[209] Edward Seymour, Earl of Hertford, Duke of Somerset, Regent
of England, under the minority of Edward VI. It was under his
administration that the Reformation was victoriously established
in England. Supported by Parliament, he suppressed the troubles
which arose in some parts of the kingdom after the death of Henry
VIII., confirmed the king's supremacy, abolished the worship of
images, private masses, and restored the communion in both kinds.
He held a correspondence with Calvin, who dedicated to him, June
24, 1548, his Commentary on the First Epistle of Paul to Timothy;
and by advice of the Reformer, he offered an asylum to the exiles,
Bucer, Fagi, Ochino, and Peter Martyr,--banished for the sake of
their religion from the Continent. Beloved by the people, hated
by the nobles, he made himself unpopular by his want of success
in the war which he kept up against the Scots and in France; was
overthrown by a conspiracy of the nobility, imprisoned in the Tower
of London, (October 1549,) and only recovered his liberty the year
following, to perish in 1552 on the scaffold, victim of the ambition
of Warwick, Earl of Northumberland, his relative.
Duties imposed on the Protector by the high office which he
holds--plan of a complete reformation in England--preaching of
the pure word of God--rooting out of abuses--correction of vices
and scandalous offences.
GENEVA, _22d October 1548_.
MONSEIGNEUR,--Although God has endowed you with singular prudence,
largeness of mind, and other virtues required in that station
wherein he has set you, and for the affairs which he has put into
your hand; nevertheless, inasmuch as you deem me to be a servant of
his Son, whom you desire above all else to obey, I feel assured,
that for the love of him you will receive with courtesy, that which
I write in his name, as indeed I have no other end in view, save
only, that in following out yet more and more what you have begun,
you may advance his honour, until you have established his kingdom
in as great perfection as is to be looked for in the world. And you
will perceive likewise as you read, that without advancing anything
of my own, the whole is drawn from his own pure doctrine. Were I
to look merely at the dignity and grandeur of your position, there
would seem no access whatever for a man of my quality. But since you
do not refuse to be taught of the Master whom I serve, but rather
prize above all else the grace which he has bestowed in numbering
you among his disciples, methinks I have no need to make you any
long excuse or preface, because I deem you well disposed to receive
whatsoever proceeds from him.
We have all reason to be thankful to our God and Father, that he has
been pleased to employ you in so excellent a work as that of setting
up the purity and right order of his worship in England by your
means, and establishing the doctrine of salvation, that it may there
be faithfully proclaimed to all those who shall consent to hear it;
that he has vouchsafed you such firmness and constancy to persevere
hitherto, in spite of so many trials and difficulties; that he
has helped you with his mighty arm, in blessing all your counsels
and your labours, to make them prosper. These are grounds of
thankfulness which stir up all true believers to magnify his name.
Seeing however, that Satan never ceases to upheave new conflicts,
and that it is a thing in itself so difficult, that nothing can be
more so, to cause the truth of God to have peaceable dominion among
men, who by nature are most prone to falsehood; while, on the other
hand, there are so many circumstances which prevent its having free
course; and most of all, that the superstitions of Antichrist,
having taken root for so long time, cannot be easily uprooted from
men's hearts,--you have much need, methinks, to be confirmed by holy
exhortations. I cannot doubt, indeed, that you have felt this from
experience; and shall therefore deal all the more frankly with you,
because, as I hope, my deliberate opinion will correspond with your
own desire. Were my exhortations even uncalled for, you would bear
with the zeal and earnestness which has led me to offer them. I
believe, therefore, that the need of them which you feel, will make
them all the more welcome. However this may be, Monseigneur, may
it please you to grant me audience in some particular reformations
which I propose to lay here briefly before you, in the hope, that
when you shall have listened to them, you will at least find some
savour of consolation therein, and feel the more encouraged to
prosecute the holy and noble enterprise in which God has hitherto
been pleased to employ you.
