Letters of John Calvin, Volume II

CCCI. – To the Seigneurs of Geneva. 384

The answer of John Calvin, minister of the word of God in the Church of God, presented this Tuesday, the 6th of October 1552, to our honourable Lords Messieurs the Syndics and Council, against the writing produced on the Monday preceding, by the Seigneur Trolliet: —

In the first place, Messieurs, as for what he terms his written defence in his disputation against me, I do not understand what he aims at, nor for what purpose he says this, unless to acquire reputation with the ignorant, from having disputed with John Calvin. And your Excellencies know what the whole procedure was, namely, that he became confused, having no reply to make, except that he did not understand it. Wherefore, it would be well that he should get rid of vain-glory, which has too much incited him already to give unnecessary trouble and annoyance, as well to himself as to others. For had he walked as modestly as he ought, according to his measure, this contention would never have arisen.

But the worst is, that he pretends to sustain his charge against me, and, nevertheless, misrepresents the whole argument. For the point which was debated on the first day of September, was that he charged me with making God the author of sin, which I denied with all due protestation, for it is an utterly execrable blasphemy. Whereupon he attempted to prove it, alleging the passages which he cites in his written representation. So that the main point of our case, as he has maintained in your presence more than ten times over, lies in this, – Whether I have made God the cause of evil and of sin, or not. And but for this, there was no difficulty whatever regarding this first point. For I do not disavow anything that I have written. But I say that we ought to have a horror of applying the word sin, to God; seeing that in him there is nothing but all equity and justice, even as he is both the rule and the fountain thereof. Wherefore I am amazed that he was not ashamed of denying it. But be that as it may, if he be obstinate in his denial, I require, as right and reason enjoins, that it may please you, before going farther, to order your secretary to give me an act and extract to that effect. For I ought not, and cannot suffer such a reproach to be fastened upon me, without clearing myself as I ought. Moreover, in the sentences which he quotes as extracts from my Institution, he does me great wrong, having given them in a detached and garbled form. And he even thrusts in and mixes up with the doctrine which is avowedly mine, the objections which are made to it by blasphemers. He ought to have been much ashamed, when I demonstrated that by such means Saint Paul might be charged with having called God unrighteous. But that he should persist in such a course, is altogether unbearable. Again, that which he brings forward on the first page, from leaf 461, is wrongly stated, and contrary to my true meaning, seeing that he accumulates there what I have said about the wicked, whom I reprove and condemn.385

However, I am free to confess, that I have stated that God not only has foreseen, but also foreordained, the fall of Adam, which I maintain to be true,386 not without good grounds and evidences from holy writ. The opposite party, without alluding to the proofs which I bring forward, says that I have spoken amiss, and at the same time can allege nothing to shew that I have done so, except, indeed, that he is pleased to arrive at that conclusion. Judge, Messieurs, whether this be equitable.

On the second proposition: —

As to his accusing me of having written – That man is by the ordinance and will of God under the necessity of sinning; I much wish, as I have so often said, that people would not attribute to me that jargon of the monks, which I have never used. And indeed it is only those hypocrites who have ever twaddled thus. Let then the doctrine, as I state it, be attentively considered, and I am ready to acknowledge that the wicked, sin of necessity, and that such necessity is by the ordinance and will of God; but I also add, that such necessity is without constraint, so that he who sins, cannot excuse himself by saying, that he was compelled thereto. And I prove this doctrine so clearly from holy Scripture, that it is impossible for any living man to resist it. And it amazes me, that the adverse party should not display his subtlety in controverting what I have said before you, and that he even conceals the proofs which I have abundantly brought forward in my books. He says that he has maintained contrary opinions, without the will or the power to approve of mine. But were he the most learned personage in the world, it would be too much to insist upon being believed, while simply answering that he neither will nor can consent to what is proposed to him. So much the less reason is there for a man who is scarcely at all versed in the holy Scriptures, and who is no competent judge in theological matters, to expect that those to whom God has vouchsafed grace to understand them a little better, should be reproved according to his fancy. Now, then, honourable Seigneurs, if the proofs which you have heard are not sufficient, I offer to make them more complete, as often and whenever it may please you. And for the rest, I refer to what is contained in the Book concerning the predestination and providence of God.387

On the contradictions which the Seigneur Trolliet has imagined.

