The opponents of Calvin in his own time were not the only ones to do justice to him; those likewise whom he has had in later times have done the same. ‘This kindly and conciliatory conduct of Calvin after his return,’ one of these has said, ‘is one of the most beautiful pages of his history.’ It is impossible not to value this testimony; but is it fair to add that it would have been more meritorious if Calvin had had less consciousness of it, and that what he wrote to his friends on the subject often leaves on the mind of the reader an unpleasant impression?[196] We must, in the first place, remark that, in attributing patience and gentleness to himself, Calvin is not speaking exclusively of himself. He says _we_, which includes, at least, Viret.[197] Next, we must note that he was bound to give an accurate account of the state of things to the friends who had done every thing to promote his return to Geneva. And, lastly, that if Calvin is to be condemned for this communication, we shall have to condemn likewise (which no one will do) Christians more perfect than he was; St. Paul, for instance, who said, ‘Be ye followers of me, even as I also am of Christ.’
In Calvin gentleness was combined with strength. He understood the difficulties of his task, and devoted himself to it with great seriousness and indefatigable zeal. He had now to set in motion the chariot which he had taken so much pains to construct. He had to teach each man his duty, to restore the public worship, to attend to the young, the poor and the sick, to do the work of peace-maker, of consoler, and of reformer. It was to him that recourse was had about every thing, sometimes even about affairs of the state. He had not two consecutive hours, he says, free from interruption. ‘You cannot believe,’ he wrote to Bucer, ‘in what a whirlwind and confusion I am writing to you. In this place I am entangled in such a multitude of affairs that I am almost beside myself.’ And to Myconius he said, ‘During the first month of my ministry I was so overwhelmed with painful and distressing labors that I was well-nigh exhausted. How difficult and wearisome is the task of reconstructing a fallen building!‘[198]
Calvin consequently felt the need of assistants who would earnestly co-operate with him. He endeavored to retain Viret at Geneva. ‘With Viret,’ he said, ‘I can bear the burden tolerably well; but if he is taken from me I shall be in a more deplorable position than I can say.’[199] Viret was, however, obliged to resume his duties at Lausanne in July, 1542. The _Ordinances_ had provided that there should be at Geneva five ministers and three coadjutors, the latter also to be ministers. Now, on his arrival Calvin had found, in addition to Viret and Bernard, Henri de le Mare and Aimé Champereau, the last elected in 1540. But these ministers were ‘rather an obstacle than an aid.’ He found them too rough, full of themselves, having no zeal and still less knowledge, and, further, ill-disposed towards himself. ‘I endure them,’ he adds; ‘I behave myself towards them with kindliness. I might have dismissed them on my arrival, but I preferred to act with moderation.’ Here again, we find Calvin steadily adhering to a line of conduct which does him honor. This same year, 1542, four new pastors were appointed for the church of Geneva: Pierre Blanchet, who showed himself apt to teach; Matthias de Geneston, who successfully delivered his first sermon. ‘The fourth sermon,’ wrote Calvin to Viret, ‘surpassed all my expectations.’ The other two pastors were Louis Treppereau and Philippe Ozias, surnamed _de Ecclesia_. Of one of these Calvin said ‘that he had given a specimen of his ability, such as he had expected from him;’ whether good or bad he does not inform us. In 1544 Geneva had twelve pastors, but six of them were serving in the country churches. The best known of these new ministers was Nicolas des Gallars, seigneur de Saules, near Paris, whom Calvin highly esteemed, and who afterwards filled an important position in the French reformation, at Poissy, at Paris, and at La Rochelle. Some unfrocked monks arrived at Geneva, expecting to find there, in addition to the liberty of not being Romanists, that of not being Christians; but Calvin distrusted people of this sort. There were some pastors whom it was necessary to dismiss, either because they were indolent in their work, or because they were extravagant in their preaching, or because they did not conduct themselves becomingly.[200]