Address of John Calvin to Francis the First

ADDRESS OP JOHN CALVIN.

THE MOST POWERFUL AND ILLUSTRIOUS MO- NARCH THE MOST CHRISTIAN KING OF THE FRENCH, AND HIS OWN PRINCE, DOTH JOHN CALVIN PRAY PEACE AND SALVATION IN CHRIST.

When I first set my hand to this work, I thought

of nothing less than of writing that which afterwards should be presented to your Majesty. It was simply my design to deliver certain elementary principles, by which they who are touched with any zeal for religion might be formed according to a con-ect piety. And I toiled in this work with the utmost sweat of my brow, specially for my fellow countrymen of France, very many of whom I understood to be hungering and thirsting after Christ, but very few of whom I perceived to be rightly imbued with even a moderate knowledge of Him.

The book itself evidently shews that this was my puq)ose, composed as it is after a simple and plain method of teaching. But when I saw around me that the furiousness of certain evil men so far prevailed in your kingdom, that there was no seat there of wholesome doctrine, I seemed to myself able to render a valuable service, if, by the same work, I could deliver to the French a general system of faith, and could utter before you a special confession of the same, that you yourself might leani what is the nature of that doctrine against which those furious men rage with such vehemence, who, at this day, are troubling your kingdom with fire and sword. Neither will I fear to confess, that I have comprehended in this work for the most pai't the substance of that doctrine, which they loudly call out is to be mulcted with prison, exile, proscription, and the fire, and to be extii-pated by sea and by land.

Well I know with what dark impeachments they would fill your ear and mind, so that they may render our cause as hateful as possible to you; but it is a point to be well weighed according to your clemency, that there would remain no freedom from guilt, either in words, or in deeds, if it may suffice to accuse. Truly, if any one doth plead, with a view of creating odium against us, that this doctrine, the reasonableness of which I am now endeavouring to state to you, has been condemned by universal suffrage, and has long since been stabbed through and through by many precedents of judgment against it, his assertion would amount to nothing more than that it has violently been cast down, partly by the faction and the potency of its enemies, and partly that it has been oppressed in an insidious and fraudulent manner, by lies, by tricks, by cakmmies. There was violence, because bloody sentences are recorded against it, without its case having been heard; there was fraud, because charges of sedition, and evil doing, were brought against it, contrary to what it deserved.

That no one can say that we complain of such matters without due cause, you, O most noble King, can testify, how that our doctrine is daily traduced in your presence, as, that it hath respect to no other end than to wrest the sceptre from the hands of kings; to cast headlong into ruin tribunals, and all courts of justice; to subvert all orders and political establishments; to disturb the peace, and quiet of the people; to abolish all laws, divide lordships and possessions, and, in short, to turn every thing upside down. Yet you, in this, hear but the smallest particle of detraction. Certain horrible [reports] are scattered amongst the commonalty, which, if they were true, no doubt the univ^ersal world would adjudge the doctrine and its promoters to deserve a thousand

burnings and crucifixions. Who can wonder that

public hatred is enflamed against the doctrine when belief is yielded to such most unjust accusations. Behold the cause through which all orders of men with one mind and breath, condemn us and our doctrine. Seized by this passion, they who occupy the seat of judgment pronounce, as sentence against us, the determinations pre -conceived, which they had brought from their own homes, and they think that they have duly performed their functions, if they order not a man to be carried to punishment unless convicted by his own confession, or by unshaken proofs. But of what crime stands he convicted? Why, (they reply) of holding that doctrine which is condemned. By what authority is it condemned? But this used to be the bulwark of a defendant—not to deny the holding of the doctrine itself, but to maintain it as being truth. Now, the opportunity even of murmuring is cut ofl'.

Wherefore, victorious King, I do not unfairly demand of you to undertake the entire cognizance of this cause, which hitherto has heen handled in a turbulent manner, without any legal order, rather with ineffective turmoil, than with appropriate gravity, or in anywise debated. Neither think that I design mine own private defence with a view of accomplishing a safe return to my native country; which, although I pursue with that warm desire which becomes a man, yet, as things are at present, I lack without concern. But I now embrace the common cause of all pious men; and, therefore, the cause itself of Christ, which at this day is in every manner broken and trodden down in thy kingdom, and lieth as an object to be bemoaned though this, indeed, hath been rather through the tyranny of certain Pharisees than with your consent. But how this may be it matters little. Truly it lieth in affliction. The impious have thus far gained their point, that Christ's truth, if it perish not, being routed and dis2:)ersed, yet certainly it lieth hidden as buried and unknown; and the poor Church is so utterly wasted by cruel slaughters, expelled by banishments, or so stricken through with threatenings and alarms, that it dare not even open its mouth; and at this very time they ai'e thrusting boldly, with their wonted madness and fierceness, against a wall already giving way, and pressing against the ruin which they have made. In the mean time, no one standeth forth to oppose his protection against such furious men. And if there be any who wish to appear specially to favour the truth, such give it as their opinion, that pardon should be shewn to the en-ors and the indiscretion of ignorant men. So speak good humoured men, calling " that" error and indiscretion which they know to be the most sure truth of God, and entitling those men ignorant whose cast of mind seems not to have been despicable before Christ, inasmuch as He hath thought them worthy of the mysteries of his heavenly wisdom. Thus all aj-e ashamed of the Gospel.