I have no doubt that the great troubles which have fallen out for
some time past, must have been very severe and annoying to you,
and especially as many may have found in them occasion of offence;
forasmuch as they were partly excited under cover of the change of
religion. Wherefore you must necessarily have felt them very keenly,
as well on account of the apprehensions they may have raised in your
mind, as of the murmurs of the ignorant or disaffected, and also
of the alarm of the well-disposed. Certes, the mere rumour which I
heard from afar, caused me heartfelt anxiety, until I was informed
that God had begun to apply a remedy thereto. However, since perhaps
they are not yet entirely allayed, or seeing that the devil may have
kindled them anew, it will be well that you call to mind what the
sacred history relates of good King Hezekiah, (2 Chron. xxxii.,)
namely, that after he had abolished the superstitions throughout
Judea, reformed the state of the church according to the law of God,
he was even then so pressed by his enemies, that it almost seemed
as if he was a lost and ruined man. It is not without reason that
the Holy Spirit pointedly declares, that such an affliction happened
to him immediately after having re-established the true religion in
his realm; for it may well have seemed reasonable to himself, that
having striven with all his might to set up the reign of God, he
should have peace within his own kingdom. Thus, all faithful princes
and governors of countries are forewarned by that example, that
however earnest they may be in banishing idolatry and in promoting
the true worship of God, their faith may yet be tried by diverse
temptations. So God permits, and wills it to be thus, to manifest
the constancy of his people, and to lead them to look above the
world. Meanwhile, the devil also does his work, endeavouring to ruin
sound doctrine by indirect means, working as it were underground,
forasmuch as he could not openly attain his end. But according to
the admonition of St. James, (James v. 11,) who tells us, that in
considering the patience of Job, we must look to the end of it, so
ought we, Monseigneur, to look to the end which was vouchsafed to
this good king. We see there that God was a present help in all his
perplexities, and that at length he came off victorious. Wherefore,
seeing that his arm is not shortened, and that, in the present day,
he has the defence of the truth and the salvation of his own as much
at heart as ever, never doubt that he will come to your aid, and
that not once only, but in all the trials he may send you.
If the majority of the world oppose the Gospel, and even strive with
rage and violence to hinder its progress, we ought not to think it
strange. It proceeds from the ingratitude of men, which has always
shewn itself, and ever will, in drawing back when God comes near,
and even in kicking against him when he would put his yoke upon
them. More than that, because by nature they are wholly given to
hypocrisy, they cannot bear to be brought to the clear light of
the word of God, which lays bare their baseness and shame, nor to
be drawn forth out of their superstitions, which serve them as a
hiding-hole and shady covert. It is nothing new, then, if we meet
with contradiction when we attempt to lead men back to the pure
worship of God. And we have, besides, the clear announcement of our
Lord Jesus, who tells us that he has brought a sword along with
his Gospel. But let not this daunt us, nor make us shrink and be
fearful, for at last, when men shall have rebelled most stoutly, and
vomited forth all their rage, they shall be put to confusion in a
moment, and shall destroy themselves by the fury of their own onset.
That is a true saying, in the second Psalm, that God shall only
laugh at their commotion; that is to say, that seeming to connive,
he will let them bluster, as if the affair did not at all concern
him. But it always happens, that at length they are driven back by
his power, wherewith if we be armed, we have a sure and invincible
munition, whatsoever plots the devil may frame against us, and
shall know by experience in the end, that even as the Gospel is the
message of peace and of reconciliation between God and us, it will
also avail us to pacify men; and in this way we shall understand,
that it is not in vain that Isaiah has said, (Is. ii. 4,) that
when Jesus Christ shall rule in the midst of us by his doctrine,
the swords shall be turned into ploughshares, and the spears into
pruning-hooks.
Albeit, however, the wickedness and opposition of men may be the
cause of the sedition and rebellion which rises up against the
Gospel, let us look to ourselves, and acknowledge that God chastises
our faults by those who would otherwise serve Satan only. It is an
old complaint, that the Gospel is the cause of all the ills and
calamities that befall mankind. We see, in fact, from history, that
shortly after Christianity had been everywhere spread abroad, there
was not, so to speak, a corner of the earth which was not horribly
afflicted. The uproar of war, like a universal fire, was kindled in
all lands. Land-floods on the one hand, and famine and pestilence
on the other, a chaotic confusion of order and civil polity to
such a degree, that it seemed as if the world was presently about
to be overturned. In like manner we have seen in our times, since
the Gospel has begun to be set up, much misery; to such an extent,
indeed, that every one complains we are come upon an unhappy
period, and there are very few who do not _groan_ under this
burden. While, then, we feel the blow, we ought to look upward to
the hand of Him who strikes, and ought also to consider why the blow
is sent. The reason why he makes us thus to feel his rod is neither
very obscure nor difficult to be understood. We know that the word,
by which he would guide us to salvation, is an invaluable treasure;
with what reverence do we receive it when he presents it to us?
