Greetings!

To Continue:

Behold, I return to you again, most excellent King. For though I did
not expect that the Commentaries on Isaiah, which I lately dedicated to
your Majesty, were a worthy gift, yet it was offered with my hearty
good wishes. I have, therefore, thought of adding the Catholic
Epistles, as they are commonly called, as a supplement to make up a
full measure, so that both might come to your hands at the same time.
And doubtless, since they were written either to Gentiles far distant,
or to such as inhabited various countries far asunder, it is nothing
new to them to pass over the sea, and to make a long circuit in coming
to your Majesty. At the same time I thus as a private individual offer
to you, most illustrious King, my labors, that being published under
your name, they may profit all.

And truly, if there has ever been a time when the truth of God ought to
have been freely and boldly maintained, it has never been more
necessary than in the present day, as all must see. Not to mention the
atrocious cruelty exercised towards its professors, to omit also all
those machinations by which Satan fights against it, sometimes covertly
and sometimes openly, there are places in which the pure doctrine of
Religion lately prevailed, but where now the satellites of the Roman
Antichrist, by their spurious deformations so mock Christ as though
they gave a reed in his hand instead of a scepter, and laid a crown of
thorns on his head. When these crafty corrupters of the purity of the
Gospel hope by their arts gradually to extinguish it, with what
cowardice do they connive at these mockeries offered to Christ, who
ought to have hazarded their life a hundred times rather than to redeem
it for a very short time by their perfidious silence?

In the meantime, the Pope himself, to complete the last tragedy of
crucifying the Son of God, is said to have summoned again his own
masked council. Though he marches with his savage soldiery to
obliterate the name of Christ and to destroy his Church, yet every kind
of council is to him as a sacred sword, to make slaughter as it were a
solemn rite. Thus Paulus the Third, when he had resolved to kill and
destroy all by whom the defense of truth was preferred to their own
life, made a show at Trent of that odious spectre, though disguised in
fine colors, that he might put an end to the Gospel as it were by its
thunders. But all that preparation, when the good fathers had begun,
through some gleams emitted at the sessions, to dazzle the eyes of the
simple, was put an end to by a secret and sudden blast from the holy
seat, and vanished into smoke, except that for the purpose of
continuing the terror, a little cloud rested for a time on Bononia.

Hence Julius, his successor, who had performed his part previously at
Trent, is said to be preparing himself now for this stratagem, as
though this only remained as means to obliterate the Gospel from the
memory of men, that is, to fulminate against us with the horrible and
terrific decrees of council; though many think that he only makes a
pretense. But it signifies but little whether he pretends or really
means to call a council. It is indeed a thing clear and well proved,
that since the Papacy began to decline through the efforts of Luther,
whoever occupied that citadel of tyranny, though they might hope to
obtain some support from a council, they yet have shunned this kind of
remedy in way similar to a sick man, who, being all over full of
ulcers, dreads even the touch of the most tender physician. Therefore
common even among children is the saying, that the Papacy cannot
otherwise be assisted by a council than by cauterizing or amputation.

But I see no cause why the Popes dread councils so much, except that
fear is an inseparable companion of a bad conscience. For what, I pray,
was the late rabble at Trent, (to which yet they gave the name of a
holy, general, and ecumenical synod,) but a sort of empty apparition,
which no more disturbed the pleasures of the Pope than the clangor of
trumpets, or the sound of drums, with which he daily amuses himself?
Were, indeed, a synod from all parts really assembled, here might be
some cause of fear, lest a disturbance, arising in so great a
multitude, should occasion a greater tumult. But by such fictitious
councils as that of Trent, who can believe that a Pope could be
terrified any more than by children's rattles, but that on the contrary
he would sweetly slumber as through the blandishments of a quieter
sleep? For example, two or three cardinals shall be chosen by the Pope,
being his bosom friends, who shall wield all the authority. The same
tyrant will hire from his courtiers some greedy fellow for a few ducats
a month, who, being clothed in the mask of a patriarch, will servilely
declare as his own opinion what had been dictated to him. Such was that
blind Robert at Trent, whom I saw some time ago at Ratisbon, busying
himself, not less foolishly than wickedly, in behalf of the Pope, when
by his inveiglements he tried to draw me to a conference with
Contarenus. There will fly together from all Italy the three-halfpenny
bishops, of whom there will be a vast abundance. There will come also
from France and Spain some of the light-headed and fatuitous, and
others infamous for the vices of their former life; who afterwards
returning home will boast that they had rendered a good and faithful
service to the Catholic Church. Moreover, there will come forth from
the caves of monks a great conflux of frogs into that marsh, who by
their eager croaking will banish far away every truth. What! do I
imagine here a new thing, or do I not, on the contrary, correctly
describe the assembly which was lately seen at Trent?

