Chapter CLIX: To Theodore Vitus.36 (18)

On being questioned as to whether the body of Christ exist not under the appearance of bread, he answered that this was mere blasphemy, annihilating the death of Jesus Christ. Now there were two things which he ought to have especially reproved in the Mass: the one is idolatry, seeing that they make an idol of a bit of bread, worshipping it as God; the other that they make of it a sacrifice to reconcile men to God. Now as Jesus Christ is the only priest ordained of God the Father, so likewise has he offered himself once for all, and his death is the sole and perpetual sacrifice for our redemption. Even on the first head, it would have been well to protest his belief, that in the Supper we communicate in the body and blood of Jesus Christ, but that we do so by rising to heaven through faith, and not by making him descend here below, taking care to add, that this is no argument in favour of their Mass, which is altogether opposed to the Supper of Jesus Christ.

Being questioned as to whether the Virgin Mary and the saints intercede for us, he answered, that there is but one only intercessor and advocate, Jesus Christ; which is true, for there are neither men nor angels who have access to God the Father save by this Mediator alone. But it would have been well to add, that the office of intercession is not bestowed upon the dead, God commanding us to intercede, the one for the other, in the present life: nevertheless, because it is not lawful to pray to God except in assurance of faith, that nothing remains for us but to call upon God in the name of Jesus Christ, and that all those who seek to the Virgin Mary and the saints as their advocates, act extravagantly, and turn aside out of the way.

Being questioned as to free-will, in order to show that of ourselves we have no power of well-doing, he alleges the expression of Saint Paul in the 7th of the Romans: _The good that I would, I do not_, &c. Now it is certain, that Saint Paul does not speak there of unbelievers who are wholly destitute of the grace of God, but of himself and of other saints to whom God had already given grace to aspire after well-doing. On such points he confesses that he felt such a struggle within himself, that he could not attain to a full performance of duty. Accordingly this further statement should have been made: If the faithful feel their whole nature opposed to the will of God, what must be the case with those who are full of pure malice and rebellion? Just as he says in the 8th chapter, that all the affections of the flesh are only so much enmity against God. And in Ephesians ii., he shows clearly what is in man. Item, in the First Epistle to the Corinthians, chapters i. ii., and in Romans iii.; whence it follows, that it is God who works in us to will and to do, according to his good pleasure.

Being questioned concerning vows, he answered, that all our promises are but lies. Now, it would have been well to specify that a part of their vows being impossible, they are nothing but an insult to God: as, for instance, when the monks and priests renounce marriage; and that generally the whole of these vows are nothing but false inventions in order to bastardize the service of God, and that we are not permitted to promise or offer to him except in accordance with his word. I believe that the said brother will be well pleased to be informed of these things, so that the truth of God may be the more victorious in him.

For the rest, as in the midst of this life we are in death, you have now need to be well persuaded that in the midst of death you are in life. And thus we see that we must not be governed by sense merely in following Jesus Christ, for there is nothing more alien to our nature than to plunge ourselves into disgrace, and abase ourselves unto death, in order to be elevated to the glory of heaven. But in the end we shall feel, experimentally, that the Son of God has not disappointed us in promising that whosoever shall lay down his life in this world shall recover it to enjoy it for ever. Wherefore, my brethren, if hitherto you have known by experience the value of the consolations which this kind Lord Jesus Christ vouchsafes to his own, to enable them to welcome all that they suffer in his cause, and the value of the help of his Spirit in giving them such courage that they faint not, beseech him to continue both the one and the other, and in so praying rest in him, assured that he will fulfil your holy desire. On our part, while you are fighting, we shall not forget you. All my brethren salute you. The God of grace and Father of mercy have you under his protection; and if it please him that you should endure death for the testimony of his Gospel, as seems likely, may he show that he has not forsaken you, but rather that while appointing you his martyrs, he dwells and reigns within you, to triumph in you to the confusion of his enemies, and the edification of the faith of his elect; and may he lead us all until he gathers us together into his kingdom.

* * * * *

Excuse me that I have not sooner replied to you, for I only yesterday received your letter which is dated of the twelfth.--Your humble brother,

JOHN CALVIN.

[_Fr._--Printed in _Histoire des Martyrs_, lib. iv. p. 244.]

CCCXXIV.--TO HIS DEARLY BELOVED, THE PASTORS OF THE CHURCH OF FRANKFORT.[442]

[442] The rigour of the judges of Servetus could not fail to extend
to the book which served as the basis of the judicial prosecution
directed against his person. From the confession of the accused,
there had been printed a thousand copies of the _Christianismi
Restitutio_, of which a certain number were deposited at Frankfort.
Calvin did not forget the latter portion of this acknowledgment,
confirmed besides by a letter from the printer at Vienne, but wrote
immediately to the Church of Frankfort, desiring the sequestration
and destruction of this dangerous deposit. A clerk of the celebrated
printer, Robert Stephens, then resident at Geneva, was charged with
this mission, which he accomplished with so very great success,
that there are only _three_ copies of the original edition to be
found at the present day; one in the Imperial Library of Paris,
another in that of Vienna in Austria, and a third in a private
collection.--Rilliet, _Relation du Procès de Servet_, p. 9.

