Part 4
alone as Christ's vicar is in the ascendant, and domineers without
law and without measure, after the manner of a tyrant, nay, with
more abandoned effrontery than any tyrant. The rest of the body is
framed more according to his standard than that of Christ. The light
of which Cyprian speaks is extinguished, the copious fountain cut off;
in short, the only thing exhibited is the tallness of the tree, but a tree
dissevered from its root.
I am aware that our adversaries have good reason for laboring so
strenuously to maintain the primacy of the Romish See. They feel
that on it both themselves and their all depend. But your part, Most
Invincible Emperor, and Most Illustrious Princes, is to be on your
guard in order that they may not with vain glosses deceive you, as
they are wont to deceive the unwary. And, first, this vaunted
supremacy, even themselves are forced to confess, was established by
no divine authority, but by the mere will of man. At least, when we
give proof of this fact, though they do not expressly assent, they seem
as if ashamed to maintain the opposite. There was a time, indeed,
when they audaciously perverted certain passages of Scripture to
confirm this palpable falsehood, but as soon as we came to close
quarters, it was found easy to pluck out of their hands the bits of lath,
to which, when at a distance, they had given the appearance of
swords. Abandoned, accordingly, by the Word of God, they flee for
aid to antiquity. But here, also, without much ado, we dislodge them.
For both the writings of holy Fathers, the acts of Councils, and all
history, make it plain that this height of power, which the Roman
Pontiff has now possessed for about four hundred years, was
attained gradually, or rather was either craftily crept into, or
violently seized. But let us forgive them this, and let them take for
granted that primacy was divinely bestowed on the Romish See, and
has been sanctioned by the uniform consent of the ancient Church;
still there is room for this primacy only on the supposition that Rome
has both a true church and a true bishop. For the honor of the seat
cannot remain after the seat itself has ceased to exist. I ask, then, in
what respect the Roman Pontiff performs the duty of a bishop, so as
to oblige us to recognize him as a bishop? There is a celebrated
saying of Augustine, "Bishopric is the name of an office, and not a
mere title of honor." And ancient Synods define the duties of a
bishop to consist in feeding the people by the preaching the Word, in
administering, the sacraments, in curbing clergy and people by holy
discipline, and, in order not to be distracted from these duties, in
withdrawing from all the ordinary cares of the present life. In all
these duties, presbyters ought to be the bishop's coadjutors. Which
of them do the Pope and his Cardinals pretend to perform? Let them
say, then, on what ground they claim to be regarded as legitimate
pastors, while they do not, with their little finger, in appearance
even, touch any part of the duty.
But let us grant all these things, viz., that he is a bishop who
entirely neglects every part of his duty, and that a Church which is
destitute, as well of the ministry of the Word as of the pure
administration of the Sacraments; still, what answer is made when
we add not only that these are wanting, but that every thing which
exists is directly the reverse? For several centuries that See has been
possessed by impious superstitions, open idolatry, perverse
doctrines, while those great truths, in which the Christian religion
chiefly consists, have been suppressed. By the prostitution of the
Sacraments to filthy lucre, and other abominations, Christ has been
held up to such extreme derision, that he has in a manner been
crucified afresh. Can she be the mother of all churches, who not only
does not retain, I do not say the face, but even a single lineament, of
the true Church, and has snapt asunder all those bonds of holy
communion by which believers should be linked together? The
Roman Pontiff is now opposing himself to the reviving doctrines of
the gospel, just as if his head were at stake. Does he not, by this very
fact, demonstrate that there will be no safety for his See unless he
can put to flight the kingdom of Christ? Your Imperial Majesty is
aware how wide a field of discussion here opens upon me. But to
conclude this point in a few words: I deny that See to be Apostolical,
wherein nought is seen but a shocking apostacy — I deny him to be
the vicar of Christ, who, in furiously persecuting the gospel
demonstrates by his conduct that he is Antichrist — I deny him to be
the successor of Peter, who is doing his utmost to demolish every
edifice that Peter built — and I deny him to be the head of the
Church, who by his tyranny lacerates and dismembers the Church,
after dissevering her from Christ, her true and only Head. Let these
denials be answered by those who are so bent on chaining the
hierarchy of the Church to the Romish See, that they hesitate not to
subordinate the sure and tried doctrines of the gospel to the
authority of the Pope. Yea, I say, let them answer; only do you, Most
Invincible Emperor, and Most Illustrious Princes, consider whether,
in so calling upon them, the thing I ask is just or unjust.
