by them. If those who have stirred up these conflicts have taken occasion to do so from the diversity of ceremonies, as M. A Lasco has informed me,[383] they have but ill understood in what the true unity of Christians consists, and how every member is bound to conform himself to the body of the Church in which he lives. It is true, that if a different form has been seen and preferred, it is quite allowable in communicating first of all with the pastor, to tell him what is thought of it, provided one accommodates one's-self to the usages of the place where one lives, without clamouring for novelty, but peaceably conforming to any order that is not repugnant to the word of God. Now, how the two persons in question have proceeded I know not, unless I give credit to the testimony which has been furnished me, namely, that there has been a great want of consideration, and that they have neither observed due measure nor modesty. But this I say, because it is well to set such persons right by gentleness, rather than to make matters worse by over-violent remedies. Not that I mean to say that they have been too severely dealt with, but that I have heard it so reported, although I do not believe it. I think you will not take it ill that I let you know this, as it can do you no harm.

[383] A Lasco had composed a work entitled, _The whole Form
and Manner of the Ecclesiastical Ministry in the Church of the
Strangers, set up at London by the very faithful Prince, Edward VI._

Concerning the other debatable points, I doubt not but there may have been somewhat of ignorance in their reproving the way of speaking of the Virgin Mary as the mother of God, and together with ignorance, it is possible that there may have been rashness and too much forwardness, for, as the old proverb says, The most ignorant are ever the boldest. However, to deal with you with brotherly frankness, I cannot conceal that that title being commonly attributed to the Virgin in sermons is disapproved, and, for my own part, I cannot think such language either right, or becoming, or suitable. Neither will any sober-minded people do so, for which reason I cannot persuade myself that there is any such usage in your church, for it is just as if you were to speak of the blood, of the head, and of the death of God. You know that the Scriptures accustom us to a different style; but there is something still worse about this particular instance, for to call the Virgin Mary the mother of God, can only serve to confirm the ignorant in their superstitions. And he that would take a pleasure in that, shews clearly that he knows not what it is to edify the Church.

As for the name of the Bishop of Rome, that is a foolish question to dwell upon. We bestow too much honour upon those horned cattle in calling them bishops, for the name is too honourable for them. Neither does the title of Pope any better suit the brigand who has usurped God's seat. In reference to this, I would follow unbiassed that which is commonly received. The chief practical point of difference is about the form of prayer. I know that we must make a due distinction between the individual and the abominable and accursed seat (of the beast). But I do think that those who pray specially for him who bears such a mark of reprobation, have surely much time to spare. I lay down laws for no one, but it were much to be desired that the sobriety of our prayers should shew the reverence we feel for the name of God. I speak with such freedom as you ought to bear from a brother, and I hope, too, that you will bear with it; for I shall be quite ready to suffer the word of admonition from you whenever you disapprove of what I write to you. Moreover, when you have well weighed the matter, and that each is willing, without contention, to submit to the truth, I hope that harmony will easily be established amongst us. Furthermore, if this annoyance has been hard upon you, have some compassion upon us, who have here daily far more rude encounters to sustain. And for my part, I shall continue to pray our good Lord as I do, that it would please him to increase you more and more in the graces of his Spirit, to make your labours profitable, and to strengthen your hands in the exercise of the rule which he has committed to you. And my brethren will do the same, for I know their mind towards you.

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

CCCI.--TO THE SEIGNEURS OF GENEVA.[384]

[384] On the back, in the handwriting of Calvin: "The case against
Trolliet."

Trolliet, of Geneva, a discontented and unsettled spirit, became,
first of all, a hermit in Burgundy, and lived in affectation of
sanctity. Soon tired, however, of playing this part, he re-appeared
at Geneva, and solicited the functions of the ministry, from which
he was warned off by the influence of Calvin, against whom he vowed
an irreconcilable hatred. Thenceforward, he made himself remarkable
in the ranks of the libertine party, by the violence of his attacks
against the Reformer. He arraigned his writings, and offered to
prove, that in the book of _The Christian Institution_, Calvin had
made God _the author of sin_. These accusations, emulously repeated
by the adversaries of the Reformer, and speciously tricked up with
the authority of Melanchthon, provoked sharp discussions, which
were only half appeased by the sentence of the Seigneurs of Geneva,
who approved the _Christian Institution_, while at the same time
declaring Trolliet, "homme de bien," out of consideration for the
party to which he belonged. The whole of the papers relating to the
controversy of Calvin with Trolliet, are to be found collected in
Vol. 145 of the _MSS. of the Library of Geneva_.