Request for the destruction of the copies at Frankfort of the
book of Servetus.

GENEVA, _August 27, 1553_.

Grace to you, and peace, from God our Father, and the Lord Jesus Christ, more peculiarly set apart, and my worshipful brethren.

You have doubtless heard of the name of Servetus, a Spaniard, who twenty years ago corrupted your Germany with a virulent publication, filled with many pernicious errors. This worthless fellow, after being driven out of Germany, and having concealed himself in France under a fictitious name, lately patched up a larger volume, partly from his former book, and partly from new figments which he had invented. This book he printed secretly at Vienne, a town in the neighbourhood of Lyons. Many copies of it had been conveyed to Frankfort for the Easter fairs: the printer's agent, however, a pious and worthy man, on being informed that it contained nothing but a farrago of errors, suppressed whatever he had of it. It would take long to relate with how many errors--yea, prodigious blasphemies against God--the book abounds. Figure to yourselves a rhapsody patched up from the impious ravings of all ages. There is no sort of impiety which this monster has not raked up, as if from the infernal regions. I had rather you should pass sentence on it from reading the book itself. You will certainly find on almost every single page, what will inspire you with horror. The author himself is held in prison by our magistrates, and he will be punished ere long, I hope; but it is your duty to see to it that this pestiferous poison does not spread farther. The messenger will inform you respecting the number and the repository of the books. The bookseller, if I mistake not, will permit them to be burnt. Should anything stand in the way, however, I trust that you will act so judiciously, as to purge the world of such noxious corruptions. Besides, your way will be clear,--because if the matter be submitted to your judgment, there will be no necessity for asking the magistrate to interfere. And while I am so persuaded of your integrity that I believe it would be sufficient to inform you of it; yet the magnitude of the affair demands that I should beseech you, by Christ, faithfully to strive to discharge your duty, lest the opportunity should slip from you.

Fare ye well, most honoured sirs, and very dear brethren. May the Lord guide you by his Spirit, shield you by his protection, and bless your labours.

JOHN CALVIN.

[_Calvin's Lat. Corresp._ Opera, tom. ix. p. 71.]

CCCXXV.--TO VIRET.[443]

[443] A serious conflict came to be raised between the ministers
and the magistrates of Geneva. A chief of the Libertins, Philibert
Berthelier, was excommunicated by the Consistory for his irregular
habits, and appealed to the Council of State, which annulled the
ecclesiastical sentence, and gave Berthelier authority to go forward
to the Supper. The experiment was decisive; it was made to know
whether or not Calvin would abandon ecclesiastical discipline, or
resist the government. This letter of the Reformer to Viret, shows
us with what energetic resolution and heroic constancy he resolved,
in this instance, to maintain the honour of Christ. This conflict,
which mutually divided the representatives of the spiritual and
civil powers, could only be terminated by the solemn intervention of
the Helvetian Churches.--_Registers of Council_, anno 1553. See also
the various histories of Geneva, Spon, Picot, &c.

Troubles at Geneva--Berthelier and the chiefs of the Libertins
are refused admission to the Lord's Table.

GENEVA, _4th September 1553_.

I was wishing to maintain silence towards you regarding our affairs, that I might not augment your grief to no purpose. But fearing that you might be more deeply affected by divers rumours, I at length thought it better to inform you respecting the principal point. When Berthelier, a year and a half ago, was interdicted the privilege of the Supper, he complained to the senate, and we, to please the scoundrel, were summoned before their assembly. After having heard the case, the Senate pronounced him to have been rightfully excommunicated. Whether from despair or contempt, he has kept quiet ever since up to the present time. Now, indeed, that the Syndicate of Perrin might not become forgotten, he has wished the Senate to restore him, without consulting the Consistory. On being summoned a second time, I demonstrated, in a long speech, that to do so would be to act, not only contrary to what was right, but also contrary to law; nay more, that it was sinful to destroy the discipline of the Church in this manner. During my absence, however, and unknown to the Consistory, an opportunity was afforded him of receiving the Supper. As soon as I got notice of it, I used all my endeavours to get the Syndics to call a meeting of the Senate. I have devoted myself so earnestly to the cause, that, in my mind, nothing calculated to influence their minds was left undone. I endeavoured, partly by vehemence, and partly by moderation, to reduce them to a sound mind. I even took an oath, that I had resolved rather to meet death than profane so shamefully the holy Supper of the Lord; for that nothing was more intolerable than that that individual, mocking and insulting the Church of God by his contumacy, should by raising the standard, so to speak, incite the worst characters, and those like himself, to indulge in the same effrontery. The reply was, that the Senate had nothing to change in its former decision. From which you perceive, that by this law my ministry is abandoned, if I suffer the authority of the Consistory to be trampled upon, and extend the Supper of Christ to open scoffers, who boast that pastors are nothing to them. In truth, I should rather die a hundred times, than subject Christ to such foul mockery. I need not record what I said yesterday in both assemblies, as you will get an oral account of it from many. The wicked and the abandoned may now obtain, therefore, what they have eagerly sought. The calamity to the Church grieves me, as indeed it ought. But if God yields so much power to Satan, as to strip me of the liberty of my ministry by his violent commands, I am satisfied. Certainly, he who has inflicted the wound, will himself find a remedy. And, indeed, seeing that so much wickedness has now passed with impunity for many years, perhaps the Lord is preparing some judgment which I am not deemed worthy to see. In fine, whatever may happen, it is our duty to submit to his will.