Purifying the Church from Corruption
From what has been said, it will doubtless be easy for you to
perceive how little attention is due to the calumny of our adversaries,
when they accuse us of impious presumption, and as it were
inexpiable audacity, in having attempted to purify the Church from
corruption, both in doctrine and ceremonies, without waiting for the
beck of the Roman Pontiff. They say we have done what private
individuals have no right to do. But, in regard to ameliorating the
condition of the Church, what was to be hoped from him to whom we
were required to give place? Any man who considers how Luther and
the other Reformers acted at the outset, and how they afterwards
proceeded, will deem it unnecessary to call upon us for any defense.
When matters were still entire, Luther himself humbly besought the
Pontiff that he would be pleased to cure the very grievous disorders
of the Church. Did his supplication succeed? The evils having still
increased, the necessity of the case, even had Luther been silent,
should have been stimulus enough to urge the Pope to delay no
longer. The whole Christian world plainly demanded this of him, and
he had in his hands the means of satisfying the pious wishes of all.
Did he do so? He now talks of impediments. But if the fact be traced
to its source, it will be found that he has all along been, both to
himself and to others, the only impediment. But why insist on these
lighter arguments? Is it not in itself alone an argument of sufficient
clearness and sufficient weight, that, from the commencement up to
the present time, he gives us no hope of transacting with him until
we again bury Christ, and return to every impiety which formerly
existed, that he may establish them on a firmer basis than before?
This, unquestionably, is the reason why still, in the present day, our
opponents so strenuously maintain that we had no right to
intermeddle with the revival of the church — not that the thing was
not necessary, (this it were too desperate effrontery to deny,) but
because they are desirous that as well the safety as the ruin of the
Church should be suspended on the mere beck and pleasure of the
Roman Pontiff.
Let us now attend to the only remedy left us by those who think
it impiety to move a finger, how great soever the evils by which the
Church is oppressed. They put us off to an universal council. What?
If the major part, from obstinacy, rush upon their own destruction,
must we therefore perish along with them, when we have the means
of consulting for our own safety? But they tell us it is unlawful to
violate the unity of the Church, and that unity is violated if any party
decide an article of faith by themselves, without calling in the others.
Then they enlarge on the inconveniences to which such a course
might lead — that nothing could be expected but fearful devastation
and chaotic confusions were each people and nation to adopt for
itself its peculiar form of faith. Things like these might be said justly,
and even appositely to the occasion, if any one member of the
Church, in contempt of unity, should of its own accord separate itself
from the others. But that is not the point now in dispute. I wish,
indeed, it were possible for all the monarchs and states of the
Christian world to unite in a holy league, and resolve on a
simultaneous amendment of the present evils. But since we see that
some are averse to amelioration, and that others involved in war, or
occupied with other cares, cannot give their attention to the subject,
how long, pray, must we, in waiting for others, defer consulting for
ourselves? And more freely to explain the source of all our evils, we
see that the Roman Pontiff, if he can prevent it, will never permit all
churches to unite, I do not say in due consultation, but in assembling
any council at all. He will, indeed, as often as he is asked, give
promises in abundance, provided he sees all the ways shut up, and all
modes of access interrupted, while he has in his hand obstructions
which he can every now and then throw in, so as never to want
pretexts for tergiversation. With a few exceptions, he has all the
cardinals, bishops, and abbots, consenting with him in this matter,
since their only thought is how to retain possession of their usurped
tyranny. As to the welfare or destruction of the Church, it gives them
not the least concern.
