Letters of John Calvin, Volume II

CCLXXII. – To Richard Le Fevre. 318

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,

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

CCLXXIII. – To Viret

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,

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

CCLXXIV. – To the King of England. 321

Sire, – If I must excuse myself towards your Majesty for having used the boldness to dedicate these books which I now present to you, I would need to find an advocate to speak a word for me. For so far would my letter be from having credit enough to do that, that it would even stand in need of a fresh excuse. And, indeed, as I never should have taken upon me to address the Commentaries to you which I have published with your name, neither should I have ventured now to write to you, but for the confidence I had already conceived, that both would be well received. For inasmuch as, holding me to be among the number of those who are zealous for the advancement of the kingdom of the Son of God, you have not disdained to read what I did not specially present to your Majesty, I have thought, that if, while serving Jesus Christ my Master, I could likewise testify to the reverence and singular affection which I bear you, I could not fail to find a kind and courteous acceptance.

Moreover, Sire, holding myself assured that my letter will have such a reception from you as I desire, I shall not hesitate to pray and beseech you in the name of Him to whom you ascribe all authority and power, to take courage in following out what you have so well and happily begun, as well in your own person as in the state of your kingdom; namely, the consecration of all to God and to our blessed Saviour, who has so dearly purchased us. For as regards general reformation, it is not so well established, as that it should be wise to look on it as achieved. And, in fact, it would be very difficult to purge in a day such an abyss of superstition as there is in the papacy. Its root is too deep, and has expanded itself too widely, to get so soon to the bottom of it. But whatsoever difficulties or delays there may be, the excellency of the work is well worthy of unwearying pursuit.

I have no doubt, Sire, but Satan will put many hindrances in the way before you to slacken your pace, and to make your zeal grow cold. Your subjects, for the most part, do not know the blessing which you procure for them. The great, who are raised to honour, are sometimes too wise in their own conceits to make much account of the word, far less to look to God at all. And new and unexpected conflicts arise daily. Now I hope, indeed, Sire, that God has stored you with such greatness and constancy of mind, that you will neither be weakened nor wearied by all that. But the thing itself is of so great importance, that it well deserves that one should apply to it far more than human strength and energy. And then, after all, when we shall have striven to the very uttermost, there will always remain more waiting to be done.

We see how, in the time of the good King Josiah, who has the special testimony of the Holy Spirit, that he approved himself a prince excellent in faith, in zeal, and in all godliness; nevertheless, the Prophet Zephaniah shows, that there was still some remainder of bygone superstitions, yea, even in the city of Jerusalem. Even so, however you may labour with your Council, Sire, you will find it very difficult completely to uproot all the mischief which would well deserve to be corrected. But this ought to be a great confirmation to animate and spur you on; and even if you should not accomplish all that could be desired, it is a very sufficient consolation to you, when you hear that the pains which this good king took, is a service pleasing to God, insomuch that the Holy Spirit magnifies the reformation effected by him, as if nothing more had been desired. Let me entreat you then, Sire, to reach forward to the mark which is set before you in the example of this godly king, that you may have the honour, not only of having overthrown impieties which are clearly repugnant to the honour and service of God, but also of having abolished and razed to the ground, whatsoever served merely to nourish superstition. For when God would praise as with an open mouth the faithful princes who have restored and again set up the purity of his service, he expressly adds this word, that they have also taken away the high places, that the memory of foolish devotions might be utterly obliterated.

True it is, Sire, that there are things indifferent which one may allowably tolerate. But then we must always carefully insist that simplicity and order be observed in the use of ceremonies, so that the clear light of the Gospel be not obscured by them, as if we were still under the shadows of the law; and then that there may be nothing allowed that is not in agreement and conformity to the order established by the Son of God, and that the whole may serve and be suited to the edification of the Church. For God does not allow his name to be trifled with, – mixing up silly frivolities with his holy and sacred ordinances. Then there are manifest abuses which cannot be endured, such as prayer for the souls of the departed, of putting forward to God the intercession of saints in our prayers, as also of joining them to God in invocation. I do not doubt, Sire, that you are aware that these are so many corruptions of true Christianity. I beseech you, in the name of God, that you may please look to that matter, so that the whole may be restored to a sound and wholesome state.

There is another point, Sire, of which you ought to take a special charge, namely, that the poor flocks may not be destitute of pastors. Ignorance and barbarism have lain so heavy on this accursed popery, that it is not easy to obtain all at once men fit and duly qualified to discharge that office. Notwithstanding, the object is well worth pains, and that your officers, Sire, should have an eye upon it, as they ought. Without that, all the good and holy ordinances which you can make, will scarce avail for the reformation of the heart in good earnest.

Further, inasmuch as the schools contain the seeds of the ministry, there is much need to keep them pure and thoroughly free from all ill weeds. I speak thus, Sire, because in your universities, it is commonly said, there are many young people supported on the college bursaries, who, instead of giving good hope of service in the Church, rather show an inclination to do mischief, and to ruin it, not even concealing that they are opposed to the true religion. Wherefore, Sire, I beseech you anew, in the name of God, that you may please to take order therein, to the effect, that property which ought to be held sacred, be not converted to profane uses, and far less to nourish venomous reptiles, who would desire nought better than to infect everything for the future. For, in this way, the Gospel would always be kept back by these schools, which ought to be the very pillars thereof.

Meanwhile, Sire, all honest hearts praise God, and feel themselves greatly obliged to you, that it hath pleased you of your favour to grant churches to your subjects who use the French and German languages.322 In so far as regards the use of the Sacraments, and spiritual order, I hope that the permission which you have been pleased to confer upon them will bear fruit. Howbeit, Sire, I cannot help beseeching you once more, feeling so deeply how needful it is, not only that you would secure the rest and contentment of the godly who desire to serve God and to live peaceably in obedience to you, but also that you would restrain vagabond and dissolute people, should such withdraw into your kingdom.