Farewell, most worthy brethren. May the Lord be ever present with you, to guide and protect you. Pray him, on the other hand, to look down upon this unfortunate Church.

JOHN CALVIN.

[_Calvin's Lat. Corresp._ Opera, tom. ix. p. 74.]

CCCXXVI.--TO BULLINGER.

Deep anxiety on account of the condition of the English
Churches--Conference of the Swiss Churches in regard to Servetus.

GENEVA, _7th September 1553_.

With respect to the letter, I had no doubt but that you made a faithful endeavour, so far as it was your duty, to send it to me in safety. That Jew has deceived you however; at least he has not done what you expected of him. He at length arrived here, but alleged that he had been robbed at Fribourg: he could give no definite account of the letter. As circumstances did not turn out here according to his wishes, he crossed over to England. I informed him that matters were in a disturbed state in that country, and endeavoured to deter him from his design. It was of no avail, however; but he may take his own way.

We have good reason to feel anxiety--yea even torment--regarding that nation [England].[444] What is to become of so great a multitude of pious men, who have betaken themselves to voluntary exile in that country?[445] There is danger, also, that we shall hear very sad news ere long, of the many native English who have already embraced Christ, if the Lord do not in his mercy send help to them from heaven. Besides, the same rumour is gathering strength here with respect to Cardinal Pole.[446] Moreover, as, I have always heard that she is a very haughty animal who now succeeds to the crown, and cruel withal, there sometimes steals over me a prophetic conjecture, that her audacity will carry her all lengths. You are aware of the rash daring peculiar to her family. She will prove troublesome to almost all parties in the long run. Should she make a weak attempt to alter the existing constitution, she will find opponents not a few. Meanwhile, the Church of God will be in a manner buffeted by manifold tempests. Let us, therefore, as you say, commend this very troubled state of affairs to God.

[444] In a letter to Theodore Beza of 30th August 1553, he
gave eloquent expression to his deep anxiety for the Church of
England:--"Scarcely has any other thing so much distressed me as
this English affair. Let us earnestly implore mercy of God, that
he may have pity on us, and upon his most afflicted Church. But
where is our Martyr? where John A Lasco? where is Hooper, Bishop of
Worcester? where is Cranmer, Archbishop of Canterbury? where is the
Duke of Suffolk? where are numberless other excellent men? Lord,
have mercy upon them. I cannot easily express how greatly these
things distress me."--_Zurich Letters_, 1st series, vol. ii. p. 741.

[445] "The London Church has more than 15,000 foreigners. Where will
these miserable ones flee to, should the Pope gain the day? We must
pray God therefore...."--Letter of Bullinger to Calvin, of 26th
August 1553.--Eccl. Archives of Berne, vol. vi. p. 312.

[446] Cardinal Pole was at that time preparing to leave Rome to
return to England:--"An English nobleman was sent lately by Queen
Mary to recall that Reginald Pole, who is too well known both to you
and myself; for that English Athaliah desires the benefit of his
presence and his counsel."--Bullinger to Beza, letter already quoted.

Our Council will, on an early day, send the opinions of Servetus to your city, to obtain your judgment regarding them. Indeed they cause you this trouble, despite our remonstrances;[447] but they have reached such a pitch of folly and madness, that they regard with suspicion whatever we say to them. So much so, that were I to allege that it is clear at mid-day, they would forthwith begin to doubt of it. Our brother Gualter [will tell you] more;[448] for I am compelled to conclude, as there are many here whom I found on returning home from dinner.

[447] At the session of the 5th September, the Council of Geneva
had decided, contrary to the wish of Calvin, upon consulting the
Churches of Berne, Basle, Sebaffhausen, and Zurich, respecting the
culpability of Servetus, but this decision was realized just a
fortnight too late.--Rilliet, _Relation du Procès de Servet_, p. 84.

[448] Rudolph Gualter, minister of the Church of Zurich, and
son-in-law to Bullinger.

Adieu, therefore, most accomplished sir, and honourable brother in the Lord. Salute your fellow-ministers, your sons-in-law, and your whole family. May Christ preserve, guide, and bless you all. Amen. My colleagues--all very dejected--salute you earnestly.--Yours,

JOHN CALVIN.