But it will be your part, O most serene King, not to turn away either your ears or your mind from so just a defence, specially when so momentous a question is handled, viz :—how the safety of God's glory shall be built up in the earth—how the truth of God may retain its own dignity—how the kingdom of Christ may continue amongst us, sheltered and kept in good repair. The matter is worthy of your ears, worthy of your cognizance, worthy of your tribunal, if so be this tone of thought constitutes a true king; that he acknowledges himself to be the minister of God in the ruling of his kingdom. Neither, in truth, doth he wield a royal function, but a robbery, who doth not so reign that he may serve to the glory of God. Besides, that monarch is deceived who looks to a continued prosperity of his kingdom which is not governed by the sceptre of God, /. e. by his Sacred Word, since that celestial oracle cannot fail which proclaims that, " The people fall into dissolution where prophesying hath ceased," or, " where there is no vision the people perisheth,"—Proverbs xxix. 13.

Neither, O King, should a disdain of our humbleness withdraw you from this purpose. That we, indeed may he poor, sony, and abject creatures, we ourselves are fain honestly to confess; before God, miserable sinners; before men, very despicable; the filth and cast off dregs (if you will) of the world, or anything even more vile in name, so that, as far as concerns matter of boasting before God, nought remains but his sole mercy, by which we are called to a hope of eternal salvation by no merit of our own; nor have we much to boast of before men excepting our own weakness, which amongst them it is taken for a great shame to confess, even by a nod. But our doctrine must stand sublime above all the glory of this world, and unsubdued above all power, because it is not our own but the doctrine of the living God, and of his Christ, whom the Father hath appointed King, that he may rule from sea to sea, from the rivers even unto the ends of the earth. And so be must reign, that he may break to pieces the whole earth with its strength of iron and brass, with its splendour of gold and silver, smitten alone with the rod of his mouth, yea, even as the potter's vessels,—after the manner that the prophets have foretold concerning the mightiness of the acts of his rule. Dan ii. 34. Isaiah xi. 4. Psalm ii. 9.

Certain of our foes reply, that we falsely pretend the Word of God, of which (as they say) we are very wicked corrnptors. But that this is not only a malicious calumny, but remarkable shamelessness, you yourself will be enabled to judge, according to your discretion, when you read our confession of faith. Something here may be stated which may stir you up, or, at least, surely strew the way to its perusal, or even to its attentive study on your part, Paul, when he willed that all projihesying should be fashioned according to the analogy, or proportion of faith, hath laid down the certain rule by which the interpretation of" Scripture ought to be measured. Now, if our views are weighed by this standard, we have the victory. For what in a better, or more strict degree, harmonizes with the faith, than our acknowledgment that we are naked in regard of every virtue, that we may be clothed by God? that we are void of all good, that we may be filled by Him? that we are the servants of sin, that we may be made free by Him? blind, that we may receive light from Him? lame, that we may be made strait by Him? weak, that we may be supported by Him? that we take from ourselves every cause of boasting, that He may stand forth glorious, and that we may glory in him? Now when such, and similar arguments are stated by us, they interrupt us, and complain that we overthrow by such a method I know not what " a blind light of nature," fictitious preparations,* free-will, works meritorious of eternal salvation, together with their supererogations, because they will not endure that the entire renown and praise of wisdom, goodness, virtue, righteousness, should rest with God. We do not read that they

* Pre-existent tendencies in man to "good," which Calvin objects to, as detracting from the entireness of God's grace. were reproved who drew too much from the fountain of living waters; on the other hand, they are heavily reproached who dig for themselves pits—broken pits which cannot hold water. Jer. ii. 13. Again, what is more in agreement with the faith than to promise to ourselves God as a favourable Father, where Christ is acknowledged a brother, and author of projiitiation? Or than to expect all gladness and prosperity from Him, whose unutterable love towards us had grown to such a height that he spared not his own Son, that he might give him up for us? Or than to rest implicitly on a certain expectation of salvation and life eternal, where Christ is contemplated as given by the Father, in whom such treasures are hidden. On this point they arrest us, and cry out, that this confident certainty is not wanting in arrogance and presumption. But as we may presume nothing of ourselves, so we may presume all things of God; nor for any other reason are we divested of vain glory, than that we may learn to glory in God.

What more remains? Look, O King, through every portion of our cause, and judge us to be more wicked than any race of men in the world, unless you plainly shall discover that " for this we both labor and suH'er reproach, because we jjlace our hope in the livhig God, because we believe this to be eternal life, that we know one true God, and Jesus Christ whom he hath sent." On account of this hope some of us are bound with chains; some whipped, led about as a laughing stock, proscribed, cruelly tortured, or only escaping by flight; all the brethren are pressed down by poverty, execi'ated with dreadful curses, mangled by abusive epithets, treated with all indignities. Now mark our enemies ( I am speaking of the order of Priests, at whose will and choice men set in action every kind of enmity against us), and briefly consider, with me, the disposition by which they are urged. They willingly allow, both in themselves and others, an ignorance, contempt, and neglect of the true religion, which is handed down in the Scriptures, and which ought to be held sure amongst all men; and they think that it matters little what a man iuay believe, or may not believe, concerning God and Christ, provided that he surrender his whole mind with an unflinching (as they say) faith to the judgment of the Church. Neither doth it much afl'ect them if it happen that the glory of God be polluted by open blasphemies, provided that a man doth not raise his flnger against the primacy of the Apostolic seat, and the dignity of holy Mother Church. Why, therefore, do they so shai-ply and cruelly fight in behalf of the Mass, Purgatory, Pilgrimages, and trifles of this kind, so that they deny piety to be secure without a most explicit (as I may say) faith in these points; whereas they cannot prove that ought of these things comes out of God's Word?

