The First Mark and Mission

1561 Belgic Confession with proof-text referring to the Great Commission in Matthew 28:18-20.

Of the Belgic Confession’s articles on the doctrine of the church, article 29 is probably the most well-known amongst Reformed church members.  It describes the marks of the true and false church.  First among the marks of a true church is “the pure preaching of the gospel.”  What does this mean for mission?  What does this mean for our churches in relation to the lost around us in our own communities?

Historical Background   

In the early 1950s, the Christian Reformed Church in North America (CRC) was beginning to develop a deeper conviction about its responsibility to spread the gospel at home and overseas.  To be sure, missionary consciousness was part of the CRC’s fabric from its beginning in 1857.  Initially, prayerful and financial support were given to Dutch and South African mission works.  It took some time for the CRC to develop its own missionary efforts.  There were extensive discussions at early CRC Synods about whether mission should be a denominational, classis, or local affair.  Eventually, the CRC settled on a denominational approach to mission.  The CRC Synod of 1880 appointed their first missions committee, then called the “Board of Heathen Missions.” In 1888, the decision was made to begin mission work among the American Indians.  In 1896, the CRC finally began work among the Navajo and Zuni peoples of the American Southwest.

The CRC began overseas work in Nigeria a few decades later.  It was one of the missionaries to Nigeria who really began to stir up discussions about mission in the CRC.  Unfortunately, Rev. Harry Boer would go on to become infamous for his objections to certain points in the Canons of Dort, but for our interests here, we can note his role in stimulating CRC interest in spreading the gospel in the mid-twentieth century.          

In 1952, a Christian Reformed consistory overtured the CRC Synod to “to draw up a creedal statement concerning missions.”  The CRC Synod declined to do so, on the grounds that “The work of Missions is included in the connotation of the first mark of the church, namely ‘the faithful preaching of the Word.'”  This was the earliest rumblings of dissatisfaction in the CRC with the Three Forms of Unity regarding mission — a history that I have traced and evaluated in one of the chapters of For the Cause of the Son of God.  Interestingly, the CRC Synod appealed to article 29 of the Belgic Confession.  Speaking through its Synod, the CRC in this era considered that the Belgic Confession spoke to the missionary task of the church. 

However, this was not a unanimously held position in the CRC.  Later in 1952, Harry Boer published his response to the Synod’s decision.  He pointed out that the CRC edition of the Belgic Confession then in use did not support the grounds for this decision.  The relevant part of article 29 of that edition reads, “The marks by which the true Church is known are these:  If the pure doctrine of the Gospel is preached therein…”  Boer built his case on the word “therein.”  He noted that the earlier Dutch and Latin translations did not have that word.  He did not mention the earliest French editions of 1561/62, but they do not have it either.  While Boer was wrong about the Belgic Confession in many respects, he did get this correct.  There was a problem here with the old CRC edition of the Confession.

When the CRC published a new edition in 1985, this problem was corrected.  The Canadian Reformed Churches also had “therein” in their first English edition.  I suspect that it originally came from the English text adopted by the CRC in 1912.  But when a new edition of the Confession was adopted by the CanRC in 1983, “therein” was gone. 

Several North American Reformed churches continue to use the English text that basically dates back to 1912 and includes “therein” in article 29.  Among these are the Heritage Reformed, the Free Reformed, the Protestant Reformed and the Reformed Church in the United States.  Until this is corrected, Boer’s point sticks among these brethren:  one cannot appeal to the first mark of the true church in article 29 as a place where the Belgic Confession speaks about mission.

Biblical and Reformed = Missional

One might also ask whether it is even biblical to restrict the mark of a true church to what goes on in established congregations in their public worship services.  This is a place where the original 1561 Belgic Confession can help us.  Matthew 28:18-20, the Great Commission, is one of the proof texts for this statement in the original confession as penned by Guido de Brès.  In that passage, our Lord Jesus sends his disciples out to preach, teach, and disciple “all nations.”  Through those disciples, our Lord was also sending out his church of all ages and places.  Clearly the original intent of the Belgic Confession was to include the missionary calling of the church under the first mark.  A church that does not faithfully proclaim the gospel inside and outside its membership has a credibility problem when it comes to being a true church.

