is birth explains in some degree the
obstinacy combined with capricious eagerness which distinguished this
arbiter of the destinies of France in the sixteenth century. Nothing is
less known than the nature of this man, who gave birth to Geneva and to
the spirit that emanated from that city. Jean-Jacques Rousseau, who had
very little historical knowledge, has completely ignored the influence
of Calvin on his republic. At first the embryo Reformer, who lived
in one of the humblest houses in the upper town, near the church of
Saint-Pierre, over a carpenter's shop (first resemblance between him and
Robespierre), had no great authority in Geneva. In fact for a long time
his power was malevolently checked by the Genevese. The town was the
residence in those days of a citizen whose fame, like that of several
others, remained unknown to the world at large and for a time to Geneva
itself. This man, Farel, about the year 1537, detained Calvin in Geneva,
pointing out to him that the place could be made the safe centre of
a reformation more active and thorough than that of Luther. Farel and
Calvin regarded Lutheranism as an incomplete work,--insufficient in
itself and without any real grip upon France. Geneva, midway between
France and Italy, and speaking the French language, was admirably
situated for ready communication with Germany, France, and Italy. Calvin
thereupon adopted Geneva as the site of his moral fortunes; he made it
thenceforth the citadel of his ideas.

The Council of Geneva, at Farel's entreaty, authorized Calvin in
September, 1538, to give lectures on theology. Calvin left the duties of
the ministry to Farel, his first disciple, and gave himself up patiently
to the work of teaching his doctrine. His authority, which became so
absolute in the last years of his life, was obtained with difficulty and
very slowly. The great agitator met with such serious obstacles that he
was banished for a time from Geneva on account of the severity of his
reform. A party of honest citizens still clung to their old luxury and
their old customs. But, as usually happens, these good people, fearing
ridicule, would not admit the real object of their efforts, and kept up
their warfare against the new doctrines on points altogether foreign to
the real question. Calvin insisted that _leavened bread_ should be
used for the communion, and that all feasts should be abolished except
Sundays. These innovations were disapproved of at Berne and at