Letters of John Calvin, Volume II

CCXCV. – To Bullinger

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,

[Lat. copy. – Imperial Library, Coll. of Dupuy, 102.]

CCXCVI. – To the Five Prisoners of Lyons, – Martial Alba, Peter Escrivain, Charles Favre, Peter Naviheres, Bernard Seguin. 376

My very dear Brethren, – Hitherto I have put off writing to you, fearing that if the letter fell into bad hands, it might give fresh occasion to the enemy to afflict you. And besides, I had been informed how that God wrought so powerfully in you by his grace, that you stood in no great need of my letters. However, we have not forgotten you, neither I nor all the brethren hereabouts, as to whatever we have been able to do for you. As soon as you were taken, we heard of it, and knew how it had come to pass. We took care that help might be sent you with all speed, and are now waiting the result. Those who have influence with the prince in whose power God has put your lives, are faithfully exerting themselves on your behalf, but we do not yet know how far they have succeeded in their suit. Meanwhile, all the children of God pray for you as they are bound to do, not only on account of the mutual compassion which ought to exist between members of the same body, but because they know well that you labour for them, in maintaining the cause of their salvation. We hope, come what may, that God of his goodness will give a happy issue to your captivity, so that we shall have reason to rejoice. You see to what he has called you; doubt not, therefore, that according as he employs you, he will give you strength to fulfil his work, for he has promised this, and we know by experience that he has never failed those who allow themselves to be governed by him. Even now you have proof of this in yourselves, for he has shown his power, by giving you so much constancy in withstanding the first assaults. Be confident, therefore, that he will not leave the work of his hand imperfect. You know what Scripture sets before us, to encourage us to fight for the cause of the Son of God; meditate upon what you have both heard and seen formerly on this head, so as to put it in practice. For all that I could say would be of little service to you, were it not drawn from this fountain. And truly we have need of a much more firm support than that of men, to make us victorious over such strong enemies as the devil, death, and the world; but the firmness which is in Christ Jesus is sufficient for this, and all else that might shake us were we not established in him. Knowing, then, in whom ye have believed, manifest what authority he deserves to have over you.

As I hope to write to you again, I shall not at present lengthen my letter. I shall only reply briefly to the point which brother Bernard has asked me to solve. Concerning vows, we must hold to this rule, that it is not lawful to vow to God anything but what he approves. Now the fact is, that monastic vows tend only to corrupt his service. As for the second question, we must hold that it is devilish presumption for a man to vow beyond the measure of his vocation. Now, the Scripture declares, both in the nineteenth of St. Matthew and in the seventh of the First to the Corinthians, that the gift of continence is a special grace. It follows, then, that those who put themselves in the position and under the necessity of renouncing marriage for the whole of their life, cannot be acquitted of rashness, and that by so doing they tempt God. The question might very easily be spun out to a greater length, by stating that we ought to consider, first, who He is to whom we vow; secondly, the nature of that vow; and thirdly, the party making the vow. For God is too great a master for us to trifle with, and man is bound to consider his own capabilities; for to present a sacrifice without obedience, is nothing but thorough pollution. However, this one point may suffice you to prove to them that the gift of continence is a special gift, and in suchwise special, that for the most part it is only for a season. So that he who possessed it for thirty years, like Isaac, may not do so for the remainder of his life. Hence you may conclude, that the monks, in binding themselves never to marry, attempt without faith to promise what is not given to them. As for their poverty, it is quite the reverse of that which our Lord enjoined upon his followers.