The opposing party thinks that I contradict myself, when I teach that a man ought rather to search for the cause of his condemnation in his corrupt nature, than in the predestination of God; and does not see that I there expressly state, that there are two causes, the one concealed in the eternal counsel of God, and the other open and manifest, in the sin of man. Now, since he confesses that this is true, he condemns himself by his own mouth and sign-manual. And as for me, I willingly accept that confession, which shews plainly that he has never understood a single point of the case which he discusses so boldly. Here, then, Messieurs, is the very core of the whole question: that I say, that all the reprobate will be convicted of guilt by their own consciences, and that thus their condemnation is righteous, and that they err in neglecting what is quite evident, to enter instead into the secret counsels of God, which to us are inaccessible. The Scripture, however, shews us clearly, that God has predestined men to such ends as he chose them to reach. But as to why or how this is done, we must remain ignorant, because it has not been revealed to us.

Touching the contradiction which the adverse party conceits that he has brought forward from the second page of the 463d leaf, it is marvellous, that after having been so disgracefully cast in such a frivolous objection, he should return to it anew. I say, in that passage, that it is perverse to pry into the secrets of God whereto we are unable to attain, in order to search for the origin of the condemnation of mankind, while passing over the corruption of their nature, from whence it manifestly proceeds. However, this does not mean that the counsel of God does not overrule in a sovereign degree the disposal of everything, although proximate causes may strike our eyes. That were as much as to find a contradiction in these propositions, which are all those of holy writ: That man is not nourished by his labour, nor by his industry, but by the grace of God alone. That it is not the heat or influence of the sun which makes the earth fruitful, but the pure grace of God. That it is not bread that sustains and nourishes us, but the strength which God of his goodness puts into us. And on the other hand, that the idle man deserves to starve. Item, that the earth will deny us pasturage. Item, that we are sustained and strengthened by bread. Now the solution is quite easy when we learn to distinguish between the sovereign cause, and those which are secondary, and more upon a level with human understanding.

As to the passages extracted out of the book of Melanchthon,388 I confess that God is not the author of sin. I have even expressly maintained this article of faith in my books, and as warmly as could be required from a faithful servant of God. It is therefore superfluous to set up this as a matter of dispute between us. Notwithstanding, I must confess, as I have formerly declared, that the method of instruction which Melanchthon adopts, is different from mine. I have also, honourable Seigneurs, explained to you the cause of this. It is, that Melanchthon, being a timorous man, has accommodated himself too much to the common feeling of mankind, that he might not give occasion to over-curious people to seek to pry into the secret things of God. And thus, as at last appears, he has spoken of the present question rather as a philosopher than a theologian, having no better authority to rest upon than that of Plato. And then evidently he aims at a middle course, as if he would confess that he swam between two currents, which is what the adverse party ought to take rather more into account.389

As for the rest, most honourable Seigneurs, he who would place Melanchthon and myself in opposition, greatly wrongs both the one and the other, as well as the whole Church of God. I honour Melanchthon as much on account of the excellent knowledge which is in him, as for his virtues; and more than all, because of his having laboured faithfully to further the Gospel. If I find anything to reprove, I do not conceal it from him, as he gives me full liberty not to do so. As for him, there are witnesses more than enough, who know how much he loves me. And I know that he would detest those who sought to shelter themselves behind him, to disparage my doctrine in any way. Moreover, such sort of people only seek to sow tares and scandals to obstruct the course of the Gospel. I shall not waste my time in disproving these propositions, brought forward by the adverse party, in which Melanchthon gives satisfaction to none of the learned, because he yields to too tender a caution, not venturing to say what he knows to be true, because he fears that all may not be capable of hearing it. It suffices that I have produced to you letters under his hand, wherein appears what I have advanced. But even if license were given to the adverse party to form any conclusion he might think proper, and to make what resolutions he liked upon the writings of learned men, you would be at his mercy as to receiving three Sacraments, – among which is the confessional, because, forsooth, Melanchthon receives them. This I merely mention, that he may learn to know himself better, and not to be so excessively eager to throw himself into the battle-field.

As for myself, most honourable Seigneurs, having the assurance of my conscience, that what I have taught and written has not been the creation of my own brain, but that I have had it from God, it must needs be that I maintain it, as I think I have fully done, if I would not prove traitor to the truth. And should it seem good to you, I offer anew to reply more fully, until the adverse party be convicted of having falsely accused me, contrary to all truth and reason.390

[Fr. orig. – Library of Geneva. Vol. 145.]