Reply of Calvin to the Syndics of Geneva in the case of Trolliet.

_6th October 1552._

The answer of John Calvin, minister of the word of God in the Church of God, presented this Tuesday, the 6th of October 1552, to our honourable Lords Messieurs the Syndics and Council, against the writing produced on the Monday preceding, by the Seigneur Trolliet:--

In the first place, Messieurs, as for what he terms his written defence in his disputation against me, I do not understand what he aims at, nor for what purpose he says this, unless to acquire reputation with the ignorant, from having disputed with John Calvin. And your Excellencies know what the whole procedure was, namely, that he became confused, having no reply to make, except that he did not understand it. Wherefore, it would be well that he should get rid of vain-glory, which has too much incited him already to give unnecessary trouble and annoyance, as well to himself as to others. For had he walked as modestly as he ought, according to his measure, this contention would never have arisen.

But the worst is, that he pretends to sustain his charge against me, and, nevertheless, misrepresents the whole argument. For the point which was debated on the first day of September, was that he charged me with making God the author of sin, which I denied with all due protestation, for it is an utterly execrable blasphemy. Whereupon he attempted to prove it, alleging the passages which he cites in his written representation. So that the main point of our case, as he has maintained in your presence more than ten times over, lies in this,--Whether I have made God the cause of evil and of sin, or not. And but for this, there was no difficulty whatever regarding this first point. For I do not disavow anything that I have written. But I say that we ought to have a horror of applying the word sin, to God; seeing that in him there is nothing but all equity and justice, even as he is both the rule and the fountain thereof. Wherefore I am amazed that he was not ashamed of denying it. But be that as it may, if he be obstinate in his denial, I require, as right and reason enjoins, that it may please you, before going farther, to order your secretary to give me an act and extract to that effect. For I ought not, and cannot suffer such a reproach to be fastened upon me, without clearing myself as I ought. Moreover, in the sentences which he quotes as extracts from my _Institution_, he does me great wrong, having given them in a detached and garbled form. And he even thrusts in and mixes up with the doctrine which is avowedly mine, the objections which are made to it by blasphemers. He ought to have been much ashamed, when I demonstrated that by such means Saint Paul might be charged with having called God unrighteous. But that he should persist in such a course, is altogether unbearable. Again, that which he brings forward on the first page, from leaf 461, is wrongly stated, and contrary to my true meaning, seeing that he accumulates there what I have said about the wicked, whom I reprove and condemn.[385]

[385] "Since we are all corrupt and contaminate by vice, it cannot
be but God must hate us, and that not with tyrannical cruelty,
but with reasonable equity.... That all the children of Adam come
forward to contend and dispute against their Creator, because by his
eternal Providence, they were devoted, before they were born, to
perpetual calamity. When, on the contrary, God brings them to know
themselves, how can they murmur at that? If they have all been taken
out of a corrupt mass, it is no way marvellous that they are liable
to condemnation. Let them not therefore accuse God of iniquity,
because by his eternal decree they are ordained to condemnation, to
which their very nature makes them amenable."--_Institution of the
Christian Religion_, edit, of 1554, p. 461.

However, I am free to confess, that I have stated that God not only has foreseen, but also foreordained, the fall of Adam, which I maintain to be true,[386] not without good grounds and evidences from holy writ. The opposite party, without alluding to the proofs which I bring forward, says that I have spoken amiss, and at the same time can allege nothing to shew that I have done so, except, indeed, that he is pleased to arrive at that conclusion. Judge, Messieurs, whether this be equitable.