The Reformed churches in the days of de Brès understood this well.  Being Reformed meant being outward looking.  It meant looking outwards and seeing the vast numbers of lost people who needed the gospel because they did not have Christ and were heading for hell.  It meant that the pastors were compelled by love to take seriously the charge of Paul to Timothy:  “do the work of an evangelist” (2 Tim. 4:5).  And they did. 

But this outward looking orientation indicated by article 29 was not limited to pastors.  Martyrology is a genre of religious literature dedicated to the stories of those who have been martyred for their faith.  The most well-known in English is Foxe’s Book of Martyrs.  The first Reformed martyrology was written in French by Jean Crespin in 1554.  In that first edition, as well as in subsequent ones, Crespin described not only the martyrdoms of Reformed pastors, but of many Reformed church members.  They were often killed for sharing the biblical gospel with friends and neighbours.  Compelled by love, they could not keep silent.  Among them were believers who had been pastored by de Brès, including at least one entire family, the Ogviers of Lille.

According to our Belgic Confession, the navel-gazing, self-obsessed church places a question mark behind its status as a true church.  The ghetto mentality is not Reformed.  When we’re labelled “the frozen chosen” and we deserve it, we’re not being faithful to either our confessions or Scripture.  Instead, being Reformed means being missional, not only in terms of sending out missionaries to distant lands, but being outward looking and caring about the lost right in front of us who need the gospel.

Five Ways You’re Probably Not A Calvinist

What’s a Calvinist?  That can be a tough question to answer.  It’s fair to say there are Reformed people who believe it simply means we’re followers of John Calvin.  If a Lutheran follows the teachings of Martin Luther, then a Calvinist must follow the teachings of John Calvin.  In a general sense, that’s true.  We do follow and share some of the important tenets held by John Calvin – not because he said so, but because the Bible teaches these things.  Most importantly of all, with Calvin we maintain the gospel of sovereign grace.

Nevertheless, there are things John Calvin taught or practiced that few, if any, self-identifying Calvinists would hold to today.  Let me outline five of them.

The Perpetual Virginity of Mary

Calvin appears to have believed that Mary remained a virgin after the conception and birth of Jesus.  When he discusses Jesus’ “brothers” in Matt. 12:46, Mark 3:31, and Luke 8:19, he follows the old interpretation that sees them as cousins.  Elsewhere in his commentaries he chastises those who insisted that Mary had other children after giving birth to Jesus.  He maintains that one should not be dogmatic about it one way or another.  Yet his comments elsewhere seem to tip off his own conclusion.  If so, that wouldn’t be unusual, given that other Reformers, including Guido de Brès (author of the Belgic Confession), did clearly hold to the view.

Instruments in Worship

Some of our Presbyterian brethren are fond of pointing out that Calvin was no fan of instruments in public worship – and they’re right.  See, for example, his commentary on Psalm 33:2 or Psalm 71:22.  Calvin believed musical instruments were linked to the Old Testament ceremonies fulfilled in Christ.  However, what’s often missed is that Calvin wasn’t targeting musical accompaniment.  In his day, musical instruments were never used anywhere in public worship to accompany singing.  Instead, if they were used, they were used as stand-alone elements in the service.  See here for some elaboration on this by my colleague Dean Anderson. 

Birth Control

If you have Calvin’s Commentaries, you should check out Genesis 38:10.  If your edition is the same as mine (the old Baker reprint set), you’ll notice that this verse is missing, along with a few other lines.  The translator or editor decided not to include this, as if Calvin’s views on this are dangerous or troublesome.  Well, let’s put out there exactly what Calvin wrote about Onan’s spilling his seed on the ground:

Verse 10: The Jews quite immodestly gabble concerning this thing. It will suffice for me briefly to have touched upon this as much as modesty in speaking permits. The voluntary spilling of semen outside of intercourse between man and woman is a monstrous thing. Deliberately to withdraw from coitus in order that semen may fall to the ground is doubly monstrous. For this is to extinguish the hope of the race and to kill before he is born — the hoped for offspring.

