Calvin's labours--the diet at Ratisbon--the Church at Metz--the
reformation at Heidelberg--_apology_ for M. de Falais--opinion
regarding the sermons of Ochino.
[_April 1546._][42]
[42] _On the back_, in the handwriting of M. de Falais,--Received
the 16th of April 1546.
MONSEIGNEUR,--I thank you for the care which you have of my health,
anxious that I would not overburthen myself, in straining a point
to write to you, when I am not in a fit state to do so. But had I
only to write to you, it would be to me a very easy labour, if that
can be called toil wherein one only finds pleasure. The difficulty
arises from the annoyances and interruptions of the train of
thought which intervene, to break off a letter in the midst twenty
times over, or even more, beyond all bounds. As regards health, I
was much more feeble when I wrote to you a while ago than I am at
present. But being in a good state of general bodily condition, I am
unceasingly tormented with a heaviness, which, as it were, suffers
me not to do anything. For, besides the sermons and lectures, there
is a month already gone in which I have scarce done anything, in
such wise that I am almost ashamed to live thus useless. But if it
please God, of his goodness, to make use of me, he will release me
and allay this ill, which holds me so fast that I cannot set about
any labour of importance, to employ the leisure which he gives me.
Nevertheless, he does not cease to exercise me by some means or
other, in order that I may not grow rusty through laziness. If,
however, he does not graciously restore me to a better condition, I
am not likely ever to get on horseback. Even more than that, were
I ever to be sent for, I could not stir out of the house in such a
state. But, as you observe, they let me alone, from fear of setting
astir the frantic blockheads; and on my side, I willingly give up
the diets to those who have a liking for them, as for any good
they do.[43] I am glad that our Lord has put you out of pain as
regards Norberg. As for what remains to be done, you will have an
opportunity of considering what it ought to be, having been informed
by Jéhan de Rochefort, and after having established your case, as it
can be done, in coming forth out of Egypt and out of Babylon. It is
like what is said by Moses and by Ezekiel,--_in much stir and with
haste_. I hope, should it so please God, that all is over by this
time. I would not have you to be too much astonished at the length
of time you have been in receiving letters from him, considering the
length of the journey. But if God has been so gracious to him, and
to you also, as to make a way of escape out of danger, he will not
have tarried so long on the way as not to be, by this time, on his
return. Thus, being at rest in regard to that matter, you will take
counsel for the future.
[43] A new diet had been assembled at Ratisbon, for the pacification
of the religious troubles of Germany. That assembly opened in the
month of June 1546, in presence of the Emperor, and like those which
had preceded, concluded without any result whatsoever.
As to Constance, I had not spoken to you, but that your present
abode did not please you. When the crisis comes, however, Strasbourg
is more suitable, and I like it better, were it not for the reason
which you allege.
In Metz,[44] I see a great evil, the want of guidance and of cordial
interest, albeit that these are rather two evils. But God will find
the remedy. We must try every method which he presents to us, and
even stir up ourselves, where the means appear to be wanting. And
whereas I know that you have no need to be exhorted not to spare
yourself, I forbear to do so.
[44] The Protestants of this town, feebly supported by the league of
Smalkald, and intimidated by the presence of the imperial legate,
devoted to the Roman Catholic clergy, had already lost the rights
which had been guarantied to them by the accord of 1543, and so
found themselves deprived of the exercise of public worship and of
the pastorate.--(See a letter of Myconius to Calvin, 13th November
1543. _Calv. Epist. et Responsa_, Amst. p. 26.)
I am not at all amazed, if Master Peter Alexander is bold, having
his chin thus held above water, and that besides he is quite
accustomed at Heidelberg to hear that doctrine already for a long
time past.[45] He is even well aware that he has no other means
for advancing himself. Thus it is no wonder if he takes advantage
of it where there is no danger at all. But I see quite well that
he is not an over-confident man, were it only by his conclusions.
What is worse, he makes a stupid blunder in this, that he says, the
swearing an oath is forbidden by God; and that with a blasphemy,
inasmuch as he attributes authority to Saint Paul to permit what has
been prohibited by his Master; but these are matters for the civil
magistrate to decide.
[45] In the year 1546, the Palatinate witnessed the accomplishment
of a great religious revolution. The Elector, Frederic II., yielding
to the wish of his subjects, proclaimed the establishment of the
Reformation, and the abolition of the old worship in his states. The
chief instrument of that revolution was the minister Paul Fagius,
the disciple of Capito.--Sleidan, _Comment._ lib. xvi. p. 266. De
Thou, lib. ii. c. 3.
