Part 34

[368] Despite Calvin's disagreements with the magistrates of Berne and the Helvetic Churches, he did not hesitate to undertake a journey to them in the month of March 1552, which the seriousness of the circumstances demanded, in order to plead the cause, among the Cantons, of the French Protestants, who were then in a most deplorable condition. "This year," says Ruchat, "the King of France carried his persecution of the Reformers, even to the death, so to speak: and those faithful subjects, who wished only to be allowed to serve God in liberty of conscience, were subjected to the violence of his officers, who acted like so many unchained furies. The flames were kindled, the wheel and the gallows were erected at all the tribunals. The Protestant States of the empire, and the four Reformed Cantons, wore active in their intercessions with the King, by means of special ambassadors, in behalf of these poor persecuted ones; but all their prayers were useless." (_Hist. de la Réf._, tom. v. p. 479.) The King, on advising the Cantons to abstain from any further approaches to him, declared that he wished to be allowed to remain his own master, and to act as he pleased, and for them to refrain in future, lest those cities continued this business at their own peril; ... that they were at liberty to govern their own cities as they thought proper; that, for his own part, he wished, without let or hindrance, to do the same in his own kingdom, because he intended by all means to purge it of those _seditious_ men.--(Bullinger to Calvin, tom. ix. p. 68.) This last epithet was a _calumny_. Yet he continued, nevertheless, to persecute the faithful of France as seditious and as rebels, because they desired to serve and to worship God according to his word.

Journey of Calvin and Farel in Switzerland--steps in favour of the Reformed in France--return to the affairs of Bolsec.

FROM AN INN AT BASLE, _13th March 1552_.

When Farel and I left home, we had resolved to visit you. At Berne we altered our plan, for the following reason:--We stated in the senate that there appeared some hope of relief for our unhappy brethren; because the king lately published an edict, in which he makes unusual concessions to the Germans; for in the first place he puts them on an equality with the natives; and further, by an extraordinary indulgence, he grants them the liberty of living according to their own religion. Besides, the attempts of the Sorbonne to excite cruelty, have less success and favour than hitherto. The death of Chatelain[369] also, who was cut off by an attack of colic, happened seasonably for us. The king seems so bent upon war, that he does not hesitate to prefer his present convenience to the senseless rage with which he formerly burned. There are many things, we think, which at present you may safely concede to them. It is certain, that in a war so changeable and so complicated as this, though there may be no formal compact, they have many common interests involved. Now the miserable condition of our holy brethren admonishes us of the necessity of watching over them, and urgently demands that we assist them to the best of our power. For the king, as if he had exhausted his kindness upon the Germans, ceases not severely to oppress his own. Moreover, as many opportunities might escape us, from our ignorance of passing events, it had already seemed to us advisable to turn and warn the Bernese to seize a favourable opportunity. But now, being taught by much experience that letters are of little avail, we have besought the Bernese senate to despatch an embassy, to assure the king that the cause was sincerely advocated; and that not only from the entreaties of others, but of your own inclination, and from the deepest feeling of your heart, you are inclined and earnestly desirous to plead it. The senate replied, that the occasion seemed not yet ripe, for that lately letters had been brought from the king, wherein he not only haughtily refused what the four states had sought, but fiercely chid them for not considering him a clement Christian king. It was stated, also, that letters would presently arrive, from which it would appear whether the King's mind were changed. The consul promised, however, that should a convenient opportunity occur, the Senate would by no means neglect this cause. Among other things, also, the Senate dissuaded us from going to Zurich, lest unnecessary expense should be incurred. We were vexed at this, because we would freely confer with you upon other matters, nor would you have been displeased at our arrival; however, that we might not seem too rash, we chose rather to be deprived of the pleasure of seeing you, and the benefit of your conversation, than to attempt anything which might injure the cause. Now both of us beseech you; nay rather all the godly who are suffering in France for the testimony of Christ, humbly beseech you by our mouth to be diligently watchful for all opportunities. Although it is enough to advise you, yet the anxiety under which we know them to groan, compels us to add some vehemence to our entreaties. But as we shall certainly not obtain what we wish, we must exercise moderation, so as not to give offence to the King. The edict has forty-seven heads. If in regard to four or five of the heads some reasonable relief were obtained, the brethren will think themselves not hardly dealt with. One for instance requires, that on holidays each with his family be present at the mass, and not only that he approve that idolatry by his gesture, and defile himself by impious and faithless hypocrisy, but that the articles of the Sorbonne be read aloud at the sacrifice; and thus all will subscribe to abominable blasphemies. But it is demanded that there be a rigorous examination of this matter. We must beg of the King, therefore, that men who pass their lives quietly, giving offence to none, shall not be eagerly watched, nor be subjected to the captious demands of the priests. The King confiscates the goods of those who betake themselves to us,--to places, as he says, obviously removed from obedience to the Holy See: nay, should their property be sold, he orders the purchasers to be dispossessed. As to this, we must beg that no man shall be considered a criminal, if, having nothing else laid to his charge, he willingly and peacefully migrate elsewhere, because he cannot for conscience sake remain in the kingdom; provided only that they do not betake themselves to an unfriendly country. But the first thing to be secured is, that an embassy be resolved upon. It will appear afterwards what is to be demanded.