This impiety is especially condemned, now by the Spirit through Moses’ mouth, that Onan, as it were, by a violent abortion, no less cruelly than filthily cast upon the ground the offspring of his brother, torn from the maternal womb. Besides, in this way he tried, as far as he was able, to wipe out a part of the human race. If any woman ejects a foetus from her womb by drugs, it is reckoned a crime incapable of expiation and deservedly Onan incurred upon himself the same kind of punishment, infecting the earth with his semen, in order that Tamar might not conceive a future human being as an inhabitant of the earth.”

I wonder how many self-proclaimed “Calvinists” would agree with that!  Now, I suspect that Calvin held to the view that women don’t contribute anything of substance to the reproductive process – they’re simply the “field” into which the “seed” is sown.  In this regard, Calvin may have had more in common with Anabaptist Menno Simons than his fellow Reformer Guido de Brès – see here for more on that.

The Use of God’s Name

A couple of years ago, I read through the entirety of Calvin’s Institutes.  One thing that discomforted me was Calvin’s occasional misuse of God’s Name.  In three places, Calvin uses the exclamation “Good God!”  (3.4.29, 3.4.39, 4.16.27).  In each context, it’s clearly an exclamation and not a sincerely-meant prayer to God.  The expression was used in Calvin’s original Latin of the 1559 edition (“Bone Deus!”), but for some reason he dropped it in the French.  In each instance, the older translations of Beveridge and Allen omit these exclamations.  I’ve encountered the same expression in the writings of Guido de Brès.  I find it troubling and can’t find a way to excuse it.  Perhaps, being former Roman Catholics, they became accustomed to using this exclamation to express great horror — a blind spot.

Servetus

Michael Servetus was a notorious Spanish heretic and opponent of Calvin.  He was a wanted man throughout Europe, both amongst Protestants and Roman Catholics.  Servetus arrived in Geneva in 1553.  He was recognized by John Calvin and reported to the city authorities.  He faced a trial before the city magistrates for heresy, was found guilty, and burnt at the stake.  As I argue here, Calvin’s involvement in the Servetus case is a quite bit more nuanced than is often realized.  Nevertheless, in 1554 Calvin wrote a lively defense of the way the Servetus case was handled in Geneva.  He believed Servetus received justice for his crimes.  Moreover, he argued that the Old Testament penalties for such things ought to be maintained in the present-day:  “Whoever shall now contend that it is unjust to put heretics and blasphemers to death will knowingly and willingly incur their very guilt.  This is not laid down on human authority; it is God who speaks and prescribes a perpetual rule for his church.”

Still a Calvinist?

I could give several more examples, but the point’s been made.  As we reflect on this, it’s important to remember two things.  First, the Bible is our infallible standard, not John Calvin.  He was a mere man and men can and do err.  Second, how we identify ourselves does matter.  Rather than identifying ourselves as Calvinists, it’s better to think of ourselves as Reformed Christians.  If we’re asked, the word ‘Reformed’ has a whole story behind it.  It’s the story of how the authority of the Bible was rediscovered, how the glory of the gospel was regained, and how the church again came to see the praise of God as her be-all and end-all.  ‘Reformed’ really means ‘Reformed according to the Scriptures.’  ‘Calvinist’ merely brings us to a man, but ‘Reformed’ brings us to God and his Word.   I think Calvin himself would prefer we use the latter.

De Brès, the Belgic Confession, and Persecution

The hanging of Guy de Brès and Peregrin de la Grange on 31st of May, 1567.

Did you know the Belgic Confession is the only officially adopted Reformed confession written by a martyr?  True, other confessions were written by martyrs.  The most notable is the Guanabara Confession.  It was written in 1557 by three Huguenot martyrs in Brazil – it bears the distinction of being the first Reformed confession written in the Americas.  Yet, unlike our Belgic, the Guanabara Confession was never adopted by any church.  The Belgic Confession stands alone.

