Letters of John Calvin, Volume II

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

John Calvin.

De Falais received that sad intelligence with quite heroic courage.

[Lat. orig. autogr. – Library of Geneva. Vol. 106.]

CCXLVIII. – To Viret

Negotiations in reference to the publication of the Consensus – George, Count of Montbeliard[Geneva, 20th July 1549.]

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

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

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

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

John Calvin.

[Lat. orig. autogr. – Library of Geneva. Vol. 106.]

CCXLIX. – To the Pastors of the Church of Zurich. 250

Urgent recommendation of the adoption of a fixed formulary in the celebration of the Lord's SupperGeneva, 1st August 1549.

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

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

[Lat. Copy. – Archives of Zurich. Gest. vi. 105, p. 411.]

CCL. – To Bullinger. 251

Revisal of the Formulary – persecutions in FranceGeneva, 13th August 1549.

I was reminded, when it was too late, of the departure of the registrar. For it was not convenient for me to write then – on account of the Supper namely – especially as I was not able to do it so satisfactorily as could be wished. Indeed this is almost a customary thing with me. But a letter came into my possession to-day which you had written just before mine was composed. I had delayed writing you a private letter, indeed, until a trustworthy messenger might be at hand to convey it to you. And although I had not actually come under any obligation, I was unwilling to forego the opportunity which presented itself. You will ascertain whether the edition with this new preface will satisfy the Bernese. Of yourself and your associates I have no doubt. For, in my opinion, I have followed your outlines and only spread my colours over them. But you remember what I lately wrote regarding your two paragraphs. I am persuaded there will be no one among you who would not, of his own accord, desire my additions. And they are of especial importance, lest some might think we were rather artfully silent, and others justly desire what must necessarily be expressly stated. The third correction will present no difficulty save in one or two words. I know the whole matter must so commend itself to you and to the rest of the brethren, that I shall entirely acquiesce in your decision. What you decide upon, therefore, I shall regard as altogether satisfactory. I think, again, that you will understand what I am aiming at.

I dare hardly venture to give you anything new from this place, there are so many idle rumours daily afloat. This, at least, is certain, that numerous dangers are not very far distant, unless the Lord counteract them. All that I wish is, that Christians may live securely, as they can die securely. The Frenchman is so insane, that, as one may say, he wishes, after the fashion of the giants, to fight against God.252 In the meanwhile, the firmness of the martyrs is wonderful.253 It was a new thing for the king, when one of them of his own accord devoted himself as a sacrifice, that he might openly address to him at least three words for Christ, when he was preparing to witness the burning. I do not write to Celio, and perhaps he has not yet gone to you. If he is there, I should wish him, as previously ordered, to speak to the bookseller regarding the money for which I became security. He complains that the decision will be unfair. Our friend, however, says the opposite. I remain neutral. But since I have pledged my word, I am called upon to pay it.

Adieu, brother in the Lord, and most honourable and accomplished man, together with all your fellow-ministers, whom you will salute respectfully in our name. May the Lord be ever near you and keep you, and may you be instrumental in advancing the glory of his name! Amen. – Yours,

John Calvin.

[Lat. orig. autogr. – Archives of Zurich. Gest. vi. 105, p. 417.]

CCLI. – To Farel and Viret

Letter concerning Vergerio – history of Francis Spira15th August 1549.

You have here the letter which I sent to Bullinger.254 I resolved, indeed, not to send it until I should learn that it would be agreeable to you. But the messenger, who has just left me, having unexpectedly presented himself, led me to change this resolution. It might perhaps have been written better by another, yet I hope it will appear tolerably satisfactory to you. Having the utmost confidence in your carefulness, my dear Viret, I have not retained a copy of it. You will see then, that a copy of it be put into the hands of Farel, that I may get back this my autograph. I know that what I have written is nothing but some few trifles or other which I have collected, and which are alike unworthy of me to write and of you to read, especially as they are circulated by public report. A few days ago I received a letter from Paolo Vergerio, with a history of Francis Spira, which he desired to be published here.255 He states that he was compelled to go into exile, chiefly because the Pope, enraged by this publication, was laying insidious stratagems for his life. He is living at present among the Rhætians. He says, however, that he is strongly inclined to visit us.256 The history I have not yet examined thoroughly. So far, however, as I may judge of such a communication, it seems to be written with a little more prudence and sobriety than were those epistles [of his] which Celio translated. When I shall have examined it more carefully, I must consider what preface I should write to it. Adieu, most worthy brethren and friends. May God preserve you and your families, and continue to guide you by his Spirit even to the end! – Yours,

John Calvin.

[Lat. orig. autogr. – Library of the University of Leyden.]

CCLII. – To Farel. 257

Criticism on a work by FarelGeneva, 1st September 1549.

