The re-erection of a wayside cross in Annemasse, at the gates of Geneva, amid an enormous concourse of converts, an event which closed the three years of his apostolate, led to the composition of the _Defense ... de la Croix_, published in 1600. An illness brought on by toil and privation forced him to leave his work to others for nearly a year, but in August 1598 he returned to his field of labour, and in October of that year practically the whole country was Catholic again. Up to that time preaching and conference had been the only weapons employed. The stories of the use of soldiers to produce simulated conversions are incorrect.[1] Possibly the lamentable events of the campaigns of 1589 in Gex and Chablais have been applied to the period 1594-1598. In October of this last year, however, the duke of Savoy, who came then to assist in person at the great religious feasts which celebrated the return of the country to unity of faith, expatriated such of the leading men as obstinately refused even to listen to the Catholic arguments. He also forbade Calvinist ministers to reside in the Chablais, and substituted Catholic for Huguenot officials. St Francis concurred in these measures, and, three years later, even requested that those who, as he said, "follow their heresy, rather as a party than a religion," should be ordered either to conform or to leave their country, with leave to sell their goods. His conduct, judged not by a modern standard, but by the ideas of his age, will be found compatible with the highest Christian charity, as that of the duke with sound political prudence. At this time he was nominated to the pope as coadjutor of Geneva,[2] and after a visit to Rome he assisted Bishop de Granier in the administration of the newly converted countries and of the diocese at large. In 1602 he made his second visit to the French capital, when his transcendent qualities brought him into the closest relations with the court of Henry IV., and made him the spiritual father of that circle of select souls who centred round Madame Acarie. Among the celebrated personages who became his life friends from this time were Pierre de Berulle, founder of the French Oratorians, Guillaume Duval, the scholar, and the duc de Bellegarde, the latter a special favourite of the king, who begged to be allowed to share the Saint's friendship. At this time also his gift as a preacher became fully recognized, and de Sanzea, afterwards bishop of Bethlehem, records that Duval exhorted all his students of the Sorbonne to listen to him and to imitate this, "the true and excellent method of preaching." His principles are expressed in the admirable letter to Andre Fremyot of October 1604.