[386] "The first man fell, because God thought it fit. Now, as to
why he thought it fit, we know nothing. Yet it is certain, that he
has not thus decided, unless because he saw that it would advance
the glory of his name.... Man then falls, according as it has been
ordained of God, but he falls by his own vice."--_Ibid._ edit, of
1551, p. 463.

"Although that by the eternal Providence of God man has been created for that state of misery in which he is, yet notwithstanding he has derived the cause of that misery from himself, and not from God. For he perishes only because of his having, through perversity, degenerated from the pure nature which God had given him."--_Ibid._, p. 464.

On the second proposition:--

As to his accusing me of having written--That man is by the ordinance and will of God under the necessity of sinning; I much wish, as I have so often said, that people would not attribute to me that jargon of the monks, which I have never used. And indeed it is only those hypocrites who have ever twaddled thus. Let then the doctrine, as I state it, be attentively considered, and I am ready to acknowledge that the wicked, sin of necessity, and that such necessity is by the ordinance and will of God; but I also add, that such necessity is without constraint, so that he who sins, cannot excuse himself by saying, that he was compelled thereto. And I prove this doctrine so clearly from holy Scripture, that it is impossible for any living man to resist it. And it amazes me, that the adverse party should not display his subtlety in controverting what I have said before you, and that he even conceals the proofs which I have abundantly brought forward in my books. He says that he has maintained contrary opinions, without the will or the power to approve of mine. But were he the most learned personage in the world, it would be too much to insist upon being believed, while simply answering that he neither will nor can consent to what is proposed to him. So much the less reason is there for a man who is scarcely at all versed in the holy Scriptures, and who is no competent judge in theological matters, to expect that those to whom God has vouchsafed grace to understand them a little better, should be reproved according to his fancy. Now, then, honourable Seigneurs, if the proofs which you have heard are not sufficient, I offer to make them more complete, as often and whenever it may please you. And for the rest, I refer to what is contained in the Book concerning the predestination and providence of God.[387]

[387] This is the book: _De Æterna Dei Prædestinatione et
Providentia._ Genève, 1550, in 8vo; translated into French the same
year.

On the contradictions which the Seigneur Trolliet has imagined.

The opposing party thinks that I contradict myself, when I teach that a man ought rather to search for the cause of his condemnation in his corrupt nature, than in the predestination of God; and does not see that I there expressly state, that there are two causes, the one concealed in the eternal counsel of God, and the other open and manifest, in the sin of man. Now, since he confesses that this is true, he condemns himself by his own mouth and sign-manual. And as for me, I willingly accept that confession, which shews plainly that he has never understood a single point of the case which he discusses so boldly. Here, then, Messieurs, is the very core of the whole question: that I say, that all the reprobate will be convicted of guilt by their own consciences, and that thus their condemnation is righteous, and that they err in neglecting what is quite evident, to enter instead into the secret counsels of God, which to us are inaccessible. The Scripture, however, shews us clearly, that God has predestined men to such ends as he chose them to reach. But as to why or how this is done, we must remain ignorant, because it has not been revealed to us.

Touching the contradiction which the adverse party conceits that he has brought forward from the second page of the 463d leaf, it is marvellous, that after having been so disgracefully cast in such a frivolous objection, he should return to it anew. I say, in that passage, that it is perverse to pry into the secrets of God whereto we are unable to attain, in order to search for the origin of the condemnation of mankind, while passing over the corruption of their nature, from whence it manifestly proceeds. However, this does not mean that the counsel of God does not overrule in a sovereign degree the disposal of everything, although proximate causes may strike our eyes. That were as much as to find a contradiction in these propositions, which are all those of holy writ: That man is not nourished by his labour, nor by his industry, but by the grace of God alone. That it is not the heat or influence of the sun which makes the earth fruitful, but the pure grace of God. That it is not bread that sustains and nourishes us, but the strength which God of his goodness puts into us. And on the other hand, that the idle man deserves to starve. Item, that the earth will deny us pasturage. Item, that we are sustained and strengthened by bread. Now the solution is quite easy when we learn to distinguish between the sovereign cause, and those which are secondary, and more upon a level with human understanding.