You will learn from your brother that the painful case of Ferron has been renewed.258 Bullinger, as you will observe, writing previous to receiving my letter, had good hopes of publishing a union. I make honourable mention of you in my preface; even if it should give pain to the wicked, they must nevertheless swallow it in silence. I have written nothing regarding your book,259 as I laid the whole burden on Viret. I said from the first, what is true, that I mistrusted my own judgment regarding your writings, seeing that our mode of writing is so different. You know with what respect I regard Augustine. Not, however, because I disguise from myself how much his prolixity dissatisfies me. Perhaps my style, in the mean time, is over-concise. But I am not at present discussing which is best. For I have not confidence in myself [to do so], for this reason, that whilst I follow my own inclination, I had rather pardon than condemn others. Normandie – who is so great a friend of mine, that he is a great friend of yours also – will furnish the best testimony as to what I think of your book. I am only afraid that the involved style and tedious discussion will obscure the light which is really in it. I know, and that not without pleasure too, that nothing but what is excellent is expected from you. I speak without flattery. Your book seems to deserve a place among [works of] that class. But because the readers of our time are so fastidious, and not possessed of great acuteness, I should wish the language to be so managed, that one might allure them by the fluency of his expression, and bring forward at the same time, that erudition which lies concealed under those coverings of which I have spoken. This is my candid judgment. Although I prefer acquiescing in the opinion of Viret, yet I could not be altogether silent, seeing that you had already insisted on it for the second time. Your brother will let you know about our affairs.

Adieu, brother and very honest friend, with all your fellow-ministers, especially Christopher, and Michael Faton. May the Lord ever guide and watch over you. – Yours,

John Calvin.

M. Normandie260 sends kindest greeting to you.

[Lat. orig. autogr. – Library of Geneva. Vol. 107a.]

CCLIII. – To Viret

First mention of Theodore Beza – poverty of Calvin's colleagues5th September 1549.

I understand that Eustace, on his return, had some conversation with you regarding two professors whom he knew about. While some deference is due to the judgment of a pious and learned man, yet I dare not trust it absolutely. Consider the matter calmly, therefore, along with the brethren. For I have promised that I will write to you in no other way than to give you a faithful advice. The Piedmontese author of the long epistle is no better known to me than to you; so we may wish him well when he asks nothing more from us. I have written to Farel my opinion of his book.261 But it happened, through the negligence of his brother Claudius, that the letter was not delivered; for after he had breakfasted with us, I retired to my library, and he went away without saluting me. I have a messenger here, however, who will, I hope, set out to-morrow. Normandie can tell you how faithfully I endeavoured to send Beza262 to you. I do not care for mentioning others. Yea, and the individual in question knows that I have entreated him almost importunately. Should he return I will not cease to urge him. The monks are wrong, however, in asserting that my associates are wealthy. For the only one who may be thought rich is involved in debt with three or four: – I mean Cop. Abel and Des Gallars are rich in books; Bourgouin and Raymond have excellent daughters, but nothing more. But even if they do not speak to him, we will consult the good of the Church rather than our regard for him. I think you know of Renier's wishes; and I know that he is so beloved by you and by the right-minded, that you will be especially anxious to find work for him adapted to his capacity.

Adieu, most upright brother and friend, together with your wife, your little daughter, and your whole family. May the Lord keep you and guide you by his Spirit! Salute the brethren earnestly in my name. – Yours,

John Calvin.

[Lat. orig. autogr. – Library of Gotha. Vol. 404, p. 16.]

CCLIV. – To John Haller. 263

A Reformer's complaints on the malevolence of the Bernese ministersGeneva, 26th November 1549.

I beg you, my dear Haller, not to take it amiss that I ask you to discharge the present duty for me, as I shall impose a new burden on you, by and by, to provide, viz., for the transmission of my letter to Zurich. Conrad Curio, who is at present schoolmaster at Zurtolphi, got me to become security for him with a certain bookseller. My reminding him of it has been hitherto useless, and I am now pulling his ears a little more smartly, lest I pay the penalty of his negligence. I send a letter to be safely delivered to him at an early period, which may be done without trouble to yourself. Had I not been convinced of your love toward me, I should not have ventured to impose any burden on you. Would that I had the same confidence in all! But I see that Satan has too much influence among those who wish to be regarded as ministers of Christ, when Hotman264 was lately refused a place among the deacons, for which I can see no other reason than that he was for some time my coadjutor. But although I am his familiar companion, he ought not [on that account] to injure the pious and the learned. Those unscrupulous individuals who go about raging so wildly will never cause me to regret the labour which I incur in behalf of the Church. They will assuredly bring upon themselves equal odium and reproach from all good men. I shall defer the rest for two days or four.

