One letter, among many written soon after Calvin's arrival in Strasburg, containing an account of his feelings on the death of Coraud, who was banished with himself and Farel from Geneva, and was now as he supposed murdered, is not only interesting as an indication of his attachment to his friends, but also as showing his strong religious feeling. We give only an extract: "I am so much overpowered by the death of Coraud, that I can place no limits to my sorrow. My daily avocations have no power to withdraw my mind from continually revolving these thoughts. The miserable torments of the day are followed by more torturing sorrow at night. I am not only troubled with restlessness, to which I have become accustomed; but I am nearly dead through an entire want of sleep, which is more than my health will endure. My soul is most wounded by the aggravating circumstances of his death, if my suspicions, to which I am obliged, however unwillingly, to give some credit, are true.It is no small indication of the anger of God, that, when we have so few good pastors, the church should be deprived of Coraud, one of the best. Can we do otherwise than bewail our loss? Yet we are not without consolation. It is a great solace, that all by their affectionate sorrow show their confidence in his ability and piety. Moreover the Lord will not suffer the wickedness of our enemies to remain concealed from men. They have gained nothing by his death. For he stands before the judgment seat of God, the witness and accuser of their crimes, and with a voice stronger than when it shook the earth, will proclaim their everlasting misery. But we, whom God still allows to live, will quietly follow in his footsteps until we shall have completed our course. And however great the difficulties may be which oppose us, we will not be prevented from attaining that rest into which he is already entered. If this hope were not held out to us, what reason should we have for despair? But since the truth of God remains firm and immovable, we will continue our watch until the end, when the kingdom of Christ, which is now hidden, shall appear."1

In the spring of 1539 Calvin went to the imperial diet at Frankfort, where he first saw Melanchthon. His object in going there was to plead the cause of those who had espoused the reformed tenets in France, and incidentally to use his influence to bring about an amicable adjustment of the difficulties between the German and Swiss churches. He writes to Farel from Strasburg after his return from Frankfort: "Bucer having informed me that 1 Oct. 24, 1538.

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Calvin at the Dicts in Germany.

515

he could accomplish nothing for our persecuted brethren, I was anxious to go there, in order that their safety might not be neglected, a thing not uncommon, amidst the multiplicity of business; and also that I might confer with Philip upon religion and the church. Both causes will commend themselves to you as important. Capito and the other brethren also advised the measure. Besides the company for the journey was agreeable; for Sturm and several other good friends made up the party."-In 1540 Calvin was also present at the diet assembled by the emperor at Hagenau and at Worms, to effect a union between the Catholics and Protestants. To the latter he was sent as representative of the city of Strasburg at the urgent request of Melanchthon. He was also present in 1541 at Ratisbon.

The letters written to Farel during his attendance at the diets of Germany, show Calvin's keen observation of the conduct and motives of the several actors, and his thorough comprehension of the state of things in that country. Political intrigue and desire for personal emolument, were as readily detected by him as religious bigotry and superstition. These journeyings of Calvin seem to have been beneficial in many ways, although they did not accomplish all that was desirable for the union of the conflicting parties of the reformers. Calvin felt that Melanchthon and Bucer although they had the interests of religion at heart, were too temporising when treating with their opponents. In a letter to Farel from Ratisbon he says: Philip and Bucer framed an ambiguous and deceptive confession concerning transubstantiation, endeavoring to satisfy their adversaries without yielding anything. This method does not please me," etc. The diet at Ratisbon closed, as is well known, without any agreement between the Catholics and Protestants, with the understanding that they would hold a further discussion at a future time. The differences which separated the French and Swiss churches were also not settled; but the two parties learned more definitely the positions they each occupied, and looked for a time with more forbearance upon one another. Luther when his attention was directed to the severe manner in which Calvin had written of him and his party, is said, among other things in his favor, to have replied: "I hope Calvin will ere long think better of us, yet it is but right to bear much from such a genius." Calvin wrote to Farel on seeing the kind feeling expressed by Luther: "If we are not softened by such moderation we must be made of rock. For my part, I am broken down, and have accordingly written an apology which shall be

inserted in the Preface of my Commentary upon the Epistle to the Romans."

In respect to the persecutions in France, Calvin accomplished all that he anticipated. An epistle was sent from the "Protestant Princes and States of the Empire assembled at Ratisbon, to Francis L. King of France," expostulating with him for his cruelty to their Christian brethren in his dominions, imploring his clemency, and promising, on condition of his complying with their request, to "testify their gratitude by all the kind offices in their power."

Calvin did not forget the church in Geneva amidst all his labors at Strasburg. Neither did he return evil for evil, but contrarywise blessing. As early as October 1st, 1538, he wrote them a letter full of good counsel, and exhorted them to have courage and rely upon God's goodness and mercy, and his assurances of pardon. He again wrote in June of the following year, and admonished them with affection for their treatment of their ministers, with whom they had again had a difference. He urges them to live in peace with them, and treat them with reverence as long as they preach the true gospel, even if they have their imperfections. It should be recollected to the honor of Calvin's forgiving, charitable spirit, that the timid and time-serving conduct of these ministers at the time of his banishment was not altogether satisfactory to him.