[369] See note 1, Vol. i. p. 439.

"This good bishop," says Beza, "agreeing to persecute those whom he formerly defended as far as he could, was made Bishop of Orleans, whither God attended him on his journey. For on the eve of his _entrée_, he went, as the custom was, to the Monastery called Saint Iverte, and entered a pulpit to preach; there was a very great number of people present, and whilst uttering harsh threats against those termed heretics, he was seized with a colic so sudden and severe, that being carried away he died a miserable death on the following night, and made his _entrée_ elsewhere than at Orleans."--_Hist. Eccl._, tom. i. p. 81.

To the letters which I received when already on horseback, I only reply that I had good reason to expostulate, especially to a brother, in a brotherly way. Consider what we expected from you in the troubled state of our affairs. Consider, also, how contrary to our hopes was the answer you gave us; you may see that we had some cause to grieve. You wonder, because I utter a moderate and gentle complaint, that we were assisted less liberally than we had promised ourselves. However, I make no objection to my letters remaining buried, if they contained anything offensive.

The little book which I send you, will satisfy you, I hope, concerning the whole matter.[370] You may, however, if you choose, convey through me your free judgment. My brother's father-in-law was to have travelled thither with me; but since God has thrown an obstacle in our way, he writes to his son's master to keep him till the end of the year, for but a short time now remains. In the meanwhile, it will be the master's duty to treat him as a boy who requires a tighter rein and a severer discipline. Farewell, most accomplished sir, and most esteemed brother. Salute warmly, in my name, your brethren and fellow-ministers. The Lord guide you by his Spirit, and keep you under his protection! Amen. The Marquis de Vico,[371] and Normandie, and our other companions, desire me to greet you heartily.

[370] Doubtless the writing published by Calvin and his colleagues, entitled, "_Congrégation faite en l'Eglise de Genève sur la Matière de l'élection éternelle_." Geneva, 1552, 8vo.

[371] The Marquis de Vico, a Neapolitan nobleman, retired to Geneva. He was admitted an inhabitant of the city, "after having promised to submit to the laws of the magistrates, and to live in the profession of the Reformed religion."--_Registers of Council_, 15th June 1551.

Excuse my employing an amanuensis, for I dictate from my bed.

In the name of Farel and myself,

JOHN CALVIN.

[_Lat. orig. autogr.--Arch. of Zurich. Gallicana Scripta_, p. 16.]

CCXCIV.-TO CRANMER.[372]

[372] Thomas Cranmer, Archbishop of Canterbury and Primate of England, took an important part in the Reformation of his country during the reigns of Henry VIII. and Edward VI. He laboured assiduously with the Reformers of the Continent, who esteemed his learning and honoured his character, to establish a bond of union between the foreign churches and his own; and if he did not live to see his efforts crowned with success, he at least left behind him an example worthy of imitation. What is most notable in these endeavours is to be found in Cranmer's Letters to the leading theologians of Switzerland and Germany, reproduced in the Collections of his Works published by the _Parker Society_. They are likewise to be found in the Collection of _Zurich Letters_, 1st series, vol. i. p. 21-26, from which we borrow the following letter to Calvin, which furnishes us with the date of the Reformer's reply to the Prelate:--"As nothing tends more injuriously to the separation of the Churches than heresies and disputes respecting the doctrines of religion, so nothing tends more effectually to unite the Churches of God, and more powerfully to defend the fold of Christ, than the pure teaching of the Gospel and harmony of doctrine. Wherefore I have often wished, and still continue to do so, that learned and godly men, who are eminent for erudition and judgment, might meet together, and, comparing their respective opinions, might handle all the heads of ecclesiastical doctrine, and hand down to posterity, under the weight of their authority some work not only upon the subjects themselves, but upon the forms of expressing them. Our adversaries are now holding their councils at Trent, for the establishment of their errors; and shall we neglect to call together a godly synod, for the refutation of error, and for restoring and propagating the truth? They are, as I am informed, making decrees respecting the worship of the host; wherefore we ought to leave no stone unturned, not only that we may guard others against this idolatry, but also that we may ourselves come to an agreement upon the doctrine of this sacrament. It cannot escape your prudence how exceedingly the Church of God has been injured by dissensions and varieties of opinion respecting the sacrament of unity; and though they are now in some measure removed, yet I could wish for an agreement in this doctrine, not only as regards the subject itself, but also with respect to the words and forms of expression. You have now my wish, about which I have also written to Masters Philip [Melanchthon] and Bullinger; and I pray you to deliberate among yourselves as to the means by which this synod can be assembled with the greatest convenience. Farewell.--Your very dear brother in Christ,