I am not afraid, Most Invincible Caesar, and Most Illustrious
Princes, that my statement will seem incredible, or that it will be
difficult to persuade you of its truth. Nay, rather I appeal to the
consciences of you all, whether I have stated any thing which your
own experience does not confirm. Meanwhile, the Church lies in the
greatest peril. An infinite number of souls, not knowing in what
direction to turn, are miserably perplexed; many even, forestalled by
death, perish, if not saved miraculously by the Lord; diversified sects
arise; numbers, whose impiety was formerly hid, assume, from the
present dissensions, a license to believe nothing at all, while many
minds, otherwise not ill disposed, begin to part with their religious
impressions. There is no discipline to check these evils; amongst us
who glory in the name of Christ only, and have the same baptism,
there is no more agreement than if we professed religions entirely
different. And the most miserable thing of all is, that there is at hand,
nay, almost in sight, a breaking up of the whole Church, for which,
after it has taken place, it will be in vain to seek for remedies. Seeing,
therefore, that in bringing assistance to the Church in her great
distress and extreme danger, no celerity can be too rapid, what else
do those who put us off to a General Council, of which there is no
prospect, but insult both God and man? The Germans must therefore
submit to have this sentence passed upon them, that they choose to
look on quietly and see the Church of God perish from their land,
when they have the means of curing her disorders, or they must
instantly bestir themselves to the work. This second alternative they
will never adopt so speedily, as not to be even now deservedly
condemned for not adopting sooner. But those persons, whoever
they be, who, under the pretext of a General Council, interpose delay,
clearly have no other end in view, than by this artifice to spin out the
time, and are no more to be listened to than if they confessed in word
what they in deed demonstrate, that they are prepared to purchase
their private advantage by the destruction of the Church.
But it is said that it would be unprecedented for the Germans
alone to undertake this reformation; that in no case when
controversy has arisen concerning the doctrines of religion, was it
ever heard that a single province could undertake the investigation
and decision. What is this I hear? Do they imagine that by their mere
assertion they will persuade the world to believe what the histories of
all times refute? As often as some new heresy emerged, or the
Church was disturbed by some dispute, was it not the usual custom
immediately to convene a Provincial Synod, that the disturbance
might thereby be terminated? It never was the custom to recur to a
General Council until the other remedy had been tried. Before
bishops from the whole Christian world met at Nice to confute Arius,
several Synods had been held with that view in the East. For the sake
of brevity, I pass over the other instances, but the thing which our
enemies shun as unusual is proved by the writings of the ancients to
have been the ordinary practice. Have done, then, with this lying
pretense of novelty.
Had this superstitious idea possessed the African Bishops, they
would have been too late in meeting the Donatists and Pelagians.
The Donatists had already gained over a great part of Africa to their
faction, nor was any place entirely free from the contagion. It was a
controversy of the greatest moment, relating to the unity of the
Church and the due administration of baptism. According to the new
wisdom of our opponents, the orthodox Bishops, in order not to cut
themselves off from the other members of the Church, ought to have
referred the question to a General Council. Is this what they do? Nay,
rather, knowing that in extinguishing an actual fire no time can be
lost, they press and follow close upon the Donatists, now summoning
them to a Synod, now coming, as it were, to close quarters with them
in discussion.
Let our enemies condemn of impious separation from the
Church, Augustine, and the other holy men of that age who
concurred with him, for having, by imperial authority, without
convoking a General Council, forced the Donatists to dispute with
them, and hesitated not to treat in a Provincial Synod of a most
difficult and dangerous controversy. There, too, Pelagius had shown
his horns; instantly a Synod was held to repress his audacity. When,
after having for a short time feigned penitence, he had returned to
his vomit, with the stigma which had been fixed on his impiety in
Africa he betook himself to Rome, where he was received with
considerable favor. What course do the pious Bishops take? Do they
allege that they are only a member of the Church, and must wait for
relief from a General Council? Nay, they them selves assemble on the
very first opportunity, and again and again anathematise the impious
dogma with which many had now been infected, freely deciding and
defining what ought to be held on the subjects of original sin and
regenerating grace. Afterwards, indeed, they send to Rome a copy of
their proceedings, partly that, by a common authority and consent,
they may the more effectually crush the contumacy of the heretics,
partly that they may admonish others of a danger, against which all
ought to stand upon their guard. The flatterers of the Roman Pontiff
give the matter a different turn, as if the Bishops had suspended
their judgment until the proceedings were ratified by Innocent V.,
who then presided over the Church of Rome. But this impudent
averment is more than refuted by the words of the holy Fathers. For
they neither ask Innocent to counsel them as to what they ought to
do, nor do they refer it to him to decide, nor do they wait for his nod
and authority, but they narrate that they had already taken
cognisance of the cause, and passed sentence, condemning both the
man and the doctrine, in order that Innocent, too, might imitate
their example, if he desired not to fail in his duty. These things were
done while as yet the churches agreed with each other in sound
doctrine. Now, then, when all things threaten ruin if not speedily
remedied, why hang waiting for the consent of those who leave not a
stone unturned to prevent the truth of God, which they had put to
flight from again beaming forth?
