Part 32

[346] There were at that time proposals of marriage between the young King Edward, and Elizabeth of France, daughter of Henry II., but the negotiations relative to that match wore without result.--Burnet, _History of the Reformation_, vol. ii. p. 282, (Nares' Edition.)

[347] Calvin, referring to the same circumstance in a letter to Viret, (Aug. 1551,) expressed himself thus:--"An ignorant monk, from an obscure village, disparaged me. A ridiculous affair. He was a demagogue, who from the front of the platform, bawled out that we were worse than the Papists, and brought forward a paper before the Consistory, written by himself, in which he accused me, by name, of teaching what was false and contrary to the word of God; called me an impostor; babbled out that those who agreed with me held impious opinions," &c.--(_Calv. Opera_, vol. ix. p. 61.) From these last traits, we recognize the same obscure individual, who made bold to bring forward such accusations against Calvin, and whose disputes with the Reformer were soon to acquire a sad notoriety over all Switzerland. This man was Jerome Bolsec!--See the following letter.

Adieu, very excellent and highly revered brother. May the Lord guide you ever; may his blessing rest on your pious endeavours, and may he shield you by his protection!

Salute Theodore, Pellican, Gualter, and the rest of the brethren earnestly in my name.--Yours,

JOHN CALVIN.

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

CCLXXXV.--TO THE MINISTERS OF SWITZERLAND.[348]

[348] At a general meeting, held October 16, 1551, the minister of Jussy, Jean de Saint André, in preaching from the words of St. John, (viii. 47,) "He that is of God heareth God's words ...," took occasion to develope the doctrine of eternal election, declaring that "those who are not regenerated by the Spirit of God, continue in a state of rebellion even to the end, because obedience is a gift accorded only to the elect." He had scarcely finished speaking when one of the hearers rose up, and pronounced this doctrine false and impious, accompanying his discourse with coarse abuse of those who make God the _author of sin_, and exhorted the people to guard against this new doctrine as a detestable piece of folly. This man was the old Carmelite monk, Jerome Bolsec, a physician, preacher, and poet, who, wandering by turns in France and Italy, had retired to Geneva some months previously, where he had already frequently attacked the doctrines of Calvin. Unnoticed in the crowd, the Reformer, whom Bolsec had thought absent, immediately rose up, and by a succession of testimonies borrowed from the writings of Augustine, eloquently refuted his adversary. Arrested on account of the temerity of his language, and interrogated by the magistrate, Jerome refused to retract, and was thrown into prison. The case was brought before the Council, where he boldly maintained his opinion, adding, besides, that many of the Swiss ministers shared in his sentiments. Before pronouncing a judgment, which the ministers of Geneva earnestly desired, the magistrates wrote concerning the subject to three Reformed towns, namely, Zurich, Berne, and Bâle, furnishing them with a list of the errors of Bolsec, and asking their advice as to how they should treat him. See the _Registers of the Council_, Oct. 1551; Gautier, _Manuscript History of Geneva_, and Ruehat, tom. v. p. 456.

Statement of the controversy with Bolsec regarding Election.

GENEVA, [_October 1551_.]