Concerning the nature of a glorified body, true it is, that the qualities thereof are changed, but not entirely. For we must distinguish between the qualities which proceed from the corruption of sin, and those which belong to and are inseparable from the nature of the body. St. Paul, in the third chapter of the Epistle to the Philippians, says that our vile or weak body shall be made like to the glorious body of Christ. By this humble expression or Tapinosis, he points out which of the qualities that we at present bear about with us in our bodies are to be changed; those, namely, which are of the corruptible and fading nature of this world. And on this subject St. Augustine says, in the Epistle to Dardanus, which in number is the 57th, "He shall come again in the same form and substance of the flesh, to which certainly he gave immortality; he hath not taken away the nature. In this form he must not be supposed to be everywhere diffused." This argument he follows out at greater length, showing that the body of Christ is contained within its own dimensions. And in fact our glorified bodies will not be ubiquitous, although they will have that likeness of which St. Paul speaks. As for the passage of the Apocalypse, the words are these in the fifth chapter: "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." Now you see that it is a childish cavil to apply this to souls in purgatory; for St. John, by the figure which is called Prosopopœia, rather conveys that even the fishes blessed God. And in regard to the passages of the Doctors, refer your people to the 27th Epistle of St. Augustine, To Boniface, where he states, toward the end, that the sacraments have a certain similitude of those things which they represent. From whence it comes to pass, that after some fashion the sacrament of the body of Christ may be the body of Christ. Item, that which he treats of in the third book, Of Christian Doctrine, where he says, among other things in the fifth chapter, "Such is the completely miserable bondage of the soul in conceiving of the signs in place of the things signified, and never lifting up the eye of the understanding above the corporeal creature to breathe eternal light." Item, in the ninth chapter. – "The believer knows by experience, and understands, [agnoscit] to what the mystery of baptism, and the celebration of the body and blood of the Lord, may be referred, so that the soul can offer religious worship, not in the bondage of the flesh, but rather in the liberty of the spirit. So to follow the literal sense, and in suchwise to conceive of the signs instead of the things sealed or signified by them, is a slavish weakness; that mere symbols should be so unprofitably interpreted, is the result of vague error." I do not heap up quotations, because these will be quite enough for your purpose. In conclusion, I beseech our good Lord that he would be pleased to make you feel in every way the worth of his protection of his own, to fill you with his Holy Spirit who gives you prudence and virtue, and brings you peace, joy, and contentment; and may the name of our Lord Jesus be glorified by you to the edification of his Church!

[Fr. – Printed in Histoire des Martyrs, lib. iv. p. 225.]

CCXCVII – To Edward VI. 377

Sire, – Although I ought to fear lest my importunity may prove troublesome to your Majesty, and have indeed on that account abstained from writing to you more frequently, nevertheless, I have had the boldness to send you, together with my letters, a short exposition which I have composed of the 78th (87th)378 Psalm, hoping that you would take pleasure in it, and also that the reading thereof might be profitable to you. As I was one day expounding it in a sermon to the people, the argument appeared to me so appropriate for you, that I was forthwith moved to draw up a summary of it, such as you will see, when it shall please your Majesty to devote to it one hour only. It is very true, that I treat the subject generally, without addressing you personally. But as I have mainly had regard to you in the writing of it, so in the prudent application and appropriation of it, you will find that it contains a very profitable lesson for your Majesty.

You know, Sire, how much danger kings and princes are in, lest the height to which they are raised should dazzle their eyes, and amuse them here below, while making them forgetful of the heavenly kingdom; and I doubt not that God hath so warned you against this evil, to preserve you therefrom, that you are a hundred times more impressed with it, than those who have no personal experience of it. Now, in the present Psalm mention is made of the nobleness and dignity of the Church, which ought so to enrapture both great and small, that no earthly honours and possessions should hold them back, or hinder them from aiming to be enrolled among the people of God. It is indeed a great thing to be a king, and yet more, over such a country; nevertheless, I have no doubt that you reckon it beyond comparison better to be a Christian. It is therefore an invaluable privilege that God has vouchsafed you, Sire, to be a Christian king, to serve as his lieutenant in ordering and maintaining the kingdom of Jesus Christ in England.379 You see, then, that in acknowledgment of such great benefits received from his infinite goodness, you ought to be stirred up to employ all your energies to his honour and service, setting to your subjects an example of homage to this great King, to whom your Majesty is not ashamed to submit yourself with all humility and reverence beneath the spiritual sceptre of his Gospel; and if hitherto you have done this, so that we have cause to glorify God for his goodness, the present Psalm will always serve you as a support and a buckler. Meanwhile, I humbly entreat you, Sire, that this short letter may serve as a protest and testimony to your Majesty of the hearty desire I have to do better, if the means were given me.

Sire, after having very humbly commended me to your kind favour, I pray our Lord to fill you with the gifts of his Holy Spirit, to guide you in all prudence and virtue, to make you prosper and flourish to the glory of his name.

Your very humble and obedient servant,

[Fr. orig. autogr. – British Museum. Harl. Coll. No. 6989, Art. 83.]

