Although the tricks and wiles of Satan are altogether marvellous
and not easy to believe, those, I mean, by which he closely assails
us in our work, of which we have had some bypast experience, the
malicious craftiness wherewith he has of late assaulted us by his
apt tool Caroli,[54] has never in the least beguiled us. For we
had not only foreseen all this sort of warfare long ago; we were
even prepared with our utmost energy to maintain the conflict.
When first we heard, therefore, that the Arian heresy was imputed
to us, and then a little afterwards the Sabellian, none of these
things very much disturbed us, seeing that our ears had long since
been well seasoned against such calumnies; and we entertained the
assured hope that they would eventually pass away in a wreath of
smoke. In the meantime we could only oppose all this by availing
ourselves of that defence, which lay ready to our hand, by which we
could give abundant satisfaction to all pious and right-minded men.
Indeed, some short time previous we had drawn up and set forth a
catechism,[55] also published in French, where we testify that we
embraced the Father, the Son, and the Spirit, under one essence of
the Godhead: making, nevertheless, such a distinction between each
from the other, that no room might be left for any crooked suspicion
of ambiguity. We taught, certainly, that Christ is the true and
natural Son of God, who had possessed the like essential deity with
the Father from all eternity, who in the fulness of time had assumed
our flesh, foreordained for our redemption.
[54] See Note 3, p. 47.
[55] In 1536. No copy of this first edition of the Catechism of
Calvin is known, nor of the second, which was published two years
later at Basle, (1538.) The earliest known edition is that of (1541)
at Strasbourg.
When we saw that the wild beast was persevering in his rabid course,
we sought a hearing in the assembly of ministers from throughout
the whole canton of Berne, in whose presence we might publicly
defend our innocence. Those brethren speaking the French language
met first of all at Lausanne,[56] whither also two deputies from
the Senate of Berne,[57] as well as two ministers, were sent.[58]
Whatsoever falsehoods they were able to trump up, that worthy
personage gathered up into one bundle. Indeed he had come well
furnished in the way of accusation, prepared and ready with his
bag, after the fashion of a lawyer. We emptied his bag, however, to
such a degree, by our refutation, as not to leave even the shadow
of a suspicion upon the mind of any one present. At last we came to
the reading aloud of our Confession of Faith, in which he pointed
out some ten errors which he considered as such; almost every one
else was of opinion that there was nought expressed in it that
was not godly and devout. We were thereupon absolved forthwith
by the judgment of the Synod, while, on the other hand, he was
adjudged unworthy to discharge the functions of the ministry. His
persevering impudence shewed clearly that he was no way abashed or
downcast by such a result. Again he brought forth that silly bag
of emptiness crammed more full than ever; and when we had unbagged
the whole of its contents, by which he was doing his best to throw
some suspicion on the past, the formulary of our Confession was
at length produced, which, although it was not chargeable with
any other crime whatever, he held notwithstanding to be guilty of
one capital offence, because Christ was there affirmed to be that
Jehovah, who of himself alone was always self-existent, which charge
I was quite ready to meet. Certainly, if the distinction between the
Father and the Word be attentively considered, we shall say that
the one is from the other. If, however, the essential quality of
the Word be considered, in so far as he is one God with the Father,
whatever can be said concerning God may also be applied to him,
the second person in the glorious Trinity. Now, what is the meaning
of the name Jehovah? What did that answer imply which was spoken to
Moses? I AM THAT I AM. Paul makes Christ the author of this saying.
We do not take the trouble to persuade you and all the godly to
approve the truth of that judgment; but we have been unwilling that
the concealed malignity of this hopeless calumniator should pass
unnoticed, lest rumours of any kind might reach you so as to make
an impression at variance with the true state of the case. Nothing,
indeed, could have been set forth more plainly than the statement
in our Confession, that Christ is that eternal Word begotten of the
Father before all time. Therefore, of a truth, unless we please to
imagine a twofold Deity, it behoves that we speak concerning his
essence no otherwise than as concerning the essence of the one God.
There is no one to be found who is not satisfied with this form
of expression except himself. The brethren, as was worthy of the
faithful ministers of Christ, arrived at the formal conclusion, that
it appeared to them that we had been most unfairly and unreasonably
brought under any suspicion at all; and that they had not observed
anything to be disapproved in our Confession. While these
proceedings were going forward, a letter was brought from Myconius
addressed publicly to the meeting. On the back of that, another from
Capito to Farel, addressed in general terms, from both of which it
was evident that an appalling rumour had been spread far and wide
about our controversy. To sum up the whole, this affair has been
maliciously, as well as artfully, cooked up by certain individuals,
in order to stir up an evil report, and to encourage a bad opinion
of us throughout all countries. And although this man of straw
has not been able hitherto to succeed in his most vain attempt,
yet this, however, is certain, that he has greatly annoyed us; as
indeed we cannot esteem it to be a matter of no great consequence
that our adversaries should hear, that we are jangling in debate
with one another, and not even agreed upon that most important
doctrine of our religion, far more, that the churches should suspect
us of such a thing. We have been the more astounded by this
intelligence, because it never entered into our imagination that
we had any need to be alarmed on that account. We hope, however,
it will yet come to pass, through the goodness of the Lord, that
these noisome exhalations from the pit may soon be blown away and
fall back upon those who devise any mischief to the cause of Christ
and of his Church. Already, indeed, the arm of the Lord has begun
to reveal itself, and to put forth his power in extinguishing these
beginnings of evil, such as they are. The calumniator himself[59]
has been driven into banishment by a decree of the Senate; we have
been openly and at once acquitted, not merely from crime, but also
from even the suspicion of guilt. Though, indeed, for a season, the
fellow may try to set out his wares to the best advantage under the
sign of Athanasius, as if he were suffering in defence of the faith,
there does not, however, appear to be any great danger that the
world will esteem as an Athanasius a person who is sacrilegious, a
whoremonger, a homicide steeped in the blood of many saints. While
we proclaim him to be such an one, we avouch nothing but what we are
ready to establish by solid proof. These facts, I wished in brief
compass to signify to you, that we may not in absence (as sometimes
happens) be pressed beyond measure by the overweening ignorance and
the malicious accusations of the ungodly. I send you also a copy of
the Confession, which you may communicate to your colleagues.[60]
For I consider this to be a matter of great moment, that we may not
be frightened from our propriety by obscure reports which no one can
lay hold upon. I have at the same time to beseech of you that you
will take charge of sending, not only the Confession, but also this
letter, to each of the brethren, or rather that you do stretch a
point to allay their anxiety, by a letter from yourself. Adieu; may
the Lord Jesus fill you with his Spirit, so that with one mind and
heart you may be enabled to extend the glory of his name.--Yours,