_Vingt-deux Sermons_, &c.—Second Sermon, pp. 41, 42. Footnote 173: _Ibid._ Third Sermon, pp. 52, 53, 61, 62. Footnote 174: _Vingt-deux Sermons_, &c.—Eighteenth Sermon, p. 368. Footnote 175: _Vingt-deux Sermons_, &c.—Twentieth Sermon, pp. 405, 406. Footnote 176: _Ibid._ Twenty-second Sermon, pp. 452, 453. Footnote 177: _Sermons de J. Calvin sur les Epîtres de saint Paul à Timothé et à Tite_, 1561, p. 67, &c. Footnote 178: Sainte-Beuve, _Port-Royal_, iii. p. 403. Footnote 179: _Institution Chrétienne_, book III. ch. xxiii. § 8. Footnote 180: _Ibid._ Footnote 181: _Institution Chrétienne_, ch. 21, § 1, 2. Footnote 182: _Calvin d’après Calvin_, published by the Evangelical Alliance of Geneva for the third Jubilee of May 27, 1564, p. 28. CHAPTER XXIV. CALVIN’S ACTIVITY. (FEBRUARY 1542.) [Sidenote: State Of Mind At Geneva.] With Calvin words and deeds went hand in hand. If he took part in external affairs, we understand that he did so in the midst of his flock. He was preacher and pastor, although he is chiefly known as teacher and reformer. Apart from Calvin, without the institutions of which he was the promoter, the evangelical reformation, religious and moral, would not have been accomplished in Geneva. We may also add that national independence and political liberties would not have been maintained in this town. The old Genevese population would have been unable to do this. Undoubtedly there had been men among this small people who had displayed great energy in repulsing the ambitious attempts of the Dukes of Savoy, in taking from the bishops the temporal privileges which they had usurped, in restoring civil liberties and in uniting Geneva to the Swiss cantons. All these measures were essential to the Reformation, for which a free people was indispensable. We have already narrated their achievements; and we have been reproached, unjustly, we think, for having done this at too great length. But at the time when Calvin appeared in the city of the first Huguenots, morality was far from being irreproachable; religion, scarcely disengaged from the forms and errors of Rome, was with the majority neither personal nor evangelical, deep-seated, pure, vital, or active; and civilization itself was hardly at a higher level there than it had reached in other countries. The heroes of independence had need themselves of being enlightened by the light of the Gospel, and of being transformed by its fire. Their first education was defective, and it was necessary to begin it again. Their intercourse with all that surrounded them exerted an influence over them which needed to be counterbalanced. The great advantage of the Reformation having been, in their view, their deliverance from the pretensions of priests and of princes, it was needful that they should learn to recognize in the Gospel the tidings of