Why so? Because their belly is their god,— a

kitchen their religion; which things being swept away, it is their belief that they would not only be no Christians, but also no men. However, it may be that some [of the priestly order] swell themselves out after a gorgeous fashion, whilst others of them feed on slender crusts, yet all live by the same pot, which, without these warnings, would not only cool, but turn to ice. Therefore, in proportion as each of them is careful for his belly, so is he found to be a most energetic warrior for his faith. In short, all vigorously apply themselves to one point, either that they may retain their kingdom in safety, or their belly in abundance; but none present the least symptom of a genuine zeal.

Neither yet do they cease to attack our doctrine, and to slander and criminate it by all the names they can, in order to render it an object of hatred and suspicion. They call it new, lately born, cavil at it as doubtful and uncertain; they demand by what miracles it is confirmed? they ask, whether it is right that it should prevail against the consent of so many holy fathers, and the usage of highest antiquity? they urge, either that we must admit that to be schismatical which stirreth up war against the Church, or that the Church itself must have lien dead during many ages in which no such thing [as our doctrine] hath been heard of. Lastly, they plead that there is no need of arguments, for the quality of our doctrine may be gathered from its fruits, inasmuch as it hath brought forth so vast a heap of sects, such divers kinds of seditions, so wide a licentiousness of immorality. Forsooth, it is very easy for them to utter scoffs against a forsaken cause before the credulous and unskilled vulgar; but were it granted to us in tura to speak, in good truth that bitter vehemence would cool down with which they with full mouth foam against us, with no less licence than impunity. First, whereas they call our doctrine new, they are sorely unjust to God, whose holy word deserves not to be accused of novelty, I doubt not that to them it is new, for to them Jesus Christ is new, and the Gospel is new; but those who know the olden declaration of Paul, that " Jesus Christ died for our sins, and rose again for our justification," will detect nothing new in our doctrine. That this doctrine hath long lien unknown and buried, is the crime of man's impiety; now, however, when by the goodness of God it is restored to us, it ought to receive again its title of ancientncss, at least by right of restoration to its past estate. Out of the same source of ignorance doth it arise that they hold our doctrine to be doubtful and uncertain. This is the very ignorance of which God complains by the mouth of his Prophet, Is. i. 3, " The ox knoweth his owner, and the ass his master's crib," but his people knew not him. But let them mock after what fashion they please, at the uncertainty of it, yet if their own doctrine was to be sealed by the testimony and cost of their own lives and blood, it would soon be seen at what they valued it. Far other is our trust, which dreads neither the terrors of death, nor yet the very judgment seat of God. Whereas they require miracles of us, they do so unreasonably; for we coin no new Gospel, but hold fast the self-same Gospel, for confirming the truth of which all those miracles do serve which Christ and his Apostles at any time wrought. But our oj^ponents have, indeed, this peculiar advantage over us, that they are able to confirm their own faith by constant miracles even to the present day. Yea, but the wonders which they quote are rather calculated to stagger a mind otherwise well regulated; since they are either frivolous and absurd, or vain and lying; and yet although they be ever so prodigious, they ought not to be of any value against the word of God, since it is befitting that in every time and place the name of God should be glorified, whether by prodigies, or by the natural course of things. Perhaps this disguise would look better if Scripture did not admonish us as to the object and lawful aim of miracles. For the signs which followed the 'preaching of the Apostles were set forth to confirm the same, as Mark teacheth: Mark xvi, 20, Luke also saith, that the Lord did bear witness to the word of his gi-ace, when signs and wonders were shewed by the hands of the Apostles: Acts xiv, 3. Like unto this speaks the Apostle to the Hebrews: ii. 4.—that when the Gospel was preached, salvation was confirmed by this, that the Lord bare witness to it with signs, wonders, and divers powers. Now these things which we hear to be sureties of the Gospel, shall we turn to the destroying of the credit of the Gospel? Those wonders, which are designed only to set the seal to the truth, shall we apply them to the confirmation of lies? Hence, it is fair that the doctrine, \Which as the Evangelist saith, goeth before miracles, be first examined and tried. If it be approved, then it ought lawfully to take confirmation from miracles. This is a mark given by Christ that doctrine is honest; that it tend to the seeking of the glory of God, but not of men. John vii, 18; viii. 50. Since Christ asserts this to be the proof of doctrine, miraculous signs are wrongfully esteemed which are drawn to any other end than to shed a lustre on the name of God.

