AND TUTOR TO FREDERICK THE NOBLE. 



227 



" I have lately re-read your account of your visit to the Mount 

 of Olives. He ascended from that spot. Join Him to 

 ascend with Him. 



Your 



Godet." 



We would add nothing to this letter in the way of comment. 

 A fortnight later, the Emperor sent a telegram of thanks to 

 Godet, with the announcement of his second son's impending 

 marriage. On the 15th of June the news that all was over 

 reached Neucliatel, and on the 16th came a heartbroken message 

 from the bereaved Empress Victoria, shortly followed by a letter 

 from the Emperor's mother. 



The bereaved ladies clung reverently to Godet for affection 

 and comfort. When his turn came to lay himself down on his 

 death-bed, the Empress Victoria enquired almost daily. 



Nothing darkened so much the declining years of Godet as 

 the loss of the prince whom he loved and cherished so well. He 

 could not have loved better his own son. For oiir part, we 

 know that we should in vain search the annals of history for a 

 relation matching this for simplicity and truth between prince, 

 set over men, and servant of God. 



In 1889 v/e find Godet in the Waldensian valleys, celebrating 

 there, with divines and ministers from all parts, the 200th 

 anniversary of the return of the AValdensians to their native 

 valleys. His age, added to his immense life-work, made him 

 patriarch and supreme authority at any such gatheiings. 



The stream of so-called modern biblical criticism continued 

 to flow past him, and he, from his solid evangelical rock, found 

 in the new ideas brought into circulation opportunity for 

 speaking another decisive word. 



To some he said : " Why insist on separating theology from 

 religion ? What religion is free from theology ? He who would 

 repudiate the latter has in his heart given up the spirit of the 

 former. Was there ever a faith without some kind of historic 

 framework ? " 



Or else : " What hurts me is not exactly that such and such a 

 correction should be the outcome of criticism ; it is rather that 

 they should not see how the whole drift of the Old Testament 

 is towards holy living. There is not a man in the holy Book, 

 be he king, prophet or priest ; tliere are no nations or peoples 

 that do not emerge from it confounded and convicted of sin. 

 God alone is glorified in Scripture. That is why that Book is 

 holy and true. No historical criticism can touch the sacred 



Q 2 