There is one Jerome here, who, having thrown off the monk's cowl, is become one of those strolling physicians, who, by habitual deception and trickery, acquire a degree of impudence which makes them prompt and ready in venturing upon anything whatever. He made an attempt, eight months ago, in a public assembly of our church, to overthrow the doctrine of God's free election, which, as received from the word of God, we teach in common with you. Then, indeed, the impertinence of the man was regulated by some degree of moderation. He ceased not afterwards to make a noise in all places, with the intention of shaking the faith of the simple in this all-important doctrine. At length he openly disgorged what poison was in him. For when one of our brethren, not long since, was expounding, after our ordinary custom, that passage in John where Christ declares that those who do not hear God's words are not of God; he remarked that as many as have not been born again of the Spirit of God, continue in a state of stubborn resistance to God, even to the end, inasmuch as the gift of obedience is peculiar to the elect of God, on whom it is bestowed. That worthless wretch rose up, and affirmed that the false and impious opinion, that the will of God is the cause of all things, took its rise during the present century from Laurentius Valla; but that in this he acted wrongly, for he charged God with the blame of all evils, and falsely imputed to him a tyrannical caprice, such as the ancient poets fancifully ascribed to their Jove. He then took up the second head, and affirmed that men are not saved because they have been elected, but that they are elected because they believe; that no one is condemned at the mere pleasure of God; that those only are condemned who deprive themselves of the election common to all. In dealing with this question, he inveighed against us with a great deal of violent abuse. The chief magistrate of the city, on hearing of the matter, imprisoned him, especially as he had been tumultuously haranguing the common people not go allow themselves to be deceived by us. On being brought before the Senate for trial, he proceeded to defend his error with no less obstinacy than audacity. He, moreover, made it his boast that a considerable number of the ministers of the other churches sided with him; on which we requested the Senate not to give its final decision until, having heard from your church, it should ascertain how this worthless wretch had wickedly abused your name by making you sanction his error. Overcome by shame, he at first did not decline the decisions of the churches, but began to jest about having good reason to mistrust you from your familiar intimacy with our brother Calvin. The Senate, however, according to our request, resolved upon consulting you. Besides, and in addition to this, he was implicating your church. For while denouncing Zwingle above all others, he said that Bullinger was of precisely the same opinion with himself. He has craftily watched for a handle of discord among the Bernese ministers. We are really anxious to have this plague so removed from our church, that it may not infect our neighbours when we have got rid of it ourselves. Although it is of very great importance to us and to the public tranquillity, that the doctrine which we profess should meet with your approval; yet we have no reason to entreat your confidence in many words. The _Institutes_ of our brother Calvin, against which he is especially directing his attacks, is not unknown among you. With what reverence and sobriety he has therein discussed the secret judgments of God, it is not for us to record: the book is its own bright witness. Nor in truth do we teach anything here but what is contained in God's holy word, and what has been held by your church ever since the light of the Gospel was restored. That we are justified by faith, we all agree; but the real mercy of God can only be perceived when we learn that faith is the fruit of free adoption, and that, in point of fact, adoption flows from the eternal election of God. But not only does this impostor fancy that election depends upon faith, but that faith itself is originated as much by man himself as by divine inspiration. There can be no doubt, on the other hand, that when men perish, it must be imputed to their own wickedness. But by the case of the reprobate whom God, from his own mysterious counsel, passes by and neglects as if unworthy, we are taught a striking lesson of humility. Yet such is this Jerome, that he will not admit that God does anything justly unless he has palpable evidence of it. In fine, this much is fixed and conceded by us all, that when man sins, God must not be regarded as having any share in the blame, nor that the word sin can in any sense be applied to him. Yet this does not hinder him from exercising his power, in a wonderful and incomprehensible way, through Satan and the wicked, as if they were the instruments of his wrath, to teach the faithful patience, or to inflict merited punishment on his enemies. This profane trifler cries out that we bring an impeachment against God when we allege that he governs all things by his providence; destroying, in short, in this way, all distinction between causes as remote and concealed, on the one hand, and as near and patent on the other; rendering it impossible to regard the sufferings to which holy Job was subjected as the work of God, but that he may be held as equally guilty with the Devil, the Chaldeans, and the Sabæan robbers. Our mutual relationship, therefore, demands that you will not consider it troublesome to uphold and maintain, by your countenance, that doctrine of Christ which has been outraged by the profanity of a wanton and ill-disposed man. As we confidently trust that you will do this gladly and of your own accord, we consider it useless to ply you with anxious and earnest requests; and, on the other hand, should our services be at any time of advantage to you, you will ever find us prepared to discharge every brotherly duty.--Adieu, most beloved and esteemed brethren. May God guide you by his Spirit, bless your labours, and defend your Church!

