LXX.—To Farel.[279]

Return of Calvin to Strasbourg—news of the Diet of Ratisbon—contradictory formulæ presented to the Emperor—reply of Charles V.—letter to the King of France in favour of his persecuted Protestant subjects.

Strasbourg, July 1541.

When I had ground to think that there was no further use for me at the Diet, by a great amount of brazen importunity, I extorted rather than obtained my discharge; for not only was Bucer very sorrowful at the idea of my going away, but Philip also, who had undertaken to assist me in that matter, when the time drew near, requested that I would remain. I found means, however, one way or other, to disentangle myself. It was not so much reasons of a private kind, as those of a public nature, that urged me to hasten my departure. From the time that Capito had been indisposed, I saw our school in difficulties. I was apprehensive that, during the fair-time, the Church might require my presence. Our friends were so far induced by these considerations as at length to yield to my wish. But I will explain briefly the state of matters when I came away. From the time when we split upon that question of the Eucharist, we could no more agree together upon any other. You are aware that we were all agreed in the opinion, that transubstantiation was a mere figment of the imagination, that it was not only opposed to the word of the Lord, but also to the nature of a sacrament; that the adoration of the host was either idolatrous or extremely dangerous; that the exposition itself savoured of superstition. When the three commissioners stood firm to this reply without flinching, Granvelle bitterly upbraided Philip, upon whose submission he hoped there might not be so much difficulty in bringing round the other two. Whereupon, seeing that he could extort nothing, he told them to proceed to the other heads. Meanwhile, the Marquis of Brandenbourg,[280] clandestinely, not, however, without the knowledge of the Emperor, despatches one of the princes of Anhalt[281] on an embassy to Luther, expecting that, on account of the old controversy regarding the Sacrament, he would be more favourable than any of us to the Papists. What answer he has brought away with him, I have not yet ascertained. I have no doubt that Luther would return a not unsatisfactory reply. There still remained over three questions, in reference to the Eucharist, to be discussed, that concerning the sacrifice of the mass, that about private masses, and the distribution of the wine as well as the bread. Our opponents having abandoned the traffic in the buying and selling of masses, as well as the great variety and multitude of them, retained but one daily mass in each church, and that only on condition that there was an assembly of worshippers to whom the mystery might be expounded, and that they might thereafter be exhorted to communion. They wished the giving of the cup to be free, that those might partake who wished it. They disguised the sacrifice by a sophistical interpretation, and where they got that do you conjecture. All those views are rejected which Philip proposed in writing, against the sense or meaning of the article. They afterwards proceeded to take into consideration the subject of confession, in which the opposite party shewed some moderation, remitting the scrupulous enumeration of every sin; but they enforced the necessity of confession and absolution. Our friends submitted a contrary formula. In the same manner the invocation of the saints, the primacy of the Pope, and the authority of the Church, were separately discoursed and treated of; but we could come to no agreement. All our articles are appended to the book. The Emperor returned liberal acknowledgment and thanks to the commissioners for having faithfully performed their duty. He then referred the consideration of the whole to the States. And because nothing could be determined satisfactorily, except upon a written document, the book was offered along with the articles. The Emperor was afterwards dissatisfied with what he had done: but the States ratified what had already been decreed. While this was going forward, the Diet gave audience to the ambassadors of Hungary and Austria, who were suppliants for aid against the Turk.[282] Thereupon the Emperor proposed an adjournment of the debate on the subject of religion, and that the States should turn their attention to consult upon that business. When I saw that this afforded some respite, I was unwilling to forego the opportunity; and thus I have made my escape. I have briefly glanced over the progress of the proceedings. What belongs to councils of a more secret kind, you shall hear somewhat on my arrival. I wish, however, that you would be persuaded to wait for the arrival of Bucer, that we may consult together in common. In what concerns the brethren who suffer in behalf of the Gospel, I have not accomplished what I wished. For the occasion demanded some more weighty embassage, which the times will scarcely admit of, because of the vicious inclinations and corrupt nature of mankind. I have therefore obtained a letter[283] in the name of the princes; which, indeed, must have been procured before the Diet would hear of it. But I have taken care that some things have been changed and inserted which you requested. The paper will hold no more. You will communicate, if you think proper, all these matters to Viret, and excuse me to him for not having written; for I am harassed by frequent calls and interruptions, that I have scarcely breathing time. Adieu, my very dear brother. Salute all the brethren. May the Lord preserve you all.—Yours,

John Calvin.

[Calvin's Lat. Corresp. Opera, tom. ix. p. 18.]