Why then is it that the Pope dreads these guardians of his own
tribunal, who are all, in the first place, his own servile creatures;
and who, in the second place, seek no other thing than to gain by any
means his favor?

Our Julius especially, who is a veteran in matters of this kind, can in
mockery, whenever he pleases, compose such a council as this, so as, in
the meantime, to leave as usual the thing undone. And, indeed, as he
has given to many of the Dominicans the red cap, it seems to be no
obscure prelude of such an event. This order, as they say, has ever
been in favor with him; but such profusion arises from a higher cause.
He, indeed, knows well, that none are more shameless than these
beggarly fellows, as he has often employed at his nod their illiberal
and sordid services. When he raised them again to this dignity, he knew
that whatever he might bid them to do, none would be more audacious or
more cruel than they. Besides, he is not ignorant that most of these
hungry dogs, feeding on the same rewards, would rush into any
contentions he wishes. I do not, however, say that they are mistaken
who declare that he does not desire a council. But when he has arranged
his own theater, some sudden storm will be raised with no great
trouble, which will disturb the whole proceeding. Hence, at the very
beginning, if his own advantage so require it, he will fold up the
curtains. A council, however, though an empty phantom, he thinks to be
to him like Hercules's club, to lay Christ prostrate, and to break in
pieces the remnant of the Church.

When this prince of impiety so wickedly tramples upon the glory of our
God and the salvation of men, does it become us by silence to betray
the sacred cause? nay, we ought to undergo hundred deaths, were that
possible, rather than to suffer so unworthy, wicked, and barbarous
oppression of sound doctrine to continue unknown through our sloth.

But let us grant what is hardly credible, that the Pope with his band
does seriously intend to call a council. In that case Christ will not,
at the first view, be so grossly mocked; yet in this way a wicked
conspiracy would be formed against him: nay, the greater the fame of
the gravity and splendor of
the Papal council, the more injurious would
it be to the Church, and a more dreadful pest would it prove. For it
cannot possibly be hoped, that an assembly gathered under the authority
of Antichrist, should be governed by the Spirit, or that the slaves of
Satan should exercise any moderation. In the first place, the Pope, the
professed and sworn enemy of Christ, would occupy there the chief place
of authority. Though he would especially pretend to ask the opinions of
the Fathers sitting there, yet being terrified by his presence, they
would all follow what would please him. But in an assembly fully
agreeing in every impiety, what need would there be of dissimulation?
Such, I have no doubt, is every one of the cardinals. In that very
college, which pretends to be a holier senate, there prevails, it is
evident, an Epicurean contempt of God, a savage hatred of truth, a
rabid fury against all the pious. Then the order of bishops, does it
not consist nearly of the same monsters? except that many among them
are slothful asses, who neither openly despise God, nor hostilely
oppose sound doctrine; yet they are so enamoured with their own
depraved state, that they cannot endure any reformation. Add to this,
that authority will reside almost wholly with the few, who, being
indeed altogether destitute of any concern for true religion, will shew
themselves the most fierce supporters of the Roman See: others will
make up the number. As every one of these will speak the most atrocious
things against us, there will be many not only of those who may only
give their votes, but also of the princes, who will subscribe either
willingly and gladly according to their own inclinations, or from
ambition, or from fear.

I am not however, so unjust as not to concede that some of these have a
sounder judgment and are not otherwise ill disposed; but they do not
possess so much courage, that they will dare to resist the wickedness
of the whole body. There will be perhaps, amidst a thousand, two or
three who may dare to give a half-uttered word for Christ, (as Peter
Paul Vergerius at Trent) but the holy council of the Fathers will have
a remedy at hand, so that such may not create any further trouble; for
being cast into prison, they will be presently driven to a recantation,
or they will have to pay the penalty of death for too much freedom of
speech, or they will have to drink the cup of perpetual silence.

