JOHN CALVIN 141 He proceeded to Paris in 1533, which at this date had become a centre of the "new learning," under the teaching of Lefevre and Farel, and the influence of the Queen of Navarre, sister of Francis I. The Sorbonne itself had not es- caped the infection. There was a growing religious excitement in the university, m the court, and even among the bishops. This, however, was not to last. The king was soon stirred up to take active measures to quell this rising spirit, and the result was that Calvin and others were obliged to flee for their lives. After this he repaired for a short time to his native place, resigned the preferment he held in the Roman Catholic Church, and for a year or two led a wandering life, sheltered irr various places. We find him at Saintorge ; at Nerac, the residence of the Queen of Navarre ; at Angouleme, with his friend Louis du Tillet ; then for a brief while at Paris again. Persecutions against the Protestants at this time raged so hotly that Calvin was no longer safe in France, and he betook himself to Basel, whence he issued, in the year 1536, the first edition of his " Christianse Religionis Institutio," with the famous preface addressed to Fran- cis I. The concentrated vigor and intensity of feeling of this address, rising into indignant remonstrance, and at times into pathetic and powerful influence, make it one of the most memorable documents in connection with the Reformation. After completing this great service to the cause of Protestantism, he made a short visit to Italy, to Rene"e, the Duchess of Ferrara. Finally, he revisited his native town, sold the paternal estate, which had devolved to him on the death of his eldest brother, and, bidding Noyon adieu, set out, in company with his younger brother and sister, on his way to Strasbourg. The direct road being rendered dangerous by the armies of Charles V., which had penetrated into France, he sought a circuitous route through Savoy and Geneva The result of this journey was memorable for the cause of the Reformation, Arrived in Geneva, in the autumn of 1536, he met there his friend, Louis du Tillet, who communicated the fact of his arrival to Farel, then in the very midst of his struggle to promote the Reformation. Farel hastened to see him, and urge upon him the duty of remaining where he was, and undertaking his share of the work of God. Calvin did not at first respond to the call. He was given, he himself says, to his " own intense thoughts and private studies." He wished to devote himself to the service of the reformed churches generally, rather than to the care of any particular church. By some strange insight, however, Farel penetrated to the higher fitness of the young stranger who stood before him, and he ventured to lay the curse of God upon him and his studies if he refused his aid to the church of Geneva in her time of need. " It was," Calvin said, ".as if God had seized me by his awful hand from heaven." He abandoned his inten- tion of pursuing his journey, and joined eagerly with Farel in the work of refor- mation. Having entered upon his task, he soon infused an energy into it which crowned the struggling efforts of Farel with success. The hierarchical authority was already overturned before his arrival ; the citizens had asserted their inde- pendence against the Duke of Savoy. The magistrates and people eagerly joined
