LXVII.—To Farel.

Results of the Diet of Ratisbon—conferences of the theologians—original sin—free-will—justification—impossibility of agreement in the sacrament of the Supper.

Ratisbon, 11th May 1541.

Though I find my prolonged stay here to be irksome, yet never shall I regret having come. Do you think me to be not in a sound state of mind when I say so? I am quite conscious of what I am saying; and that I do not speak unreasonably you shall understand when we meet. For the present, you can pick up a few crumbs, as much as you can, by way of narrative. Our friends in the commission have come to agreement on the doctrine of original sin without any difficulty; a discussion followed on that of free-will, which was drawn together out of the writings of Augustine; they departed in neither of these points from ourselves. The debate in controversy was more keen upon the doctrine of justification. At length a formula was drawn up, which, on receiving certain corrections, was accepted on both sides. You will be astonished, I am sure, that our opponents have yielded so much, when you read the extracted copy, as it stood when the last correction was made upon it, which you will find enclosed in the letter. Our friends have thus retained also the substance of the true doctrine, so that nothing can be comprehended within it which is not to be found in our writings; you will desire, I know, a more distinct explication and statement of the doctrine, and, in that respect, you shall find me in complete agreement with yourself. However, if you consider with what kind of men we have to agree upon this doctrine, you will acknowledge that much has been accomplished. Next came the subject of the Church: as to the definition they agreed in opinion; on the question of the power of the Church they began to differ. When at length they could not anyhow be reconciled, it seemed best to omit that article. With regard to the sacraments, there was some jarring of opinion; but when those of our side conceded to them their ceremonies as things indifferent, they advanced then to the consideration of the sacrament of the Supper. There stood the impassable rock which barred the way to farther progress. Transubstantiation, reposition, circumgestation, and other superstitious forms of worship, were utterly rejected. This our opponents would by no means allow. My colleague,[271] who is full of enthusiasm in the desire for agreement, began to murmur, and to become indignant, because such unseasonable questions were entertained. Melanchthon rather tended to the opposite opinion, that so, the gangrene being brought to a height, he might cut off all hope of pacification. Our friends having consulted, they called us together. We were requested, each in succession, to state our opinions; it was the unanimous voice of all, that transubstantiation was a mere fiction or figment, the reposition of the consecrated wafer a piece of superstition, that the adoration of the wafer was idolatrous, or at the least dangerous, since it had no authority from the word of God. I had also to explain in Latin what were my sentiments. Although I had not understood any one of the others, deliberately, without fear of offence, I condemned that peculiar local presence; the act of adoration I declared to be altogether insufferable. Believe me, in matters of this kind, boldness is absolutely necessary for strengthening and confirming others. Do you, therefore, earnestly supplicate the Lord that he may uphold us with that spirit of fortitude. A document in writing was then drawn up by Philip, which, when it was presented to Granvelle, was rejected with harsh expressions, because those three commissioners had made us aware of them. When such things happen, at the very threshold, you may conceive how much difficulty remains in regard to private masses, the sacrifice of the mass, and the cup in the communion. What if it should come to a consideration of the open confession of the spiritual presence? How much disturbance would be ready to burst forth out of it! Your letters, by the quill merchant, were delivered to me a month after they were written; I shall be surprised if, in the course of a day or two, others do not make their appearance. The safety of the brethren has been recommended to me to attend to it as I ought, but we stick as yet at that obstruction which you are aware of. Maurus,[272] who was sent about that business, is actively engaged in untying that knot. Greater hope than usual breaks forth: for the Landgrave begins to perceive some failure in the quarter from which he expected most; therefore he will incline to that which we propose. If that shall so fall out, they will, I doubt not, have a particular consideration of the brethren; and Maury will do his utmost, as he is a pious and right-hearted man. Believe me, he has hitherto been faithful in attending to that which he undertook. Nothing more, however, has been obtained, than that they might have permission to return home with impunity, provided they abjured in presence of the bishop. N. is most troublesome to us; may the Lord either take him away or amend him. Greet all the brethren in the most friendly manner. May the Lord Jesus keep you. Philip and Bucer salute you. When we dined with the Landgrave the day before yesterday, kindly mention was made of you.

[Calvin's Lat. Corresp. Opera, tom. ix. p. 17.]