Before describing Calvin’s residence at Ferrara, the author had to narrate the movements which had been going on in Italy from the beginning of the Reformation. Being obliged to limit himself, considering the extent of his task, he had wished at first to exclude those countries in which the Reformation was crushed out, as Italy and Spain. On studying more closely the work there achieved, he could not make up his mind to pass it over in silence. Among the oldest editions of the books of that period which he has made use of is a copy of the works of Aonio Paleario (1552), recently presented by the Marquis Cresi, of Naples, to the library of the School of Evangelical Theology at Geneva. This volume wants thirty-two leaves (pp. 311 to 344), and at the foot of p. 310 is the following manuscript note: _Quæ desunt pagellæ sublatæ fuerunt de mandato Rev. Vicarii Neap._; ‘the missing pages were torn out by order of the Reverend Vicar of Naples.’ This was an annoyance to the author, who wished to read those pages all the more because the inquisition had cut them out. Happily he found them in a Dutch edition belonging to Professor André Cherbuliez. Some persons have thought that political liberty occupied too great a space in the first volume of this history; we imagined, however, that we were doing a service to the time in which we live, by showing the coexistence in Geneva of civil emancipation and evangelical reform. On the continent, there are men of education and elevated character, but strangers to the Gospel, who labor under a mistake as to the causes which separate them from Christianity. In their opinion it arises from the circumstance that the Church whose head is at Rome is hostile to the rights of the people. Many of them have said that religion might be strengthened and perpetuated by uniting with liberty. But is it not united with liberty in Switzerland, England, and the United States of America? Why should we not see everywhere, and in France particularly, as well as in the countries we have just named, religion which respects the rights of God uniting with policy which respects the rights of the people? It is not the Encyclic of Pius IX. that the Gospel claims as a companion, it is liberty. The Gospel has need of liberty, and liberty has need of the Gospel. The people who have only one or other of these two essential elements of life are sick; the people who have neither are dead.