I have carefully explained to the brethren the matters which you had
committed to me on the part of your presbytery. They both welcomed
and received your admonitions with a very cordial and attentive
hearing, for they clearly perceived and understood the motives from
whence they proceeded, and that the dangers which alarm you are not
imaginary. They will therefore endeavour, so far as lies in their
power, in troublous times like the present, that your warnings may
not seem to have been tendered to them in vain. That last point
which you urge, about coming to an agreement with those of Zurich,
affords a strong presumption, that you do not fully comprehend
how much in earnest and how faithfully, our friends have exerted
themselves to promote this object. Since the meeting of that last
synod[112] they have left no stone unturned whereby they might,
in some small degree at least, either lessen or appease their
resentment;[113] for they even ventured to hope to bring them back
so soon to a right understanding and entire good-will towards each
other. It would appear, however, that they had not forgotten either
the reception they had met with in that quarter, or the manner in
which they were dismissed, and the rumours which had afterwards
been spread abroad as to their procedure, as well as the letters
which had been written. Because, however, they could of themselves
make but little impression, they engaged on their side all the
men of worth who had any authority or influence among them, in
order that, at the long run, some terms of peace, or at least some
moderation of their differences, might be devised. In the meanwhile
Bullinger makes public that epistle of his in which he reckons
the Turncoats and Weathercocks as stumbling-blocks of offence and
hindrances to the progress of the Gospel. There is no one so blind
as not to perceive that under these designations he points, as with
the finger, distinctly at our friends.[114] They, however, were
forbearing enough to teach, by their example, not to return railing
for railing, and suppressed their sense of so great indignity until
Erasmus, one of the Zurich ministers, had arrived in Strasbourg.
In good humour, and with courtesy, we expostulated with him. They
did not even satisfy us by a single word of explanation; but some
while after, not without their knowledge, Bibliander[115] wrote to
Sturm that we were tormenting ourselves by a false application of
it; for that Bullinger's design had been not to attack Bucer, but
those persons in the territory of Wirtemberg who had acceded to
the concord of agreement, for that they had themselves professed
that they had not always had a clear understanding of the Supper,
but that, as for Bucer, those things which had been said at Zurich
were no more than might, with perfect propriety, be addressed to
him. There is, therefore, nothing for us to dispute about, as
if there was any hindrance on our part to their arriving at an
entire agreement, or at this present moment to prevent a perfect
reconciliation. And further, to say the truth, we have never been
otherwise than their friends, however ill disposed they have shewn
themselves to us. If you knew with what moderation our friends
conduct themselves, you would be ashamed to require anything more of
them.
[112] The Synod of Zurich, held from the 29th April to the 3d May of
the preceding year, had remained without result. The ministers of
Strasbourg and of Zurich had separated much dissatisfied with each
other.
[113] The theologians of Zurich had accused Bucer of having spread a
snare to entrap their good faith by artificial expressions, better
suited to veil the difficulties of union than to solve them.--See
Hospinian, tom. ii. p. 290.
[114] This letter of Bullinger is only known to us by Calvin's
allusion to it. Bucer manifested great displeasure at the conduct of
the theologians of Zurich, and bitterly complained of it in a letter
to Comander, minister of Coire. But if we may believe the testimony
of Sturm, quoted by Hospinian, it does not appear that the friendly
relations between the churches of Zurich and Strasbourg were thereby
long or seriously affected.
[115] Bibliander (Theodore), professor of theology at Zurich. He
died of the plague in 1564.
The good men flame up into a rage if any one dares to prefer Luther
to Zuingli, just as if the Gospel were to perish if any thing is
yielded by Zuingli. Nor, indeed, is there any injury thereby done
to Zuingli; for if the two men are compared with each other, you
yourself know how much Luther has the preference. I do not at
all approve, therefore, of those verses of Zebedeus, in which he
supposed that he could not praise Zuingli according to his real
worth, unless he said of him,
Majorem sperare nefas;
that it was "profane to hope for a greater." Now, while we agree
that it is considered unkind to speak evil over the ashes and the
shades of the departed; so it would be impiety in a high degree,
in our thoughts of such a man, not to entertain sentiments of
honourable esteem. It holds true, however, that the moderation to
be observed in the award of praise, is that which Zebedeus has very
much lost sight of. Therefore, I am so far from assenting to him,
that now at this present, I can see many greater--I may hope for
some more--I may lawfully desire that _all_ were so. I ask you,
dear Farel, if any one extolled Luther in this manner, would not
the Zurichers have grumbled, and complained that Zuingli had been
overborne? Foolishly, you will say; as if, indeed, those were the
only men of any understanding who are favourable to Luther. But
these things are intended for your ear alone.
