C.—To Monsieur le Curé de Cernex.[391]

Religious controversy occasioned by the plague at Geneva—apologizes for the Reformation.

[1543.]

Monsieur le Curé,—We acknowledge that point of your letter to be very true, that the plague which we have in our town is a scourge of God, and we confess that we are justly punished on account of our faults and demerits. We do not doubt also, that by this mean he admonishes us to examine ourselves, to lead and draw us to repentance. Wherefore, we take in good part what you have said, that it is time for us to return to God, to ask and to obtain pardoning mercy from him. We likewise see that throughout the whole of Christendom there is great trouble, that there is scarce a single corner which is not in some way afflicted in that respect, from whence we must conclude that the wrath of God is greatly kindled against this poor world. And it is no wonder, for the causes are evident, and they are not far to seek, while one sees that such corruption everywhere prevails, and how vice of every kind is carried to the utmost pitch and reigns paramount. We do not say this to excuse ourselves, by hiding, as it were, in a crowd, but inasmuch as the wrath of God ought to be all the more dreadful in our apprehension when it is thus spread abroad over the whole earth, like a kind of deluge. Besides, when we have well considered the matter in every way, we can come to no other conclusion, except that over and above the vice which reigns generally everywhere, there are among Christians two things which specially provoke the wrath of God; namely, that the one party of them dishonour him by their idolatry and superstitions, and instead of receiving his holy word to bring them back into the straight road, not only despise and mock and flout, but have a hatred and horror of, and even persecute the truth. On the other hand, we who know by his Evangel how we ought to serve and honour him, do not make strict account in our discharge of duty, so that the word of life is as if it were idle and unproductive among us. We have no wish to justify ourselves by condemning others. For in so far as it has pleased God to withdraw us out of the horrible darkness wherein we were, and to enlighten us in the knowledge of the right way of salvation, we are so much the more blamable if we are negligent in doing our duty, as it is written, "The servant knowing the will of his master, and not doing it, shall be severely punished." (Luke xii.) So that we ought not to be astonished if our Lord should visit us twofold, on account of our ingratitude which is in us, when we do not walk as children of the light, and produce no fruit of that holy calling to which he hath called us. Moreover, he threatens that judgment shall begin at his own house; that is to say, that he will correct his servants first of all. (1 Pet. iv.) But, nevertheless, we would rather consider, on the other hand, that seeing above all else he holds his own glory in highest commendation, he hates and chiefly holds in detestation the idolatries and superstitions by which he is dishonoured, and which more grievously offend than every other thing. Think for a little on what takes place among you. They adore stone and wood; they invoke the dead; they trust in lying vanities; they would serve God by ceremonies foolishly invented without the authority of his word. The true doctrine is buried, and if any one wishes to have it brought forth, he is cruelly persecuted. Do you think that God can bear with such pollutions and blasphemies against his own honour? St. Paul bears witness that God had sent the plague on Corinth, because the holy Supper had not been so reverently treated there as it ought. (1 Cor. xi.) Then what must we expect, seeing that it has already, for so long a period, been converted into such an execrable sacrifice as is your mass? There is no need for a long proof of what we say. Consider attentively the institution of our Lord, and make the comparison between it and your mass. You will find a greater distance between them than between the heaven and the earth. Thus, in truth, our duty would be, to give glory to God all together with one accord, by confessing our offences, every one for his own sin, according to his state and circumstances. (Dan. ix.) This it is, that on our part we should feel how grievous a sin it is for us not to receive his grace as it befits us to do, when he presents it to us, and that we do not live in higher perfection, considering the knowledge which he hath given us of his Evangel, and the exhortations which are daily made to us by his commandment. Let those who, instead of the word, follow their own fancies or human traditions, consider that it is an abomination very displeasing to God, that of corrupting his service, as they have done, of adhering to false doctrine, of attributing the grace of his salvation to creatures, of reversing the right use of the sacraments, turning them quite upside down, of abusing and taking his name in vain, and along with all that, of persecuting the witnesses of Jesus Christ, who dare venture to open their mouth against such abuses. And if some of them are at present in prosperity, let them by no means put their trust in that. For it is ever the fashion of hypocrites, and especially of idolaters, to glorify themselves when the hand of God does not press upon them, as if this were because they have so well deserved of God, while dishonouring him by their idolatrous mummeries, and by that they harden themselves in their impiety, flattering themselves and condemning others. But what says our Lord? "I have done them," he says, "all the good which was possible, and they have thought that this was the wages of whoredom with their idols. Wherefore, I will take away all that I have given them, to discover their vileness, and constrain them to return unto me."