But such is the equity with which we are treated, that we are
untameable and hopelessly perverse heretics, except we seek from the
holy council the rule for the necessary reformation, except we
acquiesce without any demur in its decrees, whatever they may be. We,
indeed, do not shun the authority of a legitimate council, (if such
could be had,) as we have already made sufficiently evident by clear
proofs. But when they require that we are to bow to the judgment of the
chief adversary of Christ without any appeal, and indeed on this
condition, that religion is to be defined at their will and pleasure,
and not by the Word of God, what reason have we for submission, except
we are prepared willingly and knowingly to deny Christ? There is no
reason for any one to object and say, that we distrust before the time.
Let them give us a council in which there will be a free liberty given
to defend the cause of truth: if to that we refuse to come, and to give
a reason for all that we have done, then they will justly charge us
with contumacy. But so far will a permission be given us freely to
speak, that there is no doubt but that we shall be prevented from
making even a suitable defense. For how can they listen to the
clear-sounding thunders of truth, who can by no means bear warnings
however bland and conveyed in soft whispers? But this they publicly do
-- They invite us; is it that they may grant us some place on the
lowest seats? Nay, they declare that it is not lawful to admit any one
to their sittings except the anointed and the mitred. Then let them
sit, provided we are heard, declaring the truth while standing. They
answer, that they freely promise a hearing; that is, that having
presented a suppliant petition, being ordered immediately to depart,
after the turbulent clamours of some days, we shall be recalled for the
purpose of being condemned. I say clamours, not that any altercation of
dissidents is to be in that assembly, but that the sacred ears of
bishops having been so irreverently offended by us, the indignity will
appear to them intolerable. It is not unknown how tumultuous is their
violence. Surely, when they ought to determine the cause with reason,
this can never be obtained from them, when not even a slight hearing
can be hoped for.

We shall endeavor to restore God's worship to its purity, purged from
the innumerable superstitions by which it has been corrupted. Here the
profane orators will chatter about nothing but the institutes, the old
rites and ceremonies of the Fathers, as though the Church taught by the
celestial ministry of the prophets and of Christ knew no other way of
worshipping God than by adopting, in brutal stupidity, the dregs of
Romulus, made fascinating by the anile dotages of Numa Pompilius. But
where is that simplicity of obedience which the Lord everywhere makes
so much of and so distinctly requires?

If the controversy be concerning the depravity of human nature, the
miserable and lost state of mankind, the grace and power of Christ, or
the freeness of our salvation, they will immediately bring forward and
dogmatically allege the putrid axioms of the schools, as things that
ought to be received without dispute. The Holy Spirit teaches us in
Scripture, that our mind is smitten with so much blindness, that the
affections of our heart are so depraved and perverted, that our whole
nature is so vitiated, that we can do nothing but sin, until he forms a
new will within us. He constrains us, condemned to eternal death, to
renounce all confidence in our own works, and to flee to our only
asylum, the mercy of God, and to trust in it for all our righteousness.
He also, inviting us to God, testifies that God is reconciled to us
only through the blood of Christ, and bids us to rely on Christ's
merits, and to come boldly to the heavenly tribunal. That none of these
things may be heard, those endless decrees are adduced, to violate
which is deemed more unlawful than to disbelieve God and all his
angels.

Of the sacraments they will not permit a word to be said, differing
from the notions entertained of them. And what else is this but to
preclude the possibility of any reformation? But it is easy to show how
preposterous is the administration of the sacraments under the Papacy,
so that hardly anything bears an affinity to the genuine doctrine of
Christ. What spurious corruptions have crept in, nay, what disgraceful
sacrileges have entered! It is not lawful to move a question on this
subject. Hence it is a common saying with theologians, which they have
published everywhere in their books: That the Church may remain safe,
care must especially be taken that the council should not admit a doubt
respecting the chief controversies of the present day. Come forth also
has lately, in the Italian language, the insipid book of one Mutius,
witlessly breathing nothing but carnage, in which he dwells profusely
on this point, that nothing else is to be done by the reverend Fathers,
when they meet in council, but to pronounce what already appears to
them right on the whole subject, and to compel us to subscribe to their
sanguinary edicts. I should not indeed have thought it necessary to
mention the hoarse chatterings of this unlucky owl, had not Pope Julius
recommended the work. Hence readers may judge what sort of council
Mutius recommends, and is to be expected from Julius his approver.

