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. That pious man, however, was far from wishing to sacrifice the truth. 'I am quite of your opinion,' said he to Bucer, 'that there can be no agreement between us and the Bishop of Rome.[630] But, to satisfy the worthy men who are endeavouring to bring this great matter to a happy issue, I shall lay down what ought to be the essential points of agreement.' Melanchthon then believed, and many evangelical christians in France, and particularly in Germany, believed also, that if a reform, though incomplete, were once established, the power of truth would soon bring about a complete reform. He therefore finished his sketch and gave it to Chelius. [Sidenote: NOTES OF THE THREE DOCTORS.] The latter, imagining that he held the salvation of the Church in his hands, hastened to Strasburg to communicate Melanchthon's project to his friends. On arriving at Bucer's house (17th of August), he found him writing his answer to the _Catholic Axiom_ of the Bishop of Avranches, a great enemy of protestantism. Bucer put aside his own papers and took those of the Wittemberg doctor, which he was impatient to see. He read them eagerly over and over again. 'Really there is nothing here to offend anybody,' he said, 'if people have the least idea of what the reign of Christ means. But, my dear Chelius,' he added, 'a union is possible only among those who truly believe in Christ. That there should be a superior authority, well and good! but it must be a holy authority in order that every man may obey it with a good conscience.[631] If we are to unite, all additions must be cut away, and we must return simply to the doctrine of Scripture and of the Fathers.'