Letters of John Calvin, Volume II

Yesterday I was called away from the consistory by some extraordinary business, so that I could not see how they dealt with this gallant. And my brethren are at this moment taken up with the Visitation,312 whither indeed I must also go. However, I hope that what we have got will serve very well to make a beginning. I shall, if it please God, let you know of any shortcoming, by word of mouth, humbly thanking you for your so liberal entertainment, although I feel always assured of your good-will, even had you not said a word to me about it.

Wherefore, Monseigneur, being constrained to conclude, I beseech our good Lord to have you in his holy keeping, and to guide you by his Spirit, as seemeth good to him, for the glory of his name by you even unto the end. I hope that he will vouchsafe us grace to celebrate the Supper together, although we must be locally separate. And so I commend me to the kind favour of yourself and of Madame.

Your humble brother and servant,

John Calvin.

[Fr. orig. autogr. – Library of Geneva. Vol. 194.]

CCLXX. – To Haller. 313

Explanations on the subject of the abolition of the great festivals at GenevaGeneva, 2d January 1551.

I desire you, my dear Haller, not to measure my affection for you by my not writing to you and to our friend Musculus, of late, to lighten the domestic affliction under which you both laboured.314 There is no need for my occupying many words in expressing how anxious I was about your danger, from the time that I heard of your houses being visited by the plague. But as this remembrance should not be more pleasing to kind-hearted and considerate men than the duty of writing, I trust that when I inform you that my silence did not by any means arise from neglect, I shall fully satisfy you both. The reason why I did not write you is this: a report lately reached this place regarding your calamity, but I could not accurately ascertain the extent of its progress. Accordingly, I did not venture to take any active measures; I preferred having recourse to prayer; this I knew both to be more necessary for you, and to be desired by you. Besides the abolition of the feast-days here has given grievous offence to some of your people, and it is likely enough that much unpleasant talk has been circulating among you. I am pretty certain, also, that I get the credit of being the author of the whole matter, both among the malevolent and the ignorant. But as I can solemnly testify that it was accomplished without my knowledge, and without my desire, so I resolved from the first rather to weaken malice by silence, than be over-solicitous about my defence. Before I ever entered the city, there were no festivals but the Lord's day. Those celebrated by you were approved of by the same public decree by which Farel and I were expelled; and it was rather extorted by the tumultuous violence of the ungodly, than decreed according to the order of law. Since my recall, I have pursued the moderate course of keeping Christ's birth-day as you are wont to do. But there were extraordinary occasions of public prayer on other days; the shops were shut in the morning, and every one returned to his several calling after dinner. There were, however, in the meanwhile, certain inflexible individuals who did not comply with the common custom from some perverse malice or other. Diversity would not be tolerated in a rightly constituted church: even for citizens not to live on good terms with one another, would beget mistrust among strangers. I exhorted the Senate to remove this disagreement in future by a proper remedy. And indeed, I lauded, at the same time, in express terms, the moderation which they had hitherto exercised. I afterwards heard of the abrogation, just as a perfect stranger would. Would that N.315 had acted less ambitiously on former occasions! For feast-days might have been abolished in that entire province. In order that those four might return to their old condition and former privileges, he contended as keenly against all the French-speaking pastors as if he had been acting for the good of the Church. You would have said that Victor was doing battle with the Orientals in behalf of his Easter. When I once asked him why circumcision had a right to more honour than the death of Christ, he was compelled to be silent. But let us forget the past. I am satisfied with having indicated briefly the cause of so sudden a change among us. Although I have neither been the mover nor instigator to it, yet, since it has so happened, I am not sorry for it. And if you knew the state of our Church as well as I do, you would not hesitate to subscribe to my judgment. Let me say this, however, that if I had got my choice, I should not have decided in favour of what has now been agreed upon. Yet there is no reason why men should be so much provoked, if we use our liberty as the edification of the Church demands; just as, on the contrary, it is not fair to take a prejudice against our custom.

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

John Calvin.

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

CCLXXI. – To Viret. 316

Criticism of a mandate published by the Seigneurs of Berne4th January 1551.

What else can we say, my dear Viret, of those men destitute of the Spirit of God, but that they have lost their wits? For from that very trivial circumstance in which they have betrayed their infatuation, we conjecture what violent decrees they would have passed if matters should ever come to a serious issue. I have no doubt but the taunt of some Papist, rashly uttered over his cups, has so stunned them, that they have immediately hatched this mode of propitiating them. But in their zeal to gratify the Papists, not only do they indulge them with a permission to take rash oaths, but they even urge superstitious people on, as if by the blast of a trumpet, to taking these oaths. For how many will be found who, for the sake of incurring this penalty, will spontaneously and deliberately commit the offence? For my own part, I am of opinion, that before the edict is promulgated, you should not fail to repair thither. If the prefect, having received the order, should urge you to publish it, James, in your absence, will petition him to put it off till this return. For should you betake yourself thither, by private conferences with your friends you will gain more than if ten deputations were sent out. Nevertheless, unless you insist strenuously by well-timed entreaties, you yourself will not obtain much success. Meanwhile you will have to put in practice the artifice of leaving free to them and untouched whatever they may have resolved to expedite in the city. One thing, however, you will take care to point out to them, that their purposes cannot be effected in this province. For I am in hopes that ere long they will repent of their thoughtlessness. For the present what has dropped from them so inconsiderately, in the first burst of their passion, they will wish to defend. Beware then of going one step further than seeing that they put in execution the article about prayer in the French edicts. Respecting the abrogation of feast days317 in our city, I doubt not but scandalous speeches are bandied about there. I told our brother Beza, when he lately visited us, that that edict had been framed without my knowledge, and even without a desire on my part for anything of the kind. As I cannot, however, escape being considered as the author of it, why should I not quietly treat with contempt all unfavourable judgments on that point? I have sent to you an unsealed letter for Haller. If you think proper, you may take a copy of it, and shew it to Farel on his return. Farewell, my most excellent brother; salute your wife and daughters for me. I am happy that everything goes on well at home. May the Lord preserve you long in this prosperous state, and bless your labours. You will present my best wishes to the brethren. My colleagues and most of the brethren desire to be kindly remembered to you. – Yours,

John Calvin.

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

CCLXXII. – To Richard Le Fevre. 318

Explanations regarding various points of doctrine in dispute between the Romish and the Reformed ChurchesGeneva, 19th January 1551.

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

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

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

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

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

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

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

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

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

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

Your brother in our Lord,

John Calvin.

[Fr. Printed in Histoire des Martyrs, Edit. of 1597, lib. v. p. 265.]

CCLXXIII. – To Viret

Various particulars – literary labours of Theodore BezaGeneva, 24th January 1551.

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