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

CCCXXVII.--TO SULZER.[449]

[449] The Lesser Council of Geneva, acting upon the proposition made
a few days previously, (note 1,) prepared to write to the Churches
of Berne, Zurich, Sebaffhausen, and Basle, to ask their advice
regarding the culpability of Servetus. It was not, however, till
the 21st of September, that the messenger, charged with the various
papers relative to the trial, had put into his hands the circular
letter addressed to the magistrates or pastors of the four towns.
These letters were accompanied by a copy of the _Christianismi
Restitutio_, a copy of the works of Tertullian, and one of those of
Irenæns, as well as the questions put to Servetus, together with his
replies, and the refutation of the ministers. In those circulars,
the council gave expression to its entire confidence in the
intelligence of the pastors of Geneva, but desired, before coming to
a decision, to have fuller information on the point, by consulting
the other Churches. The fate of the prisoner evidently depended on
the result of this supreme measure. Calvin, addressing Bullinger and
Sulzer alternately, insisted strongly on the alleged culpability of
Servetus, and on the necessity of a punishment, which should be,
as it appeared to him, a solemn consecration of those truths which
had been shaken by the attacks of the audacious Spanish doctor. The
messenger charged with the letter to Sulzer was the Treasurer Du
Pan, one of the most devoted disciples of the Reformer.

Statement of the errors of Servetus, and of the duty of the
Christian magistrate to repress them.

GENEVA, _8th September 1553_.

As Michael Servetus, twenty years ago, infected the Christian world with his virulent and pestilential opinions, I should suppose his name is not unknown to you. While you may not have read his book, yet you must have heard something of the sort of doctrines contained in it. It was he whom that faithful minister of Christ, Master Bucer of holy memory, in other respects of a mild disposition, declared from the pulpit to be worthy of having his bowels pulled out, and torn to pieces. While he has not permitted any of his poison to go abroad since that time, he has lately, however, brought out a larger volume, printed secretly at Vienne, but patched up from the same errors. To be sure, as soon as the thing became known, he was cast into prison. He escaped from it some way or other, and wandered in Italy for nearly four months. He at length, in an evil hour, came to this place, when, at my instigation, one of the Syndics ordered him to be conducted to prison. For I do not disguise it, that I considered it my duty to put a check, so far as I could, upon this most obstinate and ungovernable man, that his contagion might not spread farther. We see with what wantonness impiety is making progress everywhere, so that new errors are ever and anon breaking forth: we see how very inactive those are whom God has armed with the sword, for the vindication of the glory of his name. Seeing that the defenders of the Papacy are so bitter and bold in behalf of their superstitions, that in their atrocious fury they shed the blood of the innocent, it should shame Christian magistrates, that in the protection of certain truth, they are entirely destitute of spirit. I certainly confess that nothing would be less becoming, than for us to imitate their furious intemperance. But there is some ground for restraining the impious from uttering whatever blasphemies they please with impunity, when there is an opportunity of checking it. As respects this man, three things require to be considered. With what prodigious errors he has corrupted the whole of religion; yea, with what detestable mockeries he has endeavoured to destroy all piety; with what abominable ravings he has obscured Christianity, and razed to the very foundation all the principles of our religion. Secondly, how obstinately he has behaved; with what diabolical pride he has despised all advice; with what desperate stubbornness he has driven headlong in scattering his poison. Thirdly, with what proud scorn he at present avows and defends his abominations. For so far is he from any hope of repentance, that he does not hesitate to fling this blot upon those holy men, Capito and Œcolampadius, as if they were his companions. When the letters of Œcolampadius were shown him, he said that he wondered by what spirit they had been led away from their former opinion. But as I hope you will see to it that the impiety of the man be represented in the character it merits, I shall not add more. Only there is one thing I wish to say to you, viz., that the treasurer of this city, who will deliver to you this letter, takes a correct view of this case, so that he at least does not avoid the issue which we desire. Would that your old disciples were animated by the same spirit![450]

[450] These last words betray Calvin's want of confidence in the
Pastors of the Church of Berne, with certain of whom he was found
to disagree upon certain points of doctrine, and who had given
expression to principles of great toleration in the reply relative
to Bolsec.

I write you nothing regarding French matters, as I do not think there is anything new here, which is not equally known among yourselves, except that there were three pious brethren burnt at Lyons on Sabbath last; a fourth was sent to a neighbouring town to suffer a similar fate.[451] It is scarcely credible, seeing that they were illiterate men, how they were, as far as it appeared, enlightened by the Spirit of God to the highest perfection of doctrine, and with what courage they were supported to maintain an inflexible firmness. One at first, overcome by fear, had swerved from a genuine confession. When the judges resolved upon releasing him, he, having asked forgiveness for his insincerity, eagerly offered himself to the flames. Similar fires are kindled, also, in other parts of France; nor is there any hope of relief.--Adieu.

JOHN CALVIN.

[_Calvin's Lat. Corresp._ Opera, tom. ix. p. 70.]

[451] See letter, p. 418.

CCCXXVIII.--TO A CAPTIVE LADY.[452]

[452] Notice in the handwriting of Charles de Jonvillers:--"He wrote
this letter to a good young lady, personally unknown to him, who
having set out on the way to Geneva, was arrested by a relation
of her own, who wished to deprive her of her liberty. Two of her
brothers came hither to get letters from him. But fearing lest they
might ask them for their own ends, and to the injury of the young
lady, he wrote and adopted this style for the express object he had
in view."

He consoles her under her trials, and exhorts her to use every
means to secure her retreat to Geneva.

FROM GENEVA, _this 13th September 1553_.

