My affairs are in the same state in which they were before. Our messenger will be here before the end of the week unless he has deceived us. Therefore I have detained James with me, so if anything happen he can let you know in time. Although (as he had already determined) I shall not longer delay his setting out. I will, therefore, despatch him after Whitsuntide. He had himself intended to start off three days earlier.
As to what you ask me about the Letter of Viret, I can tell you nothing but this, that it has always appeared to Capito, that Viret and all of you prosecuted this cause in a more sour and peevish spirit than was right, or at all events, with great scrupulosity and excess of niceness. They have always promised that they would not combine together to open up an entrance to him in that quarter, but that they would rather throw every obstacle in his path in order to shut up the way. But he was not in the least offended. If you will take my advice, let us delay on both sides to decide about that affair. Therefore, I have suppressed the letter of the Count which you lately sent, that it may not give any offence. For it was so worded, that it could not be at all acceptable; and also, that I may cut off every handle for strife, I shall make no reply.
I am struck with horror when I hear with what cruelty the godly are persecuted in France, at this time, more especially when we can bring them no help, nor do I doubt that it is the best who will be most endangered. For the more any one is right-hearted, and preaches Christ with greater boldness and constancy of spirit, for that very reason he can all the less be tolerated by Satan. Yet somehow it now and then happens that the Lord does preserve in safety some of the excellent ones, while others are hurried off to the stake. A fellow-countryman to James, who was burnt at Sedan or Melun, was here last year, and had requested of me a letter of exhortation to the brethren of that district. I was given to understand for certain, afterwards, that he had been infested with the errors of the Anabaptists, and had been raving worst of all on that head. It has, therefore, grieved me since, that I had opened for him a pathway by my letter to many good people. I am afraid lest by his death the Gospel shall have been rather set on fire than promoted. That I now mention I have not from uncertain rumour, but from his relations. The person whose sister he married makes no secret of what sort of person he was. As for the death of Michael, the statements of one who had been present at the scene of the execution did not fully agree with your letter. In truth, I think that this rule ought to be observed by us, that, even when we feel that we can both speak and think the best concerning those who have suffered for the Gospel, we ought to be on our guard against overdoing, where it does not clearly appear how the persons conducted themselves during life as well as in death.
I am glad that Gaspar[203] has been provided for. He is, indeed worthy of it; and I hope he will have the charge of the school. Toussain[204] has requested to have three or four ministers from me, if I had here such as I could recommend who were qualified for ruling in the churches. He expressly sought to have James, but he rather preferred to reserve himself for you.
What may be the nature of that jurisdiction of Count William[205] I have not yet been able by frequent inquiry to ascertain. When you come hither you will perhaps be better able to inform us. We can also exchange thoughts together about all those matters to which you think that some remedy ought to be applied. If I supposed that Cordier was deliberating whether it may not be expedient to return to Bordeaux, I would willingly declare what I feel, only I do not think he is so great a blockhead as to set consultations agoing on any such question. I will tell you, viva voce, why we ought not to write to these French bishops. I return many thanks to the brethren for having received my advice with so good a grace. As, however, there is some risk that others may take it amiss that you had begun, that affair can be delayed for a little while longer, and I am not sorry for it.
I do not wonder that examination of ours about which I wrote to you has made the worthy brother hesitate; nor is it anything new that the well-disposed should dread lest we fall back into some superstition or other, whenever they hear that we appoint anything which has the slightest affinity or similarity with Popish absurdities. Yet, while I have no wish to drive that zeal of watchfulness out of them, (for in this respect we cannot be more earnest than is right,) on the other hand, I could have wished that they were a little more careful in distinguishing the wheat from the chaff and rubbish. I have often declared to you that it did not appear to me to be expedient that confession should be abolished in the Churches, unless that which I have lately taught be substituted in the place of it. In order that I may the better explain to you my method, let me first of all state the real nature of the case. When the day of the sacrament of the Supper draws nigh, I give notice from the pulpit that those who are desirous to communicate must first of all let me know; at the same time I add for what purpose, that it is in order that those who are as yet uninstructed and inexperienced in religion may be better trained; besides, that those who need special admonition may hear it; and lastly, that if there are any persons who may be suffering under trouble of mind they may receive consolation. But what we have most to guard against is this, lest the common people, who do not sufficiently distinguish between the kingdom of Christ and the tyranny of Antichrist, may think themselves to be brought back under a new servitude. I endeavour, therefore, to dispel any such apprehension. I not only bear witness that I disapprove of the Popish confession, but openly and plainly set forth the reasons why I object to it; then, in general, I declare that not only are those superstitions in which the Church was involved to be abhorred, but that no law of practice is to be brought in, which may bind the conscience in its snares; for that Christ is the only legislator to whom we owe obedience. After that, I teach, that this in no way derogates from our Christian liberty, since I enjoin nothing whatever that Christ himself has not appointed. What shameless effrontery would it be for any one not even to condescend to avouch his faith in the face of the Church with whom he sought communion! and how wretched would be the state and condition of the Church if she could be compelled to receive to the partaking in so great a mystery, those of whom she is altogether ignorant, or, perhaps, regards with suspicion! And, to say nothing about the Church, how shall the minister himself to whom the dispensation of this grace is committed, on condition that he may not cast it before dogs and swine, that he must not pour it out to the worthy and the unworthy without any distinction, discharge this onerous duty, unless he proceeds upon some fixed and certain method for separating the worthy from the unworthy communicants? It were mere trifling, however, to insist farther upon these matters with you; time, moreover, would fail me, for what I was afraid of has happened, that I would frequently be interrupted while writing. Last of all, I maintain the necessity and advantage of this course of proceeding, which you will, as thus explained by me, report as my reply to the good man. The three young noblemen, whom you had so hospitably entertained, commend your liberality all the more that you excuse yourself so anxiously for having done less than you wished to do. More than that, they think they see that in this way you extenuate your kindness towards them. Capito, Bucer, Sturm, Bedrot, Claude, all the Frenchmen, desire to be remembered in the most friendly manner; there is not one of them who does not most eagerly look for your arrival, not less on my account than that they may get a sight of you, for as they love both, they think of both. Nicolas and Henry are closely pursuing their studies; Nicolas, especially, is quite absorbed. James is staying with me for these few days before he leaves. Every one of these also reverently salute you along with my brother. In return, will you greet the brethren very respectfully for me, and tell them from myself that they do truly hold a place in my remembrance? My preceptor Cordier, and Michael, will excuse, or, at least, pardon, that they do not receive any letters from me. Adieu, my most amiable brother. Do not forget to remember me to your family.—Ever yours,
Calvin.
This messenger is a trustworthy person, and therefore I have requested him to go straight to you.
[Lat. orig. autogr.—Library of Geneva. Vol. 106.]