As to the passages extracted out of the book of Melanchthon,[388] I confess that God is not the author of sin. I have even expressly maintained this article of faith in my books, and as warmly as could be required from a faithful servant of God. It is therefore superfluous to set up this as a matter of dispute between us. Notwithstanding, I must confess, as I have formerly declared, that the method of instruction which Melanchthon adopts, is different from mine. I have also, honourable Seigneurs, explained to you the cause of this. It is, that Melanchthon, being a timorous man, has accommodated himself too much to the common feeling of mankind, that he might not give occasion to over-curious people to seek to pry into the secret things of God. And thus, as at last appears, he has spoken of the present question rather as a philosopher than a theologian, having no better authority to rest upon than that of Plato. And then evidently he aims at a middle course, as if he would confess that he swam between two currents, which is what the adverse party ought to take rather more into account.[389]

[388] This is the famous book of the _Common Places_ (_Loci
Theologici_), translated into French under the care of Calvin: _The
Summe of Theology, or Common Places of Melanchthon_, translated from
the Latin, by John Calvin. With a Preface. 1546, in 8vo.

[389] It is not uninteresting to compare this estimate formed by
Calvin of Melanchthon, with the remarkable one contained in the
preface to the _Common Places_:--"I perceive that the author, being
a person of profound knowledge, has not chosen to enter into subtile
disputations, nor to treat these matters with that high degree of
skill which it would have been so easy for him to employ. But he
has brought himself down as much as he could, having only regard to
edification. It is, certes, the style and fashion which we should
observe, did not our adversaries constrain us by their cavils to
turn aside from this course.... The same about predestination,
because he sees now-a-days so many flighty spirits who are but too
much given to curiosity, and who go beyond bounds in this matter.
Wishing to provide against this danger, he has proposed to touch
only on what was needful to be known, leaving all else buried out
of sight, rather than by disclosing all he could, to give the reins
to much perplexing and confused disputation, from whence arises no
good fruit. _I confess that the whole of what God has been pleased
to reveal to us in Scripture ought not to be suppressed, whatsoever
happens_; but he who seeks to give profitable instruction to his
readers, may very well be excused for dwelling upon what he knows to
be most essential, passing lightly over or leaving out of sight that
which he does not expect to be equally profitable."

As for the rest, most honourable Seigneurs, he who would place Melanchthon and myself in opposition, greatly wrongs both the one and the other, as well as the whole Church of God. I honour Melanchthon as much on account of the excellent knowledge which is in him, as for his virtues; and more than all, because of his having laboured faithfully to further the Gospel. If I find anything to reprove, I do not conceal it from him, as he gives me full liberty not to do so. As for him, there are witnesses more than enough, who know how much he loves me. And I know that he would detest those who sought to shelter themselves behind him, to disparage my doctrine in any way. Moreover, such sort of people only seek to sow tares and scandals to obstruct the course of the Gospel. I shall not waste my time in disproving these propositions, brought forward by the adverse party, in which Melanchthon gives satisfaction to none of the learned, because he yields to too tender a caution, not venturing to say what he knows to be true, because he fears that all may not be capable of hearing it. It suffices that I have produced to you letters under his hand, wherein appears what I have advanced. But even if license were given to the adverse party to form any conclusion he might think proper, and to make what resolutions he liked upon the writings of learned men, you would be at his mercy as to receiving three Sacraments,--among which is the confessional, because, forsooth, Melanchthon receives them. This I merely mention, that he may learn to know himself better, and not to be so excessively eager to throw himself into the battle-field.

As for myself, most honourable Seigneurs, having the assurance of my conscience, that what I have taught and written has not been the creation of my own brain, but that I have had it from God, it must needs be that I maintain it, as I think I have fully done, if I would not prove traitor to the truth. And should it seem good to you, I offer anew to reply more fully, until the adverse party be convicted of having falsely accused me, contrary to all truth and reason.[390]

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

[390] Here is the sentence pronounced on this occasion by the
Seigneurs of Geneva:--

"_Wednesday, 9th November 1552._--Having heard in council the worshipful and learned ministers of the word of God, Master William Farel, and Master Peter Viret, and after them worshipful Monsieur John Calvin, minister of this city of Geneva, and noble John Trolliet, also of Geneva, in their depositions and replies, now often repeated, touching the _Christian Institution_ of the said Monsieur Calvin, and having well considered the whole, the council has determined and concluded, that all things well heard and understood, it has pronounced and declared, and pronounces and declares the said book of the _Institution_ of the said Calvin, to be well and holily done, and his holy doctrine to be God's doctrine, and that he be held as good and true minister of this city, and that henceforward no person dare to speak against the said book, nor the said doctrine. We command both parties, and all concerned, to observe this.