MADEMOISELLE AND VERY DEAR SISTER,--I am much grieved by your affliction, not only because the children of God ought to bear each other's burdens, but because I feel the cause for which you suffer to be a common one; for, as I am told, they afflict and detain you captive for having wished to follow Jesus Christ. You have, however, whereof to rejoice in the good testimony which your conscience renders you in the sight of God, that you do not suffer on account of evil doing, but because Satan cannot endure that you should break loose from the bonds of the servitude in which you have hitherto pined. Notwithstanding, you must call upon God, beseeching him to have compassion upon you, and committing yourself entirely into his hand, to hope for such deliverance as he shall please to send you. Nevertheless, if there were any right and lawful means of escaping out of the hands of him who detains you, you should ask counsel from God, so that by his Spirit he might teach you to take advantage of it. As I am not thoroughly acquainted with the facts, nay, as I do not even know your person nor your rank, I shall write upon the report of the gentlemen who are the bearers of the present letter. They have told me that as you were preparing to come hither, nay, actually on your way, the thing being discovered, some priest who is related to you, seized upon you, and now detains you as in a prison, from whence you have no means of getting free, unless you pretend to be willing for a while to live in that neighbourhood. Now, they promise to harbour you in their house, where you will be free to serve God purely, without mixing yourself up with the idolatries which prevail throughout the country. Before giving you any advice as to this, I protest that on no account would I induce you to flinch, or to seek out any by-way which might turn you out of the strait path which God points out to you in his word. Although I have heard that God has endowed you with admirable constancy, for which I bless and magnify his name, I would yet rather strive to increase you still more in such courage than in any degree lessen it. For when we are brought to such an extremity as to have no way of deliverance from the tyranny of the enemies of the truth, save by subterfuges which draw back and estrange us from the right path, there is no doubt but that God calls us to seal with our blood the confession of faith which we owe to him. For which reason if it were a question as to declining either on one side or the other, it were better to die. And in order that you may not be shaken by threatenings or by anything whatsoever, look to the Son of God, who did not spare his own life for the sake of our salvation, in order that we might not reckon our life too precious when needed to further his glory. Look to that heavenly crown which is prepared for those who have fought courageously. And above all, beware of drawing back, rather than which, we ought to use our utmost endeavours to press forward to the mark which God sets before us. But if the means be offered you of withdrawing with your brethren, who desire with you to worship God with one accord, I do not think that you ought to refuse. In conclusion, you have to pray God, as I shall also do, that he would bestow on you a spirit of counsel and prudence, to decide what is right and fit for you to do; a spirit of discretion, that you may not be deceived and take evil for good; a spirit of steadfastness to be constant in wholly conforming yourself to his will.

[_Copy._--_Library of Geneva._ Vol. 107.]

CCCXXIX.--TO THE BELIEVERS IN THE ISLES.[453]

[453] "To the faithful dispersed in some isles of France." The
peninsula of Arvert on the coast of Saintonge, peopled by fishermen
and pirates, received the first seeds of the Gospel from some
refugees driven away by persecution from the neighbouring towns.
"The seed sown was afterwards fertilized by some monks preaching
a kind of half truth, as regarded doctrine, and reproving vices;
so that in a little time we saw (in that country) a strange
alteration."--Beza, _Hist. Eccl._, tom. i. p. 101. From the point of
Arvert, the Reformation spread into the adjoining islets, and there
made numerous disciples, in spite of the rigours of the Parliament
of Bourdeaux. A great missionary, Philibert Hamelin, regulated
this movement. From Tours originally, he at first preached the
Reformed doctrine with success at Saintes. Seized in that town, he
miraculously escaped death, and sought an asylum at Geneva, where
he followed the calling of a printer. But the ardour of his zeal
soon led him to betake himself once more to the perilous apostolate,
which was to close with martyrdom. He revisited La Saìntonge,
visited his brethren dispersed among the islands, organized their
churches, and taken a second time, he perished at the stake at
Bourdeaux, the 18th April 1557. The journal of another glorious
missionary of the Reformation, Bernard Palissy, may be consulted as
to the ministry and death of Hamelin.

Religious counsels, and announcement of the sending of a
minister.