If we closely survey the Belgic Confession, we’ll find the themes of martyrdom and persecution pervading it.  It’s common knowledge that Guido de Brès borrowed heavily from the French Confession of 1559.  However, one of the significant differences between the French Confession and the Belgic is the emphasis in the Belgic on persecution and martyrdom.  In fact, there is no European Reformation confession as oriented to this subject as the Belgic.

De Brès — A Life on the Run

This is owing to the life and times of its author.  After his conversion to the biblical, Reformed faith in 1547, the life of de Brès was marked by persecution.  He lived in the Low Countries, which William Monter called the “epicentre of heresy executions in Europe.”  Because of persecution, de Brès had to flee to England in 1548, one year after his conversion.  There he received some theological training.

After things started to become difficult in England too, he returned to the Low Countries in 1552.  He became a pastor in Lille, a city where many believers had been martyred by the Spanish authorities.  Several members of his church in Lille were martyred during his time as their pastor too.  Soon, de Brès himself had to flee again, first to Frankfurt, and then later to Lausanne.

By 1559, there was more religious freedom for the Reformed in the Low Countries and so de Brès returned.  He became pastor of the church at Tournai.  There he enjoyed relative peace for about two years.  Things took a turn for the worse in 1561.  The Spanish authorities again cracked down on Reformed believers and de Brès was again forced to run for his life.  Shortly before this, he wrote the Belgic Confession for the Reformed churches.

The Belgic Confession and Persecution

As mentioned earlier, the Confession was penned in the context of blood and death.  It shows throughout.  Our English edition today contains a brief introduction.  That introduction is, of course, fairly recent.  The original Belgic Confession had different introductory material.  It was published as a small booklet.  After the title page, there was a poem, likely written by de Brès.  It pleads for the ruling authorities to give the Reformed believers a fair hearing.  The possibility of another kind of verdict looms in the background.

Then follows the Dedicatory Epistle to Philip II, the Spanish ruler.  The theme of persecution and martyrdom permeates this epistle like no other writing of de Brès.  This writing is not often quoted, but when it is, usually it is this remarkable passage:

The banishments, prisons, racks, exiles, tortures and countless other persecutions plainly demonstrate that our desire and conviction is not carnal, for we would lead a far easier life if we did not embrace and maintain this doctrine.  But having the fear of God before our eyes, and being in dread of the warning of Jesus Christ, who tells us that he shall forsake us before God and his Father if we deny him before men, we suffer our backs to be beaten, our tongues to be cut, our mouths to be gagged and our whole body to be burnt, for we know that he who would follow Christ must take up his cross and deny himself.

That passage speaks powerfully of the determination of de Brès and his fellow Reformed believers.

Right before the actual body of the Belgic Confession, de Brès included “Some passages of the New Testament in which the faithful are exhorted to render confession of their faith before men.”  Four of the six passages quoted come from a biblical context of persecution, suffering, and martyrdom.

Then throughout the Confession itself we find references to enemies, persecution, and martyrdom.  In article 12, we read about the devils and evil spirits who “lie in wait like murderers to ruin the church and all its members…” They wait “to destroy everything by their wicked devices.”  In article 13, concerning the providence of God, de Brès writes about the consolation this doctrine provides:  “In this we trust, because we know that he holds in check the devil and all our enemies so that they cannot hurt us without his permission and will.” Article 27 is perhaps the most pointed.  De Brès writes of how God preserves the church “against the fury of the whole world.”  He makes a reference to the reign of Ahab during which “the Lord kept for himself seven thousand persons who had not bowed their knees to Baal.” Article 28 continues the theme when it speaks of believers joining the assembly of the church “wherever God has established it.  They should do so even though the rulers and edicts of princes were against it, and death or physical punishment might follow.” In article 29, de Brès mentions the characteristics of the false church.  Among these is the fact that “It persecutes those who live holy lives according to the Word of God.”  Finally, in the last article, de Brès writes about the last judgment.  He says the righteous will be vindicated:  “Their innocence will be known to all and they will see the terrible vengeance that God will bring upon the wicked who persecuted, oppressed, and tormented them in this world.”

