Prefaces and Prologues to Famous Books Part 2

Nor can they gain any advantage against us by their argument from custom; for, if we were compelled to submit to custom, we should have to complain of the greatest injustice. Indeed, if the judgments of men were correct, custom should be sought among the good. But the fact is often very different. What appears to be practiced by many soon obtains the force of a custom. And human affairs have scarcely ever been in so good a state as for the majority to be pleased with things of real excellence. From the private vices of mult.i.tudes, therefore, has arisen public error, or rather a common agreement of vices, which these good men would now have to be received as law. It is evident to all who can see, that the world is inundated with more than an ocean of evils, that it is overrun with numerous destructive pests, that every thing is fast verging to ruin, so that we must altogether despair of human affairs, or vigorously and even violently oppose such immense evils. And the remedy is rejected for no other reason, but because we have been accustomed to the evils so long. But let public error be tolerated in human society; in the kingdom of G.o.d nothing but his eternal truth should he heard and regarded, which no succession of years, no custom, no confederacy, can circ.u.mscribe. Thus Isaiah once taught the chosen people of G.o.d: "Say ye not, A confederacy, to all to whom this people shall say, A confederacy:" that is, that they should not unite in the wicked consent of the people; "nor fear their fear, nor be afraid," but rather "sanctify the Lord of hosts," that he might "be their fear and their dread."[35] Now, therefore, let them, if they please, object against us past ages and present examples; if we "sanctify the Lord of hosts," we shall not be much afraid. For, whether many ages agree in similar impiety, he is mighty to take vengeance on the third and fourth generation; or whether the whole world combine in the same iniquity, he has given an example of the fatal end of those who sin with a mult.i.tude, by destroying all men with a deluge, and preserving Noah and his small family, in order that his individual faith might condemn the whole world. Lastly, a corrupt custom is nothing but an epidemical pestilence, which is equally fatal to its objects, though they fall with a mult.i.tude. Besides, they ought to consider a remark, somewhere made by Cyprian,[36] that persons who sin through ignorance, though they cannot be wholly exculpated, may yet be considered in some degree excusable; but those who obstinately reject the truth offered by the Divine goodness, are without any excuse at all.

Nor are we so embarra.s.sed by their dilemma as to be obliged to confess, either that the Church was for some time extinct, or that we have now a controversy with the Church. The Church of Christ has lived, and will continue to live, as long as Christ shall reign at the right hand of the Father, by whose hand she is sustained, by whose protection she is defended, by whose power she is preserved in safety.

For he will undoubtedly perform what he once promised, to be with his people "even to the end of the world."[37] We have no quarrel against the Church, for with one consent we unite with all the company of the faithful in worshipping and adoring the one G.o.d and Christ the Lord, as he has been adored by all the pious in all ages. But our opponents deviate widely from the truth when they acknowledge no Church but what is visible to the corporeal eye, and endeavour to circ.u.mscribe it by those limits within which it is far from being included. Our controversy turns on the two following points:--first, they contend that the form of the Church is always apparent and visible; secondly, they place that form in the see of the Roman Church and her order of prelates. We a.s.sert, on the contrary, first, that the Church may exist without any visible form; secondly, that its form is not contained in that external splendour which they foolishly admire, but is distinguished by a very different criterion, _viz_, the pure preaching of G.o.d's word, and the legitimate administration of the sacraments.

They are not satisfied unless the Church can always be pointed out with the finger. But how often among the Jewish people was it so disorganized, as to have no visible form left? What splendid form do we suppose could be seen, when Elias deplored his being left alone?[38] How long, after the coming of Christ, did it remain without any external form? How often, since that time, have wars, seditions, and heresies, oppressed and totally obscured it? If they had lived at that period, would they have believed that any Church existed? Yet Elias was informed that there were "left seven thousand" who had "not bowed the knee to Baal." Nor should we entertain any doubt of Christ's having always reigned on earth ever since his ascension to heaven. But if the pious at such periods had sought for any form evident to their senses, must not their hearts have been quite discouraged? Indeed it was already considered by Hilary in his day as a grievous error, that people were absorbed in foolish admiration of the episcopal dignity, and did not perceive the dreadful mischiefs concealed under that disguise. For this is his language:[39] "One thing I advise you--beware of Antichrist, for you have an improper attachment to walls; your veneration for the Church of G.o.d is misplaced on houses and buildings; you wrongly introduce under them the name of peace.