_This 12th of October 1553._

VERY DEAR BRETHREN,--We have to praise God that in the captivity wherein you are, he vouchsafes you the strength you ask, to worship him in purity, fearing more the being deprived of his grace, than exposing yourself to the dangers which may perhaps be about to occur to you, owing to the malice of the adversaries; for the brother who is bearer of the present letter,[454] has declared to us that you have requested him to return to you whenever he could; and that you desire to be by all means exhorted to what is right, and confirmed in the faith of the Gospel; and, indeed, now-a-days, there is greater need of this than ever. It remains that this holy zeal of yours be firm, so that you may continue to advance in the path of salvation. As for the man, you know him; and on our part, seeing he has here approved himself a God-fearing man, has had his conversation among us holy and without reproach, and has also always followed good and wholesome teaching, we doubt not that he will comport himself faithfully among you, and labour for your edification. As to the advice which he has asked of us in your name, this is the order which it appears to us you have to maintain, both as to prayer to God in beginning, and as to being taught by him and others that God shall give you, and to whom he has bestowed grace to minister to you. Thereupon, see that you take courage to separate yourselves from idolatries, from all superstitions, which are contrary to the service of God, and to the acknowledgment and confession which all Christians owe to him, for to that are we called. When, in course of time, God has so prospered you, that you are, as it were, an ecclesiastical body maintaining the order already mentioned, and that there are some resolved to withdraw themselves from prevailing pollutions, then you may have the use of the sacraments. But we are nowise of opinion that you should begin by them, or even that you should be in a hurry to partake of the holy Supper, until you have some order established among you. And indeed it is much better for you to abstain from it, so that thus you may be led to seek the means which will render you capable of receiving it. That is, as we have already said, that you may be accustomed to meet together in God's name, being as it were one body; and that you may be separated from the idolatries which it is not lawful to mix up with things holy. Nay, it would not be lawful for a man to administer the sacraments to you, unless he recognized you as a flock of Jesus Christ, and found among you the form of a church. Meanwhile, take courage and devote yourselves wholly to God, who has purchased us so dearly by his own Son, and yield him the homage of body and soul, showing that you account his glory more precious than all besides; and that you set a higher value upon the eternal salvation which is prepared for you in heaven, than you do on this transitory life.

[454] Philibert Hamelin.

Wherefore, very dear brethren, making an end for the present, we shall pray this merciful God to complete what he has begun in you, to increase you in all spiritual blessings, and to have you in his holy protection.

CHARLES D'ESPEVILLE,
As well in his own name, as in that of his brethren.

[_Fr. copy._--_Arch. of the Company of Geneva._ Vol. A.]

CCCXXX.--TO FAREL.

Acknowledgment of Farel's care for the Church of Geneva.

GENEVA, _14th October 1553_.

I cannot find words, my dear Farel, in which to thank you for the extraordinary interest you take in us, and for your equal regard for this Church. I purposely abstained from, or at all events was more sparing in writing you, as I was afraid to take horseback immediately as you have done. Indeed I did not care for troubling you until the very last, as you said that it would not be acceptable to you if I should spare you. I certainly know well enough, and indeed have experienced how you like, yea, desire to undertake labour in behalf of the Church of God, and how prompt you are in rendering us assistance. Of the present state of things here I suppose you have been informed by Viret, or rather by my letter to him, which I wrote with the intention that you should get a reading of it. Our enemies are making general exertions to have some hasty decree passed at the meeting of the greater Council, about the middle of November. I was thinking that it would be well to have Viret here about that time. Yourself, indeed, I am desirous to see here sooner, viz., on occasion of the final sentence of Servetus. This will take place, I hope, before the end of next week.[455] As, however, the son of Claude Bernard has invited Viret to his marriage on Sabbath next, I have no doubt whatever but that Viret will accompany you if you come by Lausanne. Yet I am unwilling, when there is no pressing necessity for it, that you should move a foot unless it suit your convenience.[456] I have no doubt but that Viret will write you his mind on the matter, if he can secure in time a trustworthy messenger, for I asked him to do so. Earnest salutations from all, especially our friend the Marquis,[457] Normandie, and my restored friend. Adieu, most upright and very dear brother. Salute earnestly your fellow-ministers, and your whole family. May the Lord Christ ever guide, preserve, and bless you all.--Yours,

JOHN CALVIN.

[_Lat. copy.--Library of Zurich. Coll. Simler_, tom. 80.]

[455] See the letters, pp. 422, 427. They were then waiting at
Geneva for the reply of the Swiss churches to the circular letters
which had been addressed to them concerning the case of Servetus.

[456] Farel arrived at Geneva a few days afterwards, where was
reserved for him the melancholy mission of accompanying Servetus to
the stake.

[457] Galeazzo Caraccioli, Marquis de Vico.

CCCXXXI.--TO FAREL.[458]

[458] The state messenger charged with the delivery of the documents
relative to the trial of Servetus to the Swiss Churches, had visited
in succession those of Berne, Zurich, Schaffhausen, and Bâle, and
had now returned to Geneva with their replies. The churches were
alike unanimous in their judgment of the theological culpability
of Servetus, and in their testimonies of affection and confidence
towards Calvin and his colleagues. Without giving expression to the
nature of the punishment which should be inflicted on the accused,
they were unanimous in advising them to rid the Church of a pest,
which had already brought ruin to so great a number of souls. Their
various replies will be found in _Calvini Opera_, tom. ix. p. 72,
_et seq._ The magistrates of Berne, who had counselled toleration to
Bolsec, manifested an inflexible rigour towards Servetus, exhorting
those of Geneva not to act unworthily of Christian magistrates.
The ministers of Zurich were still more decided: "We think," said
they, "that you ought in this case to manifest much faith and
zeal, inasmuch as our churches have abroad the bad reputation of
being heretical, and of being particularly favourable to heresy.
Holy Providence at this time affords you an opportunity of freeing
yourselves and us from that injurious suspicion, if you know how
to be vigilant and active in preventing the further spreading of
that poison, and we have no doubt but that your Seigneurs will do
so." After such replies the sentence against Servetus could not be
long doubtful; and the magistrates, in condemning him to death,
were only the interpreters of the stern thought of an age in which
persecution, that sad legacy of the Middle Ages, was the avowed
jurisprudence of all Christian communions. The day following that on
which Calvin penned these lines addressed to Farel, (27th October
1553,) Servetus was led forth to hear his doom pronounced at the
gate of the Hotel de Ville, and mounted the fatal pile erected at
Champel, bequeathing a mournful souvenir to the Reformation, and an
eternal subject of accusation to the enemies of the Reformer. The
error of Calvin in the death of Servetus was, we may say, altogether
that of his age, inasmuch as men of the most conciliating and
moderate dispositions, viz., Bucer, Œcolampadius, Melanchthon,
and Bullinger, were at one in their approval of the condemnation of
the unfortunate Spanish innovator. One may deeply deplore this error
without insulting the Reformation, and combine in a just measure
that pity which a great victim demands, with respect for those men
whom an unhappy time made the accusers and the judges of Servetus.