It also becomes us to bear in mind that Satan hath also his wonders, which, although they be juggling tricks rather than real powers, yet are such as may deceive the ignorant and unskilful. Magicians and enchanters have at all times made themselves conspicuous by miracles; astounding prodigies nourished idolatry, which yet do not approve to us that the superstition of the magician and of the idolater is lawful. With this battering ram, in old time, the Donatists (vide Appendix A.) did shake the simple minds of the multitude, for ihat they were mighty in working miracles. We, in the present day, make the same reply to our adversaries which Augustin at that time made to the Donatists " The Lord hath put us on our guard against these miracle-mongers when he foretold that false prophets should come, who, by false signs and divers prodigies, should lead into error the very elect, if it were possible." Matt. xxiv. 24. Paul hath advised, 2 Thess. ii. 9, that the kingdom of antichrist should be " with all power and signs, and lying wonders." But (reply our adversaries), these (our) miracles are wrought, not by idols, nor by impious men, neither by false prophets, but by saints;—as if we did not know this to be the artifice of Satan, to "transform himself into an angel of light." 2 Cor. xi. 14. The Egyptiars, in former days, treated with sacrifices, and other divine honours, Jeremiah, who was buried in their land [vide Hieronymus's Preface on Jeremiah]. Did they not abuse the sacred prophet of God to id^^^^? Yet by such a worshipj^ing of his tomb they acquired this, that *hey thought a cure from the bite of serpents would be its recompense.

What shall we say then? but that this ever has been, and will be, the most just vengeance of God, to send upon those who have received not the love of truth, strength of delusion, that they may believe lying. Miracles are by no means wanting to us, and these free from doubt, and not open to cavils. As for the miracles which our opponents put forth, they are mere illusions of Satan, since they lead away the people from the true worshipping of their God to vanity. Moreover [our opponents] do, with slanderous aim, set the Fathers against us (by this word I mean the ancient Fathers, and the writers of the yet better age); pretending that the suffrages of the Fathers were in favour of their impiety. If the dispute were to be settled by the authority of the Fathers, the better part of the victory (to speak even most modestly) would incline to our side. But though many things very excellent and wise may have been written by these Fathers, yet, in some things " that" hath happened to them which is wont to befall man, these, their pious sons, forsooth, with that readiness of wit, judgment, and mind, which belongs to them, worship only their faults and mistakes; as to that which is well said, they either do not take note of it, or they feign not to know it, or they corrupt it, so as one may say, it has been specially their* cave in gold to gather dung. Then they overwhelm us with unjust clamor, as if we despised, or stood out against the Fathers. So far are we from despising them, that if it were to my present purpose, no employment would better please me than to prove, by their consenting voices, the greater part of what I this day assert. But we so read their writings, as to remember always, that " all " things are ours, to be our servants, not our masters; that we are Christ's alone, to whom, in all respects, without exception, obedience must be rendered. 1 Cor. iii. 21. The man who holds not this distinction will have nothing " settled" in religion; forasmuch as those holy men have been ignorant of many things; ofttimes they strive one with another, sometimes they are at variance with themselves.

But (say our antagonists) we are not without reason advised by Solomon, not to pass the ancient boundaries which our Fathers have set. Prov. xxii.

28. But the same rule holds not good for the limits of a field and for the obedience of faith, which ought to be so ordered, that " it forget her own people and her Father's house." Psalm xlv. 10. But since they so greatly delight in figurative com- 20 ABDRESS OF

ment, why do they not internet the Apostles, rather than any others to be the Fathers, whose prescribed bounds it is not lawful to pluck up? For thus did Hieronymus expound it, whose words they have registered amongst their canons. But if they wish that the bounds laid down as they understand of the Fathers, should be fixed, why do they themselves, as often as it suits their pui^pose, so licentiously pass them? For it was one of the Fathers (Appendix B) who said, "Our God neither doth eat nor drink," therefore he hath no need of cups or platters. Another Father (Appendix C) saith, "Sacred things desire not gold, neither do things delight in gold, which are not bought with gold." They, therefore, pass the limit, when in sacred things they take so great pleasure in gold, silver, marble, precious stones, silken stuffs, and think that God is not duly worshipped, unless there be a general flood of choice splendour, or rather of unreasonable luxury. It was a Father* who said, that he himself cat flesh freely on that day when others abstained, for this cause—because he was a Christian. They, therefore, pass the bound when they accurse the soul of that man who tasteth flesh duiing Lent. They

• Ambr. lib. 2. de off c. 28.

were Fathers, one* of whom saith, " A monk who woiketh not with his own hands is accomited on a par with a violent man, or, if the other word be preferred, with a thief." Another Fathert saith, " It is not allowable for monks to live upon the goods of others, although they may be assiduous in meditation, prayer, and studies." This bound they passed when they pampered, at the expense of others, lazy monks :|: ***** in places of licentious resort, to be filled with other men's substance. A Father § it was who said, that it was an abomination of horror to see a figure of Christ, or of any saint, painted in the temples of Christians. Nor is this declared by the voice of one man, but it is even the decree of an Ecclesiastical Council, || that that which is worshipped be not painted on walls. Very far are they from restraining themselves within these bounds, when they have no corner void of images.

* Spiridion trip, hist., lib. 1, cap. 10.

f Aug. de oper. mon. c. 17.

I The conclusion of the sentence omitted as " gross" invective, and irrelevant to the argument.

§ Epiph. II Con. Eleber c. 36.