Adieu, distinguished sir, and very dear brother in Christ, deserving of my regard. May the Lord guide you and your family! – Yours,

John Calvin.

[Lat. copy. – Imperial Library of Dupuy. Vol. 102.]

CCLV. – To Wolfgang Musculus. 265

Prohibition of the Vaudois Conferences – remonstrances on the intolerance of the Bernese ministers towards those of FranceGeneva, 28th Nov. 1549.

If your senate had reasons for forbidding the ministers to assemble in future, according to their custom, to confer upon the Scriptures, it seems to me that I have formed a correct opinion of them. But I deny that this was a useful remedy. I have heard that there were never any contentions at Lausanne until that madman resolved upon perpetually harassing the Church. Every one will admit that such meetings are an excellent institution; and experience has hitherto shown that they have not been without a tolerable amount of fruit. The negligence of those who attend more to other things than to sacred literature, is there best detected. Such are at least stimulated by shame, and all derive benefit. It is certainly unjust that for one man's fault – for the wantonness of one idler – men are to be deprived of a beneficial exercise. It is wronging the brethren also, to visit upon all the transgression of one individual. Haller once saw an appearance of quarrelsome wrangling. But who fanned the flame? who supplied the fuel? It is well known that as long as Zebedee was allowed to rage there with impunity, the brethren were harassed with perpetual contentions.266 Why was there not a check put to his fury, as there might quickly have been? Whence arose his shameless audacity? If you do not know, there are too many among ourselves who have helped thus to puff up his arrogance. What now, if those very men, who long took advantage of his rashness that they might continue to harass the brethren, are the cause of the meetings being prohibited? When you inveigh so bitterly against all the ministers of our country, you seem to me to be forgetful both of your mildness and your modesty. As those grievously err who, with the same chalk, as they say, whiten the innocent and the guilty; so, where is the justice of blackening all with the same coal? I admit the great deficiencies of many, and I would that the proper amount of strictness were exercised. I know that many are wicked, wanton, and virulent; but, believe me, such are now permitted to throw off the reins. In the meantime forgive me, if I am indignant, that the whole French name is thus cruelly condemned. Although I make no distinction of nations here, nor am I one who shows indulgence to the vices of my friends, yet it is natural that I should be better acquainted than you are with their virtues. As to those scripture conferences which have hitherto been customary, grant us at least that old proverb, "Experience teaches fools." We have now for a long time had sufficient proof that the brethren are benefited by the exercise of this style of interpretation. Now the less the interchange of opinion, the greater will be the danger from pernicious dogmatisms. The slothful will sleep undisturbed; many will somehow or other grow godless, or become degenerate. This also has very great weight with me, that all good men are groaning under this edict, and the wicked are rejoicing. And when you see the College of Lausanne (to omit others) suffering so much on this account, it is surely your duty to alleviate their holy anxiety, as far as words can do so. In other respects also, your being very closely united is not more for their interest than for your own, if you wish to benefit the Church of God. For, to be frank with you, I was vexed a little lately by the rejection of Hotman, as I suspected that my connection with him had done him harm.

From my confidence in your friendship, I expostulate the more freely with you and my friend Haller. For I am persuaded that some things which trouble me are displeasing to you also. But however that may be, I hope you will put a just and friendly interpretation on these complaints. Adieu, most excellent and accomplished man, and my revered brother in the Lord. May God keep you and your family, and be ever present with you and guide you! – Yours,

John Calvin.

My colleagues heartily salute you.

I thought I had given this letter with others to the messenger, but after he left I discovered my mistake when it was too late. I suppose you have not heard that the marriage of the Duke of Mantua with the daughter of Ferdinand has been celebrated at Papia. It is yet uncertain who is to succeed Paul.267 War is expected in Italy. God grant that we may seek peace with himself!

[Lat. orig. autogr. – Library of Zoffingue. Vol. i. p. 14.]

CCLVI. – To Monsieur de Saint Laurens. 268

Statement of leading articles of the Reformed FaithFrom Geneva, … [1549?]