The booklet containing the Confession was concluded with a remonstrance addressed to the magistrates of the Low Countries.  In this remonstrance, de Brès called for them to carry out their God-given task of delivering justice.  Not unexpectedly, this document also contains the themes of persecution and martyrdom.

The Enduring Testimony of Pastor Guido de Brès

Eventually, de Brès himself faced the gallows.  After Tournai, he fled south to France where he served the Reformed churches from 1561 to 1566.  De Brès returned north to his homeland in July of 1566, but the following year Spanish repression resumed.  De Brès escaped for a time, but eventually was betrayed and captured.  On May 31, 1567 he was hung for ostensibly celebrating the Lord’s Supper contrary to the commandment of the magistrates.

De Brès left us a beautiful gift with his Belgic Confession.  Yet it’s also important to remember he was a pastor and as such, he soundly blessed those under his ministry.  In his Histoire des Martyrs, Jean Crespin writes of an entire Reformed family that was martyred by the Spanish.  The Ogviers were put to death in Lille in 1556.  The family consisted of Robert, his wife Jeanne, their son Martin, and their daughter Baudechon.  Their pastor had been none other than Guido de Brès.

While they were in prison, Martin Ogvier wrote several letters and Crespin reproduces them, some in full and some in parts.  At a certain point Ogvier mentions his pastor:

Flee from those who teach you the wide road, and hold in reverence those who teach the straight way, for it will take you to salvation.  This is what our brother G. (whom you well know) has up till the present very faithfully and with exceptional diligence proclaimed to you…

“Brother G.” here is a reference to Guido de Brès.

Before he went to be with the Lord, Martin Ogvier spoke to his fellow prisoners and again he mentioned his pastor Guy (Guido) de Brès:

Lift up your hearts, my brothers, take courage, it’s done:  I’ve endured the last assault.  I pray you, don’t forget the holy doctrine of the Gospel and all the good teachings which you have heard from our brother Guy.  Show that you have received them in your hearts and not only in your ears.  Follow us, we’re going on ahead, and do not fear, for God will certainly not forsake you.  Good bye, my brothers.

I think that’s what every pastor would want to hear if his people were about to face the same death:  remember what he preached!

These days we might sometimes wonder whether we’re heading into a time of persecution, or maybe even martyrdom.  Certainly there is much more anti-Christian sentiment today than, say 25 years ago.  Whether intense persecution is on the horizon or not, we like Martin Ogvier, must learn to imitate the boldness of men like Guido de Brès.  We can treasure and hold forth our Belgic Confession, a faithful biblical summary, but also a testimony reminding us that the blood of the martyrs is always seed.

The Reformation and Doxology

Five hundred years!  Today is the day we mark a half millennia since God brought Reformation to his church.  Over these five centuries, Reformed biblical theology has spread far and wide.  Its influence has infiltrated into various cultures and sub-cultures around the globe.  For this, we ought to praise God and vigorously.

One of the surprising sub-cultures where Reformation theology has found a home today is American hip-hop.  One of the leading voices in this development is Shai Linne.  In the spoken word intro to his album Lyrical Theology Part 2: Doxology, Shai makes this astute observation:  “If you have theology without doxology, you just have cold dead orthodoxy…If you have doxology without theology, you actually have idolatry.”  He’s right.

Theology (the study of who God is and what he’s done) should lead us right to doxology (proper praise for God).  The two belong together and must never be separated.  So when we consider the Reformation, we’re not doing it right if we’re not ending up on our knees in adoration for God.  There are all sorts of reasons why remembering the Reformation should bring us to worship — the chief being the recovery of the biblical gospel.  Without that gain, everything else is meaningless.  Praise God that he peeled away the ignorance, brought back the Bible, and brought widespread gospel preaching back to his church!

Let me mention three other reasons why we ought to be praising God today for the Reformation.

The Recovery of Certainty and Assurance

When many medieval Christians went to church, they were immediately confronted with an image of Christ.  It was not an image of Christ as Saviour, but as the coming Judge of heaven and earth.  The medieval church wanted to put the fear of Jesus into its members.  You were always supposed to be afraid and wondering whether you would be good enough for him.  You would never know the answer to that question until after you died.  For the average believer, the prospect of purgatory always loomed.  You could not be sure that you would go to God’s blessed presence the moment you died, because most likely you wouldn’t.  What a horrible distortion of the Christian faith!

