Part 42

VERY DEAR BRETHREN,--Although when writing your letter you thought that the enemies of truth were about to sacrifice you soon, I do not omit writing to you, so that if it please God that this should arrive in time, you may again have some words of consolation from me. It is very well and very prudently determined by you to give thanks to God, since you know that he has confirmed you anew in his promises, giving you such constancy as you have lately felt in your last replies. It is indeed of him alone that you have remained steadfast and unflinching. Hence I feel well assured that this seal, which bears the true mark of the Holy Spirit, will never be effaced. Elsewhere he has wrought so powerfully upon Michael Girard,[441] that his former weakness gives all the greater lustre to the strength which he has received from above. I have no doubt that even the enemies themselves must be convinced that this change did not proceed from man. Consequently there is stronger reason why we should have our eyes open to contemplate the hand of God which is here put forth after a wondrous manner, to withdraw his frail creature from the horrible confusion into which he had fallen. At the time that he followed his own devices, he fancied that he had gained much in redeeming for a short period this fading miserable life, by plunging himself into the abysses of eternal death. It is then a divine work, that of his own goodwill he should have again returned to death, that he might attain to a life of uprightness, from which he had not merely strayed, but absolutely excluded himself as far as in him lay. For the goodness of God has been the more richly displayed, by having raised up his creature out of a fall which seemed fatal, yea, so as even to triumph by it, and to magnify his glory, as he has begun to do, and will I hope carry out to perfection.

[441] Michael Girard. _In a note in the History of the Martyrs_, this Michael Girard did not persevere.

I have seen the confession drawn up by him, which is pure and frank, and worthy of a Christian man. Nevertheless, I think it right that he should be warned as to some points, in order that the adversaries may be the more confounded by his making a more distinct reply;--not that what he says be not true, but because the malignant always lay hold of the slightest occasions to calumniate and pervert what is right.

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

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

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

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

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

* * * * *

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

JOHN CALVIN.

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

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

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

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

GENEVA, _August 27, 1553_.

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

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

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

JOHN CALVIN.

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

CCCXXV.--TO VIRET.[443]

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

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

GENEVA, _4th September 1553_.

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

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

JOHN CALVIN.

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

CCCXXVI.--TO BULLINGER.

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

GENEVA, _7th September 1553_.

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

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

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

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

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

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

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

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

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

JOHN CALVIN.

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

CCCXXVII.--TO SULZER.[449]

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

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

GENEVA, _8th September 1553_.