Another Father'* hath advised that when we have performed the duty of humanity towards the dead in their burial, we should suller them to be at rest. They burst through this limit when they strike into us a perpetual anxiety for the departed. He was one of the Fathers,t who testifies that the substance of bread and wine doth so remain and not cease to be in the Eucharist, just as the substance and nature of man doth continue in the Lord Christ, joined with the divine [nature]. They, therefore, overstep this rule, who feign that the substance of wine and bread doth cease to be, at the recital of the words of the Lord, that it may be transubstantiated into his body and blood. They were the Fathers,! who, as they exhibited only one Eucharist to the whole Church, so they drave away from it flagitious and wicked men, and uttered heavy condemnation against all those who, being present, did not communicate. How far off have our adversaries removed these boundaries, when they fill not the temples only, but even private mansions, with " masses," and admit any persons to behold them,

^* Ambrose dc Abra: lib. 1, cap. 9. j- Gelasius Papa in Concil: Rom.

^ Chrysostom in 1, cap. Eph. Calixt. Papade consecr. dist, 2. the more willingly him who payeth the best, no matter how impure and wicked. They invite no one to faith in Christ, and a faithful communion of the Sacraments, but rather sell their own work for the grace and merit of Christ. Fathers* they were, one of whom decreed that they were wholly to be debarred from the use of the Holy Supper of the Lord, who, content with partaking of it in one kind abstained from the other. And the other Fathert earnestly maintained that the blood of their own Lord is not to be refused to a Christian people, who are commanded to shed their own blood, in confessing Him. Our adversaries have taken away these boundaries when they command, by an inviolable law, the self-same thing which the one Father punished by excommunication, and the other disproved with strong reason. A FatherJ was he who maintained it to be rashness to determine anything of a doubtful matter on either side, without clear and evident testimony of scripture. This limit they have forgotten when they have ordained so many constitutions, so many canons, so many judicial

* Gelasius can. Comperimus de cons. dist. 2.

t Cyprian Epis. 2, lib. 1, de lapsis. \ August, lib. 2—de pec. mer. c. ult.

determinations, without any Word of God. A Father* was he who reproached Montanus with this heresy amongst others, that he first imposed laws of fasting. This bound our adversaries widely exceeded when they ordained, by very stringent laws, days of fasting. A Fatherf was he who denied that wedlock was to be forbidden to the ministers of the Church, who pronounced marriage undefiled to be chastity, and they were Fathers who consented to his authority. Our opponents have gone far out o^these bounds when they have rigidly enjoined unmarried life to their sacrifice! s. A Father* was he who judged that Christ alone should be heard, of whom it is said " Hear him :" nor ought it to be a matter of moment what others before our time have said or done, but what Christ (who is first of all) hath commanded. This bound they appoint not to themselves, nor suffer it to be appointed to others, when they set over themselves, and over others, any other master rather than Christ. A Father § was he who affirmed that the Church ought not to put

* Apol. occlcsiast. lib. 5, cap. 12.

t Paphnu. trip. hist. lib. 2, cap. 14.
^ Cyprian Epist. 2, lib. 2.
§ Augustin cap. 2, contra Crescen. grammat.

itself before Christ, because he always judged truly, but ecclesiastical judges, as men, for the most part may be deceived. Breaking through this bound also, they hesitate not to assert that the whole authority of Scripture depends on the judgment of the Church, All the Fathers have, with one heart, accursed, and with one mouth pronounced it abominable, that the Holy Word of God should be polluted by the subtleties of sophists, and entangled in the brawlings of logicians. Do our opponents keep within these boundaries when they are contriving, during a whole life, nothing else than to involve and encmnber the simplicity of Scripture with interminable disputes, and more than sophistical wTanglings, so that, if the Fathers were now raised to life again, and should hear such an art of brawling which they call " speculative theology," they would believe anything sooner than that the disputation was concerning God's word. But my address, O King, would extend itself beyond all due space, if I should rehearse how wantonly they shake off the yoke of the Fathers, of whom they wish to seem the obedient sons. Months and years would in truth fail me; and yet so abandoned and desperate is the shamelessness of our antagonists, that they dare to chide ns on the ground that we do not hesitate to pass over the ancient boundaries.

But now, whereas, they call us " to custom" they prevail nothing. For we should be most unjustly dealt with, if we be driven to yield to custom. Truly, if the judgments of mankind were right, custom should be solicited from the good. But it too often happens that the reverse of this is the fact; for that which is seen to be done of the many, by and by, holdeth the right of a custom. Scarcely at any time hath man's state been in so happy a case, that the better things pleased the greater number. Therefore it is, that in general, universal error is born of the peculiar vices of the many, or rather, there is a common agreement of vices, which agreement, these good men wish to stand in the position of a law. Those who have eyes, perceive that not one sea, only, of evils hath overflowed, but that many noisome pestilences have invaded the world; that all things run headlong into ruin, so that either the affairs of men must be utterly despaired of, or we must lay hand unto, or rather, use violence upon so great evils. The remedy is driven away, for no other reason than that we have now long time accustomed ourselves to evils. But be it that public enor have place in matters of common weal yet, in the kingdom of God, His eternal truth alone is to be heard and regarded; to which, by no series of years, by no usage, by no conspired compact, can ought be prescribed. Thus Isaiah, in ancient days, taught the elect of God, that they should not say " confederacy," to all which the people called " confederacy ;" that is, that the elect should not join their breath with the wicked, " agreeing together" of the generality, that they should not fear, and dread what they feared, and dreaded; but rather that they should sanctify the Lord of Hosts him • self, and that He should be their fear and dread. Isaiah viii. 12.