[_Calvin's Lat. Corresp._ Opera, tom. ix. p. 63.]

CCLXXXVI.--TO OSWALD MYCONIUS.[349]

[349] This is Calvin's last letter to Myconius. Struck by apoplexy while in the pulpit of the Cathedral of Bâle, a few days before the Easter festivals of 1551, Myconius never rallied, till he was carried off by the plague in October 1552, in the sixty-fourth year of his age. His bereaved widow survived him only a few days. Simon Sulzer succeeded him in the office of _Antistes_ which he had filled during more than ten years with moderation and wisdom.--See Melch. Adam, _Vitæ Theol. Germ._, p. 224; Ruchat, tom. v. p. 468.

Recommendations regarding the dispute with Bolsec--request on behalf of the Protestants of France.

LAUSANNE, _November 1551_.

I am compelled to dictate these few lines, being confined to bed with a severe headache. The person who is to deliver my letter to you is my brother's father-in-law. He will, therefore, communicate to me faithfully anything with which you may intrust him. Although in so just and sacred a cause I trust there will be neither difficulty nor delay, yet, as you have especially to do with the general answer of the brethren, I beseech you particularly, and Sulzer also, to undertake the whole matter.[350] Our Senate, indeed, took a correct enough view of the case, but it is of great importance to have the mind of your church as well as of our own.

[350] Alluding to the reply expected from the ministers of Bâle, concerning the case of Bolsec. See the preceding letter.

There is another thing, also, which I am exceedingly anxious to obtain from you and the rest of the brethren; but as there is no need for pressing you on the matter, it will be sufficient for me to give you a hint of it. Edicts worse than atrocious have lately been published by the King of France, in which all manner of cruelties are employed for the extinction of whatever spark of manliness there is in the kingdom.[351] Not only has he increased the rage of those judges and officers who previously, in most instances, went farther than they should, but if any are more moderate than the rest, they are compelled by violent threats to shed, like very gladiators, the blood of the innocent. The flames have been kindled already in very many places. There is one mode, perhaps, by which his fury may be somewhat appeased: Were those of the Swiss who profess the sound and pure doctrine of the Gospel to intercede, perhaps, during those commotions of war, their authority might carry the more weight. As the cause is a just one, and worthy also of your compassion, I shall say no more, convinced as I am that it will be to you an object of the deepest interest. Adieu, brother, worthy of my heartfelt reverence. Salute all your friends and fellow-ministers. May the Lord guide you by his Spirit, and protect you by his power!--Yours,

JOHN CALVIN.

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

[351] See letter, p. 319.

CCLXXXVII.--TO CHRISTOPHER FABRI.[352]

[352] "To Mons. Christopher Fabri, minister of the Word of God in the Church of Neufchatel."

The theologians of Bâle were the first to communicate their sentiments regarding the case of Bolsec. In a letter dated 28th November, they openly acknowledged the doctrine which was the occasion of the dispute. They regarded election as "the effect of a secret cause, known to God alone, and which man should not attempt to fathom." So far as Bolsec himself was concerned, they were inclined to treat him with indulgence, deceiving thereby the hopes of the Reformer, who desired a triumphant condemnation of his adversary.

Calvin's dissatisfaction with the reply of the ministers of Bâle, and the conduct of Monsieur de Falais regarding the affair with Bolsec.

_November 1551._

I shall attend to your orders. Would that we could obtain our wishes! The ministers of Bâle have replied. We have found by experience how little advice they can give us. Myconius approaches the matter with a certain coldness. There is no use, as you say, in his taking credit to himself for wisdom from his hesitancy. Yet Sulzer writes just as if it would be satisfactory. The Senate had sent their own messenger a short time before. I fear they will repeat the same old song. But if the men of Berne and Zurich go prudently about the matter, we need not take it to heart; for all depends on this, lest he may have been admitted to the Bernese district. I am so much ashamed at De Falais, that I can scarcely bear to be taunted about his fickleness.[353] If your reply reach us in time, it will assist us not a little. Adieu, very worthy and very dear brethren. I could not find a messenger up to the present moment. My dear Fabri, I now at length discharge your orders to me. I have not had an opportunity of writing you since the brethren determined upon what kind of testimony should be given to Heroldus. I have been as moderate as I could. Adieu again. Convey my best regards to your friends.--Entirely yours,

CALVIN.