CCCII. – To Farel. 391

I occasionally abstain from writing, from having nothing important to write about, but my material is in these days more abundant than I could wish – so much so, that it has kept me from writing altogether. For I think it better silently to repress the very sad cares which torture me, rather than seek consolation by inconveniencing you. Even if I did throw part of the burden on your shoulders, I should rather increase than diminish the evil. The very act of writing, moreover, by awakening the memory, irritates the wound. I was aware that our enemies were making secret preparations for an insurrection, for four months past; the fire was to be kindled at the next election, in the month of November, when it is customary to appoint the chief magistrate. Bernard had given me a hint of it. But we were ignorant of the charge by which they thought to oppress and even overwhelm us. But the Lord has seasonably dragged them forth to the light. They spread a rumour among the petty tradesmen, and then bawled out in the assembly hall, that forty thousand pieces of gold were deposited with three Frenchmen, as a reward for betraying the city. They made indirect allusions to the three guardians of the poor, among whom was Du Tailly, whom the Lord lately called to himself, and who is very greatly lamented by all the pious. Wendel was not ashamed to allege, in the presence of the Senate, that there were three hundred thousand. This conjecture deceived them, for, when they had hoped, by their atrocious calumny to kindle a fire which should consume us in a moment, the flame by and by ended in smoke. They are, notwithstanding, in the meantime, acting with careless effrontery, seeing, as they do, the inactivity of those who ought to have mended matters, which they could have done with the utmost ease had they possessed a single spark of manliness. For what would not the wicked dare when there is impunity for all evils? But I trust that Christ will ere long prove our deliverer.

He392 has neglected what he had promised to Viret. I, for my part, am doing all I can to refresh his memory. But he is amusing himself with us. It were better, therefore, for Viret to come of his own accord. The proper time would be, however, before the Martinalia, when despair will drive our enemies to act like the Bacchæ if he does not make his appearance. But he is drawn away elsewhere. And the affairs which he has in hand are to me of so much importance, that I consider it sinful to place any obstacle in his way, or to offer the very least hindrance.393 On the contrary, I feel exceedingly ashamed that I have afforded him no more comfort under so great difficulties, than if I had been buried. Although, therefore, most anxious that you should encourage us with your presence, it must nevertheless be deferred until another occasion, especially as it would be better that both of you should be present at the same time. I scarcely know what to say regarding Garnier's letter.394 The specimen which I had lately of his character in a private matter, will prevent me in future from having any dealings with him. You will say the public position of the Church is concerned. Pardon my timidity, for I fear very much that no men are more insolent and haughty, than those of a servile disposition. Had it been convenient for Viret to come here, nothing could have been more useful and appropriate, than for us to hold a consultation on the leading topics, before the matter had proceeded farther. I fear, however, that it will be scarcely possible for Viret to be here before the completion of the Bernese embassy. Accordingly, I have no one to consult with, unless I lay the matter before my fellow-ministers. I am persuaded, however, that no settlement should be come to, until you reach us.

Adieu, most upright and very dear brother. Salute that noble man, the Seigneur de Dammartin, your colleague, and the rest of our friends. May the Lord guard you all by his protection, enrich you with the gifts of his Spirit, and bless you in all things. Amen. – Yours truly,

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

CCCIII. – To Viret

After I had written Farel, our friend Gerold undertook, at my request, to make a journey thither. There is, accordingly a letter designed for both of you, which, having read, you will show to him at your own convenience. I ask no more of you than that you will think of us when it suits you. Your letter was not to be answered until something important had been done, which has not been the case as yet. You will tell Beza not to be anxious about the translating of my discourses,395 as I have handed over the task to Baduel as if with his permission. Indeed, I felt ashamed, from the first, that his valuable time should be taken up with work so very unworthy of him – time that could and ought to be better occupied. I, on this account, embraced the more gladly the opportunity afforded me of laying the burden on another. He will be urged by and by, by our friend Robert, to engage in a sort of lucubration in which he will be of greater advantage to the Church.396– Adieu, brother and very worthy friend. Salute the brethren earnestly, also your wife and little daughters. May the Lord preserve you all; may the Spirit guide you by his wisdom, and sustain you by his might.

