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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

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.

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.

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.

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.

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.

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.

The letters of Diaz49 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,

John Calvin.

[Fr. orig. autogr. – Library of Geneva. Vol. 194.]