Now, then, let our adversaries object against us, if they please, past ages and present practices. If we shall have sanctified the Lord of Hosts, we shall not be greatly alarmed. For, whether it be that many ages have consented to like ungodliness. He is strong who can execute vengeance on the third and fourth generation; or, whether the whole world is confederate together, in the same wickedness. He hath taught us, by proof, the end of those who offend with the multitude, when He destroyed the whole race of mankind by a deluge, Noah being preserved, together with a small household of few persons, who, by his faith, being but one man, should condemn the world. Finally, evil custom is nothing less than a sort of public pestilence, in which they do not the less perish who fall in company of a multitude. Moreover, it became them to ponder well the remarks of Cyprian,* viz., that those who ignorantly err, although they cannot wholly clear themselves of blame, yet seem, in some measure excusable. But those who obstinately refuse the truth offered by the grace of God, have nothing to pretend for their excuse. As to their' double-horned argument, they do not press us so hardly with it as to oblige us to confess that either the Church hath for some time lien dead, or that we, at the present hour, are waging a controversy with the Church. Truly, the Church of Christ hath lived, and shall live so long as Christ shall reign at the right hand of the Father, by whose hand it is supported, by whose guardianship it is defended, by whose power it retaineth security. He will perform, without doubt, what he hath once promised, viz., that he will be present with His

• Epist. 3. 51-2, and in Epist. ad Julian dc hcret Baptiz. own, even unto the end of the world. Against that Church we have now no war at all; since we worship and adore with one consent, in common with the whole people of the faithful, one God and Christ the Lord; like as at all times he hath been worshipped by all the godly. But our opponents themselves wander not a little way from the truth, when they acknowledge no church but what they see with the eye present, and strive to compass about with those bounds in which it is in nowise enclosed.

On these points hangeth our controversy ;—first, that they affirm that the form of the Church is always appearing, and to be seen; then, that they set that form in the see of the Church of Rome, and in the order of their prelates. On the other hand we assert, both that the Church may consist of no appearing form, and that the form itself is not contained in that outward splendour which they foolishly admire, but in a very different mark, viz., the pure preaching of God's Word, and the right administration of the Sacraments. They are in a rage unless the Church may always be pointed out with a finger; but how often did it happen in the history of the Jews that the Church was so disfigured that there appeared no form at all? What form of the Church do we think could have shone forth, when Elijah bewailed that he alone was left? ¹ Kings xix. 14. For how long since the advent of Christ, hath it lien hidden, and without form? How, since that time, hath it been so overwhelmed with wars, seditions, heresies, that it hath in no respect shone forth? If they had lived at that time would they have believed that there was any Church? but it was said to Elijah, that there were seven thousand men who had not bowed the knee before Baal. Neither ought it to be a matter of doubt to us, but that Christ hath always reigned in the earth since he ascended into Heaven; but if the pious had, at that time, sought with their eyes any discernable form, would they not have straightway been discouraged? And truly, Hilary* already in his day considered it as a leading vice that men, being occupied with a foolish admiration of the dignity of bishops, did not perceive a deadly pestilence lurking hid under that mask. Hilary speaks thus—" One thing I warn yon, beware of Antichrist, for ye are ill taken with the love of walls. Ye do wrongly venerate the Church of God in edi-

^* Hil. Contra Auxontium.

fices and structures; under them ye do wrongly thrust in the name of peace. Is it doubtful that Antichrist shall sit in them? More safe to me are mountains, woods, lakes, prisons, hollow places of the earth, for in them the Prophets when abiding, or cast, did prophesy."

But what doth the world at the present hour so much admire in its mitred bishops, but that it reckons them to be holy prelates of religion, whom it seeth to be presiding over great cities.* Away with such stupid admiration! Let us rather leave this to the Lord, forasmuch as he alone knoweth who are his, and sometimes may take away out of man's sight the outward discernment of his Church; that is, I admit, an horrible vengeance of God upon the earth, but if the impiety of man so deserves, why strive we to withstand the just vengeance of God? In like manner hath God, in past ages, avenged himself upon the ingratitude of men; for, inasmuch as they would not obey his truth, and had quenched his light, God suffered them, being blinded in understanding, to be mocked with absurd lies, and to be drowned in deep darkness, so that no face of the

* Calvin objects not to bishops as ruling, but as constituting the Church. true Church was to be seen; yet, in the meanwhile, lie preserved from destruction his own, who were scattered abroad, and were hidden in the midst of error and darkness; nor is this strange, for he knoweth how to save, both in the very confusion of Babylon and in the flame of the fiery furnace. And, whereas they " will " the form of the Church to be judged by I know not what vain pompous shew, how dangerous that is I will point out, rather than relate in detail, lest I should draw out my address into infinite length.