Deliverance by the Swiss Churches regarding Servetus--vain
efforts of Calvin to obtain a mitigation of his punishment.

GENEVA, _26th October 1553_.

Behold what will give you some gratification. Instead of an epistle, here is a summary which will not occupy long time. The messenger has returned from the Swiss Churches. They are unanimous in pronouncing that Servetus has now renewed those impious errors with which Satan formerly disturbed the Church, and that he is a monster not to be borne. Those of Bâle were judicious. The Zurichers were the most vehement of all; for they not only animadverted in severe terms on the atrocity of his impieties, but also exhorted our Senate to severity. They of Schaffhausen will agree. Also to an appropriate letter from the Bernese is added one from the Senate, in which they stimulate ours not a little. Caesar, the comedian, after feigning illness for three days, at length went up to the assembly in order to free that wretch from punishment. Nor was he ashamed to ask that inquiry might be made at the [Council of the] Two Hundred. However, he was without doubt condemned. He will be led forth to punishment to-morrow. We endeavoured to alter the mode of his death, but in vain. Why we did not succeed I defer for narration until I see you. Adieu, most upright brother, and distinguished minister of Christ. May God ever guide and preserve you. Much health to all friends. Ours salute you again.

JOHN CALVIN.

[_Calvin's Lat. Corresp._ Opera, tom. ix. p. 71.]

CCCXXXII.--TO MADAME DE PONS.

He encourages her to come out of the spiritual bondage in which
she is held.

_The 20th of November 1553._

MADAME AND GOOD SISTER,--If God had given you a husband who had been loyal to you, and had lived in concord with you, there would be need to comfort you at present, and to exhort you to patience. But since he who ought to have considered you as dear to him as the half of himself, has been, while he lived, a very severe scourge, you have occasion rather to acknowledge that in removing him our gracious God has acted in mercy towards you. Furthermore, the annoyances which you have undergone ought to teach you to humble yourself under the hand of Him who has thought fit thus to try you, in order to make you feel the value of his help, and how his faithfulness never fails his people. But all the ill-treatment under which you have pined away, has been nothing at all compared to that wretched captivity by which you were kept back from the worship of God, and kept away from the Son of God, so as to be unable to keep faith in the holy and sacred marriage which he has contracted with you; and now you must all the more consider, to what end he has set you so much at liberty. Call to mind, I beseech you, the continual sighs you have been heaving for so long a time. Although you had many kinds of grief, I doubt not that your chief regret was that of not being permitted to devote yourself entirely to the service of God. Consider well, whether you have not vowed daily before God, that you wished for nothing but the means of getting rid of the servitude in which you were held. Now that your wish is granted, rely upon it that God holds you to your promise. It is for you to anticipate him, even as your conscience prompts you, without incitements from without. And yet further, call to remembrance that Saint Paul, in saying that married persons are as it were divided, but that widows have nothing to do but to apply themselves entirely to God, takes away from you the excuse which hitherto you could have alleged. It is certain that nothing whatever ought to hinder us from the discharge of what is due to our heavenly Father, and to that kind Redeemer whom he has sent to us; but the better the opportunity of each, so much the more guilty does he become if he does not the more readily discharge his duty. I am well aware that you have regard to your children, and I do not say but that this is right, provided that the sovereign Father of both you and them be not left out. But consider that the greatest benefit which you can confer upon them, is to shew them the way to follow God. However that may be, it will no longer be permitted you to allege that you are under compulsion, and forced to offend, seeing that God has opened a door to you which might have been shut. What remains for you then but to take courage, yea even so as to strive to the very utmost to surmount all the difficulties which keep you back: for I know very well that you cannot without great opposition dedicate yourself fully to our Lord Jesus. But to come to the point, make a right use of the knowledge which he has for a long time past vouchsafed you; and do not allow the zeal which he has at one time imprinted by the Holy Spirit upon your heart to die away; and do not knowingly quench the holy desire which has burned within you in bygone times. Behold how God allows those to slip away who grow careless little by little, and how easily he permits them to be so utterly depraved that they go to perdition; and it is just that the Lord should thus avenge himself upon those who have preferred the vanities of the world to the treasure of his Gospel. Now, while many allow themselves to be seduced by such examples, let this serve as a warning to you, to keep all the more closely fenced about in fear and solicitude. Finally, let the adversity which you have passed through, during a part of your life, make you ponder all the more seriously that true happiness and perfect glory which is prepared for us in heaven, that we may not beguile ourselves with worldly repose, which can only be fleeting and highly seasoned with never-ceasing care and troubles, and, worse than all, which makes us unmindful of that soul-rest which alone is blessed. But that I may not seem to distrust your good-will, I shall conclude for the present, after having affectionately commended me to your kind favour and prayers, and having besought our merciful God that if, in times past, he has poured forth upon you the graces and virtues of his Holy Spirit, he would not only continue them, but would increase you therein, and never allow you to decline from the straight path, but advance you therein still more and more, while in the meantime he holds you under his protection. I do not know whereabouts your brother is, or if I should give him pleasure by writing to him, which withholds me from doing so. Nevertheless, I desire that God would hold him with a strong hand, so that he may not be estranged from him.[459] From what I hear, he is a little gone out of the way in some things, and has much need to be brought back into the straight path; but as I do not know how to effect this, I reserve it for a better opportunity. Once more I commit you to the love of our merciful God.--Your humble brother and servant,

