XXV.—To the Church of Geneva.[93]

Letter of consolation and advice addressed to the Church at Geneva, deprived of her faithful pastor—testimonies of his innocence—confidence in God—trust for the future.

From Strasbourg, this 1st of October 1538.

To my dearly-beloved brethren in our Lord, who are the relics of the dispersion of the Church of Geneva.

The mercy of God our Father, and the grace of our Lord Jesus Christ, be continually multiplied to you by the communication of the Holy Spirit.

My Brethren,—I have restrained myself from writing to you until this present, in the hope that the letter of our brother Farel, who had taken upon him that charge for both, would prove sufficient; and also by that means I would take off all occasion, in so far as was possible, for misrepresentation on the part of those who are on the lookout for it. That is, in order that they may not calumniate us by affirming that we purpose, in drawing you closer to ourselves, to retain you in some degree of partiality toward us. I have been unable, however, to refrain from writing to you to assure you of the affection with which I do ever regard you, and my remembrance of you in the Lord, as it is my bounden duty; neither shall that fear prevent me which has somewhat withheld me to the present time, forasmuch as I see right well that the colour of pretext which the malicious, from the love of detraction, might put upon it, would be found utterly frivolous and vain. God is our witness, and your own consciences before his judgment-seat, that while we had our conversation among you, our whole study has been to keep you together in happy union and concord of agreement. Those who, for the sake of making and maintaining a faction apart, had separated from us, have introduced division as well into your Church as into your town. Discerning the beginnings of that plague from the commencement, we have faithfully occupied ourselves as before God whom we serve, to apply the remedy; wherefore, an appeal to the past exempts us from all their calumnies. And if now, in thus communicating with you, we afford you some good reason to retain us in your memory, this ought not to be made a reproach to us; for our own conscience is well assured Godward, that it has been by him that we have been called to the fellowship of this ministry among you. For which reason it cannot be in the power of men to break asunder such a tie; and as in time bygone we have been upheld, we hope still by the guidance of our Lord so to conduct ourselves, that we shall afford no occasion of trouble, nor present any cause of division, unless it be to those who are so closely banded against Jesus Christ and all his people, that they cannot suffer any agreement with his servants. For to such manner of folk, if this blessed Saviour is a scandal and an offence, what must we be, who ought to carry his mark impressed upon our soul and on our body? But herein is our consolation, that we give them no occasion; even as our kind Master did not come to throw obstacles in men's path, but rather to be the way wherein all may walk without stumbling.

To proceed, then, my beloved brethren, for that the hand of the Lord, from all that I can understand, is continually stretched forth to visit you, and that by his righteous permission the devil strives incessantly to scatter the Church which has begun to be formed among you, there is a manifest necessity to admonish you of your duty. That is, that you consider and seriously meditate, that whatsoever perversity of will urges forward to action the men who so trouble and vex you, the assaults are not made upon you so directly by them as they are the work of Satan, who uses their malice as his instrument, for your annoyance. This is what the Apostle teaches in the word of exhortation when he says, that we do not fight against flesh and blood, that is to say, against men, but against the powers of the air, and against the prince of darkness. You are well aware how necessary it is to reconnoitre an enemy to know by what method to counterwork his stratagems. If we set ourselves to do battle with men, thinking only to wreak our vengeance upon them, and so to have satisfaction for the wrongs which they have done to us, it may well be doubted whether we could ever conquer so long as we entertained such views. Nay, it is a certain fact, that by following that method, we shall ourselves be vanquished by the devil. On the other hand, if avoiding all conflict with men, except only insomuch as we are constrained to have them opposed to us, inasmuch as they are the adversaries of Jesus Christ, we do resist the wiles of our spiritual enemy, being furnished with the armour wherewith the Lord would have his people to be girded and strengthened; there need then be no fear about our getting the upper hand. Wherefore, my brethren, if you seek true victory, do not oppose evil by evil of a like kind, but laying aside all evil affections, be guided solely by your zeal for the service of God, moderated by his Spirit according to the rule of his word.

You have besides to consider, that these things have not thus fallen out without the dispensation of the Lord, who carries forward his purposes even by means of the wicked, according to the good pleasure of his own will. Now, that thought will turn you away from the pursuit of your enemies, to consider and look into yourselves, and so to consider, that you may acknowledge that you have well deserved on your part to receive such a visitation, to chastise your negligence, your contempt, or even your careless slighting of the word of God which you had among you; your slothfulness in following and rendering to him a strict obedience. For you cannot excuse yourselves from having committed many faults; and how easy soever you may think it, to justify yourselves in some degree before men, nevertheless before God, your conscience must yet feel burdened and chargeable. The servants of God have so demeaned themselves in their tribulations, that is to say, from whatever direction their trials came they have ever turned their thoughts to the hand of God and to their own sins, acknowledging the cause to be discoverable in themselves, and to afford quite sufficient reason why the Lord should so afflict them. Daniel understood well what had been the perverseness of the King of Babylon in his destruction and scattering of the people of God merely to satisfy his avarice, arrogance, and cruelty; what also had been his iniquity in unjustly oppressing them. Yet nevertheless, seeing that the first cause lay wholly in themselves, inasmuch as the Babylonians could do nought against them unless by the Lord's permission, that he might follow and duly observe a right order, Daniel begins first with the confession of his own faults, and then those of the kings and of the people of Israel. If the prophet humbled himself in this manner, bethink yourselves what far greater occasion you have; and if it was necessary for him to do so in order to obtain the mercy of God, what purblind folly would it be in you to stand still and engage in the accusation of your enemies without any acknowledgment of your own faults, which far surpass, by many degrees of ascent, those of the holy Seer?