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

CCCIV. – To Ambroise Blaurer. 397

As I hope that my dearly beloved brother Beza will be with you about the same time that you receive this letter, and as he will inform you more fully as to my own state and that of the Church than I can in the longest epistle, I shall at present be brief. He will tell you the annoyance and disturbance we suffered from some worthless wretches, whose sole power of injuring us lies in the impunity and license which is allowed them. But God apparently wishes us to be destitute of human aid, that himself alone may protect us. In the meantime, though I little expected it, I live a survivor of my native town. The city in which I was born has lately been utterly destroyed by fire.398 We are also compelled to hear daily of fearful disasters throughout all Picardy, but so far is the King's fierceness from being subdued by them, that never was his pride more insulting to God. I wish that I might at length hear from your beloved Germany something that might cheer me; yet as nothing now appears but what is saddening, or at least confused, I scarcely venture to ask what is doing there. And I suppose you also are filled with alarm whenever any news is announced, fearing lest some addition be made to the existing evils. Unless the Lord stretch forth his hand to us from heaven, the wise and far-sighted perceive that these misfortunes, severe and bitter as they are, are but a gentle prelude to tremendous calamities. But although Satan is going about everywhere with fearful license, yet if we consider the desperate wickedness of the world, it is wonderful that God has not given him much greater liberty. But we who have our anchor fixed in heaven, must sail amid these troubled storms just as in the peaceful haven, until the Lord brings us to the blissful rest of his own kingdom.

F – promised to hand over to you, my letters to Beza. If he has not come to you, he will send them to Farel at his earliest opportunity. Robert Stephens has my Commentary on John in the press.399 As soon as he has finished it, I shall cause a copy to be sent to you.

Adieu, most distinguished sir, and excellent servant of Christ, deserving of my hearty regard. May the Lord continue to guide you by his Spirit, to shield you by his protection, and to bestow upon you every kind of blessing. Salute your fellow-minister earnestly in my name. My colleagues both salute you, and those who were lately my companions. I desire you to convey my regards to the treasurer of your city, and to the other pious and wise men. I beseech you very earnestly to remember me in your prayers, for I am more in need of this aid at present than words can express. Adieu, together with your wife and family. – Yours sincerely,

[Lat. Copy. – Library of Zurich. Coll. Hottinger, F. 43, p. 464.]