"My said Lords Syndics and Council,

"ROSET."

CCCII.--TO FAREL.[391]

[391] While Calvin was eloquently pleading among others the cause
of the persecuted faithful of France, he was struggling with
an ever-increasing energy for the suppression of scandals, and
the formation of a new people at Geneva. His efforts, however,
seemed powerless before the enormity of the evil, and the furious
resistance of that party, which history has justly branded with
the name of Libertine. The cabal of the factious gathered strength
from day to day, and disorders were committed with impunity. The
task of reforming the public morals, courageously undertaken by
the ministers, was almost absolutely fruitless. Ashamed of such
excesses, but incapable of suppressing them, the Great Council
increased the severity of its edicts, but had not the power to
impose them upon the multitude who were banded together against
the _foreigners_. The French were a particular object of fury to
the factions. They beat them in the streets, and subjected them
to all sorts of outrages. Most absurd accusations were circulated
against them, and were believed by the multitude. The presence of
Farel and Viret in Geneva could not quiet these troubles; and it
was in vain that these courageous ministers presented themselves
before the councils, "to commend to them the care of religion and
morals."--_Chronique_ of Roset, c. v. pp. 42, 44; Ruchat, c. v. pp.
489, 490.

Conspiracy of the Libertines--energy of the Reformer--struggles
of Viret at Lausanne.

GENEVA, _26th October 1552_.

I occasionally abstain from writing, from having nothing important to write about, but my material is in these days more abundant than I could wish--so much so, that it has kept me from writing altogether. For I think it better silently to repress the very sad cares which torture me, rather than seek consolation by inconveniencing you. Even if I did throw part of the burden on your shoulders, I should rather increase than diminish the evil. The very act of writing, moreover, by awakening the memory, irritates the wound. I was aware that our enemies were making secret preparations for an insurrection, for four months past; the fire was to be kindled at the next election, in the month of November, when it is customary to appoint the chief magistrate. Bernard had given me a hint of it. But we were ignorant of the charge by which they thought to oppress and even overwhelm us. But the Lord has seasonably dragged them forth to the light. They spread a rumour among the petty tradesmen, and then bawled out in the assembly hall, that forty thousand pieces of gold were deposited with three Frenchmen, as a reward for betraying the city. They made indirect allusions to the three guardians of the poor, among whom was Du Tailly, whom the Lord lately called to himself, and who is very greatly lamented by all the pious. Wendel was not ashamed to allege, in the presence of the Senate, that there were three hundred thousand. This conjecture deceived them, for, when they had hoped, by their atrocious calumny to kindle a fire which should consume us in a moment, the flame by and by ended in smoke. They are, notwithstanding, in the meantime, acting with careless effrontery, seeing, as they do, the inactivity of those who ought to have mended matters, which they could have done with the utmost ease had they possessed a single spark of manliness. For what would not the wicked dare when there is impunity for all evils? But I trust that Christ will ere long prove our deliverer.