In so far as we ourselves are concerned, if there is any occasion to argue our case against the ungodly and calumniators who would charge offence upon us, I know that not only is our conscience clear to answer before God, but we have also wherewithal to purge ourselves before the whole world. And this assurance we have testified sufficiently when we demanded to be heard in our defence; yea, even in the face of our adversaries, in answer to every thing which they would lay against us. A man had need to be well furnished with his justifications when he presents himself at so great disadvantage, being inferior in every way to his opponents, except in the goodness of his cause. As oft as the question recurs of compearance before God, I make no doubt that he has humbled us in this way to make us acknowledge our ignorance, our imprudence, and those infirmities which, for my own part, I feel in myself, and do make no difficulty in confessing before the Church of the Lord. In doing so we must not be afraid lest thereby we might give occasion to our enemies; for Daniel did not justify Nabuchodonosor when he attributes to the sins of the Israelites the oppression which they suffered under that tyrant, but rather he has confounded him, shewing that he was the rod of God's wrath as well as the devil and his underlings. Neither is there any danger that we might subject our cause to reproach or shame; for if we have presented ourselves before all the Churches, shewing again and again that duly and faithfully we have discharged our duty; and if still from day to day we are ready to do so, it is no sign that we have thereby given the opportunity to bite, or to detract from us; and if we cannot hinder them from miscalling us—seeing that some of them are transported, not simply by an unruly temper, but even by ungovernable rage, we know the promise which is given, that the Lord will make our innocence appear like the bright and morning star, and will cause our righteousness to shine forth like the sun. We may boldly lay hold on this confidence whenever there is occasion to contend against the wicked, albeit that we ourselves may be answerable in a very high degree to the justice of the Lord.

In the day of our humility and downcasting, the Lord, nevertheless, will not forsake us until he has supplied very full consolation to uphold and comfort; we have it even ever present and ready to our hand, when himself hath said in his Scripture of truth, that the chastisements which he sends on his friends are for their welfare and salvation, provided they accept them with submission. Wherefore, my beloved brethren, return always to this consolation, that although the wicked strive with all their might to bring ruin upon your Church, and although your faults and offences have deserved far more than you could ever endure, yet, nevertheless, our Lord will vouchsafe such an outgate to the corrections which he has sent, as that they shall be made helpful to your salvation. His wrath towards his Church, inasmuch as it is only intended to bring her back to welldoing, is only for a little moment, and then it passes away, as saith the prophet; his mercy, on the contrary, is eternal, extending to future generations; for from the fathers it descends to their children and to children's children. Look at the proceedings of your enemies; you will clearly discover that all their doings tend to confusion, and, notwithstanding, they are quite of the opinion that they have attained to the uttermost point of their enterprise. Do not, therefore, cast away your consolation, for that it hath pleased the Lord to abase you for a season, seeing that this is no more than what the Scripture forewarns you must come to pass, even that he exalts the humble and the despised, and lifteth them out of the dust, the needy he raises up from the dunghill; that to those who are in weeping and in tears he gives a crown of joy; that he gives light to those who sit in darkness, and raises up to newness of life those who have dwelt in the valley of the shadow of death. Hope, therefore, that this gracious God will open such a deliverance that you shall have good cause to magnify and also to glorify his clemency. Take comfort from this blessed hope, and strengthen yourselves also to endure patiently the rod of his correction, until he shall be pleased to declare himself gracious, which, without a doubt, will be ere long, provided that we can willingly commit all to the guidance of his providence who knows the fit opportunity, and sees what is for our real advantage better than we can anyhow conceive.

Above all, take heed that you watch unto prayer; for if your whole expectation rests upon God, as it ought, there is good reason to infer that your heart should be daily lifted up to heaven in calling upon the Lord, and earnestly supplicating the mercy which you hope to obtain from himself. Understand, moreover, that if he delays to grant the desire of his children, and does not immediately manifest himself in the time of need for their deliverance, it is generally because he wishes to stir them up and urge them on to supplicate his favour. However confident we may be in making a vain-glorious boast of putting our trust in him, it will be of no avail while we do not offer any proof of it, by flying to him as our refuge, in prayer. Besides, it is a matter of tried experience, that there is never such an earnest fervency of stayed affection and ardour in our prayers as there ought to be, save when we persevere therein without ceasing.

I pray the Lord of all consolation to strengthen you and sustain you in patience, so long as it is his will to prove you in these tribulations, and to confirm you in the hope of the promises which he has made to his servants. He has said that he will not try them beyond what they can endure, but that along with the affliction he will increase strength and give a prosperous issue.

Your brother and servant in the Lord,

John Calvin.

[Fr. copy—Archives of Geneva. No. 1203.]