Is there any doubt that they will be seats of Antichrist? I think mountains, woods, and lakes, prisons and whirlpools, less dangerous; for these were the scenes of retirement or banishment in which the prophets prophesied." But what excites the veneration of the mult.i.tude in the present day for their horned bishops, but the supposition that those are the holy prelates of religion whom they see presiding over great cities? Away, then, with such stupid admiration. Let us rather leave it to the Lord, since he alone "knoweth them that are his,"[40]

sometimes to remove from human observation all external knowledge of his Church. I admit this to be a dreadful judgment of G.o.d on the earth; but if it be deserved by the impiety of men, why do we attempt to resist the righteous vengeance of G.o.d? Thus the Lord punished the ingrat.i.tude of men in former ages; for, in consequence of their resistance to his truth, and extinction of the light he had given them, he permitted them to be blinded by sense, deluded by absurd falsehoods, and immerged in profound darkness, so that there was no appearance of the true Church left; yet, at the same time, in the midst of darkness and errors, he preserved his scattered and concealed people from total destruction. Nor is this to be wondered at; for he knew how to save in all the confusion of Babylon, and the flame of the fiery furnace. But how dangerous it is to estimate the form of the Church by I know not what vain pomp, which they contend for; I shall rather briefly suggest than state at large, lest I should protract this discourse to an excessive length. The Pope, they say, who holds the Apostolic see, and the bishops anointed and consecrated by him, provided they are equipped with mitres and crosiers, represent the Church, and ought to be considered as the Church. Therefore they cannot err. How is this?--Because they are pastors of the Church, and consecrated to the Lord. And did not the pastoral character belong to Aaron, and the other rulers of Israel? Yet Aaron and his sons, after their designation to the priesthood, fell into error when they made the golden calf.[41] According to this mode of reasoning, why should not the four hundred prophets, who lied to Ahab, have represented the Church?[42] But the Church remained on the side of Micaiah, solitary and despised as he was, and out of his mouth proceeded the truth. Did not those prophets exhibit both the name and appearance of the Church, who with united violence rose up against Jeremiah, and threatened and boasted, "the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet?"[48] Jeremiah is sent singly against the whole mult.i.tude of prophets, with a denunciation from the Lord, that the "law shall perish from the priest, counsel from the wise, and the word from the prophet."[44] And was there not the like external respectability in the council convened by the chief priests, scribes, and Pharisees, to consult about putting Christ to death?[45]

Now, let them go and adhere to the external appearance, and thereby make Christ and all the prophets schismatics, and, on the other hand, make the ministers of Satan instruments of the Holy Spirit. But if they speak their real sentiments, let them answer me sincerely, what nation or place they consider as the seat of the Church, from the time when, by a decree of the council of Basil, Eugenius was deposed and degraded from the pontificate, and Amadeus subst.i.tuted in his place.

They cannot deny that the council, as far as relates to external forms, was a lawful one, and summoned not only by one pope, but by two. There Eugenius was p.r.o.nounced guilty of schism, rebellion, and obstinacy, together with all the host of cardinals and bishops who had joined him in attempting a dissolution of the council. Yet afterwards, a.s.sisted by the favour of princes, he regained the quiet possession of his former dignity. That election of Amadeus, though formally made by the authority of a general and holy synod, vanished into smoke; and he was appeased with a cardinal's hat, like a barking dog with a morsel.

