syndics expelled Calvin
and Farel from the city. They went at first to Berne, but the Bernese
would not receive them. They then retired to Basle, wearied, wet, and
hungry, and from Basle they went to Strasburg. It was in this city that
Calvin dwelt three years, spending his time in lecturing on divinity, in
making contributions to exegetical theology, in perfecting his
"Institutes," forming a close alliance with Melancthon and other leading
reformers. So pre-occupied was he with his labors as a commentator of
the Scriptures, that he even contemplated withdrawing from the public
service of religion.

Calvin was a scholar as well as theologian, and quiet labors in his
library were probably more congenial to his tastes than active parochial
duties. His highest life was amid his books, in serene repose and lofty
contemplation. At this time he had an extensive correspondence, his
advice being much sought for its wisdom and moderation. His judgment was
almost unerring, since he was never led away by extravagances or
enthusiasm: a cold, calm man even among his friends and admirers. He had
no passions; he was all intellect. It would seem that in his exile he
gave lectures on divinity, being invited by the Council of Strasburg;
and also interested himself in reference to the Sacrament of the Lord's
Supper, which he would withhold from the unworthy. He lived quietly in
his retreat, and was much respected by the people of the city where
he dwelt.

In 1539 a convention was held at Frankfort, at which Calvin was present
as the envoy of the city of Strasburg. Here, for the first time, he met
Melancthon; but there was no close intimacy between them until these two
great men met in the following year at a Diet which was summoned at
Worms by the Emperor Charles V., in order to produce concord between the
Catholics and Protestants, and which was afterwards removed to Ratisbon.
Melancthon represented one party, and Doctor Eck the other. Melancthon
and Bucer were inclined to peace; and Cardinal Contarini freely offered
his hand, agreeing with the reformers to adopt the idea of Justification
as his starting point, allowing that it proceeds from faith, without any
merit of our own; but, like Luther and Calvin, he opposed any attempt at
union which might compromise the truth, and had no faith in the
movement. Neither party, as it was to be expected, was satisfied. The
main subject of the dispute was in reference to the Eucharist. Calvin
den