J. H. Merle D'Aubigné - History of the Reformation in Europe in the Time of Calvin (Vol. 1-8)

Melanchthon, grieved at the destitute condition of a young man whose fine understanding he appreciated, did not hesitate to accede to his request. In those days there was less etiquette and formality and more familiarity between princes and the friends of letters than there has been since. On the 13th of June, 1534, a month after the battle of Laufen, the master of Germany wrote to the sister of Francis, to introduce the scholar to her. It was this letter which Baduel had delivered to the queen, and which she, delighted at entering into direct communication with Melanchthon, was reading with the greatest interest.

'It is certainly a great boldness,' wrote the illustrious reformer, 'for a man like me, of low condition and unknown to your highness, 617to dare recommend a friend to you; but the reputation of your eminent piety, spread through all the world, 618does not permit me to refuse an upright and learned man the service he begs of me. The liberal arts can never be supported except by the generosity of princes.' Melanchthon ended by saying: 'Never will alms more royal or more useful have been bestowed. The Church, scattered over the world, has long counted your highness among the number of those queens whom the prophet Isaiah calls the nursing mothers of the people of God, and will take care to hand down the remembrance of your kindnesses to the most distant generations.' 619But the student, that living message of the reformers, interested Margaret no less than the letter itself. Baduel had seen and heard them, in their homes, in the street, and in the pulpit. 'Talk to me,' she said with that amiable grace which distinguished her, 'talk to me about Melanchthon and Luther; tell me how they teach and how they live, what are their relations with their pupils, and what they think of France.' Margaret desired to know everything. She questioned him on several points, a knowledge of which might be useful for the projects she had conceived in conjunction with Du Bellay.

=MARGARET'S PATRONAGE.=

The queen did not forget the young man himself: observing the beauty of his mind, the liveliness of his faith, and the elevation of his soul, she thought that to protect Baduel was to prepare a chosen instrument to propagate evangelical principles in France. Thanks to her care, the young man, recommended by Melanchthon, became erelong a professor at Paris. Subsequently, when a college of arts was founded at Nîmes, the youthful doctor resolved to sacrifice the advantageous post he held in the capital to devote his services to the city of his birth. The queen recommended him to the consuls of that city for rector of their new institution. 'I provided for his studies,' she told them. But persecution did not allow Baduel to serve France unto the end; he was obliged to take refuge at Geneva, where he became professor in the academy founded by Calvin. 620

=THE MISSION OF CHELIUS=

The communications of the young man of Nîmes strengthened Margaret, the king, and Du Bellay in their plans, and Francis resolved to send across the Rhine a confidential person, empowered to ask the doctors of the Reformation for a sketch of the means best suited to found an evangelical catholicism in Europe. It was not Baduel whom Du Bellay selected for this mission: he was too young. The diplomatist cast his eyes on Ulric Chelius, a doctor of medicine and native of Augsburg, at that time living at Strasburg, a great friend of Sturm and Bucer, and more than once employed by the King of France in various negotiations. Intelligent, active, and animated like Bucer with the double desire of reforming and at the same time of uniting christendom, Chelius was well suited for such a work. Although a German, and consequently knowing Germany thoroughly, he had all the promptitude of a Frenchman; and the circumstance that he was not of exalted rank rendered him fitter still for entering into negotiations that were to be carried on secretly. He left Strasburg and arrived at Wittemberg in July 1534.

Melanchthon was at that time greatly agitated. The divisions which separated catholicism from reform, and the quarrels between the Zwinglians and the Lutherans, filled him with anguish. He often stole away from that crowd of every age, condition, and country which continually filled his house, eager to see him. 621His wife's anxious heart was wrung when she saw her husband's sadness, and even the children could scarcely cheer him by their innocent smiles. The future alarmed him.... 'What sad times are hanging over us,' he exclaimed, 'unless there be somebody to remedy the existing disorders!... We are moving to our destruction.... They will have recourse to arms ... and State and Church will perish!' 622

As soon as Chelius reached Wittemberg, he called upon Melanchthon. 'King Francis,' he said, 'desires truth and unity. In almost every particular he is in accord with you, and approves of your book of Common-places . 623I am authorised to ask you for a plan to put an end to the religious dissensions which disturb christendom; and I can assure you that the King of France is doing, and will do, all he can with the pope to procure harmony and peace.' 624Nothing was better adapted to captivate Melanchthon. At this period the moderates had not yet renounced the idea of preserving external unity; they desired to maintain catholicity: even Melanchthon saw no other safety for divided and agitated christendom. Accordingly, never had message arrived at a more suitable time. Chelius was to him like an angel come from heaven; a beam of joy lighted up the great doctor's clouded brow. He went to see Luther, and conversed with him and other friends about the proposals of the King of France. 'If a few good and learned men,' said he, 'brought together by certain sovereigns, were to confer freely and amicably together, it would be easy, believe me, to come to an understanding with each other. 625Ignorant men know nothing about the matter, and make the evil greater than it is.' 626

=DIFFERENT OPINIONS ON THE UNION.=

Melanchthon thought that he could unite catholics and protestants. We must not be surprised at it, for in our days very estimable, though not very clear-sighted men, entertain the same idea. Truth was dear to the doctor of Germany, but concord, unity, and catholicity were not less so. The Church, according to Melanchthon and his friends, ought to be universal; for redemption is appointed for all men, and all have need of it. The Church ought therefore to strive to unite all the children of Adam in communion with God, on the foundation of Christ, the only Redeemer. It possesses a power which can embrace all humankind and keep all differences in subjection. Such were the thoughts by which Melanchthon was inspired: if there were any sacrifices to be made to preserve the catholicity of the Church, he would gladly make them; he would recognise the bishops, and even the head of the bishops, rather than destroy unity. 'There is no question of abolishing the government of the Church,' he said; 'the chief men among us ardently desire that the received forms should be preserved as much as possible.' 627Luther's friend took the matter so much to heart that he began to address Du Bellay personally: 'I entreat you,' he said, 'to prevail upon the great monarchs to establish a concord which shall be consistent with piety. 628The dangers which threaten us are such that so great a man as you ought not to be wanting in the cause of the State and of the Church.... But what am I doing?... What need to urge you to walk who are running already?' 629 Catholicity and truth : such was the device graven on the arms borne by the champions who, under the auspices of the King of France, were to appear between the two camps of Rome and the Reformation.

Melanchthon busied himself with sketching the plan of the new Church, which, with God's help and the support of the great monarchs (Francis I., Henry VIII., and probably Charles V.), was to become the Church of modern times. It might be eventually one of the most important labours ever undertaken by man. Not only the politicians, but all pious, loving, and perhaps feeble hearts, who feared controversy more than anything, ardently hoped for the success of this heroic attempt. The chief men , said Melanchthon, shared his opinion and encouraged his projects. Yet there were simple, earnest, christian men, with minds determined to set truth above everything, who saw with uneasiness these theologico-diplomatic negotiations. Neither Farel, nor Calvin, nor probably Luther, was among those who rallied round the standard raised by Du Bellay and grasped by Melanchthon.