The Reformation brought back the Bible’s message of justification.  If you believe in Jesus Christ, you are declared right by God.  The Judge is now your Father.  As his beloved child, you need not fear judgment.  When you die, because of God’s verdict in your justification, you can be absolutely 100% certain that you will be going to his blessed presence.  As one Reformation catechism put, “Our death is not a payment for our sins, but it puts an end to sin and is an entrance into eternal life” (Heidelberg Catechism QA 42).  Praise God that we are not left wobbly and doubting!  Praise God for the Reformation’s recovery of gospel certainty!

The Restoration of the Voice of God’s People in Worship

Prior to the Reformation, when you went to mass you mainly went as a spectator.  Almost everything was done by someone else, mainly the priest and his assistants.  Congregation members were typically passive participants.  Since much of the service was in Latin, it could not be otherwise.  The idea of congregational singing was known, but not widely practiced.

With the Reformation, this began to change dramatically.  Christian worship becomes a more active affair for congregation members.  They are not only to watch or listen, but also to participate and particularly in song.  One of John Calvin’s priorities was the preparation of a metrical Psalter in the language of the people.  This was because he understood that the congregation should be lifting up its voice in worship.  In Reformed churches today, this continues to be the practice.  We emphasize congregational singing, the priesthood of all believers melodiously lifting up the Name of God.  We don’t go to church to listen to a choir sing or listen to soloists, but to lift up our own voices in praise to God.  This is as it should be.  Let’s praise God that we can praise him each Lord’s Day from our own hearts with our own tongues and lips!

The Humanity of the Reformers and their Example

When we look closely at the men whom God used to recover the gospel in the Reformation, one of the striking things is that they were just, well…men.  They were not super saints.  They had warts and blemishes.  For example, Luther famously ran off his mouth and was known for saying some things a bit strongly, if not strangely — and even sometimes wrongly.  Yet through their weaknesses, the power of God was made strong.  God amazingly worked through weak and sinful men to bring something about that’s still having a ripple effect to this day.

They were people with families.  When they faced death or martyrdom, they wrote like regular people because that’s what they were.  If you haven’t already, you need to read the powerful last letter of Guido de Brès to his wife.  See if you can read that without praising God for the example of this Reformation pastor.  I read that letter and I can’t help but doxologize.  God worked steadfast faithfulness in his servants and it was not in vain.  The gospel for which de Brès died outlived him and spread far beyond his little corner of the world.  God worked through them, through their humanity, and he left examples for us to follow.

There are many more reasons why we can be praising God today as we remember the Reformation.  Along with the recovery of the gospel as number one, those three above certainly rank up there for me.  They lead me to this:

Oh sing to the LORD a new song,

for he has done marvelous things!

His right hand and his holy arm

have worked salvation for him…

Make a joyful noise to the LORD, all the earth;

break forth into joyous song and sing praises!

Psalm 98:1,4

The Reformation and Martyrdom

In parts of Europe, the Reformation was marked with the spilling of blood.  In the first half of the sixteenth century, nowhere were more martyrs murdered than in the Low Countries.  Reformed believers experienced intense persecution from the Spanish authorities.  One of those believers was the author of the Belgic Confession, Guido de Brès.  As a leading pastor in the Reformed churches, De Brès was a wanted man.  Finally, on March 28, 1567, he was arrested and imprisoned.  As he waited for his inevitable death sentence, de Brès wrote several letters.  These letters survived and were later published.  The most notable among them is the letter he wrote to his wife Catherine.  You can hear the author of the Belgic Confession speak tenderly as a husband and father.  In these words he comes alive, not only as a human being, but as a redeemed sinner bought with the blood of Jesus Christ.  He went to his martyrdom on May 31, 1567 with full confidence in Christ.  It was through martyrdoms like that of de Brès that God continued to spread the Reformation.  Not only his preaching, but also his martyrdom served as a witness to the Son of God.