Ambrose, in his day, had a controversy with Auxentius on the
primary article of our faith, viz., the divinity of Christ. The Emperor
favored the view of Auxentius. He does not, however, appeal to a
General Council, under the pretext of its being unlawful that so
important a cause should be decided in any other manner. He only
demands, that, being a question of faith, it should be discussed in the
church in presence of the people. And to what end the Provincial
Synods, which were once regularly held twice a-year, unless that
Bishops might consult together on emerging circumstances, as the
nineteenth Canon of the Council of Chalcedon explains. An ancient
enactment orders that the Bishops of every province shall convene
twice a-year. The Council of Chalcedon gives us the reason, that any
errors which may have emerged may be corrected. Our opponents,
contrary to what all know, deny the lawfulness of touching a
corruption of doctrine or manners, until it has been laid before a
General Council. Nay, the very subterfuge by which the Arians
Palladius and Secundinianus declined the Council of Aquileia was,
because it was not full and general, all the Eastern Bishops being
absent, and few even of the West making their appearance. And it is
certain that of the Italians scarcely a half had convened. The Roman
Bishop had neither come in person, nor sent any one of his
presbyters to represent him. To all these objections Ambrose replies,
that it was not a thing with out example for the Western Bishops to
hold a synod since the practice was familiar to those of the East —
that the pious Emperors who summoned the Council had acted
wisely in leaving all at liberty to come, without compelling any; and,
accordingly, all who thought proper had come, none being
prohibited. Though the heretics continued to press their quibbling
objections, the holy Fathers did not, therefore, abandon their
purpose. Assuredly, after such examples, your Imperial Majesty is
not to be prohibited from using the means within your reach of
bringing back the body of the empire to sacred concord.
Though, as has been observed, our enemies, who advise
procrastination, do it not with the view of shortly after consulting for
the welfare of the Church, but only of gaining time by delay,
knowing, that if they can throw us back to a General Council, the
truce will be long enough; let us, however, assume that there is no
obstacle to a General Council being immediately called; let us even
assume that it has been summoned in good earnest, that the day of
meeting is at hand, and all things prepared. The Roman Pontiff will,
of course, preside, or if he declines to come, he will send one of his
Cardinals as Legate to preside in his stead, and he will doubtless
select the one whom he believes will be most faithful to his interests.
The rest of the Cardinals will take their seats, and next them the
Bishops and Abbots. The seats beneath will be occupied by ordinary
members, who are, for the most part, selected for subservience to the
views of those above. It will, indeed, happen, that some few honest
men will have seats among them, but they will be despised for the
smallness of their number, and, made weak by fear, or dispirited by
the hopelessness of doing any good, will be silent. Should any one of
them, per chance, attempt to speak, he will instantly be put down by
noise and clamor. But the great body will be ready to suffer any
thing, sooner than allow the Church to be restored to a better
condition.
