"Si natura negat, facit indignatio versum."
It is at present far otherwise with me. So little does my present
grief aid me in speaking, that it rather renders me almost entirely
speechless. Besides, as I cannot express in words how my mind is
affected, being overcome with merely thinking on the subject on
which I am about to write, I am almost struck dumb. I would have
you suppose me to be groaning rather than speaking. It is too
well known, from their mocking and jests, how much the enemies of
Christ were rejoicing over your contests with the theologians of
Magdeburg.[282] They certainly presented a foul and abominable
spectacle, as well to the Lord and the angels, as to the whole
Church. If no blame attaches to you in this matter, my dear Philip,
it would be but the dictate of prudence and justice, to devise a
means of curing the evil, or at least of somewhat mitigating it.
Yet, forgive me if I do not consider you altogether free from
blame. And from this you may conjecture how severe the judgments of
others are concerning you, and how offensive and unpleasant their
remarks. In the mean while, let it be well understood, that in
openly admonishing you, I am discharging the duty of a true friend;
and if I employ a little more severity than usual, do not think
that it is owing to any diminution of my old affection and esteem
for you. Although for me to offend by rude simplicity, rather than
bespeak by adulation the favour of any man, is nothing uncommon
or new to you. I also feel, on the other hand, less anxiety about
your taking it amiss to be reproved by me when I have just cause
for displeasure, inasmuch as I am well aware that nothing gives you
greater pleasure than open candour. I am truly anxious to approve
all your actions, both to myself and to others. But I at present
accuse you before yourself, that I may not be forced to join those
who condemn you in your absence. This is the sum of your defence:
that provided purity of doctrine be retained, externals should
not be pertinaciously contended for.[283] And if it be true that
is confidently asserted everywhere, you extend the distinction
of non-essentials too far. You are not ignorant that the Papists
have corrupted the worship of God in a thousand ways. We have put
up with corruptions which were barely tolerable. The ungodly now
order these same things to be restored, that they may triumph over
a down-trodden gospel. And if any one does not hesitate to oppose
this, will you not ascribe it to pertinacity? Every one knows how
this is opposed to your modesty. If you are too facile in making
concessions, you need not wonder if that is marked as a fault in
you by many. Moreover, several of those things which you consider
indifferent, are obviously repugnant to the word of God. Perhaps
there are some who insist too positively on certain points, and,
as usually happens in disputes, make offensive attacks upon some
things which have little harm in themselves. Truly if I have any
understanding in divine things, you ought not to have made such
large concessions to the Papists; partly because you have loosed
what the Lord has bound in his word, and partly because you have
afforded occasion for bringing insult upon the Gospel. At a time
when circumcision was as yet lawful, do you not see that Paul,
because crafty and malicious fowlers were laying snares for the
liberty of believers, pertinaciously refused to concede to them a
ceremony at the first instituted by God? Accordingly, he boasts
that he did not yield to them, no not for a moment, that the truth
of the Gospel might remain intact among the Gentiles. In our day,
indeed, the enemy has not troubled us about circumcision, but
that they may not leave us anything pure, they are tainting both
doctrine and every exercise of worship with their putrid leaven.
As for the theologians of Magdeburg, you say that they were only
raising disputes about a linen vesture. I do not see the force of
this. I certainly think the use of the linen vesture, with many
other fooleries, has been hitherto retained as much by you as by
them. And, indeed, good and pious men everywhere deplore that you
should have countenanced those corruptions which manifestly tend to
destroy the purity of all doctrine, and to undermine the stability
of the Church. Lest you may perhaps have forgotten what I once
said to you, I now remind you of it, namely, that we consider our
ink too precious if we hesitate to bear testimony in writing to
those things which so many of the flock are daily sealing with
their blood. I spoke thus, indeed, at a time when we seemed to be
farther out of the reach of missiles [than at present]. And seeing
that the Lord led us forth into the arena, it became us on that
account to strive the more manfully. Your position is different
from that of many, as yourself are aware. For the trepidation of
a general or leader is more dishonourable than the flight of a
whole herd of private soldiers. Accordingly, while the timidity of
others may be overlooked, unless you give invariable evidence of
unflinching steadfastness, all will say that vacillation in such a
man must not be tolerated. You alone, by only giving way a little,
will cause more complaints and sighs than would a hundred ordinary
individuals by open desertion. And, although I am fully persuaded
that the fear of death never compelled you in the very least to
swerve from the right path, yet I am apprehensive that it is just
possible, that another species of fear may have proved too much
for your courage. For I know how much you are horrified at the
charge of rude severity. But we must remember, that reputation
must not be accounted by the servants of Christ as of more value
than life. We are no better than Paul was, who held fearlessly on
his way through "evil and good report." It is indeed a hard and
disagreeable thing to be reckoned turbulent and inflexible,--men
who would rather see the whole world in ruin, than condescend to
any measure of moderation. But your ears should have been deaf to
such talk long ago. I have not so bad an opinion of you, nor will I
do you the injustice, to suppose that you resemble the ambitious,
and hang upon the popular breath. Yet I have no doubt but that you
are occasionally weakened by those goadings. What? Is it the part
of a wise and considerate man to rend the Church for the sake of
minute and all but frivolous matters? Must not peace be purchased
at any tolerable amount of inconvenience? What madness is it to
stand out for everything to the last, to the neglect of the entire
substance of the Gospel! When lately these and similar remarks were
circulated by designing men, I thought and perceived you to be more
influenced by them than you should have been; accordingly, I open
my mind candidly to you, lest anything should mar that truly divine
magnanimity, which, in other respects, I know you to possess. You
know why I am so vehement. I had rather die with you a hundred
times, than see you survive the doctrines surrendered by you. Nor do
I say this as if there was danger lest the truth of God made known
by your ministry should come to nought, or as if I distrusted your
steadfastness; but simply because you will never be sufficiently
solicitous lest the wicked obtain an occasion of cavilling, which
owing to your facileness they eagerly snatch at. Pardon me for
loading your breast with these miserable, though ineffectual groans.
Adieu, most illustrious sir, and ever worthy of my hearty regard.
May the Lord continue to guide you by his Spirit, and sustain you
by his might; may his protection guard you. Amen.[284] Salute, I
entreat you, any of my friends that are near you. A great number
here respectfully salute you. Multitudes, to avoid idolatry in
France, are making choice of a voluntary exile among us.