This treatise introduced Calvin to the notice of the learned world: Bucer, Capito, Padius, sent congratulations to the writer; Calvin, in September, 1532, had sent a copy of his work to Bucer, who was then at Strasburg. The person commissioned to present it was a poor young man, suspected of Anabaptism, and a refugee from France. Calvin's letter of recommendation is replete with tender compassion for the miseries of the sinner. "My dear Bucer," he writes, "you will not be deaf to my entreaties, you will not disregard my tears; I implore you, to come to the aid of the proscribed, be a father to the orphan." This was sending the sick man to a sad physician. Bucer, by turns Catholic, Lutheran, Anabaptist, Zwinglian! Besides, why this proselytism of a moral _cure_? The exile was Anabaptist by the same title as Calvin was predestinarian, in virtue of a text of Scripture: "Go; whoever shall believe and be baptized will be saved." The Anabaptist believed in the inefficacy of baptism without faith manifested by an external act; but is not Calvin, at this very hour, as much to be pitied as the Anabaptist? He also doubted, searched, and interrogated his Bible, and imagined that he had caught the meaning of a letter which no intelligence before him had been able to seize. And what was this truth, the conquest of which infused such fear into his soul that, before he could announce it to the world, he sold his charge of Pont l'Eveque and even his paternal inheritance? In the year 1531 John Calvin presented himself before Simon Legendre and Peter le Roy, royal notaries at Paris, to invest his brothers with powers of attorney to sell what had been left him by his father and mother.