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

[353] In the theological disputes between Calvin and Bolsec, M. de Falais declared himself in favour of the latter, from whom he received medical advice. He had even written a letter to Bâle in his behalf.

CCLXXXVIII.--TO FAREL.

Recommendation of a schoolmaster--complaints against the ministers of Zurich.

GENEVA, _8th December 1551_.

There is little need for my commending the bearer to you, as he is, in my judgment, sufficiently known and approved by you. It is no ordinary proof of his piety and modesty when I state, that not only did he come down to this quarter willingly, but came forward even with eagerness, when I was almost prevented, through bashfulness, from asking him to undertake the matter. Nor have I any doubt but that he will discharge any duty imposed upon him, faithfully and with care. But the fact of his being regarded, by competent judges, as a learned and skilful physician, will perhaps go farther with your men. Were he not known among you, I should give ampler testimony in his favour. I only trust that your school may furnish him with pupils worthy of his position as a moderately learned master.

I complained lately of the theologians of Bâle,[354] who, as compared with those of Zurich, are worthy of very great praise.[355] I can hardly express to you, my dear Farel, how much I am annoyed by their rudeness. There is less humanity among us than among wild beasts. What would happen if we were not surrounded with enemies? What marvellous dulness is it, that when three or four churches are driven together into a corner, they do not recognize each other! In truth, this is worse than dishonourable, because groundless rumours are circulated, by which any brother who may be within the bounds is hindered from showing us any sympathy. The Senate did not consider the pastors worthy of being written to, but to heighten the insult, they limited their communication to the magistrates. Should you be displeased with the general letter of the men of Zurich, let me tell you, that Bullinger's private letter to me was not a whit better, although it is preferable that you should read it and judge for yourself. It is not fair that I should be troubled with his trifles, while he is, at the same time, looking down on our wants with supreme contempt. You will pardon me, therefore, if you do not obtain what you asked regarding the translation of his book. Adieu, very dear brother. May the Lord Jesus guide you, and watch over you continually, together with your brethren and the church! Salute Christopher and the rest in my name. Michael will remain here till the end of the week.--Yours truly,

JOHN CALVIN.

[_Lat. Copy._--_Eccl. Archives of Berne_, vol. vi. p. 171.]

[354] See the preceding letter, p. 327.

[355] The theologians of Zurich, like those of Bâle, did not hesitate to profess adherence to the doctrine attacked by Bolsec. "Jerome," said they, "deceives himself and wrongs Zuingle, if he believes that the latter taught that God himself was the cause of man's sinning; for if he appeared to teach something similar to that in his book on _The Providence of God_, we must, at the same time, consult his other writings, where he has plainly established that sin comes by no means from God, but from human corruption and voluntary wickedness." Addressed to the Councils of Geneva by an oversight which the ministers of that church seemed keenly to feel, the answer from Zurich did not appear to Calvin to be a sufficiently explicit condemnation of his adversary. See the letter to Bullinger of January 1552.

