Having finished with Œcolampadius, the deputies went on to Strasburg. There they had interviews with Bucer and Capito. A similar statement of their faith to the Reformers of that city drew forth similar congratulations and counsels. In the clear light of her morning the Reformation Church saw many things which had grown dim in the evening of the Vaudois Church; and the Reformers willingly permitted their elder sister the benefit of their own wider views. If the men of the sixteenth century recognised the voice of primitive Christianity speaking in the Vaudois, the latter heard the voice of the Bible, or rather of God himself, speaking in the Reformers, and submitted themselves with modesty and docility to their reproofs. The last had become first. A manifold interest belongs to the meeting of these two Churches. Each is a miracle to the other. The preservation of the Vaudois Church for so many ages, amid the fires of persecution, made her a wonder to the Church of the sixteenth century. The bringing up of the latter from the dead made her a yet greater wonder to the Church of the first century. These two Churches compare their respective beliefs: they find that their creeds are not twain, but one. They compare the sources of their knowledge: they find that they have both of them drawn their doctrine from the Word of God; they are not two Churches, they are one. They are the elder and younger members of the same glorious family, the children of the same Father. What a magnificent monument of the true antiquity and genuine catholicity of Protestantism! Only one of the two Provence deputies returned from their visit to the Reformers of Switzerland. On their way back, at Dijon, suspicion, from some cause or other, fell on Pierre Masson. He was thrown into prison, and ultimately condemned and burned. His fellow-deputy was allowed to go on his way. George Morel, bearing the answers of the Reformers, and especially the letters of Œcolampadius, happily arrived in safety in Provence.