The Pope (say they), who occupies the Apostolic seat, and the chief priests, who are anointed and consecrated by him, at least that they be adorned with fillets and croziers, represent the Church, and ought to be taken for the Church; therefore they cannot err. How so? Because the}' are pastors of the Church, and consecrated to the Lord. But (I answer), were not Aaron and the other rulers of Israel also pastors? But Aaron and his sons, " appointed priests," did err when they made the the calf. Ex. xxxii. 4. According to this reasoning, why should not those four hundred prophets, who spake " falsely" to Ahab, have represented the Church? ¹ Kings, xxii. But the Church was on the side of Micaiah, being, indeed, one man, and despised, but out of whose mouth came truth. Did not Prophets bear in I'esemblance both the name and face of the Church, when, with one assault, they rose up against Jeremiah, and boasted, with threats, that it was not possible that the law should perish from the priest, counsel from the wise man, the word from the prophet? Jeremiah xviii. 18. Against the whole company of the Prophets is Jeremiah sent, " alone," to declare from the Lord, that it should come to pass; that the law should perish from the Piiest, counsel from the wise man, the word from the prophet. Did not such a glittering shew shine forth in that council which the Chief-Priests, Scribes, and Pharisees assembled to take counsel for the killing of Christ? Let our opponents go now, and stick to that outward mask, that they may make Christ and all the prophets of God schismatics; or again, let them make the ministers of Satan the instruments of the Holy Spirit. But if our adversaries do speak as they think, let them faithfully answer me, in what nation, or in what place, they think the Church remained, from the time when Eugenius was thrust down, and deprived of the Papacy by a decree of the Council of Basil (Appendix D.), and Aniedaeus substituted in his place? They cannot, though they would burst for it, deny, that the Council, as far as concerns external solemnities, was lawful, and sunnnoned, not by one Pontiff' only, but by two. Eugenius was there condemned of schism, rebellion, contumacy, together with the entire herd of Cardinals and Bishops, who, together with him, had practised to dissolve the Council, yet, afterwards being lifted up by the favor of princes, Eugenius recovered the Papacy safe again. That election of Amedaeus which had been duly carried out by the awardment of a general and most holy s}Tiod, went off' in smoke; except that Amedaeus was pacified with a cardinal's hat, as a barking dog is quieted by a piece of meat being thrown to it. From the bosom of those schismatics, rebels, and obstinate men, issued the after progeny of Popes, Cardinals, Bishops, Abbots, Presbyters. Here our opponents, being caught, must of necessity come to a stand; for to which party will they grant the name of the Church? Will they deny that the council at Basil was a general one, to which nothing was wanting as to outward dignity, viz., that it was solemnly bidden by two diplomas [bulls], consecrated by the Legate of the Roman see, who presided, coiislructed in all points with order, and that it continued to the last to maintain the same dignity? On the other hand, will om- opponents admit that Eugenius was a schismatic, with all his troop, from whom they all are sanctified? Either, therefore, let them define, after some other manner, the form of the Church, or, as many of them as they are, they will be accounted by us as schismatics, who, knowingly and wilfully, receive ordination from heretics. But if it had never before been discovered that the Church is not bound to outward pomps, they themselves may be to us a lengthy proof, who under the goodly title of the Church, have, for so long a time, vaunted themselves to the world, whilst, however, they were destructive pests of the Church. As to their manners, I say nothing, and am silent as to those tragic deeds so abounding in their entire lives, since they declare themselves to be the Pharisees who are to be heard, not imitated. Yea, this very doctrine itself, in which they assert this to be their due, because "they are the Church," hath been the deadly slaughter-house of souls, the firebrand, ruin, and subversion of the Church; a fact which, O King, you would clearly perceive, in sparing somewhat of your leisure to read our writings.