Here’s the letter.  See if you can read it out loud without tears welling up — I never can.

********************

Letter of Comfort from Guido de Brès to His Wife

The grace and mercy of our good God and heavenly Father, and the love of His Son, our Saviour Jesus Christ, be with you, my dearly beloved.

Catherine Ramon, my dear and beloved wife and sister in our Lord Jesus Christ:  your anguish and sadness disturbs somewhat my joy and the happiness of my heart, so I am writing this for the consolation of both of us, and especially for your consolation, since you have always loved me with an ardent affection, and because it pleases the Lord to separate us from each other.  I feel your sorrow over this separation more keenly than mine.  I pray you not to be troubled too much over this, for fear of offending God.  You knew when you married me that you were taking a mortal husband, who was uncertain of life, and yet it has pleased God to permit us to live together for seven years, giving us five children.  If the Lord had wished us to live together longer, he would have provided the way.  But it did not please him to do this and may his will be done.

Now remember that I did not fall into the hands of my enemies by mere chance, but through the providence of my God who controls and governs all things, the least as well as the greatest.  This is shown by the words of Christ, “Be not afraid.  Your very hairs are numbered.  Are not two sparrows sold for a farthing?  And not one of them shall fall to the ground without the will of your Father.  Then fear nothing.  You are more excellent than many sparrows.”  These words of divine wisdom say that God knows the number of my hairs.  How then can harm come to me without the command and providence of God?  It could not happen, unless one should say that God is no longer God.  This is why the Prophet says that there is no affliction in the city that the Lord has not willed.

Many saintly persons who were before us consoled themselves in their afflictions and tribulations with this doctrine.  Joseph, having been sold by his brothers and taken into Egypt, says, “You did a wicked deed, but God has turned it to your good.  God sent me into Egypt before you for your profit.” (Genesis 50).  David also experienced this when Shimei cursed him.  So too in the case of Job and many others.

And that is why the Evangelists write so carefully of the sufferings and of the death of our Lord Jesus Christ, adding, “And this was done that that which was written of Him might be accomplished.”  The same should be said of all the members of Christ.

It is very true that human reason rebels against this doctrine and resists it as much as possible and I have very strongly experienced this myself.  When I was arrested, I would say to myself, “So many of us should not have traveled together.  We were betrayed by this one or that one.  We ought not to have been arrested.”  With such thoughts I became overwhelmed, until my spirits were raised by meditation on the providence of God.  Then my heart began to feel a great repose.  I began then to say, “My God, you have caused me to be born in the time you have ordained.  During all the time of my life you have kept me and preserved me from great dangers and you have delivered me from them all – and if at present my hour has come in which I will pass from this life to you, may your will be done.  I cannot escape from your hands.  And if I could, I would not, since it is happiness for me to conform to your will.”  These thoughts made my heart cheerful again.

And I pray you, my dear and faithful companion, to join me in thanking God for what he has done.  For he does nothing that is not just and very equitable, and you should believe that it is for my good and for my peace.  You have seen and felt my labours, cross, persecutions, and afflictions which I have endured, and have even had a part in them when you accompanied me in my travels during the time of my exile.  Now my God has extended his hand to receive me into his blessed kingdom.  I shall see it before you and when it shall please the Lord, you will follow me.  This separation is not for all time.  The Lord will receive you also to join us together again in our head, Jesus Christ.

This is not the place of our habitation – that is in heaven.  This is only the place of our journey.  That is why we long for our true country, which is heaven.  We desire to be received in the home of our Heavenly Father, to see our Brother, Head, and Saviour Jesus Christ, to see the noble company of the patriarchs, prophets, apostles and many thousands of martyrs, into whose company I hope to be received when I have finished the course of my work which I received from my Lord Jesus Christ.

I pray you, my dearly beloved, to console yourself with meditation on these things.  Consider the honour that God has done you, in giving you a husband who was not only a minister of the Son of God, but so esteemed of God that he allowed him to have the crown of martyrs.  It is an honour the like of which God has never even given to the angels.