CCXCVIII – To Cranmer. 380

Seeing that, at the present time, that which is most of all to be desired is least likely to be attained, viz., that an assembly of the most eminent men of learning, from all the various Churches which have embraced the pure doctrine of the Gospel, after having discussed separately the controverted topics of the day, might transmit to posterity, out of the pure word of God, a true and distinct confession; I nevertheless highly commend the plan which you, reverend sir, have adopted, to make the English frame for themselves, without delay, a religious constitution, lest, by matters remaining longer in an unsettled state, or not being sufficiently adjusted, the minds of the common people should be confirmed in their suspense. And it is the duty of all in your country, who have any influence, to direct their energies with united zeal toward this object, so that your duties may still be special. You see what such a position as yours demands, or rather what God may legitimately require of you in consideration of the nature of the office which he has imposed on you. Supreme authority is vested in you – an authority which your high rank entitles you to, not more than the previously entertained opinion regarding your wisdom and integrity. The eyes of many are fixed upon you, either to second your exertions, or to imitate your lukewarmness. And sincerely do I desire that, under your leadership, they may be advanced to such an extent during the next three years, that the difficulties and contests of the present time, caused by the removing of the grossest superstition, shall have ceased to exist. I, for my part, acknowledge that our cause has made no little progress during the short period the Gospel has flourished in England. But if you reflect on what yet remains to be done, and how very remiss you have been in many matters, you will discover that you have no reason to advance towards the goal with less rapidity, even although the most of the course has, as it were, been gone over; for I need not inform you that I, as it were, take note of your assiduity, lest, after having escaped danger, you should become self-indulgent. But to speak freely, I greatly fear, and this fear is abiding, that so many autumns will be spent in procrastinating, that by and by the cold of a perpetual winter will set in. You are now somewhat advanced in years, and this ought to stimulate you to increased exertions, so as to save yourself the regret of having been consciously dilatory, and that you may not leave the world while matters remain in so disordered a condition. I say matters are still in a disorganized state, for external religious abuses have been corrected in such a way as to leave remaining innumerable young shoots, which are constantly sprouting forth. In fact, I am informed that such a mass of Papal corruptions remains, as not only to hide, but almost to extinguish the pure worship of God. Meanwhile the life of the whole ecclesiastical order is all but extinct, or at least is not sufficiently vigorous: take, for example, the preaching of doctrine. Assuredly pure and undefiled religion will never flourish, until the Churches shall have been at greater pains to secure suitable pastors, and such as shall conscientiously discharge the duties of teaching. Satan, indeed, opposes his secret wiles to the accomplishment of this. I understand that there is still one shameful obstacle, viz., that the revenues of the Church have been plundered; truly an insufferable evil. But iniquitous as this is, there appears to me to be another vice of equal magnitude, viz., that out of the public revenues of the Church, idle gluttons are supported who chant vespers in an unknown tongue. I shall say nothing farther on this point, except that it is inconsistent for you to approve of such mockery, and it is openly incompatible with the proper arrangements of the Church; besides, it is in itself exceedingly ridiculous. I do not doubt, however, but that these considerations will immediately occur to your own mind, and will be suggested to you by that most upright man Peter Martyr, whose counsel I am exceedingly glad to know you enjoy. Difficulties so numerous and so trying as those against which you are contending, appear to me a sufficient excuse for the exhortations I have offered. – Adieu, most distinguished and esteemed Primate. May the Lord long preserve you in safety; may he fill you more and more with the Spirit of wisdom and fortitude, and bless your labours! Amen.