Seeing, then, that we make no great account of that which is so
precious, God has good reason to avenge himself of our ingratitude.
We hear also what Jesus Christ announces, (Luke xii. 47,) that the
servant knowing the will of his Master, and not doing it, deserves
double chastisement. Since, therefore, we are so remiss in obeying
the will of our God, who has declared it to us more than a hundred
times already, let us not think it strange if his anger rage more
severely against us, seeing that we are all the more inexcusable.
When we do not cultivate the good seed, there is much reason that
the thorns and thistles of Satan should spring up to trouble and
annoy us. Since we do not render to our Creator the submission which
is due to him, it is no wonder that men rise up against us.
From what I am given to understand, Monseigneur, there are two
kinds of rebels who have risen up against the King and the Estates
of the Kingdom. The one, a fantastical sort of persons, who, under
colour of the Gospel, would put all into confusion. The others are
persons who persist in the superstitions of the Roman Antichrist.
Both alike deserve to be repressed by the sword which is committed
to you, since they not only attack the King, but strive with God,
who has placed him upon a royal throne, and has committed to you
the protection as well of his person as of his majesty. But the
chief point is, to endeavour, as much as possible, that those who
have some savour of a liking for the doctrine of the Gospel, so as
to hold fast, should receive it with such humility and godly fear,
as to renounce self in order to serve God; for they ought seriously
to consider that God would awaken them all, so that in good earnest
they may profit far more from his word than they have ever yet
done. These madmen, who would have the whole world turned back
into a chaos of licentiousness, are hired by Satan to defame the
Gospel, as if it bred nothing but revolt against princes, and all
sorts of disorder in the world. Wherefore, all the faithful ought
to be deeply grieved. The Papists, in endeavouring to maintain the
corruptions and abominations of their Romish idol, shew themselves
to be the open enemies of the grace of Jesus Christ, and of all his
ordinances. That ought likewise to occasion great sickness at heart
among all those who have a single drop of godly zeal. And therefore
they ought every one of them earnestly to consider, that these are
the rods of God for their correction. And wherefore? Just because
they do not set a proper value on the doctrine of salvation. Herein
lies the chief remedy for the silencing of such calumnies, that
those who make profession of the Gospel be indeed renewed after the
image of God, so as to make manifest that our Christianity does not
occasion any interruption of the humanities of social life, and to
give good evidence, by their temperance and moderation, that being
governed by the word of God, we are not unruly people subject to
no restraint, and so by an upright holy life shut the mouth of all
the evil speakers. For by this means God, being pacified, shall
withdraw his hand, and instead of, as at this day, punishing the
contempt with which they have treated his word, he will reward
their obedience with all prosperity. It would be well were all the
nobility and those who administer justice, to submit themselves,
in uprightness and all humility, to this great king, Jesus Christ,
paying him sincere homage, and with faith unfeigned, in body, soul,
and spirit, so that he may correct and beat down the arrogance and
rashness of those who would rise up against them. Thus ought earthly
princes to rule and govern, serving Jesus Christ, and taking order
that he may have his own sovereign authority over all, both small
and great. Wherefore, Monseigneur, as you hold dear and in regard
the estate of your royal nephew, as indeed you shew plainly that you
do, I beseech you, in the name of God, to apply your chief care and
watchfulness to this end, that the doctrine of God may be proclaimed
with efficacy and power, so as to produce its fruit, and never to
grow weary, whatsoever may happen, in following out fully, an open
and complete reformation of the Church. The better to explain to
you what I mean, I shall arrange the whole under three heads.
The first shall treat of the sound instruction of the people; the
second shall regard the rooting out of abuses which have prevailed
hitherto; the third, the careful repression and correction of vice,
and to take strict heed that scandals and loose conversation may not
grow into a fashion, so as to cause the name of God to be blasphemed.
