Political and religious changes had brought about in Geneva a confusion which Farel felt himself incapable of lessening. By vehement intreaties, therefore, and even by threats, he induced Calvin to join him in his missionary work, Calvin being already known to the world as the author of "Institutio Christianæ Religionis," a work that fell on men like a revelation. John Calvin, or Cauvin, was born at Noyon, in Picardy, in 1509, and was a northern Frenchman of superior intelligence and learning, but of a gloomy, austere disposition, with a large admixture of fatalism in his views. Destined for the Church, he studied in Paris at the early age of thirteen, but by his father's wish he changed his intention, and applied himself to the study of law, at Orleans and Bourges. To these latter studies he owed that wonderful facility in systematic reasoning which is so noticeable in his writings. But the death of his parent in 1531 brought Calvin once more to Paris, where he speedily found himself drawn into the new religious movement which was winning its way in France. Profound theological researches and severe inward struggles caused his conversion to the reformed faith, in the following year. In 1535 we find him at Basel, whither he had retired to escape further persecution on account of his extreme views. Here he published his "Christianæ Religionis Institutio," which is his most celebrated work, and which has shed undying lustre on his name. Fascinating by its profound learning, its unflinching logic, and its wonderful fervour, the book became at once a general favourite, and was translated into all the civilized tongues. It is not necessary to do more than place before the reader one or two essential features of this great work. It is of mathematical exactness, and is the very base and foundation of his remarkable religious system, while it likewise maps out his scheme of reformation. This scheme was based on the doctrine of predestination, a doctrine Calvin had embraced with eagerness. Predestination was indeed with him a religious axiom, a self-evident truth which neither needed proof nor admitted of dispute, and he made it the corner-stone of his new religious system. His theory was that, of men all equally guilty _a priori_, some had from the beginning of the world been destined by God for eternal happiness, others for eternal perdition. Who were the elect and who the rejected was left an open question. However incompatible with humane feeling, however irreconcilable with the doctrine of the redemption, this belief might be thought by many, it yet sufficed for the eager minds of the sixteenth century, earnestly seeking as they were some practicable and, as it were, palpable, faith. Whatever the objections to the doctrine, it was on this that the Calvinistic Church was built, and by its spirit that that Church was swayed.