thus to a friend, to Bucer. He said to him, ‘If I speak so freely to you, it is because I know to whom I am writing.’ But it was hardly possibly that Kunz should not hear from some one what Calvin thought of him. He became his mortal enemy, and he cherished the like hatred towards the other ministers of Geneva.[584] He let no opportunity escape him of opposing them. It was to no purpose that the Genevese sought to show him that they were not his enemies, and to appease him by their moderation. It was gratifying to him to appoint ministers in the Bernese territories about whom Calvin had expressed himself in the severest manner;[585] and when competent men had been examined and approved at Geneva, he would not receive them until after they had been re-examined by the Bernese classes.[586] Calvin however knew better than Kunz. ‘What do such beginnings forebode?’ exclaims Calvin; ‘while he fancies that he is inflicting lashes on us he is in fact preparing his own ruin. Assuredly, if that be the will of God, he will fall into the pit which he has digged, rather than continue to be the cause of so great troubles to the Church of Christ.’[587] [Sidenote: RELATIONS OF CHURCH AND STATE.] In addition to the question of Lutheranism, there was also that of the relations between the Church and the State, which was a subject of difference between Berne and the Genevese reformers. At Berne the magistrate was considered, according to the views of Zwingli, the representative of the members of the flock; he was the bishop; the Church was a State Church. Calvin on the contrary, who had seen in France how the state treated the Reformation, wished for the autonomy of the Church. He did not indeed demand the complete separation of Church and State, but he desired that each of these two societies should have its own government. This was the end for which he was striving, and Kunz, when once aware of it, was still more enraged. To these two questions was added that of worship. On this matter, as on others, Kunz was the ape of Luther, as Megander was of Zwingli. Calvin was no imitator of either the one or the other, but adopted generally a middle course. With respect to worship he wished for great simplicity. Berne had retained certain Catholic usages. They baptized as formerly in a baptistery; at Geneva they put away the font and made use of a simple vessel. Berne, at the supper, used wafers and unleavened bread; Geneva used common bread. Berne had retained several festivals, even that of the Annunciation of the Virgin; Geneva celebrated none but the Lord’s day, the Sunday.[588] Farel having found these usages, at least in part, among the Vaudois, in the visit which he made to those valleys in 1532, had introduced them at Geneva, and Calvin, finding them there, had made no change.