As concerning the first article, I do not mean to pronounce what
doctrine ought to have place. Rather do I offer thanks to God
for his goodness, that after having enlightened you in the pure
knowledge of himself, he has given you wisdom and discretion to take
measures that his pure truth may be preached. Praise be to God, you
have not to learn what is the true faith of Christians, and the
doctrine which they ought to hold, seeing that by your means the
true purity of the faith has been restored. That is, that we hold
God alone to be the sole Governor of our souls, that we hold his law
to be the only rule and spiritual directory for our consciences,
not serving him according to the foolish inventions of men. Also,
that according to his nature he would be worshipped in spirit and
in purity of heart. On the other hand, acknowledging that there is
nothing but all wretchedness in ourselves, and that we are corrupt
in all our feelings and affections, so that our souls are a very
abyss of iniquity, utterly despairing of ourselves; and that,
having exhausted every presumption of our own wisdom, worth, or
power of well-doing, we must have recourse to the fountain of every
blessing, which is in Christ Jesus, accepting that which he confers
on us, that is to say, the merit of his death and passion, that by
this means we may be reconciled to God; that being washed in his
blood, we may have no fear lest our spots prevent us from finding
grace at the heavenly throne; that being assured that our sins are
pardoned freely in virtue of his sacrifice, we may lean, yea rest,
upon that for assurance of our salvation; that we may be sanctified
by his Spirit, and so consecrate ourselves to the obedience of the
righteousness of God; that being strengthened by his grace, we may
overcome Satan, the world, and the flesh; finally, that being
members of his body, we may never doubt that God reckons us among
the number of his children, and that we may confidently call upon
him as _our_ Father; that we may be careful to recognize and bear
in mind this purpose in whatsoever is said or done in the Church,
namely, that being separated from the world, we should rise to
heaven with our Head and Saviour. Seeing then that God has given you
grace to re-establish the knowledge of this doctrine, which had been
so long buried out of sight by Antichrist, I forbear from entering
further on the subject.
What I have thus suggested as to the manner of instruction, is only
that the people be so taught as to be touched to the quick, and
that they may feel that what the Apostle says is true, (Heb. iv.)
that "the word of God is a two-edged sword, piercing even through
the thoughts and affections to the very marrow of the bones." I
speak thus, Monseigneur, because it appears to me that there is
very little preaching of a lively kind in the kingdom, but that the
greater part deliver it by way of reading from a written discourse.
I see very well the necessity which constrains you to that; for in
the first place you have not, as I believe, such well-approved and
competent pastors as you desire. Wherefore, you need forthwith to
supply this want. Secondly, there may very likely be among them
many flighty persons who would go beyond all bounds, sowing their
own silly fancies, as often happens on occasion of a change. But
all these considerations ought not to hinder the ordinance of Jesus
Christ from having free course in the preaching of the Gospel.
Now, this preaching ought not to be lifeless but lively, to teach,
to exhort, to reprove, as Saint Paul says in speaking thereof to
Timothy, (2 Tim. iii.) So indeed, that if an unbeliever enter, he
may be so effectually arrested and convinced, as to give glory to
God, as Paul says in another passage, (1 Cor. xiv.) You are also
aware, Monseigneur, how he speaks of the lively power and energy
with which they ought to speak, who would approve themselves as
good and faithful ministers of God, who must not make a parade of
rhetoric, only to gain esteem for themselves; but that the Spirit of
God ought to sound forth by their voice, so as to work with mighty
energy. Whatever may be the amount of danger to be feared, that
ought not to hinder the Spirit of God from having liberty and free
course in those to whom he has given grace for the edifying of the
Church.
True it is, nevertheless, that it is both right and fitting to
oppose the levity of some fantastic minds, who allow themselves
in too great license, and also to shut the door against all
eccentricities and new doctrines; but the method to be taken, which
God hath pointed out to us, for dealing with such occurrences, is
well fitted to dispose of them. In the first place, there ought to
be an explicit summary of the doctrine which all ought to preach,
which all prelates and curates swear to follow, and no one should
be received to any ecclesiastical charge who does not promise to
preserve such agreement. Next, that they have a common _formula_ of
instruction for little children and for ignorant persons, serving to
make them familiar with sound doctrine, so that they may be able to
discern the difference between it and the falsehood and corruptions
which may be brought forward in opposition to it. Believe me,
Monseigneur, the Church of God will never preserve itself without a
Catechism, for it is like the seed to keep the good grain from dying
out, and causing it to multiply from age to age. And therefore, if
you desire to build an edifice which shall be of long duration,
and which shall not soon fall into decay, make provision for the
children being instructed in a good Catechism, which may shew them
briefly, and in language level to their tender age, wherein true
Christianity consists. This Catechism will serve two purposes, to
wit, as an introduction to the whole people, so that every one may
profit from what shall be preached, and also to enable them to
discern when any presumptuous person puts forward strange doctrine.
