CXXIII.—To Melanchthon.[451]

Explanations relative to the publication of the book "Against the Nicodemites"—appeal to the authority of Melanchthon and Luther—troubles arising from ecclesiastical discords—announcement of the Council of Trent—policy of Charles V. and of Francis I.—convocation of a Synod at Melun.

21st January 1545.

In few words I will explain the reason why this young and pious nobleman[452] has, at my request, undertaken this journey to you. I had published a little treatise in the French language, wherein the dissimulation of those persons was reproved, who, notwithstanding they have been privileged in having the light of the Evangel, yet nevertheless do not abstain from any of the Popish rites which they know to be accursed and full of sacrilege.[453] You would perhaps rather prefer that I remitted somewhat of that too precise severity. But you will recognize the justice of my treatment of the point when you shall have well weighed and considered the question. When I heard that many persons complained about my strictness, and especially persons of that class, who consider it a proof of superior wisdom to care for their personal safety, I wrote an Apology,[454] which has made their ears tingle even more severely than did the former book. Many other persons, with whom religion serves instead of philosophy, look down with serene contempt upon the whole of this. Such others, however, who are earnest God-fearing persons, are at least so far advanced, that they begin to feel dissatisfied with themselves. But since the question seems to them to be perplexed, they remain somewhat in doubt as to this point, until they shall be confirmed by your authority and that of Dr. Luther. And indeed I am rather afraid that they consult you on this account, because they expect that you will be more indulgent to them than I.[455] Whatsoever may be their motive for doing so, because I feel thoroughly persuaded that you will give them faithful and wholesome counsel according to your sincerity, and in conformity with your singular prudence, I willingly undertook to do what they asked me, which was, that I would take the trouble to send a fit person to you. Because, moreover. I concluded, that it would be of great importance that you should know accurately what my views are, but also, that the reasons which have induced me to come to these conclusions might not be unknown to you, I have taken care to have the treatise turned into Latin.[456] And although it may have been somewhat forward in me to set about this, yet, notwithstanding, I would request you as a friend, that you do not refuse to submit to the trouble of perusing them. So highly do I esteem your judgment, as indeed is proper, that to me it would be very disagreeable to set about anything which you would not be likely to approve. I know, indeed, that with your benign courtesy, you allow of many things in the practice of others which you do not permit to yourself, but we must look well to it, that what we do is lawful, and that we do not set loose where the Lord has bound. Neither, truly, do I ask you to agree with me in all things, which would certainly be impertinent; or that on my account you should turn aside from the free and simple statement of your own opinion, but merely that you would not refuse the trouble of a perusal. Certainly I do desire that we were so entirely agreed, that not even in the most trifling expressions there may seem to be any disagreement. But to you it rather belongs to lead the way, than to have respect to what may be pleasing to me. You see how unceremoniously I treat you; nor indeed am I under any apprehension that I may exceed the bounds of due respect; for by the experience I have had of your special kindness and good-will toward me, I know how far I may go.

With regard to Dr. Martin there will be somewhat more of difficulty.[457] For so far as I could understand by report, and by letters from different persons, the scarcely pacified temper of the man might, on very slight occasion, break out into a sore.[458] On that account, therefore the messenger will shew you the letter which I have written to him, that on examination of the contents, you may proceed as you think advisable, that nothing may be attempted therein either rashly or unadvisedly, which may hereafter produce unpleasant consequences. I am aware that you will do all that you can worthily accomplish to the utmost of your power, in every thing seemly and befitting. But what may have been the contentions which have exercised you there, and what may have been the result of them, I have never been able to learn with certainty, except that I hear an atrocious libel hath gone forth, which would prove like a lighted torch to kindle a new conflagration, unless, on the other hand, the Lord restrain within bounds the resentment of certain parties, who would otherwise be more fierce and peevish than they ought to be, as you well know. But what else can we expect, when they are provoked to such a degree? When I reflect how much, at so unseasonable a time, these intestine quarrels divide and tear us asunder, I almost entirely lose courage. A merchant of Nuremberg, who was travelling this way, shewed me lately a certain apology of Osiander,[459] of which, on his own account, I felt greatly ashamed. For what good purpose could it serve to assault the Zuinglians every third line, and to attack Zuingli himself in such an unmannerly style; and not even to spare Œcolampadius, that holy servant of God, whom I wish that he resembled, even in being half as good, in which case he would certainly stand far higher in my esteem than he does? I do not demand that he should allow his name to be defamed with impunity in silence; but I would like that he might abstain from contemptuous reproaches of those men whose memory ought to be held in honourable esteem by all the godly. Therefore, for the same reason for which I blame the impudence of that fellow by whose verses he complains that he has been slandered,—therefore, also, I desire to see in himself some moderation and prudence, or rather a more sound and correct judgment. O God of grace, what pleasant sport and pastime do we afford to the Papists, as if we had hired ourselves to do their work! But I make myself disagreeable by recounting these evils to you, and increase your sorrow when you are not able to get them healed. Let us, notwithstanding, mourn together, since it well becomes us to take earnestly to heart the misfortunes of the Church. In the meantime, let us cheer up our spirits with this hope, that to whatsoever extent we may be oppressed and harassed, we cannot be utterly overwhelmed among the great sea billows.

Everywhere throughout France the minds of men are raised to great expectation from the talk of a Council,[460] nor is there any doubt that the King himself entertained at first some hope, and some intention of assembling a Council. For the Cardinal de Tournon,[461] on his return from the Emperor, had persuaded the King that the Emperor had so intended. Meanwhile he recommended, in the name of the Emperor, that the King should call to him two or three theologians of your number, and that separately, so as thereby to draw somewhat out of each of them by his cajoleries, or that he might somehow or other squeeze out of each what he could never be able to obtain from the whole of them in a body. The Emperor promised that he, on his side, would do the same. The aim of all this was, that fettered, as it were, by these flattering preliminaries, you should have less power whenever you should get the length of a serious discussion of the question. For because they cannot succeed in discouraging or defeating us by a direct, straightforward, and simple dealing with the case, they see no more summary method of going about it, than to have the princes at their mercy, and that they may hold their liberty captive and dependent upon them. As this advice was well liked by the King, Chatelain[462] declared that it would not do to send French theologians to attend the disputation, unless they were well disciplined and trained beforehand; that you were men thoroughly acquainted with the subject and used to this warfare, nor could you be made, so easily as they supposed, to waste your strength to no purpose; that by betraying the ignorance of his theologians, the King ought to be upon his guard lest he should expose the whole kingdom to derision. The vain-glory of the King gave the preference to this opinion. Twelve French theologues have been commissioned to dispute at Melun on the controverted points, and to report at length to the King what they shall have concluded upon. They have bound themselves by oath to secrecy. But all their silence notwithstanding, I am thoroughly well assured, that every thought will be directed to the oppression of the truth.[463] Though they may pretend to seek some sort of reformation, nothing is more certain than that they have only this one object in view, how to bury the light of sound doctrine, that they may establish their own tyranny. It is my belief, that God defeated the counsel of the Cardinal de Tournon, that they might not ensnare a single man of us, even when we had not the slightest suspicion of such a thing. You can remember having yourself been tempted by the same artful policy on the part of Langey. If, however, we look to the Lord, they shall in vain assault us with all their contrivances.

Adieu, most excellent sir, and my ever to be respected friend may the Lord be ever present to you and long preserve you safe and sound for the good of his own Church.—Yours,

John Calvin.

[Lat. Copy—Library of Geneva. Vol. 106.]