CCCV. – To Melanchthon. 400

Nothing could have come to me more seasonably at this time than your letter, which I received two months after its despatch. For, in addition to the very great troubles with which I am so sorely consumed, there is almost no day on which some new pain or anxiety does not occur. I should, therefore, be in a short time entirely overcome by the load of evils under which I am oppressed, did not the Lord by his own means alleviate their severity; among which it was no slight consolation to me to know that you are enjoying tolerable health, such at least as your years admit of and the delicate state of your body, and to be informed, by your own letter, that your affection for me had undergone no change. It was reported to me that you had been so displeased by a rather free admonition of mine – which, however, ought to have affected you far otherwise – that you tore the letter to pieces in the presence of certain witnesses. But even if the messenger was not sufficiently trustworthy, still, after a long lapse of time, his fidelity was established by various proofs, and I was compelled at length to suspect something. Wherefore I have learned the more gladly that up to this time our friendship remains safe, which assuredly, as it grew out of a heartfelt love of piety, ought to remain for ever sacred and inviolable. But it greatly concerns us to cherish faithfully and constantly to the end the friendship which God has sanctified by the authority of his own name, seeing that herein is involved either great advantage or great loss even to the whole Church. For you see how the eyes of many are turned upon us, so that the wicked take occasion from our dissensions to speak evil, and the weak are only perplexed by our unintelligible disputations. Nor, in truth, is it of little importance to prevent the suspicion of any difference having arisen between us from being handed down in any way to posterity; for it is worse than absurd that parties should be found disagreeing on the very principles, after we have been compelled to make our departure from the world. I know and confess, moreover, that we occupy widely different positions; still, because I am not ignorant of the place in his theatre to which God has elevated me, there is no reason for my concealing that our friendship could not be interrupted without great injury to the Church. And that we may act independent of the conduct of others, reflect, from your own feeling of the thing, how painful it would be for me to be estranged from that man whom I both love and esteem above all others, and whom God has not only nobly adorned with remarkable gifts in order to make him distinguished in the eyes of the whole Church, but has also employed as his chief minister for conducting matters of the highest importance. And surely it is indicative of a marvellous and monstrous insensibility, that we so readily set at nought that sacred unanimity, by which we ought to be bringing back into the world the angels of heaven. Meanwhile, Satan is busy scattering here and there the seeds of discord, and our folly is made to supply much material. At length he has discovered fans of his own, for fanning into a flame the fires of discord. I shall refer to what happened to us in this Church, causing extreme pain to all the godly; and now a whole year has elapsed since we were engaged in these conflicts. Certain worthless wretches, after stirring up strife amongst us, in reference to the free election of God, and the sad bondage of the human will, and after creating a public disturbance, had nothing more plausible to urge in defence of their grievous opposition than the authority of your name.401 And after they had found out how easy it was for us to refute whatever arguments they adduced, they tried to crush us, forsooth, by this artifice, – by asking, if we were willing openly to disagree with you. And yet, such was the moderation observed by us, that least of all did they extort what they were adroitly seeking to obtain. Therefore, all my colleagues and myself openly professed to hold the same opinion on that doctrine which you hold. Not a word escaped us, in the whole discussion, either less honourable towards yourself than was seemly, or calculated to diminish confidence in you.402 Meanwhile, nevertheless, such indefinite and reserved expression of opinion cannot but pain me exceedingly; and it cannot but pain me, that opportunity is being left to the evil-disposed for harassing the Church, after our death, as often as they please; while the conflicting parties will array against each other the opinions of those who ought to have spoken, as with one mouth, one and the same thing. It is neither surprising, nor a thing greatly to be lamented, that Osiander has withdrawn himself from us; yet he withdrew only after a violent attack. For you were long ago aware that he belonged to that race of wild animals which are never tamed; and I always ranked him amongst the number of those who were a disgrace to us. And assuredly, the very first day that I saw him, I abhorred the wicked disposition and abominable manners of the man. As often as he felt inclined to praise the agreeable and excellent wine, he had these words in his mouth: "I am that I am;" also, "This is the Son of the living God;" which he manifestly produced as mockeries of the Deity. Wherefore, I have the more frequently wondered that such a despicable person should at all be encouraged by your indulgence. In truth, I was particularly astonished on reading a passage in a certain preface of yours, where, after the proof of his folly at Worms, you commended him rather more than enough. But let him retire: it is an advantage to us to have got rid of him. I had rather that certain others were retained. Nevertheless, – to pass by these also, – the opposition, which is too plainly manifest in our modes of teaching, pains me not a little. I, for my part, am well aware that, if any weight is due to the authority of men, it were far more just that I should subscribe your opinions than you mine. But that is not the question; nor is it even a thing to be desired by the pious ministers of Christ. This, in all truth, we ought both to seek, viz., to come to an agreement on the pure truth of God. But, to speak candidly, religious scruples prevent me from agreeing with you on this point of doctrine, for you appear to discuss the freedom of the will in too philosophical a manner; and in treating of the doctrine of election, you seem to have no other purpose, save that you may suit yourself to the common feeling of mankind. And it cannot be attributed to hallucination, that you, a man acute and wise, and deeply versed in Scripture, confound the election of God with his promises, which are universal. For nothing is more certain than that the Gospel is addressed to all promiscuously, but that the Spirit of faith is bestowed on the elect alone, by peculiar privilege. The promises are universal. How does it happen, therefore, that their efficacy is not equally felt by all? For this reason, because God does not reveal his arm to all. Indeed, among men but moderately skilled in Scripture, this subject needs not to be discussed, seeing that the promises of the Gospel make offer of the grace of Christ equally to all; and God, by the external call, invites all who are willing to accept of salvation. Faith, also, is a special gift. I think I have clearly expounded this whole question, involved and intricate though it be, in a book but very lately published. Indeed, the matter is so obvious, that no one of sound judgment can feel persuaded otherwise, than that you are giving out what is quite different from your real inclination. It increases my anxiety, and at the same time my grief, to see you in this matter to be almost unlike yourself; for I heard, when the whole formula of the agreement of our Church with that of Zurich was laid before you, you instantly seized a pen and erased that sentence which cautiously and prudently makes a distinction between the elect and the reprobate. Which procedure, taking into consideration the mildness of your disposition, not to mention other characteristics, greatly shocked me. Accordingly, I do not ask you to endure the reading of my book, or even a part of it, because I think it would be useless to do so. Would that we might have an opportunity of talking over these matters face to face! I am not ignorant of your candour, of your transparent openness and moderation; as for your piety, it is manifest to angels and to the whole world. Therefore, this whole question would be easily, as I hope, arranged between us; wherefore, if an opportunity should present itself, I would desire nothing more than to pay you a visit. But if it shall indeed turn out as you apprehend, it will be no slight comfort to me in circumstances sad and grievous, to see you and embrace you before that I shall take my departure from this world. Here we enjoy least of all that repose which you fancy we enjoy. There is much trouble, annoyance, and even disorder, among us. Full in view is the enemy, who are continually imperilling our lives by new dangers. We are at a distance of three days' journey from Burgundy. The French forces are but an hour's march from our gates. But because nothing is more blessed than to fight under the banner of Christ, there is no reason why these obstacles should prevent you from paying me a visit. Meanwhile, you will greatly oblige me by informing me of your own and the Churches' condition. – Adieu, most distinguished sir and heartily esteemed brother. May the Lord protect you by his power, guide you by his Spirit, and bless your pious labours. My colleague, and many pious and judicious men, reverently salute you.