and the ordination of the clergy; and they likewise proposed a more frequent administration of the sacrament, and that the singing of psalms should be introduced into the service of the church.

These concessions were so pleasing to the synod that they at once solicited the government of Berne to use their influence with that of Geneva for the recall of the banished preachers. The request was acceded to, and on the return of the exiles to Berne, Erasmus and Viret were permitted to accompany them as a deputation to Geneva. But all was in vain; the council was not to be moved, and the anger of the populace still burned so hotly against the reformers, that it was decreed in public assembly that Calvin and Farel should be again expelled. Nor was the sentence of banishment confined to these two witnesses of the truth. The sentence of expulsion was passed upon all the citizens who would not receive the decrees promulgated by the synod of Lausanne; and Lannier, Cordier, and other friends of Calvin and Farel, being added to the number of the banished, left a city torn by faction, and disgraced by shameful and riotous excesses.

CHAPTER III.

His labours at Strasburg-Recall to Geneva-His marriageConflicts with the Libertines-Death of his wife-Corre spondence.

WE now find Calvin at Strasburg, to which ancient town he was welcomed by men bearing such distinguished names as Bucer, Sturm, Capito, Hedio, and Niger. He was immediately appointed a professor of divinity, with a liberal stipend; and though he had entertained the idea of returning to private life, yet he was induced by the persuasions of Martin Bucer to assume again the character of a teacher. He was now once more heart and soul in his Master's work. By his advice a French reformed congregation was established, into which he introduced that form of discipline and government which he approved, and which afforded a model to the reformed churches in France. Farel retired to Neuchâtel, and the only further knowledge that

we have of Courault is that he died soon after his expulsion from Geneva. Calvin had strong suspicions that the blind reformer was murdered by the enemies of the faith.

During his residence in Strasburg, which extended to two or three years, he enlarged and republished his " Institutes," and gave to the world the first of his admirable contributions to exegetical theology, his Commentary on the Epistle to the Romans. He likewise wrote a treatise in the French language on the Lord's supper, which was intended for the use of his congregation at Strasburg.

While Calvin's powers were maturing to the highest perfection in this quiet haven of rest, an attempt was made on the part of the Romish church to bring back the Genevese to her communion. The advocates of the papacy thought that the late discussions at Geneva and the exile of the reformed pastors, afforded a favourable opportunity for regaining the lost sheep which had wandered from the fold. Cardinal Sadolet, bishop of the neighbouring see of Carpentras, in Dauphiné, and a man of learning and eloquence, lent all his energies to the furthering of this object. He addressed a flattering and artful epistle to his dearly beloved brethren, the

magistrates, councils, and citizens of Geneva," in which no argument was omitted that might induce the "wandering dove to return into the secure ark of the true church." So pathetic and skilful was this letter that it might have produced considerable injury had it not been for the happy circumstance of its being written in a dead language. There was at this time in Geneva no one qualified to meet it with a proper reply. But Calvin, though treated injuriously by the Genevese, no sooner received a copy of the cardinal's letter, than he returned so powerful an answer that Sadolet abandoned his attempt in despair. Speaking of his defence of the church of Geneva, Calvin says, "Although I am no longer permitted to exercise my office there, this shall not prevent me from upholding its faith and constancy. How can I fail of anxiety for this city of Geneva, from which I can never divest my thoughts, and which I love no less than my own soul." The answer is dated September 1st, 1539.

In this same year we find that Calvin was at the convocation at Frankfort, where he made the acquaintance of Philip Melancthon. He had previously laid before the German reformer several propositions on the Lord's supper, that

he might judge what was the difference of their opinions on the subject. When they met at Frankfort it was found that their views fully coincided, and we gather from some of Calvin's own letters that Melancthon remained a Lu

theran only out of love of peace. Their intercourse was afterwards renewed at Worms, when, by command of the emperor, a diet was assembled there, and the Protestant and Roman Catholic divines met in conclave, in order under the presidency of Granvella to concert measures for restoring concord to the church. Calvin was sent by the people of Strasburg to this old imperial city, so associated with the memory of Luther that its very name recalls that majestic assembly of the high and great ones of the earth, before whom face to face he pleaded the cause of God and of his Christ. Here Melancthon and Calvin formed a friendship which continued through life. It was here that the Wittenberger received so deep an impression of the greatness of the genius and erudition of the Genevese pastor, that he distinguished him beyond all the other divines who attended the conference by the honourable title of "the Theologian." "Their friendship," says Dr. Henry, in his life of the great