Firm to his principles, because he thought them the basis of the public weal, he applied himself immediately upon his return to Geneva, to prevent the corruption of morals, and projected an ecclesiastical police, which he submitted to the council. He revised the ecclesiastical ordinances with some magistrates, who were appointed to assist him. These laws were presented to the general council, who sanctioned them on the 20th of November 1541. It was evident how far Calvin was from wishing to give too much power to the ecclesiastical body, so well was the ecclesiastical authority balanced by the civil. This tribunal of morals, called the Consistory, was originally composed of laies, and ecclesiastics, but, the number of the former was then most considerable. This body, respectable for the importance and delicacy of its constitution, had no power to inflict corporal punishments; but merely to refer the more important cases to the council, with its own judgment on the evidence. The prosperity of Geneva long remained the happy fruit of these wise. laws, which contributed powerfully to maintain the purity of the ancient morals.

They

contributed greatly to the lustre and preservation of the republic; and it might easily be proyed, that one of the causes of the misfortunes of Geneva was the diminution of the influence of those laws upon individuals. Rome was lost

when the voices of the censors could no longer be heard; and Sparta fell with the credit of those who were charged with the care of watching over the public morals, and of making virtue respected.

Shortly after his return he composed a catechism in Latin and in French, divided into questions and answers. This work, which proved highly useful to the church, was so well received by different nations, that it was not only translated into many living languages, such as the German, the English, the Scotch, the Flemish, the Spanish, and the Italian, but also into Hebrew and into Greek.*

Notwithstanding the relief which Calvin continually received from Farel and from Viret, it is not easy to conceive how he sustained his various labours; especially if we consider that he was the subject of several violent and con tinual disorders. During a fortnight in each month, he preached every day; gave three lectures in theology every week; assisted at all the deliberations of the Consistory, and at the meetings of the pastors; met the congregation every Friday; instructed the French churches by the frequent advices which they solicited

* It was translated into Hebrew by Emmanuel Tremellius, and into Greek by Henrie Etienne.

from him; defended the reformation against the attacks of its enemies, and particularly those of the French priests; was forced to repel his numerous antagonists, by various books which he composed for that purpose; and found time to publish several other works, which, by their solidity and depth, are calculated for the instruction of every age.

But these occupations formed only a part of the labours of this great man: the council charged him with many painful and difficult commissions, and he was obliged to undertake long and frequent voyages. The council, who knew that he was an excellent civilian, as well as theologian, consulted him habitually in all important concerns. He was particularly employed in framing the edicts and legislative acts of the town, which were completed and approved in the year 1543: by his reputation and his eloquence he prevented the usual troubles of a rising government; and inspired confidence amongst the different bodies of the state: they knew the extent of his talents; they respected his integrity, and reposed confidently in the inviolable attachment which he ever manifested for justice and truth.

Whilst Calvin was concluding this labour of legislation he repaired to Strasbourg, to

defend religion against Caroly; but could not obtain permission to dispute publicly against that eccentric man, who had retired thither.

In the year 1543, he presented the church of Geneva with a liturgy; together with directions as to the manner of celebrating the Lord's supper, and baptism.

At this time Charles V. appeared anxious for a general council, in which affairs relating to the catholic and reformed religions might be discussed; but this plan far from pleasing the pope, excited his warmest indignation, Nor was it indeed likely that his holiness should be so unconversant with the interests of a splendid and secular hierarchy, as not to know that its most formidable enemy was a spirit of free enquiry and ample discussion; following, therefore, his apparent interest, he preferred the convenient asylum of infallibility. Paul III. was not, however, ashamed to publish his sentiments on this plan; but Calvin abundantly repelled the arguments of the pontiff, at the diet assembled at Spire. In another work which appeared at this time, he proved the necessity of a reform of the church.

A great name is a signal for calumny to the envious; they unite in order to destroy it. It

is true that Calvin often made himself enemies by saying cutting truths; his zeal exasperated him against those who either attacked truth or wounded virtue: perhaps a consciousness of superiority rendered him severe upon those who disturbed him by ill-founded attacks, or unreasonable obstinacy.

Calvin became acquainted with Castallio in the year 1539, at Strasbourg. In a translation of the Bible into Latin, he had attempted to make the ancient Hebrew writers speak in the language of Cicero, and even endeavoured to make them sometimes breathe the tender verses of Ovid; this version Calvin highly blamed, as well as several sentiments which it contained. Castallio, whose pride was wounded, asked permission of the council to dispute publicly with Calvin on the descent of Jesus Christ into hell, which they refused; but, from a love of truth, and a respect for liberty of thinking, he was allowed to commence that dispute before the assembly of ministers; it lasted a long while without any success. Castallio at length became so highly irritated, that he attacked Calvin in a sermon; and so grossly insulted the ministers of Geneva, that the council deposed him from the ministry. Castallio retired to Basil, where he persisted in his singularities, and in his hatred of Calvin, until the time of his death.