I say nothing of doctrine. Would that they could only come to
the cause with an honest and docile temper. But it is certain as
certainty itself, that the single resolution of all will be not to listen to
any thing that is said, or to the arguments by which it is supported,
be they what they may. Nay, they will not only stuff their ears with
stubbornness and obstinacy, that they may not obey the truth, but
will also arm themselves with ferocity to resist it. And why? Is it
credible that those who do not admit into their ears any mention of
sound doctrine, will spontaneously withdraw their opposition, as
soon as it comes to be a matter of present practice? Can we hope that
those who are constantly plotting to prevent the fallen kingdom of
Christ from again rising in the world, will give a helping hand to raise
it up, and advance it? Will those who are now, with fire and sword,
raging against the truth, and doing all they can to whet and inflame
the cruelty of others, show themselves moderate and humane? But
were there nothing else, I leave it to your prudence, Most Invincible
Emperor, and yours, Most Illustrious Princes, to consider whether or
not it is for the private interest of the Roman Pontiff, and his whole
faction, that the Church should be restored to true order, and its
most corrupt condition reformed, according to the strict standard of
the gospel. How much it is their wont to forget their own advantage,
and, in disregard of it, to engage with heart and soul in promoting
the common welfare, you have learned by a sure experience!
Sire, will you leave the Church to them, that they may decide
concerning its reformation at their own will, or rather their own
caprice? Will you remain waiting for their nod, resolved never to
consult for the Church till they consent? If they know this to be your
intention, they will disentangle themselves by an easy process. They
will decide that things must remain as they are. But let us suppose
that they will be so overcome, either by a sense of shame, or by the
authority of your Majesty, and the other Princes, as to put on some
appearance of moderation, and part with some small portion of their
power; will they, even of their own accord, condescend so far as to
allow themselves to be reduced into order, that the kingdom of Christ
may be upraised? But if they will not, to what end is the care of
reforming the Church committed to them, unless it be to expose the
sheep to the wolves? If there is no other alternative, it were better
that the Church should be given up as desperate, than that she
should fall into the hands of such physicians.
It had, indeed, become those who have the name and hold the
office of pastors, to be the first of all to fly to her assistance. It had, I
admit, become them to come forward as leaders, and unite the
princes with them, as associates and coadjutors in this holy work.
But what if they decline to do it themselves? What if they are
unwilling it should be done by others? What if they leave not a stone
unturned in order to prevent it? Are we, then, still to have regard to
them? must no man move till they give the signal? Must we still
listen to that solemn saw of theirs, "Nothing must be attempted till
the Pope has approved?" Let your Majesty, then, be assured, and do
you also, Most Illustrious Princes and distinguished personages, lay
it to heart, as a certain fact, that the Church, not only betrayed,
deserted, and left destitute by her pastors, but vexed, overwhelmed
with calamity, and doomed to destruction, throws herself on your
protection. Nay, rather view it in this way — God has now furnished
you with the means of giving a sure and striking proof of your fidelity
towards Him. There is nothing in which all men ought to feel a
deeper interest, nothing in which God wishes us to exhibit a more
intense zeal, than in endeavoring that the glory of His name may
remain unimpaired, His kingdom be advanced, and the pure
doctrine, which alone can guide us to true worship, flourish in full
vigor. How much more, therefore, does it become princes to make
these things their care, to design, commence, and prosecute them to
a close, seeing God has honored them with a communication of His
name, that they may be on earth the guardians and vindicators of His
glory? Be unwilling, I beseech you, to lend an ear to ungodly men,
who either cajole you with a false show of counsel, in order that the
Church may receive no alleviation at your hand, or disparage the
cause — though it is the greatest of all causes — that you may be
more remiss in undertaking it, or urge you to violent methods of
proceeding in it. Hitherto, Most Invincible Emperor, in endeavoring
to inflame you with rage, and, in a manner, clothe you in armor, they
have lost their labor, and you will certainly transmit to posterity the
distinguished praise, both of mildness and prudence, in not having
suffered yourself to be once moved from moderation by the turbulent
counsels, which have been so often and so strongly pressed upon
you. Be it at all times your care that this praise be not wrested from
you by the importunity of our enemies. Augustine acknowledges the
discipline to be bad which terrifies heretics, but does not teach them.
