As to his accusing me of having written--That man is by the
ordinance and will of God under the necessity of sinning; I much
wish, as I have so often said, that people would not attribute to
me that jargon of the monks, which I have never used. And indeed
it is only those hypocrites who have ever twaddled thus. Let then
the doctrine, as I state it, be attentively considered, and I am
ready to acknowledge that the wicked, sin of necessity, and that
such necessity is by the ordinance and will of God; but I also add,
that such necessity is without constraint, so that he who sins,
cannot excuse himself by saying, that he was compelled thereto. And
I prove this doctrine so clearly from holy Scripture, that it is
impossible for any living man to resist it. And it amazes me, that
the adverse party should not display his subtlety in controverting
what I have said before you, and that he even conceals the proofs
which I have abundantly brought forward in my books. He says that
he has maintained contrary opinions, without the will or the power
to approve of mine. But were he the most learned personage in the
world, it would be too much to insist upon being believed, while
simply answering that he neither will nor can consent to what is
proposed to him. So much the less reason is there for a man who
is scarcely at all versed in the holy Scriptures, and who is no
competent judge in theological matters, to expect that those to
whom God has vouchsafed grace to understand them a little better,
should be reproved according to his fancy. Now, then, honourable
Seigneurs, if the proofs which you have heard are not sufficient,
I offer to make them more complete, as often and whenever it may
please you. And for the rest, I refer to what is contained in the
Book concerning the predestination and providence of God.[387]
[387] This is the book: _De Æterna Dei Prædestinatione et
Providentia._ Genève, 1550, in 8vo; translated into French the same
year.
On the contradictions which the Seigneur Trolliet has imagined.
The opposing party thinks that I contradict myself, when I teach
that a man ought rather to search for the cause of his condemnation
in his corrupt nature, than in the predestination of God; and does
not see that I there expressly state, that there are two causes,
the one concealed in the eternal counsel of God, and the other open
and manifest, in the sin of man. Now, since he confesses that this
is true, he condemns himself by his own mouth and sign-manual. And
as for me, I willingly accept that confession, which shews plainly
that he has never understood a single point of the case which he
discusses so boldly. Here, then, Messieurs, is the very core of the
whole question: that I say, that all the reprobate will be convicted
of guilt by their own consciences, and that thus their condemnation
is righteous, and that they err in neglecting what is quite evident,
to enter instead into the secret counsels of God, which to us are
inaccessible. The Scripture, however, shews us clearly, that God has
predestined men to such ends as he chose them to reach. But as to
why or how this is done, we must remain ignorant, because it has not
been revealed to us.
Touching the contradiction which the adverse party conceits that he
has brought forward from the second page of the 463d leaf, it is
marvellous, that after having been so disgracefully cast in such a
frivolous objection, he should return to it anew. I say, in that
passage, that it is perverse to pry into the secrets of God whereto
we are unable to attain, in order to search for the origin of the
condemnation of mankind, while passing over the corruption of their
nature, from whence it manifestly proceeds. However, this does
not mean that the counsel of God does not overrule in a sovereign
degree the disposal of everything, although proximate causes may
strike our eyes. That were as much as to find a contradiction in
these propositions, which are all those of holy writ: That man is
not nourished by his labour, nor by his industry, but by the grace
of God alone. That it is not the heat or influence of the sun which
makes the earth fruitful, but the pure grace of God. That it is
not bread that sustains and nourishes us, but the strength which
God of his goodness puts into us. And on the other hand, that the
idle man deserves to starve. Item, that the earth will deny us
pasturage. Item, that we are sustained and strengthened by bread.
Now the solution is quite easy when we learn to distinguish between
the sovereign cause, and those which are secondary, and more upon a
level with human understanding.
As to the passages extracted out of the book of Melanchthon,[388]
I confess that God is not the author of sin. I have even expressly
maintained this article of faith in my books, and as warmly as
could be required from a faithful servant of God. It is therefore
superfluous to set up this as a matter of dispute between us.