Lastly, our adversaries act with little candour, when they spitefully relate what turbulence, tumults, and contention, the preaching of our doctrine hath brought in its train, and the fruit it now bears in many; for the blame of these evils is unjustly conveyed to our doctrine, which ought rather to have been put to the account of the malice of Satan. For it is as it were a special property of the divine word, that when it doth rise up, Satan never remaineth quiet and asleep. This is its most sure and pre-eminently trusty token, by which it is distinguished from false doctrines, which make ready progress, whilst they ai'e received with willing ears, and ai-e listened to by an applauding world. So, during some ages, in which all things were plunged in deep darkness, almost all mankind were a jest and sport to the prince of this world, who like a certain Sardanapalus had his sloth, and his delights, in the midst of profound peace; for what did he but laugh, and disport himself in the tranquil tenure of his kingdom? But when light shining from heaven, in some degree dispersed the darkness,—when " That strong man," sorely troubled, and disquieted his kingdom, then began he to shake off' his wonted toi-por, and in haste to lay hold of his weapons: first he stin-ed up the hand of man, by which he might violently ojjpress the truth beginning to shine forth. Not succeeding thus, he turned to his treacheries, and excited those dilFerences and doctrinal disputes, through the agency of the Catabaptists (App. E.), and other monstrous doings of vile fellows, in order that he might first obscure, and at length, extinguish the truth. At the present hour he continues to assail it by either engine of attack, forasmuch as his endeavour is to pluck up that good seed by the force and hand of man, and he strives to cover it with his tares (as far as he can), that it may neither grow, nor yield fruit. This is, however, done in vain, if we hear the Lord's warning, who hath long befoi'e disclosed to us the arts of Satan, in order that he might not catch us off our guard, and hath armed us with sufficient defence against all his engines. But to lay upon the Word of God the odium of seditions, which are the work of evil and rebellious men, or of the sects which impostors on the other hand stir up,—how gi'eat malice is this? Yet this example is not new. Elijah was asked, whether it was not he that troubled Israel. ¹ Kings xviii. 17, 18. Christ was accounted of the Jews a seditious man. A charge of popular commotion was fastened upon the Apostles, What other thing do they who impute to us, at the present hour, all the turbulency, mobs, and wranglings, which bubble up amongst us? Elijah hath taught us how to reply to such, viz., that we are not they who scatter abroad eiTors, or provoke tumults, but they themselves who struggle against God's power. But as that one thing is enough 1o beat back their rashness, so must we encounter the weakness of others who, not unfrequently, are moved by such offences, and being dismayed, waver. But let them, that they may not faint with this dismaying, and be cast down from their degi'ee, know that the Apostles in their day experienced the same that cometh now within our experience. There were ignorant and unstable men then, who wrested what had been written by Paul under divine inspiration to their own destruction (as saith Peter) 2 Peter iii. 16. There were despisers of God, who, when they heaid " sin abounded, to the end that gi'ace might more abound," Rom. vi. 1, 14, 15, by and by objected we will continue in sin, that grace may abound. When they heard that the faithful were not inider the law, but under Christ, forthwith they chiiped we will sin, because we are not under the law, but under grace. Some there were who accused the Apostle of persuading to vice. Many false apostles covertly entered in to destroy the churches which he had founded. Philippians i. 15. Some preached the Gospel through envy and contention, and not sincerely, yea, maliciously, thinking to add more affliction to his bonds. In any place the advance of the Gosjiel was not great. All were seeking after their own, not the things of Jesus Christ. Some went backwards, as dogs to their vomit, and like swine to their wallowing place of mire. The generality carried the liberty of the Spirit to carnal licence. Many bretlu'en crept in unawares, from whom afterwards dangers impended on the godly. Amongst the brethren themselves were divers controversies stirred up. What should the Apostles have done in this case? Should they have dissembled for the time being? should they have given over and forsaken the Gospel, which they saw to be the seed plot of so many disputes, the matter of so many dangers, the occasion of so many offences? No, this came into the minds of the Apostles in such straits, that Christ is the stone of stumbling and rock of offence, set for the fall and rising again of many, and as a sign which should be spoken against. Armed with this confidence they boldly went forward through every hazard of turbulence, or offences. We ought also to be supjjorted by the like thought, since Paul testifies that this peculiar ch.aracter ever belongs to the Gospel, that it is " the savour of death unto death in those who jjerish," although it was ordained for this use, to be the savour of life unto life, and the power of God to the salvation of the faithful, which we should surely experience if we did not, by our ingi'atitude, corrupt this so special a benefit of God, and convert to our own destruction that which ought to l)e the only defence of our safety. 2 Cor. ii. 16.

But I again address you, O King. Let not those vain impeachments move you, by which our adversaries are striving to strike alarm into your mind, saying, that in this new Gospel, as they call it, nothing is coveted and sought but an occasion of seditions, and an impunity in all vices. For our God is not the author of division, but of peace; and the Son of God is not the minister of sin, who came to destroy the works of the devil. Wc, on our' part, are undeservedly accused of desires of which we have never given any or the least ground of suspicion. We, forsooth, are plotting the subversion of kingdoms, from whose mouth no factious expressions have ever been heard, and whose lives are known to have been simple, and uniformly quiet, whilst we lived under your rule. Even now, that we are banished from our homes, we cease not to pray for all happy results to yourself and your kingdom. We, forsooth, are seeking after a lustfulness of vice, exempt from all penalty, in whose manners, although many points admit of censure, yet is there nought that deserves such excessive "outbraving" of us; neither have we, by God's grace, with so ill success profited in the Gospel, but that our lives may afford an example, to those who disparage us, of chastity, benignity, mercy, continence, patience, modesty, or of any other virtue. Truly, it is plain from the thing itself, that we do in sincerity fear and worship God, since we are seeking that God's name be hallowed by our death, as well as by our life. Envy itself is driven to give its witness of the innocence and civic integrity of some of us, in whom that alone was punished by death, which ought to be placed to their special renown. But if there be any who, under the pretext of the Gospel, do stir up tumults (men of this character have not hitherto been detected hi your kingdom),—if any make the freedom of the grace of God an excuse for licence in vice (very many such have I known),—there are laws and legal penalties by which they may be severely restrained, according to their deservings; only let not the Gospel of God, in the mean while, -be of ill rcinite through the wickedness of evil men.

Thus you have, O King, the venemous injustice of slanderers largely enough declared, that you may not, with too credulous an ear, stoop to their impeachments. I fear, indeed, that I have said too much, since this address is advancing to the size almost of a regular apology, in which I pui-posed, not to compose a defence, indeed, but only to propitiate your mind aforehand to hear the pleading itself of our cause; which mind, though estranged, and turned away from us, nay, I add, inflamed [against us]; yet the favour of which we trust to be able to recover if you shall once have read, in a placid and composed temper, this our confession, which we wish to be instead of a defence of us to your Majesty.

But if tlio wliispcrs of the malovolont do so possess your cars, that there is no place for the arraigned to speak for themselves, and those outrageous furies still, under your connivance, do exercise cruelty with bonds, scourges, tortures, cuttings, and fire, we, like sheep appointed to the slaughter, shall be reduced to every extremity; yet so that we shall possess our souls in our patience, and await the strong hand of the Lord, which, without doubt will come in time, and stretch forth itself armed, both to deliver the poor out of affliction, and to lake vengeance on the despisers who now triumph with so gi'eat assuredness.

May the Lord, the King of Kings, stablish your throne with righteousness, and your seat with equity, O Most Illustrious King.

Basil, Calends of August,

Anno Domini 1536.