He[392] has neglected what he had promised to Viret. I, for my part, am doing all I can to refresh his memory. But he is amusing himself with us. It were better, therefore, for Viret to come of his own accord. The proper time would be, however, before the Martinalia, when despair will drive our enemies to act like the Bacchæ if he does not make his appearance. But he is drawn away elsewhere. And the affairs which he has in hand are to me of so much importance, that I consider it sinful to place any obstacle in his way, or to offer the very least hindrance.[393] On the contrary, I feel exceedingly ashamed that I have afforded him no more comfort under so great difficulties, than if I had been buried. Although, therefore, most anxious that you should encourage us with your presence, it must nevertheless be deferred until another occasion, especially as it would be better that both of you should be present at the same time. I scarcely know what to say regarding Garnier's letter.[394] The specimen which I had lately of his character in a private matter, will prevent me in future from having any dealings with him. You will say the public position of the Church is concerned. Pardon my timidity, for I fear very much that no men are more insolent and haughty, than those of a servile disposition. Had it been convenient for Viret to come here, nothing could have been more useful and appropriate, than for us to hold a consultation on the leading topics, before the matter had proceeded farther. I fear, however, that it will be scarcely possible for Viret to be here before the completion of the Bernese embassy. Accordingly, I have no one to consult with, unless I lay the matter before my fellow-ministers. I am persuaded, however, that no settlement should be come to, until you reach us.

[392] Probably Amy Perrin.

[393] Placed by his character and talents at the head of the
Vaudois clergy, Viret had to maintain a ceaseless struggle against
the encroachments and ecclesiastical tyranny of the Seigneurs of
Berne.--See Ruchat, c. v. p. 488.

[394] Minister of the French Church of Strasbourg.

Adieu, most upright and very dear brother. Salute that noble man, the Seigneur de Dammartin, your colleague, and the rest of our friends. May the Lord guard you all by his protection, enrich you with the gifts of his Spirit, and bless you in all things. Amen.--Yours truly,

JOHN CALVIN.

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

CCCIII.--TO VIRET.

Literary labours of Theodore Beza.

GENEVA, _26th October 1552_.

After I had written Farel, our friend Gerold undertook, at my request, to make a journey thither. There is, accordingly a letter designed for both of you, which, having read, you will show to him at your own convenience. I ask no more of you than that you will think of us when it suits you. Your letter was not to be answered until something important had been done, which has not been the case as yet. You will tell Beza not to be anxious about the translating of my discourses,[395] as I have handed over the task to Baduel as if with his permission. Indeed, I felt ashamed, from the first, that his valuable time should be taken up with work so very unworthy of him--time that could and ought to be better occupied. I, on this account, embraced the more gladly the opportunity afforded me of laying the burden on another. He will be urged by and by, by our friend Robert, to engage in a sort of lucubration in which he will be of greater advantage to the Church.[396]--Adieu, brother and very worthy friend. Salute the brethren earnestly, also your wife and little daughters. May the Lord preserve you all; may the Spirit guide you by his wisdom, and sustain you by his might.

JOHN CALVIN.

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

[395] _Quatre Sermons traictans des matières fort utiles pour nostre
temps._ 1552, 8vo. _Opuscules_, p. 824.

[396] Beza published this year a new edition of his Tragedy of
Abraham under the following title:--_Le Sacrifice d'Abraham,
Tragédie Française, séparée en trois Pauses à la façon des Actes de
Comédies, avec des Chœurs, un Prologue et un Epilogue_. 1552, 8vo.

CCCIV.--TO AMBROISE BLAURER.[397]

[397] Ambroise Blaurer, of a noble family of Constance, entered
in early youth a convent, which he soon left to become a preacher
of reform, for which he had contracted a taste from reading the
writings of Luther. Present at the Controversy of Berne with
Zwingle, Œeolampadius, Bucer, and Capito, he beheld his preaching
attended with the most gratifying success, and saw the Gospel
victoriously established in his native town, where he exercised his
valuable ministry until the war of Smalkald. Having at that time
refused submission to the _Interim_, he left Constance, and retired
first to Winterthur, near Zurich, and afterwards to Bienne, whilst
his unfortunate city, fallen into the hands of the Imperialists,
saw itself deprived at once of the Gospel and of liberty. Esteemed
by Calvin, Blaurer witnessed his influence at Zurich and at Berne
solicited more than once by the Reformer of Geneva. He died in
1567.--See Beza, _Icones_, and Melch. Adam, _Theolog. Germ._, p. 413.

Troubles at Geneva--sad intelligence from France and
Germany--steady in the promises of God.

GENEVA, _19th November 1552_.