"THOMAS CANTUAR.

"LAMBETH, _20th March 1552_."

Calvin could only subscribe to the wishes so nobly expressed by Cranmer, and which harmonized so well with the most elevated sentiments of the Reformer of Geneva.

Agreement to the proposal for assembling a General Synod for the more close union of the Reformed Churches.

GENEVA, [_April 1552_.]

Your opinion, most distinguished sir, is indeed just and wise, that in the present disordered condition of the Church, no remedy can be devised more suitable than if a general meeting were held of the devout and the prudent, of those properly exercised in the school of God, and of those who are confessedly at one on the doctrine of holiness. For we see how Satan is attempting, by various devices, to extinguish the light of the Gospel, which, by the wonderful goodness of God, having risen upon us, is shining in many a quarter. The hireling dogs of the Pope cease not to bark, in order to prevent the pure Gospel of Christ from being heard: so great is the licentiousness that is here and there breaking forth, and the ungodliness that is spreading abroad, that religion is become a mere mockery; and those who are not professed enemies of the truth, nevertheless conduct themselves with an impropriety which will create in a short time, unless it be obviated, terrible disorder among us. And not only among the common herd of men here does the distemper of a stupid inquisitiveness alternate with that of fearless extravagance, but, what is more lamentable, in the ranks of the pastors also the malady is now gaining ground. It is too well known with what mad actions Osiander is deceiving himself and deluding certain others.[373] Yet the Lord, as he has done even from the beginning of the world, will preserve in a miraculous manner, and in a way unknown to us, the unity of a pure faith from being destroyed by the dissensions of men. And those whom he has placed on his watch-tower he wishes least of all to be inactive, seeing that he has appointed them to be his ministers, through whose labours he may preserve from all corruptions sound doctrine in the Church, and transmit it safe to posterity. Especially, most illustrious Archbishop, is it necessary for you, in proportion to the distinguished position you occupy, to turn your attention as you are doing towards this object. I do not say this as if to spur you on to greater exertions, who are not only, of your own accord, in advance of others, but are also, as a voluntary encourager, urging them on; I say it in order that, by my congratulations, you may be strengthened in a pursuit so auspicious and noble. I hear that the success of the Gospel in England is indeed cheering; but you will experience there also, I doubt not, what Paul experienced in his time, that by means of the door that has been opened for the reception of pure doctrine, many enemies will suddenly rise up against it. Although I am really ignorant of how many suitable defenders you may have at hand to repel the lies of Satan, still the ungodliness of those who are wholly taken up in creating disturbances, causes the assiduity of the well-disposed to be at no time either too much or superfluous. And then I am aware that English matters are not so all-important in your eyes, but that you, at the same time, regard the interest of the whole world. Moreover, the rare piety of the English King, as well as his noble disposition, is worthy of the highest commendation, in that, of his own inclination, he entertains the pious design of holding a convention of the nature referred to, and offers a place for it also in his own kingdom. And would that it were attainable to bring together into some place, from various Churches, men eminent for their learning, and that after having carefully discussed the main points of belief one by one, they should, from their united judgments, hand down to posterity the true doctrine of Scripture. This other thing also is to be ranked among the chief evils of our time, viz., that the Churches are so divided, that human fellowship is scarcely now in any repute amongst us, far less that Christian intercourse which all make a profession of, but few sincerely practise. If men of learning conduct themselves with more reserve than is seemly, the very heaviest blame attaches to the leaders themselves, who, either engrossed in their own sinful pursuits, are indifferent to the safety and entire piety of the Church, or who, individually satisfied with their own private peace, have no regard for others. Thus it is that the members of the Church being severed, the body lies bleeding. So much does this concern me, that, could I be of any service, I would not grudge to cross even ten seas, if need were, on account of it. If it were but a question regarding the rendering of assistance to the kingdom of England, such a motive would at present be to me a sufficiently just one. Now, seeing that a serious and properly adjusted agreement between men of learning upon the rule of Scripture is still a desideratum, by means of which Churches, though divided on other questions, might be made to unite, I think it right for me, at whatever cost of toil and trouble, to seek to obtain this object. But I hope my own insignificance will cause me to be passed by. If I earnestly pray that it may be undertaken by others, I hope I shall have discharged my duty. Mr. Philip [Melanchthon] is at too great a distance to admit of a speedy interchange of letters. Mr. Bullinger has likely written you before this time. Would that I were as able as I am willing to exert myself! Moreover, the very difficulty of the thing which you feel, compels me to do what, at the outset, I affirmed I would not do, viz., not only to encourage, but also to implore you to increase your exertions, until something at least shall have been accomplished, if not all that we could desire.--Adieu, very distinguished Archbishop, deserving of my hearty reverence. May the Lord continue to guide you by his Spirit, and to bless your holy labours!