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

CCXCIX. – To John Liner. 381

Very dear Sir and Brother, – We are all bound to give thanks to God for having made choice of you to assist our poor brethren who are detained in prison by the enemies of the faith, and having so strengthened you by the power of his Spirit, that you spare no pains in so doing. I say that we are bound to give thanks to Him; for we must needs recognize this work as his, and that it is he alone who has disposed and directed you thereto. You have also reason to rejoice at the honour he has done you, in employing you in so worthy and honourable a service, and giving you grace to perform it. For however despised and rejected of men, the poor believers persecuted for the sake of the Gospel may be, yet we know that God esteems them very pearls; that there is nothing more agreeable to him than our striving to comfort and help them as much as in us lies. The Lord Jesus declares, that whatsoever shall have been done to one of the least of his people, will be acknowledged by him as done to himself. How then if we have furthered those who fight his battles? For such are as it were his agents, whom he appoints and ordains for the defence of his Gospel. Yea, he declares that a cup of water given to them shall not be lost. If then you have hitherto had the courage to present so goodly a sacrifice to God, strive to persevere. I know well that the devil will not fail to whisper in your ear on many sides to divert you from it, but let God prove the strongest, as is meet he should. It is said that they who comfort the children of God in their persecutions which they endure for the Gospel, are fellow-labourers for the truth. Be content with this testimony, for it is no light matter that God should uphold and approve us as his martyrs, even though we do not personally suffer, merely because his martyrs are helped and comforted by us. And, therefore, although many tell you the contrary, do not leave off so good a work, or show yourself weary half-way. I feel assured that you did not look to men at the first; follow on then as the servant of Him to whom we must cleave to the end. Reflect, moreover, how many worthy brethren there are who glorify God for what you are doing, who would be scandalized if you altered your course. As for the dangers which they set before you, I have no fear of their coming to pass, for the good brethren for whom you have done so much, feel themselves so indebted to you, that were they at liberty, far from being cowardly enough to betray you, they would expose themselves to death for your sake. You must also consider, that by the support which they receive from you, they are the more confirmed, for they have no doubt whatever that God has directed you to them, as indeed he has. And they have reason to lean still more firmly upon him, seeing the paternal care he shews them. Be of good courage, therefore, in this holy work, in which you serve not only God and his martyrs, but also the whole Church.

Whereupon, my very dear sir and brother, after having heartily commended myself to you, I pray our good Lord that he would increase you more and more with the gifts and riches of his Spirit, for the furtherance of his own honour; and meanwhile, that he would have you in his keeping.

[Fr. copy. – Library of Geneva. Vol. 107.]

CCC. – To the French Church in London. 382

Very dear and honoured Brethren, – As I desire your quiet, to the end that, being at peace among yourselves, you may be the better enabled and disposed to serve God, and may do so with the greater courage, I have grieved for the trouble which some inconsiderate people have occasioned you, and grieved doubly because they made a cloak of me and of this Church in order to trouble you. Now, as they did us injustice in that, it appears to me that you ought to have been too reasonable and humane to suffer us to be mixed up and implicated in their follies. One of them, of whom I had heard complaint made, will bear me witness that I have not encouraged him in his fault since his return, but have rather endeavoured to make him feel and understand it, although M. A Lasco had written to me confidentially that all had been forgiven. I mention this, because I have heard that they have been reproached with wishing to make an idol of me and a Jerusalem of Geneva. I have not deserved that your Church should treat me thus, and even were there twice the amount of ingratitude, I should not cease to seek your welfare. But I am constrained to warn you of it, for such proceedings are calculated rather to ruin than to edify. And however I may seek to bury such matters in oblivion, I cannot hinder many from being offended by them. If those who have stirred up these conflicts have taken occasion to do so from the diversity of ceremonies, as M. A Lasco has informed me,383 they have but ill understood in what the true unity of Christians consists, and how every member is bound to conform himself to the body of the Church in which he lives. It is true, that if a different form has been seen and preferred, it is quite allowable in communicating first of all with the pastor, to tell him what is thought of it, provided one accommodates one's-self to the usages of the place where one lives, without clamouring for novelty, but peaceably conforming to any order that is not repugnant to the word of God. Now, how the two persons in question have proceeded I know not, unless I give credit to the testimony which has been furnished me, namely, that there has been a great want of consideration, and that they have neither observed due measure nor modesty. But this I say, because it is well to set such persons right by gentleness, rather than to make matters worse by over-violent remedies. Not that I mean to say that they have been too severely dealt with, but that I have heard it so reported, although I do not believe it. I think you will not take it ill that I let you know this, as it can do you no harm.

Concerning the other debatable points, I doubt not but there may have been somewhat of ignorance in their reproving the way of speaking of the Virgin Mary as the mother of God, and together with ignorance, it is possible that there may have been rashness and too much forwardness, for, as the old proverb says, The most ignorant are ever the boldest. However, to deal with you with brotherly frankness, I cannot conceal that that title being commonly attributed to the Virgin in sermons is disapproved, and, for my own part, I cannot think such language either right, or becoming, or suitable. Neither will any sober-minded people do so, for which reason I cannot persuade myself that there is any such usage in your church, for it is just as if you were to speak of the blood, of the head, and of the death of God. You know that the Scriptures accustom us to a different style; but there is something still worse about this particular instance, for to call the Virgin Mary the mother of God, can only serve to confirm the ignorant in their superstitions. And he that would take a pleasure in that, shews clearly that he knows not what it is to edify the Church.