Notwithstanding, I must confess, as I have formerly declared, that
the method of instruction which Melanchthon adopts, is different
from mine. I have also, honourable Seigneurs, explained to you the
cause of this. It is, that Melanchthon, being a timorous man, has
accommodated himself too much to the common feeling of mankind,
that he might not give occasion to over-curious people to seek to
pry into the secret things of God. And thus, as at last appears,
he has spoken of the present question rather as a philosopher than
a theologian, having no better authority to rest upon than that of
Plato. And then evidently he aims at a middle course, as if he would
confess that he swam between two currents, which is what the adverse
party ought to take rather more into account.[389]
[388] This is the famous book of the _Common Places_ (_Loci
Theologici_), translated into French under the care of Calvin: _The
Summe of Theology, or Common Places of Melanchthon_, translated from
the Latin, by John Calvin. With a Preface. 1546, in 8vo.
[389] It is not uninteresting to compare this estimate formed by
Calvin of Melanchthon, with the remarkable one contained in the
preface to the _Common Places_:--"I perceive that the author, being
a person of profound knowledge, has not chosen to enter into subtile
disputations, nor to treat these matters with that high degree of
skill which it would have been so easy for him to employ. But he
has brought himself down as much as he could, having only regard to
edification. It is, certes, the style and fashion which we should
observe, did not our adversaries constrain us by their cavils to
turn aside from this course.... The same about predestination,
because he sees now-a-days so many flighty spirits who are but too
much given to curiosity, and who go beyond bounds in this matter.
Wishing to provide against this danger, he has proposed to touch
only on what was needful to be known, leaving all else buried out
of sight, rather than by disclosing all he could, to give the reins
to much perplexing and confused disputation, from whence arises no
good fruit. _I confess that the whole of what God has been pleased
to reveal to us in Scripture ought not to be suppressed, whatsoever
happens_; but he who seeks to give profitable instruction to his
readers, may very well be excused for dwelling upon what he knows to
be most essential, passing lightly over or leaving out of sight that
which he does not expect to be equally profitable."
As for the rest, most honourable Seigneurs, he who would place
Melanchthon and myself in opposition, greatly wrongs both the
one and the other, as well as the whole Church of God. I honour
Melanchthon as much on account of the excellent knowledge which is
in him, as for his virtues; and more than all, because of his having
laboured faithfully to further the Gospel. If I find anything to
reprove, I do not conceal it from him, as he gives me full liberty
not to do so. As for him, there are witnesses more than enough,
who know how much he loves me. And I know that he would detest
those who sought to shelter themselves behind him, to disparage my
doctrine in any way. Moreover, such sort of people only seek to sow
tares and scandals to obstruct the course of the Gospel. I shall
not waste my time in disproving these propositions, brought forward
by the adverse party, in which Melanchthon gives satisfaction to
none of the learned, because he yields to too tender a caution, not
venturing to say what he knows to be true, because he fears that all
may not be capable of hearing it. It suffices that I have produced
to you letters under his hand, wherein appears what I have advanced.
But even if license were given to the adverse party to form any
conclusion he might think proper, and to make what resolutions he
liked upon the writings of learned men, you would be at his mercy
as to receiving three Sacraments,--among which is the confessional,
because, forsooth, Melanchthon receives them. This I merely
mention, that he may learn to know himself better, and not to be so
excessively eager to throw himself into the battle-field.
As for myself, most honourable Seigneurs, having the assurance of
my conscience, that what I have taught and written has not been
the creation of my own brain, but that I have had it from God, it
must needs be that I maintain it, as I think I have fully done, if
I would not prove traitor to the truth. And should it seem good to
you, I offer anew to reply more fully, until the adverse party be
convicted of having falsely accused me, contrary to all truth and
reason.[390]
[_Fr. orig._--_Library of Geneva._ Vol. 145.]
[390] Here is the sentence pronounced on this occasion by the
Seigneurs of Geneva:--
"_Wednesday, 9th November 1552._--Having heard in council the
worshipful and learned ministers of the word of God, Master
William Farel, and Master Peter Viret, and after them worshipful
Monsieur John Calvin, minister of this city of Geneva, and noble
John Trolliet, also of Geneva, in their depositions and replies,
now often repeated, touching the _Christian Institution_ of the
said Monsieur Calvin, and having well considered the whole, the
council has determined and concluded, that all things well heard
and understood, it has pronounced and declared, and pronounces and
declares the said book of the _Institution_ of the said Calvin, to
be well and holily done, and his holy doctrine to be God's doctrine,
and that he be held as good and true minister of this city, and that
henceforward no person dare to speak against the said book, nor
the said doctrine. We command both parties, and all concerned, to
observe this.
"My said Lords Syndics and Council,
"ROSET."