As I hope that my dearly beloved brother Beza will be with you about the same time that you receive this letter, and as he will inform you more fully as to my own state and that of the Church than I can in the longest epistle, I shall at present be brief. He will tell you the annoyance and disturbance we suffered from some worthless wretches, whose sole power of injuring us lies in the impunity and license which is allowed them. But God apparently wishes us to be destitute of human aid, that himself alone may protect us. In the meantime, though I little expected it, I live a survivor of my native town. The city in which I was born has lately been utterly destroyed by fire.[398] We are also compelled to hear daily of fearful disasters throughout all Picardy, but so far is the King's fierceness from being subdued by them, that never was his pride more insulting to God. I wish that I might at length hear from your beloved Germany something that might cheer me; yet as nothing now appears but what is saddening, or at least confused, I scarcely venture to ask what is doing there. And I suppose you also are filled with alarm whenever any news is announced, fearing lest some addition be made to the existing evils. Unless the Lord stretch forth his hand to us from heaven, the wise and far-sighted perceive that these misfortunes, severe and bitter as they are, are but a gentle prelude to tremendous calamities. But although Satan is going about everywhere with fearful license, yet if we consider the desperate wickedness of the world, it is wonderful that God has not given him much greater liberty. But we who have our anchor fixed in heaven, must sail amid these troubled storms just as in the peaceful haven, until the Lord brings us to the blissful rest of his own kingdom.

[398] In a letter to an unknown personage, (_Opera_, tom. ix. p.
238,) Calvin mentions this same event, adding to it a curious detail
taken from the letter of an eye-witness: "Among other things, he
informed me of a circumstance which I am unwilling to withhold
from you--that a striking spectacle presented itself to him in the
destruction of our city, viz., that my father's house stood entire
after all the others had been reduced to ashes." Farther on he
adds,--"I have no doubt but that God wishes to make this a testimony
against all those of our city who, eight or ten days before, had
burnt in effigy Monsieur de Normandie."

F---- promised to hand over to you, my letters to Beza. If he has not come to you, he will send them to Farel at his earliest opportunity. Robert Stephens has my Commentary on John in the press.[399] As soon as he has finished it, I shall cause a copy to be sent to you.

[399] _Commentarius in Evangelium Johannis._ Geneva, 1553. Fol.
Robert Estienne.

Adieu, most distinguished sir, and excellent servant of Christ, deserving of my hearty regard. May the Lord continue to guide you by his Spirit, to shield you by his protection, and to bestow upon you every kind of blessing. Salute your fellow-minister earnestly in my name. My colleagues both salute you, and those who were lately my companions. I desire you to convey my regards to the treasurer of your city, and to the other pious and wise men. I beseech you very earnestly to remember me in your prayers, for I am more in need of this aid at present than words can express. Adieu, together with your wife and family.--Yours sincerely,

JOHN CALVIN.

[_Lat. Copy._--_Library of Zurich._ Coll. Hottinger, F. 43, p. 464.]

CCCV.--TO MELANCHTHON.[400]

[400] See Letter, p. 270. Doubly afflicted by the wars which
were desolating Germany, and by the disorders which were rending
the Church, Melanchthon had maintained a long silence, which
was only broken on the 1st October 1552, by a touching letter
to Calvin:--"Reverend sir and very dear brother,--I should have
written you frequently, had I been able to secure trustworthy
letter-carriers. I should have preferred a conversation with you on
many questions of very serious interest, inasmuch as I set a very
high value on your judgment, and am conscious that the integrity
and candour of your mind is unexceptionable. I am at present living
as if in a wasps' nest. But perhaps I shall ere long put off this
mortal life for a brighter companionship in heaven." Full of
affection and respect for Melanchthon, whose character he venerated,
while he freely blamed him for his weakness and indecision, Calvin
made known, in turn, to the German Reformer, the struggles of all
sorts which he had to undergo at Geneva, and with which the name of
Melanchthon himself is found mixed up, owing to the astute intrigues
of the Libertines, who had an interest in involving these two great
men in mutual opposition.

Earnest desires for the continuance of their mutual
affection--disputes with Trolliet--longing for agreement in
doctrine regarding the Communion and Election.

_28th November 1552._