Indeed, I do not say that it may not be well, and even necessary,
to bind down the pastors and curates to a certain written form, as
well for the sake of supplementing the ignorance and deficiencies of
some, as the better to manifest the conformity and agreement between
all the churches; thirdly, to take away all ground of pretence for
bringing in any eccentricity or new-fangled doctrine on the part
of those who only seek to indulge an idle fancy; as I have already
said, the Catechism ought to serve as a check upon such people.
There is, besides, the form and manner of administration of the
sacraments; also the public prayers. But whatever, in the meantime,
be the arrangement in regard to these matters, care must be taken
not to quench the efficacy which ought to attend the preaching of
the Gospel. And the utmost care should be taken, that so far as
possible you have good trumpets, which shall sound into the very
depths of the heart. For there is some danger that you may see no
great profit from all the reformation which you shall have brought
about, however sound and godly it may have been, unless this
powerful instrument of preaching be developed more and more. It is
not said without a meaning, that _Jesus Christ shall smite the earth
with the rod of his mouth, and with the breath of his lips shall he
slay the wicked_, (Is. xi. 4.) The way by which he is pleased to
subdue us is, by destroying whatsoever is contrary to himself. And
herein you may also perceive why the Gospel is called the Kingdom
of God. Even so, albeit the edicts and statutes of princes are good
helps for advancing and upholding the state of Christianity, yet God
is pleased to declare his sovereign power by this spiritual sword of
his word, when it is made known by the pastors.
Not to tire you, Monseigneur, I shall now come to the second point
which I propose to touch upon; that is, the abolition and entire
uprooting of the abuses and corruptions which Satan had aforetime
mixed up with the ordinances of God. We wot well that under the Pope
there is a bastard sort of Christianity, and that God will disavow
it at the last day, seeing that he now condemns it by his word.
If we desire to rescue the world from such an abyss, there is no
better method than to follow the example of St. Paul, who, wishing
to correct what the Corinthians had improperly added to the Supper
of our Lord, tells them, (1 Cor. xi.) _I have received of the Lord
that which I have delivered to you_. Thence we are bound to take a
general instruction, to return to the strict and natural meaning of
the commandment of God, if we would have a sound reformation and
by him approven. For whatsoever mixtures men have brought in of
their own devising, have been just so many pollutions which turn
us aside from the sanctified use of what God has bestowed for our
salvation. Therefore, to lop off such abuses by halves will by no
means restore things to a state of purity, for then we shall always
have a dressed-up Christianity. I say this, because there are some
who, under pretence of moderation, are in favour of sparing many
abuses, without meddling with them at all, and to whom it appears
enough to have rooted out the principal one. But on the contrary,
we see how fertile is the seed of falsehood, and that only a single
grain is needed to fill the world with them in three days' time,
to such an extent are men inclined and addicted thereto. Our Lord
teaches quite another method of procedure, for when David speaks of
the idols, he says, (Psalm xvi.,) _Their names will I not take up
into my lips_, to intimate in what degree of detestation we ought
to hold them. Above all, if we consider how we have offended God in
the days of our ignorance, we ought to feel doubly bound to flee
from the inventions of Satan, which have led us into the commission
of evil, as from baits which serve only to seduce souls. On the
other hand, we see, even when we remonstrate with men about their
faults and errors, though we warn them as earnestly as possible,
they are nevertheless so hardened that we can produce no effect. If,
therefore, we were to leave them any remnant of abuse, that would
only serve to nourish their obstinacy the more, and become a veil to
darken all the doctrine which we might set before them. I willingly
acknowledge that we must observe moderation, and that overdoing is
neither discreet nor useful; indeed, that forms of worship need to
be accommodated to the condition and tastes of the people. But the
corruptions of Satan and of Antichrist must not be admitted under
that pretext. Therefore it is that Holy Scripture, when praising
those kings who had cast down the idols and their worshippers,
not having swept them entirely away, notes it as a blemish, that
nevertheless they had not cast down the chapelries and places of
silly devotion. Wherefore, Monseigneur, seeing that God has brought
you so far, take order, I beseech you, that so without any exception
he may approve you as a repairer of his temple, so that the times
of the king your nephew may be compared to those of Josiah, and