If heretics, who, by their intemperance, and without any just cause,
disturb the Church, are to be treated with a mildness ensuring that
instruction shall always precede chastisement, how much more
becoming is it to use humanity in this cause, in which we call God
and men to witness that we seek nothing but a sincere consent on
both sides to the pure doctrine of God? That the Roman Pontiff and
his followers breathe nothing but blood and slaughter, you yourself,
Sire, are the best witness. Had you yielded to their fury, Germany
had long ago been deluged with her own blood. You, too, Most
Illustrious Princes, well know the fact. Can it be that it is the Spirit of
God which drives them on headlong to such cruelty? But thus it is;
licentiousness, which has long stalked abroad without hinderance,
no sooner feels the curb than it breaks out into madness. If there are
any, besides those who desire to see us crushed by violence and
arms, either enkindled by the breath of others, or instigated from
within by an inconsiderate zeal, they hate a cause which they know
not. For the very same thing of which Tertullian complains in his
Apology, as having happened to the Church when she first arose, is
also experienced by us in the present day. We are condemned merely
from prejudice against our name, without any investigation of our
cause. And what do we contend for now, save that our cause, after
due cognisance has once been taken of it, may at length be decided,
according to truth and equity, and not according to any falsely
preconceived opinion? Sire, it is, indeed, a noble proof both of
humanity and of singular wisdom, that you have hitherto resisted the
urgency with which our enemies have endeavored to hurry you into
an unjust severity. The next best thing is not to yield to the
pernicious counsels of those who, under specious pretexts for delay,
have for a long time hindered this holy work, (I mean the
reformation of the Church;) and what is worse, are endeavoring to
prevent it altogether.
There is, perhaps, one remaining difficulty which prevents you
from commencing the work. Very many, not otherwise indisposed,
are deterred from engaging in this holy undertaking, merely because
antecedently to the attempt they despair of its success. But here two
things ought to be considered; the one, that the difficulty is not so
great as it appears to be, and the other, that, however great it be,
there is nothing in it which ought to dispirit you, when you reflect
that it is the cause of God, and that He overruling it, both our hopes
may be surpassed and our impressions prove erroneous. The former
of these it is no part of my present design to explain; a fitter
opportunity will be found, when once the matter comes to be taken
into serious consideration. This only I will say, that the execution will
be more expeditious, and of less difficulty than is commonly
supposed, provided there is courage enough in attempting it.
However, considering, according to the well known sentiment of an
old proverb, that there is nothing illustrious which is not also
difficult and arduous, can we wonder, that in the greatest and most
excellent of all causes, we must fight our way through many
difficulties? I have already observed, that if we would not give deep
offense to God, our minds must take a loftier view. For it is just to
measure the power of God by the extent of our own powers, if we
hope no more of the restoration of the Church than the present state
of affairs seems to promise. How slender soever the hope of success,
God bids us be of good courage, and put far away every thing like
fear, that we may with alacrity begirt ourselves for the work. Thus
far, at least, let us do Him honor. Confiding in his Almighty power,
let us not decline to try what the success is which He may be pleased
to give.
In the present condition of the empire, your Imperial Majesty,
and you, Most Illustrious Princes, necessarily involved in various
cares, and distracted by a multiplicity of business, are agitated, and
in a manner tempest-tossed. But be always assured, that of all works
this one is undoubtedly entitled to take precedence. I feel what nerve,
what earnestness, what urgency, what ardor, the treatment of this
subject requires. And I am well aware that persons will not be
wanting to express their surprise, that on a subject so noble and
splendid I should be so cold. But what could I do? I bend under its
weight and magnitude; and I therefore see not how I can do better
than set the matter before you simply, without any embellishment of
words, that you may afterwards ponder and scrutinize it. First, call to
mind the fearful calamities of the Church, which might move to pity
even minds of iron. Nay, set before your eyes her squalid and
unsightly form, and the sad devastation which is everywhere beheld.
How long, pray, will you allow the spouse of Christ, the mother of
you all, to lie thus prostrated and afflicted — thus, too, when she is
imploring your protection, and when the means of relief are in your
hand? Next, consider how much worse calamities impend. Final
destruction cannot be far off, unless you interpose with the utmost
speed. Christ will, indeed, in the way which to him seems good,
preserve his Church miraculously, and beyond human expectation;
but this I say, that the consequence of a little longer delay on your
part will be, that in Germany we shall not have even the form of a
Church. Look round, and see how many indications threaten that
ruin which it is your duty to prevent, and announce that it is actually
at hand. These things speak loud enough, though I were silent.