I myself, also, am heartily tired of discussing so often that
affair of Caroli, or rather, I am completely worn out; therefore
all the more willingly may suffer you to enjoy quiet in time to
come, unless some new escapade occurs. Would that only a single
opportunity were allowed me, in a familiar and confidential way,
to confide to you all my hopes and fears, and in turn to hear your
mind and have your help, whereby we might be the better prepared.
An excellent opportunity will occur for your repairing hither, if,
as we hope, the marriage shall come to pass.[116] We look for the
bride to be here a little after Easter. But if you will make me
certain that you will come, the marriage ceremony might be delayed
until your arrival. We have time enough beforehand to let you
know the day. First of all, then, I request of you, as an act of
friendship, that you would come. Secondly, that you assure me that
you will come. For it is altogether indispensable that some one from
thence be here to solemnize and ask a blessing upon the marriage.
I would rather have you than any one else. Therefore, resolve
whether you think it is worth while, on my account, to undertake
this journey. I am waiting to see whether any good will come out
of these disturbances by which Geneva is at present thrown into a
state of commotion. The affair must have taken a turn one way or
other before you can arrive here. Germany, as usual, is in a state
of suspense, in expectation of great events. The surmise is very
general, that the Emperor aims at more than he avows. Our friends
are now assembled at Smalkald, where they will advise upon measures
to meet either alternative; so that, whether they settle the matters
in dispute by reasonable arguments, or decide their differences by
war, they may not anyhow be taken unawares and unprepared. God has
already conferred this benefit upon us, that three of the Bishops
Electors rather prefer to league with us in defence of their
country's liberty, than to plot with the Emperor against it.
[116] The friends of Calvin at Strasbourg were at this time very
desirous of having the Reformer married. See the following Letters,
(1539-1540,) _passim_.
Our little church here holds on as usual. Hermann has returned to
church-fellowship, and in perfect sincerity, unless I am much
deceived.[117] He has acknowledged to me, that out of the Church
there cannot exist the hope of salvation; he says, the true Church
is to be found among us; that therefore, on his part, there had been
a falling away, because he had lived as a sectary in separation from
it. This he took to himself as criminal, in following these divisive
courses, and sought forgiveness. About Free-will, the Divinity
and Humanity of Christ, Regeneration, Infant Baptism, and other
points, he was willing to be taught, and embraced our doctrine; he
only hesitated as to Predestination, on which head, however, he
subscribed upon the whole to my views, except that he could not
unravel or describe explicitly the difference between foreknowledge
and providence. He entreated, however, that this might not occasion
any hindrance in the way of himself and his children being received
to Church communion. Whereupon, with the courtesy which the occasion
called for, I received and welcomed him seeking forgiveness, and
reached forth to him the hand in name of the Church. Since then, I
have baptized his little daughter, who was more than two years of
age. Unless I am very much deceived, he is a pious, God-fearing man.
When I exhorted him as to the duty of leading back others into the
way of truth, he said, "The least I can do is, that I should now be
as earnest in building up as I have formerly been in pulling down."
Hans, who lives at Ulm, appears to me to be penitent. That we may
not boast, however, and glorify ourselves in this service, the Lord
humbles us in a thousand ways. For we are no whit better here than
with you, where you declare that matters are as bad as possible.
Yet, in these otherwise desperate circumstances, we have always this
consolation, that we do not serve God in vain, even when to all
appearance we seem to toil to no purpose. If you think proper, you
will communicate the letter addressed to the brethren; if otherwise,
you can return or keep it in your own possession.
[117] Hermann of Liege, the celebrated Flemish Anabaptist. He had
maintained a discussion at Geneva, publicly, against Farel and
Calvin; and overcome on that occasion, he had been banished from the
town the 19th March 1538.
Salute every one of them in person in our name in the most friendly
manner, although I desire, on my part, to do so on my own account,
apart from the rest.
Adieu, my very excellent and right-hearted brother. All here do
most lovingly salute you, especially Capito, Sturm, and Claude; for
Bucer is absent. But all of them, at the same time, had requested me
to undertake the province of replying to your letter, when I laid
before them your friendly warnings; on account of which, so far are
they from having taken any offence, that their respect, which could
scarcely be higher than it is, has rather been confirmed towards you.
My dear friend, again adieu. Although I feel much exhausted, yet I
would not suffer myself to be drawn away from writing to you.
[_Lat. orig. autogr._--_Library of Geneva._ Vol. 106.]