From the bosom of those heretics and rebels have proceeded all the popes, cardinals, bishops, abbots, and priests ever since. Here they must stop. For to which party will they give the t.i.tle of the Church?

Will they deny that this was a general council, which wanted nothing to complete its external majesty, being solemnly convened by two papal bulls, consecrated by a presiding legate of the Roman see, and well regulated in every point of order, and invariably preserving the same dignity to the last? Will they acknowledge Eugenius to be a schismatic, with all his adherents, by whom they have all been consecrated? Either, therefore, let them give a different definition of the form of the Church, or, whatever be their number, we shall account them all schismatics, as having been knowingly and voluntarily ordained by heretics. But if it had never been ascertained before, that the Church is not confined to external pomps they would themselves afford us abundant proof of it, who have so long superciliously exhibited themselves to the world under the t.i.tle of the Church, though they were at the same time the deadly plagues of it. I speak not of their morals, and those tragical exploits with which all their lives abound, since they profess themselves to be Pharisees, who are to be heard and not imitated. I refer to the very doctrine itself, on which they found their claim to be considered as the Church. If you devote a portion of your leisure, Sire, to the perusal of our writings, you will clearly discover that doctrine to be a fatal pestilence of souls, the firebrand, ruin, and destruction of the Church.

Finally, they betray great want of candour, by invidiously repeating what great commotions, tumults, and contentions, have attended the preaching of our doctrine, and what effects it produces in many persons. For it is unfair to charge it with those evils which ought to be attributed to the malice of Satan. It is the native property of the Divine word, never to make its appearance without disturbing Satan, and rousing his opposition. This is a most certain and unequivocal criterion by which it is distinguished from false doctrines, which are easily broached when they are heard with general attention, and received with applauses by the world. Thus, in some ages, when all things were immerged in profound darkness, the prince of this world amused and diverted himself with the generality of mankind, and, like another Sardanapalus, gave himself up to his ease and pleasures in perfect peace; for what would he do but amuse and divert himself, in the quiet and undisturbed possession of his kingdom? But when the light shining from above dissipated a portion of his darkness--when that Mighty One alarmed and a.s.saulted his kingdom--then he began to shake off his wonted torpor, and to hurry on his armour. First, indeed, he stirred up the power of men to suppress the truth by violence at its first appearance; and when this proved ineffectual, he had recourse to subtlety. He made the Catabaptists, and other infamous characters, the instruments of exciting dissensions and doctrinal controversies, with a view to obscure and finally to extinguish it.

And now he continues to attack it both ways; for he endeavours to root up this genuine seed by means of human force, and at the same time tries every effort to choke it with his tares, that it may not grow and produce fruit. But all his attempts will be vain, if we attend to the admonitions of the Lord, who hath long ago made us acquainted with his devices, that we might not be caught by him unawares, and has armed us with sufficient means of defence against all his a.s.saults.

But to charge the word of G.o.d with the odium of seditions, excited against it by wicked and rebellious men, or of sects raised by imposters,--is not this extreme malignity? Yet it is not without example in former times. Elias was asked whether it was not he "that troubled Israel."[46] Christ was represented by the Jews as guilty of sedition.[47] The apostles were accused of stirring up popular commotions.[48] Wherein does this differ from the conduct of those who, at the present day, impute to us all the disturbances, tumults, and contentions, that break out against us? But the proper answer to such accusations has been taught us by Elias, that the dissemination of errors and the raising of tumults is not chargeable on us, but on those who are resisting the power of G.o.d. But as this one reply is sufficient to repress their temerity, so, on the other hand, we must meet the weakness of some persons, who are frequently disturbed with such offences, and become unsettled and wavering in their minds.