JOHN CALVIN.

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

[373] Alluding to the unfortunate controversies raised by Osiander in Germany on the doctrine of Justification.

CCXCV.--TO BULLINGER.

Fresh details regarding the persecutions in France.

GENEVA, _Whitsunday 1552_.

After having resided for some time at Paris, this pious young man retired among you, and, judging from his conduct, I have no doubt but that he has really the fear of God in him, and is of a truly modest character. He studied the humanities with considerable success, has since entered upon theology, and now, that he may make greater progress in this study, he has resolved to enter your College and Church. Although he is not inclined to trouble you, nor, as I trust, any one else, yet as he appeared to me to be a person of pure and simple piety, I did not choose to send him away without this testimony. Our two friends who lately went among you have not yet returned. Would that our pious brethren experienced some relief![374] About two weeks ago, two others were put in chains at Lyons.[375] The faithful in Bretagne and Anjou are being badly treated. One was burnt lately at Bordeaux; others saved their lives by a perfidious recantation. He is venting his rage in other parts of the kingdom also. We must, therefore, be busy while we have opportunity. Adieu, most accomplished sir and revered brother. May the Lord be ever near you to guide by his Spirit. Salute your fellow-ministers in my name. My brethren salute you earnestly.--Yours,

JOHN CALVIN.

[_Lat. copy._--_Imperial Library, Coll. of Dupuy_, 102.]

[374] See the eloquent appeal addressed to Bullinger, _ante_, pp. 329, 341. The latter had written to Calvin, giving him an account of the fruitless efforts of the Cantons with Henry II., and of the haughty response of that monarch: "He lives who delivered his people from Egypt; he lives who brought back the captivity from Babylon; he lives who defended his Church against Cæsars, kings, and profligate princes. Verily we must needs pass through many afflictions into the kingdom of God. But woe to those who touch the apple of God's eye."--_Calv. Opera_, tom. ix. p. 68.

[375] See the following Letter.

CCXCVI.--TO THE FIVE PRISONERS OF LYONS,--MARTIAL ALBA, PETER ESCRIVAIN, CHARLES FAVRE, PETER NAVIHERES, BERNARD SEGUIN.[376]

[376] In the month of April 1552, five young Frenchmen, instructed at the school of theology of Lausanne, and devoted to the functions of the ministry, made arrangements for returning to their own country. These were Martial Alba of Montauban, Peter Ecrivain of Gascony, Charles Favre of Blanzac in Angoumois, Peter Navihères of Limousin, and Bernard Seguin of La Reole. After having spent some days at Geneva, they set out for Lyons, and met on the way at the Bourg de Colognes, nigh to L'Ecluse, a stranger, who offered himself as their fellow-traveller. They consented without harbouring any suspicion. Arrived at Lyons, they parted with their travelling companion, who pressed them to visit him at his dwelling of Ainay. They went thither without any distrust, were arrested and led away to the prisons of that jurisdiction. Such was the origin of a long and doleful process, which held the Churches of France and Switzerland for a long time in suspense, and during which, the blood-thirsty cruelty of the judges was only equalled by the constancy of the victims. On the first rumour of the arrest of the five students, the Church of Geneva took the matter up, and lavished upon the captives, by the voice of Calvin, the most lively testimonies of their sympathy.

Information on various doctrinal points, and assurances of Christian sympathy.

FROM GENEVA, _this 10th of June 1552_.