Monsieur, – Although I am personally unknown to you, still I believe you will not think it strange that I make so bold as to write to you, having been requested to do so by two persons who ought to insure me free enough access, – I mean Monsieur de Saint-Martin and your daughter. Wherefore, also, I shall forbear making further excuses, and likewise because I have heard that my letters would not be unwelcome to you, but that you would have the patience to read and think over the contents, which gives me good hope that you have the true seed of God in you, which only needs to be cultivated in order to sprout and produce its fruit. Now, as that is the end I propose to myself, that we may attain it, I beseech you above all chiefly to consider, that it is the duty of every Christian, not to consent to the abuses which reign in the world, but rather to ascertain what is the pure truth of God, with the purpose of adhering to it; further, that you would listen to me, touching the doctrine which we hold, – not that I would make full and entire declaration of it to you, but I shall merely state in few words the summary of the whole, in such wise that it will be easy for you to perceive what is our principal object. As to the first, there are very many who settle down in their ignorance and superstition, because they will not take the trouble to open their eyes when the clear light is presented to them. Inasmuch as I do not hold you to be of that number, without further exhortation, it suffices me that I have warned you of the fact. There is much reason that all Christians should take care how they live towards God, so as not wilfully to deceive themselves, above all in a matter of such importance as is the salvation of the soul. It is notorious that Christianity has been much corrupted and depraved, as well by the negligence of prelates, as by that of governors, and that by their stupidity, or avarice and ambition. I do not consider that this corruption is only in manners or morals, but what is worse, doctrine and truth have been turned into a lie. The service of God has been polluted by endless superstitions. The order of Church government has been turned upside down, the signs and symbols of the sacraments so jumbled together, that all is confusion. If everybody does not perceive that, it is because they have not brought back all things to the true standard; but if we compare the religion and doctrine held under the Papacy, with the pure ordinance of God, we shall therein discover more contradiction than between day and night. Therefore, to form a right notion, we must not pause to lay stress upon either the authority of princes, or an ancient custom, or on one's own understanding, but rather look above all, to what God has commanded or forbidden, for he has not spoken in secret, but has desired that his will should be known both of great and small. When you have once settled this point of submitting yourself to be taught of God, to acquiesce in what his word contains, desiring to know what is the right way of salvation, that will be already a good step towards arriving at the full knowledge of what it is for our advantage to know.

The second request that I have said I had to make, is that you consider calmly the sum of our doctrine, when I shall have shortly stated it to you; for there are many who at once reject and condemn it, without having heard what it is, because they are prejudiced against us, which warps their judgment. I pass over the imputations and crimes which they lay against us, to make us odious to all the world; but do what they will, they cannot reproach us with having any other end than to gather in the people who have long been going astray, and to bring them back to their standard, which is the pure word of God. We demand, however, that all differences of opinion be determined by an appeal to that, and that every one abide by what we know to be the will of God. Our adversaries make themselves a buckler of the name of the Church, which they falsely assume. And it is the same conflict which in their time the prophets and apostles had with those who usurped pre-eminence in the Church, belying in all things the duties of their office. But we know that the Church is founded on the doctrine of the prophets and apostles, and that she ought to be united to Jesus Christ, her head, who is without variableness. So therefore it is but a bastard church where God's doctrine does not reign as the rule. Following that rule, we desire that God may be served according to his commandments, and we reject all new-fangled ways invented to suit the appetite of men; for it is not lawful for men to impose law or statute upon conscience, and God moreover has reserved to himself this privilege, to ordain for us whatsoever seemeth good unto himself. Therefore it is, that we are accused of having abolished and trampled under foot the ordinances of our mother, holy Church, for example when we say with Isaiah and Jesus Christ, that it is in vain we think to find out God by means of human traditions; then, when we say with St. James, that there is but one Lawgiver, who is able to save and to destroy. Well, then, when you had searched to the very utmost, you would find that all which is among them called the worship of God, is nothing but pure invention forged at their own pleasure. In like manner, because the Holy Scripture, treating of our salvation, and wherein rests our whole trust and confidence in regard to it, sends us back to the sole grace of our Lord Jesus Christ, declaring that we are poor wretched sinners, utterly lost and useless for good, we endeavour to bring all the world to partake of this grace; and that it may be acknowledged and magnified as it behoves to be, and which cannot be done without casting down the false belief that we can do aught to merit paradise. They take occasion on this account to accuse us of making no account of good works, whereby they do us wrong; for we are far more careful to recommend holy living, than are any of our adversaries. But in order that men may not deceive themselves by an overweening confidence, we teach that we are able to do nothing whatever in our own strength, unless God guides us by his Holy Spirit, and that even when we had done all, this would afford a far too feeble ground whereon to found our justification; that we must therefore have continual recourse to the mercy of God, and to the merit and passion of Jesus Christ; and that it is there that we must rest our hope, making no account of all the rest. Thence it comes, that we say likewise, that we ought to address God in all our prayers, for he calls us to himself, and forasmuch as we of ourselves are too vile and unworthy to draw near to him, he hath given us his Son Jesus Christ for our Advocate. Therefore it is, that they reproach us with our hostility to the saints of both sexes, and that we forbid the honouring of them. But this is absurd, for we render to the saints the honour which God assigns them. Only we cannot bear that they should be made idols of, being set up instead of God, or of his Son our Saviour, which besides they do not ask, but on the contrary take to be a great wrong; for those things which, under shadow of devotion, are done with the view of pleasing them, they seek vengeance before God.