Now, that they may not stumble and fall amidst this agitation and perplexity, let them know that the apostles in their day experienced the same things that now befall us. There were "unlearned and unstable" men, Peter says, who "wrested" the inspired writings of Paul "to their own destruction."[49] There were despisers of G.o.d, who, when they heard that "where sin abounded grace did much more abound,"

immediately concluded, Let us "continue in sin, that grace may abound." When they heard that the faithful were "not under the law,"

they immediately croaked, "We will sin, because we are not under the law, but under grace."[50] There were some who accused him as an encourager of sin. Many false apostles crept in, to destroy the churches he had raised. "Some preached" the gospel "of envy and strife, not in sincerity," maliciously "supposing to add affliction to his bonds."[51] In some places the Gospel was attended with little benefit. "All were seeking their own, not the things of Jesus Christ."[52] Others returned "like dogs to their vomit, and like swine to their wallowing in the mire."[53] Many perverted the liberty of the spirit into the licentiousness of the flesh. Many insinuated themselves as brethren, who afterwards brought the pious into dangers.

Various contentions were excited among the brethren themselves. What was to be done by the apostles in such circ.u.mstances? Should they not have dissembled for a time, or rather have rejected and deserted that Gospel which appeared to be the nursery of so many disputes, the cause of so many dangers, the occasion of so many offences? But in such difficulties as these, their minds were relieved by this reflection that Christ is the "stone of stumbling and rock of offence,"[54] "set for the fall and rising again of many, and for a sign which shall be spoken against;"[55] and armed with this confidence, they proceeded boldly through all the dangers of tumults and offences. The same consideration should support us, since Paul declares it to be the perpetual character of the Gospel, that it is a "savour of death unto death in them that perish,"[56] although it was rather given us to be the "savour of life unto life," and "the power of G.o.d to" the "salvation" of the faithful;[57] which we also should certainly experience it to be, if we did not corrupt this eminent gift of G.o.d by our ingrat.i.tude, and prevert to our destruction what ought to be a princ.i.p.al instrument of our salvation.

But I return to you, Sire. Let not your Majesty be at all moved by those groundless accusations with which our adversaries endeavour to terrify you; as that the sole tendency and design of this new Gospel--for so they call it--is to furnish a pretext for seditions, and to gain impunity for all crimes. "For G.o.d is not the author of confusion, but of peace;"[58] nor is "the Son of G.o.d," who came to "destroy the works of the devil, the minister of sin."[59] And it is unjust to charge us with such motives and designs, of which we have never given cause for the least suspicion. Is it probable that we are meditating the subversion of kingdoms?--we, who were never heard to utter a factious word, whose lives were ever known to be peaceable and honest while We lived under your government, and who, even now in our exile, cease not to pray for all prosperity to attend yourself and your kingdom! Is it probable that we are seeking an unlimited license to commit crimes with impunity? in whose conduct, though many things may be blamed, yet there is nothing worthy of such severe reproach!

Nor have we, by Divine Grace, profited so little in the Gospel, but that our life may be an example to our detractors of chast.i.ty, liberality, mercy, temperance, patience, modesty, and every other virtue. It is an undeniable fact, that we sincerely fear and worship G.o.d, whose name we desire to be sanctified both by our life and by our death; and envy itself is constrained to bear testimony to the innocence and civil integrity of some of us, who have suffered the punishment of death for that very thing which ought to be accounted their highest praise. But if the Gospel be made a pretext for tumults, which has not yet happened in your kingdom; if any persons make the liberty of divine grace an excuse for the licentiousness of their vices, of whom I have known many,--there are laws and legal penalties, by which they may be punished according to their deserts; only let not the Gospel of G.o.d be reproached for the crimes of wicked men. You have now, Sire, the virulent iniquity of our calumniators laid before you in a sufficient number of instances, that you may not receive their accusations with too credulous an ear.--I fear I have gone too much into the detail, as this preface already approaches the size of a full apology; whereas I intended it not to contain our defence, but only to prepare your mind to attend to the pleading of our cause; for, though you are now averse and alienated from us, and even inflamed against us, we despair not of regaining your favour, if you will only once read with calmness and composure this our confession, which we intend as our defence before your Majesty. But, on the contrary, if your ears are so preoccupied with the whispers of the malevolent, as to leave no opportunity for the accused to speak for themselves, and if those outrageous furies, with your connivance, continue to persecute with imprisonments, scourges, tortures, confiscations, and flames, we shall indeed, like sheep destined to the slaughter, be reduced to the greatest extremities. Yet shall we in patience possess our souls, and wait for the mighty hand of the Lord, which undoubtedly will in time appear, and show itself armed for the deliverance of the poor from their affliction, and for the punishment of their despisers, who now exult in such perfect security. May the Lord, the King of kings, establish your throne with righteousness, and your kingdom with equity. _Basil, 1st August, 1536._