Now, even at this very time, when we are seeking and searching to find out the misdeeds on account of which God punishes us, and in what we have offended, you allege against us, that we have changed the divine service, and the order of the Church, which had been so well established and observed in this town. This is not any new reproach, for it was made against Jeremiah in his time, as he relates in the forty-fourth chapter. It is, that the hypocrites complain, that since they had left off the adoration of the Queen of Heaven, they had had nothing but famine, war, and all poverty. Lactantius also, an ancient doctor of the Church, and St. Augustine, demonstrate that in their time all the afflictions which had happened in the world were imputed to the Evangel, because it had brought about the abolition of the Pagan superstitions, which were thought to be service to God. You will reply, that it was not all alike; we hold that it was. What then is to be done? We must ascertain what is the truth upon the point, in order to pronounce a sound and correct opinion. Well, then, besides that our consciences speak peace to us before God as touching that, the thing itself can clearly answer for us before men. For no one has hitherto shewn us that we had changed anything which was commanded of God, nor that we had introduced any novelty against his person, nor that we had declined from the truth to lay hold on some evil doctrine. On the contrary, it is notorious that we have reformed our Church according to the pure doctrine of God, which is the rule to apply and to keep up a healthy state. It is true, that it is rather an odious thing to alter what has been hitherto received. But the order which our Lord has once delivered to us ought to be for ever inviolable. Thus, when it has been forsaken for a season, it ought to be renewed and set up again, even should heaven and earth commingle. There is no antiquity, no custom which can be set up or pleaded in prejudice of this doctrine, that the government of the Church established by the authority of God should be perpetual even to the end of the world, since he has willed and determined that it should be so. The reasons which have made us change are more than sufficiently urgent. The first point in Christianity is the true adoration of God. Now, we have come to know, that the form of adoration which we have been in the habit of observing was false and perverted, and, moreover, that it was not in the spirit of truth, (John iv.,) but in external ceremonies, and even in superstitious practices. It is certain that then we did not adore God alone, but wood and stones instead of him, the pictures, the reliquaries of the dead, and things of a like kind. To the adoration of God is conjoined the rule of worshipping him aright. And in what manner is it that he is invoked throughout the Papacy, except with doubt and distrust, inasmuch as they know nothing about the office of Jesus Christ as our Advocate and Intercessor, by whom we obtain our requests? (Rom. viii.; 1 Tim. ii.; 1 John ii.; Heb. iv.) Besides, what are the public prayers but murmurs and ululations, vain repetitions without understanding? Thirdly, how many blasphemies are there in it, in so far as the power of the sole Mediator is attributed to saints and saintesses, to obtain grace in their name and by their merits? After the invocation follows the service, as if we were instructed to serve God by the vain traditions of men. On the contrary, he wills and requires that we take for our rule his will alone throughout. (Deut. xii.; 1 Kings xv.) As concerning the confidence and firm persuasion of our salvation, which is like, as it were, the foundation of all, instead of relying on his pure mercy, in order to have our consciences at rest, and give to him the glory which appertains to him, we were taught, like the rest of the world, to put our trust partly in ourselves, and partly in other creatures. There is no need, however, to rehearse all the rest, for there would be no end of that. For, in short, it has come to this, that the grace of Jesus Christ was, as it were, buried out of sight to us. When we have understood so much, and that it has been clearly proven to us, that all that was abomination in the sight of God, what could we have done? Were we to withstand God, and to resist his truth? Had it merely been a matter of Church order, if it had been at all bearable, we might have been content to remain, but it was such a Babel of confusion and disorder, that there remained no other remedy but that of an entire renovation. What shall we say of the Sacraments, the observance and use of which had been altogether perverted from the ordinance of Jesus Christ our Lord? How many silly baptismal ceremonies had been sought out and invented by men, without the authority of God! And what is worse, the true and pure institution of our Lord was, as it were, abolished by such frivolous patchwork. In short, they set a greater value upon the anointing chrism than the water, and at present it seems to be a settled point with you, that our baptism is null, because we have only retained what the Lord has commanded, and what the Apostles have observed and held fast in practice. As for the holy Supper, it has been much more profaned. Our Lord has left us that as a pledge, on purpose that (we might be) certain that our souls are nourished from his body and from his blood, to make us partakers of all his benefits, and peculiarly so of his death and passion. In order that we may do this, we ought to distribute it according to the terms of his commandment, namely, in declaring the worth and efficacy of the mystery. On the contrary, they have converted it into a sacrifice, to make reconciliation anew with God by man's work, and not for the living only, but also for the dead. The priest, to make what he considers a due use of the sacrament, separates himself from the Church. The whole is done and spoken in an unknown language, after the manner of enchanters with their charms. When Easter comes, again they only give to the people the half of the sacrament, depriving them of the cup, against the express command of the Master. To consent to such sacrilege as that, is not even to be thought of. And yet, nevertheless, they reproach us with having let down and abased this holy sacrament. But the thing speaks for itself, that we have restored it in complete integrity, where it had been corrupted and polluted in so many ways. St. Paul, wishing to correct an abuse which had grown up among the Corinthians in reference to this sacrament, sends them back to the first institution of the ordinance by the Lord himself, as to an inviolable statute. (1 Cor. xi.) What could we do, then, to correct the infinite abuses with which it had been contaminated, except to follow that same rule? Let them shew us, if they can, if there be anything in the manner of our worship which is not conformable to the institution of our Lord, to the usage of the Apostles, and we are ready to amend our fault. But when they accuse us without either rhyme or reason, that will not in the least disturb or excite us, so as to make us renounce the true and settled institution. Wherefore, that which you impute to us as a fault, we hold and take to be a work of God, the best which we had been able to attain to. Yet nevertheless, we do not deny that we have come very far short in many respects, for which our Lord has good right to punish us, but it is in regard that our life does not correspond with his holy doctrine of which we make a profession.