But an occasion soon offered itself for rendering the Genevans a more important service. The pillars of the reformation had been forcibly wrested from Geneva. Their pastors had been set at nought, and their places filled by those who were incompetent to the task of defending and sustaining the sinking cause. Those who watched over the interests of the papal church did not lose the opportunity for attempting to seduce the wandering dove to return into the secure ark of the true church.' Cardinal Sadolet, a man of learning and good moral character, bishop of the see of Carpentras in Dauphiny, on the borders of Savoy, was desired to make the effort. He addressed a letter to "his dearly beloved brethren the magistracy, council and citizens of Geneva," (Calvin retorts upon him his newly awakened interest in them,) which was written with so much art that if it had not been in a dead language, it would have done much mischief. As it was, it needed to be answered, and no one was found in Geneva qualified and inclined to do it. Calvin stepped forward, and gave such an answer that Sadolet lost all hope of accomplishing his object, and

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Calvin's Reply to Sadolet.

517

the magistrates of Geneva not only did not show a disposition to return to the Romish church, but soon after came to the resolution to exclude from the city all who would not abjure the Roman catholic religion.1

This reply of Calvin, although so perfectly annihilating to his antagonist was without the least bitterness, and indeed in a style so kind, that it inspired even in Sadolet respect for the banished minister. Several years after, when this prelate was travelling through Geneva incognito, a strong desire seized him of seeing the man who had written against him with so much success. He expected to find him in a palace, surrounded by servants and all the appliances of luxury. Judge then of his surprise, when a small house was pointed out to him as Calvin's, and the renowned man himself, clad in the most simple garb, answered his knock at the door. Then, if not before, he believed the declaration in the letter addressed to him by his antagonist: "I do not speak of myself, willingly, but since you do not suffer me to be silent, I will say that which is not inconsistent with modesty. If I had sought my own aggrandizement, I should not have withdrawn from your faction."

Calvin also wrote while at Strasburg his work on the Sacrament of the Lord's Supper, " De Coena," and published it in French for the use of his congregation. Beza thinks that this ought to have terminated all controversy upon this subject, but those who had been contending so long and violently were not thus to be quieted. He seems, too, to have been successful in reclaiming the Anabaptists of Strasburg. Among others, who were convinced of their error, Paul Vossius is mentioned, to whom Erasmus had dedicated his " Enchiridion" and who became a pastor in Strasburg, and also the husband of Idelette de Bures, whom Calvin afterwards married.

Calvin and Melanchthon.

Calvin first saw Melanchthon at Frankfort, in the year 1539. He had previously submitted to him several propositions on the Lord's supper, in order to determine whether there was a difference in their belief. But before Melanchthon had answered his letter, Calvin met him at Frankfort, whither he had gone to the diet held there, and learned from him, that he approved of the

1 Calvin and the Swiss Reformation, p. 334.

doctrines which had been submitted to him. "With Philip," he says, "I have conversed on various topics. I had previously written to him on the subject of a union-and sent him a few ar. ticles in which I had summed up the substance of the truth. He assented to them without opposition, but thought there were those there, who required something more full and explicit."

This acquaintance was continued at Worms; where Melanchthon was so much fascinated by the learning and spirit of Calvin that he publicly gave him the name of "the Theologian," which from the lips of Melanchthon was not an unmeaning designation. After these interviews these two men ever valued each other, notwithstanding some slight differences of opinion. It is true their characters were very dissimilar. Calvin was more impetuous, firm and rigid than Melanchthon, but equally forgiving, warm-hearted, and even mild and gentle, when not restrained by consequences. The Genevan preacher fully understood and appreciated his German brother, and often took counsel with him. The Wittenberg professor also had the highest regard for the opinion of his more sturdy friend, and generally received his fraternal reprimands with meekness. Before the assembling of the diet at Ratisbon, Calvin writes to Farel from Strasburg: "The Senate has ordered me to join Bucer. Melanchthon obtained this order by particular application.-He so earnestly entreated to have me sent with Bucer, that I was quite put to the blush; and when I expostulated with him, he answered me, that he had the best of reasons, and that my excuses would not prevent his urgently insisting, that I should be sent to that diet."-When Calvin with Sturm and Grynaeus, went to take leave of their friends, "Philip said: the others may go but I will not suffer Calvin to go at this time." Calvin often expressed his love for Melanchthon in his letters to him. In one written November, 1552, upon the Lord's supper, he says: Would God that we could confer together. Your candor, ingenuousness and moderation are known to me, and of your piety the angels and the whole world are witnesses. It would be no small comfort to me, in the midst of trouble and sorrow, to see you again and embrace you before we die."

After a severe rebuke from Calvin for a want of decision and firmness, Melanchthon was offended, and a coldness and cessation of correspondence ensued, but Calvin wrote to him, that their friendship which was the result of similar religious feeling, must be unchanging and eternal, especially since the good of the church