_The Apology_ would be much better drawn up where you are than
at a distance. This I say not to exempt myself, but inasmuch as
I think that such is the case; for I am quite ready to undertake
the employment. So also would Master Peter Viret, but his style of
writing would not be altogether suited to such an argument, owing
to his want of conciseness. And for myself I would have to bite
my nails in more than a hundred passages, if we could not confer
together so as to resolve by common accord what might be fit to
say or to omit. Nevertheless, we shall take care to meet your wish
whenever you shall have come to a determination upon the whole
case and the state of your affairs. Howbeit, I have retained no
memorandum of the particulars beside me. What I have told you about
the Emperor, was not so much to find fault with what has been done,
as to set forth the reason why it ought not to be inserted so as
to be seen. I praise our Lord that the present of my Commentary is
agreeable to you. In conformity with your answer, our brother sent
his translation to Vendelin, addressing the preface to you, in order
that having seen it beforehand, you may judge what course shall
appear to you to be expedient.
The request which I made to you so affectionately, not to separate
your household from the French Church,[46] was not founded upon any
report, but solely upon a passage of your letter where you signify
that you were in course of doing so, not perceiving any amendment in
that quarter. It suffices, that I am aware of your intention, so as
not to be further troublesome to you on that score. I see indeed the
reasons you may have, but I take into view the scandal which would
thence arise. All is well, since you have condescended to my request.
[46] The French Church of Strasbourg, of which Calvin had been
pastor during his exile from Geneva.
I would desire, Monseigneur, that the hundred crowns [escus] might
be sent to the lady, and they would be returned to you forthwith,
sending to the Ladies de Tilly what is resting due to them, since
the father shews himself such a one as he is. I would earnestly
wish, that in disposing ourselves willingly and patiently to bear
the cross, we were framing our shoulders to such a charge. But these
are matters about which we shall better talk together than we can
write.
I pray you to hold me excused, if I do not as yet signify my opinion
of the translation of the Sermons of Messire Bernardino.[47] I may,
however, speak a word in your ear, that they are more useful in
Italian than in other languages, were it not that the name of the
man is of use; and then there is such a variety of minds, that it is
not amiss to endeavour to draw some of them by that means. Of the
translator, I shall let you know my opinion, please God, in a few
words shortly.
[47] Introduced by Calvin to Myconius, Ochino made but a very short
stay at Bâle, where those writings made their appearance which have
been such a blot upon his memory. In 1545 he went to Augsbourg,
where he became minister to the congregation of Italian refugees
until the epoch of the _Interim_, which was the cause of his
betaking himself to England. His leanings toward heterodoxy were
veiled from the eyes of every one, except perhaps the clear-sighted
discernment of Calvin, who valued his abilities, without having
an entire confidence in the solidity of his doctrines. The
ever-recurring changes of his unsettled life led him, at a later
period, to class himself with the sect of the anti-Trinitarians.
His discourses, so much admired by Cardinal Bembo, and the Emperor
Charles V. himself, are less remarkable for their purity of doctrine
than for the warmth of feeling and the poetical flash of the style.
They have been printed under the following title: _Prediche di
Messer Bernardino Ochino_, 1543, and reprinted on several occasions;
but we are not aware of any translation, whether Latin or French.
See Schelhorn, _Ergötzlichkeiten_, tom. iii. pp. 2022, 2161, 2166,
and pp. 2174-2179.
As touching the _apology_ of the ladies,[48] I think, Monseigneur,
you have my opinion of it signified already in brief, at least I
would here declare it, that the author has not observed what the
Latins call _decorum_. For the course of procedure is unbefitting
the individuals. Everybody will not perceive this, only those who
have their wits about them. This is the reason why I have retained
it beside me.
[48] The sisters of M. de Falais.
The letters of Diaz[49] were not needed to shew me on what authority
you had opened those which he might write to me. For you have
sufficient authority without any one else giving it to you. I
humbly thank you for the offer which you have so kindly made for
the baptism of our child.[50] And now, Monsieur, to conclude, after
having humbly, and with all possible kindly affection, commended me
to your good favour and that of Madame, and having also presented
the humble salutations of my wife, I pray our good Lord to guide you
always as he has done, shewing himself the true protector both of
you and of all that concerns you.
Your humble brother, servant, and ever your entire friend,