In like manner, where you exhort us to return back to God in order to appease his wrath, you drive us back to the means which rather serve to provoke and inflame it the more. First of all, you would have us to present the oblation of the precious body and blood of our Lord Jesus. We are well aware that it is a customary practice among you; but in order to ascertain whether it is a work pleasing to God, inquiry ought to be made if it is according to his will. Besides, he does not say that we should offer his body, but that we should receive it. (Matt. xxvi., Mark, Luke, Paul.) Take, says he, eat. Instead of receiving the body of Jesus Christ, if we wish to make God believe that it is a sacrifice which we offer to him, where shall we find any approval of our phantasy? We would pray you seriously to ponder this reason. You advise us to make an offering of the body of Christ by a priest, for the purpose of obtaining grace. We reply, that he never gave us his sacrament for that end, but that it is in order to receive him, in the intention of being partakers of that once-for-all and eternal sacrifice which he alone has offered, according to his office. (Heb. vii.-x.) We say, moreover, that it is to derogate from his dignity, inasmuch as he has been consecrated sacrificial priest, without successor or companion, to make offering of himself, because none other could be worthy to perform an act of such excellency. For the office of sacrificing is to be Mediator, to make reconciliation between God and men. In whom shall we put our trust,—in Jesus Christ, or in you? seeing that there is such contrariety. Then after that, you hold forth to us the beautiful general processions. But what use is there for that, except that with great pomp and ceremony one would think of appeasing God? You will tell us that you would intend that they should devoutly engage in them. And what devotion is there to place reliance in candles and torches, in beautiful and sumptuous equipage, in images, in reliquaries of the dead? Such, indeed, has always been the use and wont of Pagans, as appears from history. How such things comport with Christianity it is impossible to explain. We make no question about assembling together to make solemn prayer to God. But we ask what there is in these public general processions, beyond the pompous accoutrements, lamps and luminaries, relics, and other things of a like kind? All that sort of thing smells of rank Judaism, and befits Pagan rather than Christian worship. They shout well, indeed, and make an outcry, and they sing prettily. But to what end? It is in an unknown tongue, and therefore against the express command of the Holy Spirit, (1 Cor. xiv.,) who wills, that the common prayers be made in the common language, on purpose that the rude and uninstructed may take part in them, and say Amen at the end. You further exhort us to invocate the Virgin Mary and the saints, among whom you make special mention of Saint Peter, as our patron. But God calls us to himself alone, forbidding us to have recourse elsewhere, (Ps. xlix.,) and with good right, for his chief glory lies in that we should call upon him alone in the name of Jesus Christ. But even had there been no such reason for it there, we have many exhortations in Scripture pressing our return to God with prayer and supplication in time of pestilence, of war, and famine. (Is. xliv., xlv.; Jer. iii.; Hos. ii.) Never does there occur a single word about the invocation of the saints. It would therefore be very inconsiderate on our part were we to follow what you have told us, in turning away from the doctrine of God. Touching that of your calling Saint Peter our patron, it is the same thing with what the prophet speaks: Israel, thy gods are according to the number of thy towns, (Jer. ii.,) and at that time the intention of the people of Israel was not to invent many gods in order to abolish the worship of the true God, the Creator of the world. Forasmuch, however, as each town chose a patron in whom to trust, they are reproved by the prophet, for that every town had its own god. You would have us to do the like at present. But it does not please God that we should take up with any other patron than Jesus Christ, who has taken us into his keeping, to recommend us to God his Father. If we have formerly been in this state of blindness of mind, the darkness has passed away. (John x.) There is now an end of transgression, now that we have the shining light before our eyes. But you have known by experience, you say, how much that has profited you. It is no new thing, as we have said, to attribute God's benefits to our own foolish and perverted doings, as if by our idolatry we had merited the good things which he has sent us. The sorcerers, enchanters, soothsayers, and other like, could say as much. But we have our certain rule, which is, that reason goes before, and experience follows after. If we do thus, we shall not wander away from the right path, and shall neither decline on this side nor on that from what God commands us. And we shall find in truth and without deceit, that his help is never wanting to those who put their whole trust and confidence in him. On the contrary, in seeking for other help, we shall sometimes think to profit by it, but we shall be disappointed in the end.

Well, then, our Lord Jesus wishes to open your eyes to understand and to see what it is that he would say, when he calls himself the only Saviour, the only life, the only sanctification, the only wisdom, the only confidence of men; that it is in order that we may altogether acknowledge him to be such, that with good accord we glorify him, as well in heart as with the mouth, and equally in all our works, so that, as we have all received one baptism in his name, we might have the same confession of our Christianity.

[Fr. orig. autogr.—Library of Geneva. Vol. 107.]