that you put things in such condition, that he may only need to
maintain the goodly order which God shall have prepared for him by
your means. I will mention to you an instance of such corruptions,
as, if they were allowed to remain, would become a little leaven,
to sour in the end the whole lump. In your country, some prayer is
made for the departed on occasion of communicating in the Lord's
Supper. I am well aware that it is not done in admission of the
purgatory of the Pope. I am also aware that ancient custom can be
pleaded for making some mention of the departed, for the sake of
uniting together all the members of the one body. But there is a
peremptory ground of objection against it, that the Supper of Jesus
Christ is an action so sacred, that it ought not to be soiled by
any human inventions whatsoever. And besides, in prayer to God, we
must not take an unbounded license in our devotions, but observe the
rule which St. Paul gives us, (Romans x.,) which is, that we must
be founded upon the word of God; therefore, such commemoration of
the dead, as imports a commending of them to his grace, is contrary
to the due form and manner of prayer,--it is a hurtful addition to
the Supper of our Lord. There are other things which possibly may be
less open to reproof, which however are not to be excused: such as
the ceremony of chrism and unction. The chrism has been invented out
of a frivolous humour by those who, not content with the institution
of Jesus Christ, desired to counterfeit the Holy Spirit by a new
sign, as if water were not sufficient for the purpose. What they
call extreme unction, has been retained by the inconsiderate zeal of
those, who have wished to follow the apostles without being gifted
as they were. When the apostles used oil in the case of the sick,
it was for the healing of them miraculously. Now, when the gift of
miracles has ceased, the figure ought no longer to be employed.
Wherefore, it would be much better that these things should be
pruned away, so that you might have nothing which is not conform to
the word of God, and serviceable for the edification of the Church.
It is quite true we ought to bear with the weak; but in order to
strengthen them, and to lead them to greater perfection. That does
not mean, however, that we are to humour blockheads who wish for
this or that, without knowing why. I know the consideration which
keeps back many is, that they are afraid too great a change could
not be carried through. It is admitted, that when we have to do
with neighbours with whom we desire to cherish friendly feeling,
one is disposed to gratify them by giving way in many things. In
worldly matters, that may be quite bearable, wherein it is allowable
to yield one to another, and to forego one's right for the sake of
peace; but it is not altogether the same thing in regard to the
spiritual governance of the Church, which ought to be according to
the ordinance of the word of God. Herein, we are not at liberty to
yield up anything to men, nor to turn aside on either hand in their
favour. Indeed there is nought that is more displeasing to God,
than when we would, in accordance with our own human wisdom, modify
or curtail, advance or retreat, otherwise than he would have us.
Wherefore, if we do not wish to displease him, we must shut our eyes
to the opinion of men. As for the dangers which may arise, we ought
to avoid them so far as we can, but never by going aside from the
straight road. While we walk uprightly, we have his promise that
he will help us. Therefore, what remains for us is to do our duty,
humbly committing the event unto himself. And here we may perceive
wherefore the wise men of this world are ofttimes disappointed in
their expectation, because God is not with them, when, in distrust
of him and his aid, they seek out crooked paths and such as he
condemns. Do we then wish to feel that we have the power of God
upon our side? Let us simply follow what he tells us. Above all,
we must cling to this maxim, that the reformation of his Church is
the work of his hand. Wherefore, in such matters, men must leave
themselves to be guided by him. What is more, whether in restoring
or in preserving the Church, he thinks fit, for the most part, to
proceed after a method marvellous, and beyond human conception. And,
therefore, it were unseemly to confine that restoration, which must
be divine, to the measure of our understanding, and to bring that
which is heavenly into subjection to what is earthly and of this
world's fashion. I do not thus exclude the prudence which is so
much needed, to take all appropriate and right means, not falling
into extremes either on the one side or upon the other, to gain
over the whole world to God, if that were possible. But the wisdom
of the Spirit, not that of the flesh, must overrule all; and having
inquired at the mouth of the Lord, we must ask him to guide and
lead us, rather than follow the bent of our own understanding. When
we take this method, it will be easy to cut off much occasion of
temptation, which might otherwise stop our progress midway.
