[455] The German theologians were indeed less strict. However, says Beza, they admitted, with Calvin, that it is impossible to serve two masters, and therein condemned those who were called Nicodemites.—Hist. Eccl., tom. i. p. 49.
[456] This is the title:—De vitandis superstitionibus quæ cum sincera fidei confessione pugnant, una cum J. Calvini excusatione ad Pseudo-Nicodemos, cum duabus epistolis ad ministros Ecclesiæ Tigurinæ. Geneva, 1545. The second edition of this work appeared in 1549, enhanced by the approbation of Melanchthon, of Bucer, and of Peter Martyr. Calv. Opera Omnia, tom. viii.
[457] See note 2, p. 432.
[458] In a letter written at this period, Bucer made a humble remonstrance to Luther, representing to him, that if the theologians of Zurich had somehow incurred his indignation, he ought, however, to have had some consideration for the imperial towns of Upper Germany, and the cantons of Berne and Basle, who had given him no ground of complaint, and who had always remained faithful to the thought of a Christian alliance.—Hospinian, Hist. Sacramentar., tom. ii. p. 331.
[459] Andrew Osiander, professor of theology at the University of Königsberg, was of a presumptuous and violent spirit; he put forth rash doctrines on the nature of Christ, on justification, and exaggerated, in the Roman Catholic sense, the Lutheran dogma of the Supper. He died in 1552. Melchior Adam, Vitæ Theolog. Germ., pp. 226-240.
[460] Transferred successively from Vicenza to Mantua, and from Mantua to Trent, the Council opened in that latter town the 13th December 1545.
[461] Francis de Tournon, Archbishop of Lyons, and a cardinal, one of the fiercest persecutors of the Reformed under the reigns of Francis I., of Henry II., and of Francis II. He introduced the order of the Jesuits into France, set himself steadily in opposition to the establishment of religious liberty, and died in 1562.
[462] Chatelain, Bishop of Mâeon, Reader to the King, Francis I., who partook of his taste and disposition. Favourable to the Reformation, which, however, he dared not to profess openly, this prelate, at a later period, betrayed the hopes of the Reformed by taking up his position among the persecutors of the Gospel.—See Beza, Hist. Eccl., tom. i. pp. 79, 80.
[463] These theologians actually did assemble at Melun: "but there was," says Beza, "such division among them, that they only exchanged words and abuse, and were on the point of coming sometimes even to blows; the more ignorant who had been mixed up with the others not being willing to suffer those who were more learned to touch upon the abuses, however gently."—Hist. Eccl., tom. i. p. 48.
[464] A peculiar interest attaches to this letter, the only one which the French Reformer had written to the German Reformer. Inspired by the deep conviction of the unity of the Reformed churches, written with as much moderation as respect, the message of conciliation was not even listened to. Soured by the quarrel about the sacraments, in which he took too great a share during the latter years of his life, Luther evinced daily more and more irritation against the theologians of Switzerland, and Melanchthon did not even venture to present the letter of Calvin, to whom he wrote in sadness: "I have not shewn your letter to Dr. Martin, for he takes up many things suspiciously, and does not like his replies to questions of the kind you have proposed to him, to be carried round and handed from one to another.... At present I am looking forward to exile and other sorrows. Farewell. On the day upon which, 3846 years ago, Noah entered into the ark, by which God gave testimony of his purpose never to forsake his Church even when she quivers under the shock of the great sea billows."—Melanchthon to Calvin, MSS. of Geneva, vol. 106.