CCLXXXIX.--TO LELIO SOCIN.[356]

[356] Lelio Socin, founder of the celebrated sect which bears his name, was born at Sienna of a distinguished family: his father, Mariano Socin, a professor in the University of Bologna, was one of the most learned jurisconsults of his age. Of a bold and active mind, which found pleasure in the most subtle speculations, and which would not stop short of the interpretation of mysteries, Lelio left his native country in 1548, and joined the Reformers of Switzerland and Germany, whose friendship he won by the politeness of his manners, the purity of his life, and his zeal for learning. He resided by turns at Zurich and Wittemberg, and was not slow, by correspondence or conversation, to express his doubts on the common doctrines, which he skilfully advanced rather in the form of questions than as opinions which he was prepared to maintain and to teach. He was beloved by Bullinger, who did not suspect the heterodoxy of his beliefs, and who wrote to Calvin regarding him, "I restrain as far as I can this man's curiosity;" and Calvin himself, after having repeatedly broken off correspondence with Socin, could not forbear renewing it, and giving a friendly reply to the doubts which he had expressed on the resurrection, baptism, the trinity, &c. (Calv. _Opera_, tom. ix. pp. 51, 57, 197.) The letter, which is published here for the first time, throws valuable light on the relation of the Reformer to the founder of a sect to which even Socin himself was yet a stranger, and whose doubts were afterwards to be set up as dogmas by his disciples. Lelio Socin died in 1562, before he had completed his thirty-seventh year.--M'Crie, _Hist. of Ref. in Italy_, _passim_.

Refusal to reply to the curious questions proposed to him by Socin.

[1551.]

You are deceived in so far as you entertain the impression that Melanchthon does not agree with us on the doctrine of predestination. I only said briefly that I had a letter written by his own hand, in which he confessed that his opinion agreed with mine. But I can believe all you say, as it is nothing new for him to elude in this matter, the better to rid himself of troublesome inquiries. Certainly no one can be more averse to paradox than I am, and in subtleties I find no delight at all. Yet nothing shall ever hinder me from openly avowing what I have learned from the word of God; for nothing but what is useful is taught in the school of this master. It is my only guide, and to acquiesce in its plain doctrines shall be my constant rule of wisdom. Would that you also, my dear Lelio, would learn to regulate your powers with the same moderation! You have no reason to expect a reply from me so long as you bring forward those monstrous questions. If you are gratified by floating among those aërial speculations, permit me, I beseech you, an humble disciple of Christ, to meditate on those things which tend towards the building up of my faith. And indeed I shall hereafter follow out my wishes in silence, that you may not be troubled by me. And in truth, I am very greatly grieved that the fine talents with which God has endowed you, should be occupied not only with what is vain and fruitless, but that they should also be injured by pernicious figments. What I warned you of long ago, I must again seriously repeat, that unless you correct in time this itching after investigation, it is to be feared you will bring upon yourself severe suffering. I should be cruel towards you did I treat with a show of indulgence what I believe to be a very dangerous error. I should prefer, accordingly, offending you a little at present by my severity, rather than allow you to indulge unchecked in the fascinating allurements of curiosity. The time will come, I hope, when you will rejoice in having been so violently admonished. Adieu, brother very highly esteemed by me; and if this rebuke is harsher than it ought to be, ascribe it to my love to you.[357]

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

[357] This letter, without a date, appears to us to belong to the last months of the year 1551. Lelio Socin was living at that time at Wittemberg.--M'Crie, _Hist. of the Ref. in Italy_, p. 430.

CCXC.--To Bullinger.[358]

[358] The magistrates of Geneva, after having received the advice of the leading Swiss Churches,--which were unanimous alike in their recognition of the doctrine of election, and in soliciting indulgence for Bolsec,--proceeded with the trial of the prisoner, who, having refused to retract his opinions, was solemnly banished on the 23d December 1551, for having persisted in an obstinate despisal of the judgment of the Churches to which he had promised submission.--(_Registers of the Council_, Dec. 1551. Spon and Picot, _Histoire de Genève_.) Calvin did not wish the sentence to be more severe, although he counted on the Swiss Churches taking a more energetic course, and in the ardour of his zeal for what he regarded as sound doctrine, looked upon all hesitation and all weakness as a cowardly abandonment of the truth.

Thanks for the zeal manifested on behalf of the faithful in France--Complaints of the conduct of the Ministers of Zurich in the affair of Bolsec.

GENEVA, _January 1552_.