Such indications, however, ought not only to move us by their
actual aspect; they ought also to remind us of coming vengeance.
Divine worship being vitiated by so many false opinions, and
perverted by so many impious and foul superstitions, the sacred
Majesty of God is insulted with atrocious contumely, his holy name
profaned, his glory only not trampled under foot. Nay, while the
whole Christian world is openly polluted with idolatry, men adore,
instead of Him, their own fictions. A thousand superstitions reign,
superstitions which are just so many open insults to Him. The power
of Christ is almost obliterated from the minds of men, the hope of
salvation is transferred from him to empty, frivolous, and nugatory
ceremonies, while there is a pollution of the Sacraments not less to
be execrated. Baptism is deformed by numerous additions, the Holy
Supper is prostituted to all kinds of ignominy, religion throughout
has degenerated into an entirely different form.
If we are negligent in remedying these evils, God assuredly will
not forget himself. How could He who declares that he will not allow
his honor to be in any way impaired, fail to interpose when it is cast
down and destroyed? How could He who threatens with destruction
all the nations among whom prophecy shall have failed, permit our
open and contumacious contempt of the prophecies to go
unpunished? How could He who punished a slight stain on his
Supper so severely in the Corinthians, spare us in presuming to
pollute it with so many unutterable blasphemies? How could He
who, by the mouths of all his prophets, testifies and proclaims that
he is armed with vengeance against idolatry, leave untouched in us
so many monstrous idolatries? Assuredly He does not so leave them,
for we see how, sword in hand, he urges and pursues us. The Turkish
war now occupies the minds of all, and fills them with alarm. It well
may. Consultations are held to prepare the means of resistance. This,
too, is prudently and necessarily done. All exclaim that there is need
of no ordinary dispatch. I admit that there cannot be too much
dispatch, provided, in the meantime, the consultation which ought to
be first, the consultation how to restore the Church to its proper
state, is neither neglected nor retarded. Already delays more than
enough have been interposed. The fuel of the Turkish war is within,
shut up in our bowels, and must first be removed, if we would
successfully drive back the war itself.
In future, therefore, as often as you shall hear the croaking note
— The business of reforming the Church must be delayed for the
present — there will be time enough to accomplish it after other
matters are transacted — remember, Most Invincible Emperor, and
Most Illustrious Princes, that the matter on which you are to
deliberate is, whether you are to leave to your posterity some empire
or none. Yet, why do I speak of posterity? Even now, while your own
eyes behold, it is half bent, and totters to its final ruin. In regard to
ourselves, whatever be the event, we will always be supported, in the
sight of God, by the consciousness that we have desired both to
promote his glory and do good to his Church; that we have labored
faithfully for that end; that, in short, we have done what we could.
Our conscience tells us, that in all our wishes, and all our endeavors,
we have had no other aim. And we have essayed, by clear proof, to
testify the fact. And, certainly, while we feel assured, that we both
care for and do the work of the Lord, we are also confident, that he
will by no means be wanting either to himself or to it.
But be the issue what it may, we will never repent of having
begun, and of having proceeded thus far. The Holy Spirit is a faithful
and unerring witness to our doctrine. We know, I say, that it is the
eternal truth of God that we preach. We are, indeed, desirous, as we
ought to be, that our ministry may prove salutary to the world; but to
give it this effect belongs to God, not to us. If, to punish, partly the
ingratitude, and partly the stubbornness of those to whom we desire
to do good, success must prove desperate, and all things go to worse,
I will say what it befits a Christian man to say, and what all who are
true to this holy profession will subscribe:—We will die, but in death
even be conquerors, not only because through it we shall have a sure
passage to a better life, but because we know that our blood will be as
seed to propagate the Divine truth which men now despise.
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The Necessity of Reforming the Church, by John Calvin, Copyright ©
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