[Footnote A: John Calvin was born at Noyon, Picardy, France, in 1509, and died at Geneva in 1564. He joined the Reformation about 1528, and, having been banished from Paris, took refuge in Switzerland.

The "Inst.i.tutes," published at Basle in 1536, contain a comprehensive statement of the beliefs of that school of Protestant theology which bears Calvin's name; and in this "Dedication" we have Calvin's own summing up of the essentials of his creed.]

[Footnote 1: Prov. xxix. 18.]

[Footnote 2: Daniel ii. 34. Isaiah xi. 4. Psalm ii. 9.]

[Footnote 3 Rom. xii. 6.]

[Footnote 4: Jer. ii. 13.]

[Footnote 5: Rom. viii. 32.]

[Footnote 6: I Tim. iv. 10.]

[Footnote 7: John xvii, 3.]

[Footnote 8: Rom, iv. 25. I Cor. xv. 3, 17.]

[Footnote 9: Isaiah i. 3.]

[Footnote 10: Mark xvi. 20.]

[Footnote 11: Acts xiv. 3.]

[Footnote 12: Heb. ii. 3-4.]

[Footnote 13: John vii. 18, viii. 50.]

[Footnote 14: In Joan, tract. 13.]

[Footnote 15: Matt. xxiv. 24.]

[Footnote 16: 2 Thess. ii. 9.]

[Footnote 17: 2 Cor. xi. 14.]

[Footnote 18: Hierom. in praef. Jerem.]

[Footnote 19: 2 Thess. ii. 10, 11.]

[Footnote 20: i Cor. iii. 21, 23]

[Footnote 21: Prov xxii. 28.]

[Footnote 22: Psalm xlv. 10.]

[Footnote 23: Acat. in lib. II, cap. 16. Trip. Hist. Amb. lib. 2, de Off. c. 28.]

[Footnote 24: Spiridion. Trip. Hist. lib. 1, c. 10.]

[Footnote 25: Trip. Hist. lib. 8, c. 1. August. de Opere Mon. c. 17.]

[Footnote 26: Epiph. Epist. ab Hier. vers. Con. Eliber. c. 36.]

[Footnote 27: Amb de Abra. lib 1, c. 7.]

[Footnote 28: Gelas. Pap in Conc. Rom.]

[Footnote 29: Chrys. in 1 Cap. Ephes. Calix. Papa de Cons. dist. 2.]

[Footnote 30: Gelas. can. Comperimus de Cons. dist. 2. Cypr. Epist. 2, lib. 1, de Laps.]

[Footnote 31: August. lib. 2, de Pec. Mer. cap. ult.]

[Footnote 32: Apollon de quo Eccl. Hist. lib. 5, cap. 11, 12.]

[Footnote 33: Paphnut. Trip. Hist. lib. 2, c. 14. Cypr. Epist. 2, lib.

2.]

[Footnote 34: Aug. cap. 2, contr. Cresc. Grammatic.]

[Footnote 35: Isaiah viii. 12, 13.]

[Footnote 36: Epist. 3, lib. 2, et in Epist. ad. Julian, de Haeret.

baptiz.]