I am happy; my heart is light and it lacks nothing in my afflictions.   I am so filled with the abundance of the richness of my God that I have enough for me and all those to whom I can speak.  So I pray my God that he will continue his kindness to me, his prisoner.  The One in whom I have trusted will do it, for I have found by experience that he will never leave those who have trusted in him.  I would never have thought that God would have been so kind to such a poor creature as I.  I feel the faithfulness of my Lord Jesus Christ.

I am practicing now what I have preached to others.  And I must confess that when I preached I would speak about the things I am actually experiencing as a blind man speaks of colour.  Since I was taken prisoner I have profited more and learned more than during all the rest of my life.  I am in a very good school:  the Holy Spirit inspires me continually and teaches me how to use the weapons in this combat.  On the other side is Satan, the adversary of all children of God.  He is like a boisterous, roaring lion.  He constantly surrounds me and seeks to wound me.  But he who has said, “Fear not, for I have overcome the world,” makes me victorious.  And already I see that the Lord puts Satan under my feet and I feel the power of God perfected in my weakness.

Our Lord permits me on the one hand to feel my weakness and my smallness, that I am but a small vessel on the earth, very fragile, to the end that he would humble me, so that all the glory of the victory may be given to him.  On the other hand, he fortifies me and consoles me in an unbelievable way.  I have more comfort than the enemies of the gospel.  I eat, drink and rest better than they do.  I am held in a very strong prison, very bleak, gloomy, and dark.  For its gloominess, the prison is known by the name “Brunain.” [Brownie].  The air is poor and it stinks.  On my feet and hands I have irons, big and heavy.  They are a continual hell, hollowing my limbs up to my poor bones.  The chief constable comes to look at my irons two or three times a day, fearing that I will escape.  There are three guards of forty men before the door of the prison.

I have also the visits of Monsieur de Hamaide.  He comes to see me, to console me, and to exhort me to patience, as he says.  However, he comes after dinner, after he has wine in the head and a full stomach.  You can imagine what these consolations are.  He threatens me and says to me that if I would show any intention of escaping he would have me chained by the neck, the body and legs, so that I could not move a finger; and he says many other things in this order.  But for all that, my God does not take away his promises, consoling my heart, giving me very much contentment.

Since such things have happened, my dear sister and faithful wife, I implore you to find comfort from the Lord in your afflictions and to place your troubles with him.  He is the husband of believing widows and the father of poor orphans.  He will never leave you – of that I can assure you.  Conduct yourself as a Christian woman, faithful in the fear of God, as you always have been, honouring by your good life and conversation the doctrine of the Son of God, which your husband has preached.

As you have always loved me with great affection, I pray that you will continue this love toward our little children, instructing them in the knowledge of the true God and of his Son Jesus Christ.  Be their father and their mother, and take care that they use honestly the little that God has given you.  If God does you the favour to permit you to live in widowhood with our children after my death, that will be well.  If you cannot, and the means are lacking, then go to some good man, faithful and fearing God.  And when I can, I shall write to our friends to watch over you.  I think that they will not let you want for anything.  Take up your regular routine after the Lord has taken me.  You have our daughter Sarah who will soon be grown.  She will be your companion and help you in your troubles.  She will console you in your tribulations and the Lord will always be with you.  Greet our good friends in my name, and let them pray to God for me, that he may give me strength, speech, and the wisdom and ability to uphold the truth of the Son of God to the end and to the last breath of my life.

Farewell, Catherine, my dearly beloved.  I pray my God that he will comfort you and give you contentment in his good will.  I hope that God has given me the grace to write for your benefit, in such a way that you may be consoled in this poor world.  Keep my letter for a remembrance of me.  It is badly written, but it is what I am able to do, and not what I wish to do.  Commend me to my good mother.  I hope to write some consolation to her, if it pleases God.  Greet also my good sister.  May she take her affliction to God.  Grace be with you.

At the prison, April 12, 1567.

Your faithful husband, Guy de Brès, minister of the Word of God at Valenciennes, and presently prisoner for the Son of God at the aforesaid place.