Wherefore, Monseigneur, as you have begun to bring back Christianity
to the place which belongs to it, throughout the realm of England,
not at all in self-confidence, but upheld by the hand of God, as
hitherto you have had sensible experience of that powerful arm, you
must not doubt that it shall continue with you to the end. If God
upholds the kingdoms and the principalities of the infidels who are
his enemies, far more certainly will he have in safeguard those who
range themselves on his side and seek him for their superior.
I come now to the last point, which concerns the chastisement of
vice and the repression of scandals. I have no doubt that there
are laws and statutes of the kingdom both good and laudable, to
keep the people within the bounds of decency. But the great and
boundless licentiousness which I see everywhere throughout the
world, constrains me to beseech you, that you would earnestly turn
your attention to keeping men within the restraint of sound and
wholesome discipline. That, above all, you would hold yourself
charged, for the honour of God, to punish those crimes of which men
have been in the habit of making no very great account. I speak of
this, because sometimes larcenies, assault, and extortions are more
severely punished, because thereby men are wronged; whereas they
will tolerate whoredom and adultery, drunkenness, and blaspheming
of the name of God, as if these were things quite allowable, or
at least of very small importance. Let us hear, however, what God
thinks of them. He proclaims aloud, how precious his name is unto
him. Meanwhile, it is as if torn in pieces and trampled under foot.
It can never be that he will allow such shameful reproach to remain
unpunished. More than this, Scripture clearly points out to us, that
by reason of blasphemies a whole country is defiled. As concerning
adulteries, we who call ourselves Christians, ought to take great
shame to ourselves that even the heathen have exercised greater
rigour in their punishment of such than we do, seeing even that some
among us only laugh at them. When holy matrimony, which ought to be
a lively image of the sacred union which we have with the Son of
God, is polluted, and the covenant, which ought to stand more firm
and indissoluble than any in this world, is disloyally rent asunder,
if we do not lay to heart that sin against God, it is a token that
our zeal for God is very low indeed. As for whoredom, it ought to
be quite enough for us that St. Paul compares it to sacrilege,
inasmuch as by its means the temples of God, which our bodies are,
are profaned. Be it remembered also, that whoremongers and drunkards
are banished from the kingdom of God, on such terms that we are
forbidden to converse with them, whence it clearly follows, that
they ought not to be endured in the Church. We see herein the cause
why so many rods of judgment are at this very day lifted up over the
earth. For the more easily men pardon themselves in such enormities,
the more certainly will God take vengeance on them. Wherefore, to
prevent his wrath, I entreat of you, Monseigneur, to hold a tight
rein, and to take order, that those who hear the doctrine of the
Gospel, approve their Christianity by a life of holiness. For as
doctrine is the soul of the Church for quickening, so discipline
and the correction of vices are like the nerves to sustain the body
in a state of health and vigour. The duty of bishops and curates is
to keep watch over that, to the end that the Supper of our Lord may
not be polluted by people of scandalous lives. But in the authority
where God has set you, the chief responsibility returns upon you,
who have a special charge given you to set the others in motion, on
purpose that every one discharge himself of duty, and diligently to
look to it, that the order which shall have been established may be
duly observed.
Now, Monseigneur, agreeably to the protestation which I made above,
I shall make no further excuse, neither of the tiresomeness of my
letter, nor on account of my having thus freely laid open to you
what I had so much at heart. For I feel assured that my affection
is well known to you, while in your wisdom, and as you are well
versed in the Holy Scriptures, you perceive from what fountain I
have drawn all that is herein contained. Wherefore, I do not fear
to have been troublesome or importunate to you, in making manifest,
according as I could, the hearty desire I have that the name of God
may always be more and more glorified by you, which is my daily
supplication; beseeching him that he would please to increase his
grace in you, to confirm you by his Spirit in a true unconquerable
constancy, upholding you against all enemies, having yourself
with your whole household under his holy protection, enabling you
successfully to administer the charge which is committed to you,
that so the King may have whereof to praise this gracious God for
having had such a governor in his childhood, both for his person and
for his kingdom.
Whereupon I shall make an end, Monseigneur, very humbly commending
me to your kind favour.
[_Fr. Copy._--_Library of Geneva._ Vol. 107.]