As then we see that these antichrists rush on with desperate
pertinacity in order to destroy sound doctrine, and with equal
insolence boldly exult that they will set up a masked council for no
other purpose than that, having put to flight the gospel, they may
celebrate their own victory; let us also in our turn gather courage to
follow the banner of our leader, having put on the armor of truth. Were
only the pure and simple doctrine of Scripture to shine forth as it
ought, every one, who refuses not to open his eyes, would acknowledge
the Papacy to be a savage and an execrable monster, made up, through
Satan's arts, of innumerable masses of errors. For we make it evident
by the most solid proofs, that the glory of God is so distributed by a
sacrilegious rending among fictitious idols, that hardly a hundredth
portion of his right remains to him. And further, when they reserve for
him some portion of worship, we can show that no part of it is sincere,
inasmuch as all things are full of the superstitious inventions of men;
the law of God is also loaded with similar devices, for miserable
consciences are held bound under the yoke of men, rather than ruled by
God's commandments; and they groan and toil under the unjust burden of
so many traditions, nay, they are oppressed with a cruel tyranny. We
declare that, prevaricating obedience can avail nothing except to lead
men to a deeper labyrinth. We shew clearly from Scripture, that
Christ's power under the Papacy is almost abolished, that his grace is
in a great measure made void, that unhappy souls removed from him, are
inflated with a fatal confidence in their own power and works. We prove
that
prayer to God, such as is prescribed by his word, (which yet is
the only true asylum of salvation) is wholly subverted. We plainly shew
that the sacraments are adulterated by extraneous inventions, and are
also transferred to a foreign purpose; for the power of the Spirit is
impiously tied to them, and what is peculiar to Christ is ascribed to
them. Then we disown the number seven, which they have presumptuously
adopted. The mass also, which they imagine to be a sacrifice, we prove
to be a disgraceful denial of the sacrifice of Christ. There are many
other sacrilegious things of which we make it evident that they are
guilty.

Doubtless, were only the Scripture allowed its own authority, there are
none of these things respecting which our adversaries would not be
constrained to be mute. And this is what they by no means dissemble,
when they contend that owing to the ambiguous meaning of Scripture, we
ought to stand solely on the judgment of the Church. Who, I pray, does
not see, that by laying aside the word of God, the whole right of
defining things is thus transferred to them? Though they may kiss the
closed copies of the Scripture as a kind of worship, when yet they
charge it with being obscure and ambiguous, they allow it no more
authority than if no part of it existed in writing. Let them assume
specious titles as they please, that they may not appear to allege
anything besides the dictates of the Spirit, (as they are wont to
boast,) yet it is a settled and fixed thing with them, that all reasons
being laid aside, their will alone ought to be believed (autopistos.)

Then, lest the faithful should be carried about by every wind of
imposture, lest they should be exposed to the crafty cavils of the
ungodly, being taught by the sure experiment of faith, let them know
that nothing is more firm or certain than the teaching of Scripture,
and on that support let them confidently recumb. And since we see that
it is shamefully deformed by the false comments of the Sophists, and
that at this day the hired rabble of the Pope are bent on this
artifice, in order that by their smoke they may obscure the light, it
behoves us to be more intent on the restoration of its brightness.

I, indeed, have in an especial manner resolved to devote myself to this
work, as long as I live, whenever time and opportunity shall be
afforded me. In the first place, the Church to which I belong shall
thus receive the fruit of this labor, so that it may hereafter continue
the longer; for though a small portion of time remains to me from the
duties of my office, yet that, how small soever it may be, I have
determined to devote to this kind of writing.

But to return to you, most, illustrious King, here you have a small
pledge, my Commentaries on the Catholic Epistles, where many things
have been deemed obscure and recondite, which I have endeavored so to
explain, that an easy access to the true meaning might be open to a
reader not altogether slothful. And as interpreters of Scripture,
according to their opportunity, are to supply weapons to fight against
Antichrist, so also you must bear in mind that it is a duty which
belongs to your Majesty, to vindicate from unworthy calumnies the true
and genuine interpretation of Scripture, so that pure religion may
flourish. It was not without reason that God commanded by Moses, that
as soon as a king was appointed over his people, he should take care to
have a copy of the Law written out for himself. Why so, if he had, as a
private individual, already exercised himself diligently in this work,
but that he might know that kings have themselves need of this
remarkable doctrine, and are especially enjoined to defend and maintain
it; the Lord has assigned to his Law a sacred habitation in their
palaces. Moreover, since the heroic greatness of your mind far
surpasses the measure of your age, there is no reason why I should add
more words to stimulate you.

Farewell, most noble King. May the Lord protect your Majesty as he has
already done, govern you and your counsellors with the spirit of wisdom
and fortitude, and keep your whole kingdom in safety and peace.

Geneva, Jan. 24, 1551.