CHARLES D'ESPEVILLE.

[_Fr. copy.--Impl. Library. Coll. Dupuy_, Vol. 102.]

[459] May not the personage in question be Antoine de Pons, Lord
of Maremme? He had taken for his first wife Anne de Parthenay,
daughter of M. de Soubise, and had embraced the Reformed faith
at the Court of Ferrara. Having afterwards married the lady of
Montebenu, he fell away from Protestantism, and even became one of
its persecutors.--Bèze, _Hist. Eccl._, tom. i. p. 199.

CCCXXXIII.--TO VIRET.[460]

[460] After the accession of Queen Mary to the throne of England,
the Continent was filled with religious exiles, who did not hesitate
to sacrifice their country for the free profession of their faith
in a strange land. A great many English Churches were established
in Germany and Switzerland. Those of Frankfort and Geneva were the
most important.--See on the origin and history of the latter, the
Memoir published by a Genevese savant, M. Heyer, in the _Recueil de
la Société d'Histoire et d'Archéologie de Genève_. 1854.

Recommendation of several English refugees in Switzerland.

GENEVA, _20th November 1553_.

Those Englishmen, on leaving this place to resort to you, requested me to give them an introduction, in order that by your assistance they might secure suitable lodgings. Indeed they were anxious to live with yourself or M. Beza, but they will not urge this, especially as they were informed that they could scarcely expect it. You will, however, receive them as a good and kind host should; for I understand that they are pious and honourable men, and am confident that they will be easily accommodated. The elder, the father of the young man, is a person of good birth, and was wealthy in his own country. The son merits higher praise for piety and holy zeal; for, under the reign of King Edward, seeing that the Church suffered from want of pastors, he undertook voluntarily the labours of that office. Add to this, that they, with a generous liberality assisted with their entire property our French brethren, who, on account of the Gospel, had crossed over to England. We must on no account, therefore, deny to these exiles at least a similar friendship. You will also inform our friend Beza of the intended visit of a friend, who will, I expect, be with him to-morrow or soon afterwards. He is brother to Luzarch, whom he had formerly at his house--older than he, however, although not the eldest of the family. Our bold leaders have dined together several times since you left.[461] I have not as yet witnessed any proof of that intrepidity of which they were boasting. Adieu, very worthy brother. Salute M. Beza and the rest of the brethren, also your wife, and little daughters at home. May the Lord guide and watch over you.--Yours,

JOHN CALVIN

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

[461] "The whole of the Lesser Council, the gentlemen of justice,
M. Calvin, and a great number of the more eminent men of the town,
dine together, in order to cement the peace, and it has been
decided upon that if any one violate it all the others may oppose
him."--_Registers of the Council_ for 1553.

CCCXXXIV.--TO BULLINGER.[462]

[462] See the letter to Viret, p. 423. After having solemnly refused
the Supper to Philibert Berthelier, Calvin presented himself before
the Council, and demanded a general assembly of the people. The
Council could not, he said, annul a discipline which the entire
people had sanctioned. Intimidated by this step, the Council
adopted the course which it had already followed in the case of
Servetus, and expressed the intention of consulting the other
Reformed Cantons. Charged with a secret mission by the Reformer, his
friend John de Budé set out for Zurich, to solicit in that place, a
decision favourable to the views of Calvin. Bullinger was active in
his exertions to gain over the magistrates of his country, as well
as in giving Calvin wise counsels of moderation:--"We have laboured
with all our might," he wrote to him, "to prevent our Seigneurs from
acting in any way derogatory to the excellent laws of your Church;
we have besides exhorted you to continue faithful, using moderation
in all things, lest you lose those whose salvation is desired by the
Lord, who does not break the bruised reed nor quench the smoking
flax."--_Bullinger to Calvin._ 12th December 1553.

Appeal to the Magistrates of Zurich in reference to
ecclesiastical discipline--thanks for the aid afforded by the
ministers of that Church in the affair of Servetus.

GENEVA, _26th November 1553_.