all the polite graces of the French courtier, with the virtues of a Christian. These qualities placed him not only at the head of the Genevan Church but of the Church of France. He, it was, who was chosen to defend the Huguenot religion before the King of France at Poissy, of which we shall speak in connection with Paris. He died in 1605, the last of the reformers. He developed the theology of Calvin, higher than Calvin had done, into supralapsarianism. He was a rare combination of a scholar, a courtier and a Christian.

Toward the close of Beza's life occurred the Escalade on December 12, 1602. On a dark and foggy night several hundred of the soldiers of the Catholic Duke of Savoy, who formerly had been the ruler of Geneva, gained the top of the walls of Geneva and were about opening the city gate to several thousand more Savoy troops who were outside. But just as they were about doing this, they were discovered by one of the sentry of Geneva, whom they killed but not until he had fired his gun, which alarmed the city. At once thousands of armed citizens attacked them. A cannon was shot on the wall by the Genevese, which was guided by the hand of providence through the darkness, so

that it knocked down all their scaling-ladders. Those in the city could not escape and were thus caught like rats in a trap. They were cut to pieces and thrown over the walls and the city saved. As soon as the enemy was driven away, the Genevese streamed to the cathedral for a thanksgiving service under Beza. Since that time on every December 12, a religious service is held in Geneva in commemoration of that Escalade and there is a fountain on one of the streets (Rue des Allemands) to commemorate it. As a result of this attack, the foreign Protestant powers especially Holland and Berne took greater care for the defense of Geneva, the former contributing much to Geneva's fortification.

After Beza, came a succession of leading theologians. John Diodati succeeded Beza. He was of Italian descent, but his father emigrated to Geneva, where he became professor of theology. The son was a fine linguist, translating the Bible into Italian and French. The former version is so fine that it is still the standard version of the Bible in Italian. He was one of the delegates of Geneva to the Synod of Dort, and with Breitinger of Zurich was the leader of the Swiss delegation. In doctrine, like Beza, he was a supralapsarian Calvinist.

After Diodati came another great theologian to continue the succession, Francis Turretin. He, like Diodati, was a descendent of an Italian refugee. He was in his early life sent to Holland to get Holland's aid in fortifying Geneva, in which errand he was very successful. He was not like his predecessors, Beza and Diodati, Supralapsarian; but he lowered that extreme type of Calvinism to Cocceianism. This was the Biblical school of Calvinism founded by Koch or Cocceius and is sometimes called the Theology of the Covenants, because it makes prominent the two covenants of works and of grace. He redacted Calvin's theology according to this Federal theology. He was one of the theologican triumvirate of Switzerland of his dayHeidegger of Zurich, and Gernler of Basle, being the other two, although really a fourth ought to be added, Hummel of Bern, thus making it a quartette. These men caused a new Calvinistic creed to be drawn up, the Helvetic Consensus, and published in 1675. This creed was so high, that it held that even the vowel-points of the Old Testament were inspired. This was the extremest of the Calvinistic creeds.

This creed continued in authority all over Swit

zerland for about fifty years and then another theological triumvirate, Werenfels of Basle, Osterwald of Neuchatel, and J. A. Turretin of Geneva, the latter the son of Francis Turretin, mentioned above, united to set it aside.

The Church at Geneva was now on the downgrade theologically. J. A. Turretin was not the strict Calvinist his father had been, but was a broad-churchman, who cared nothing for creeds. His successor, Vernet, went farther; he was a Socinian, denying the divinity of Jesus Christ. Thus by the beginning of the nineteenth century, Geneva had descended from the strictest Calvinism in the 16th century, to the widest Unitarianism in the nineteenth. This departure was heralded to the world by D'Alembert in the eighteenth century. He was the editor of the infidel encyclopædia and he charged the Genevan Church with denying the divinity of Christ. This caused a great sensation at Geneva and elsewhere, but it was true.

During this period of rationalism there appeared at Geneva two prominent literary characters, one a Genevese by birth, John Jacques Rosseau, the other a Frenchman, Voltaire. Rosseau was of a low moral character but of high ideals politically

and educationally-first a Protestant, then a Catholic, then a Protestant, then a deist or infidel (The last is shown in his creed of the Vicar of Savoy). Religion sat lightly on him and yet he was a man of genius. After leaving Geneva, he went to Paris, but finally on account of the suspicion of the governments against him, because of his political views (he was a democrat), he was forced to become a wanderer. But he was the apostle of his age for education and freedom. The first appeared in his book "Emile" which was written against the stiff formal artificial method of education in his day. His political views appeared in his work "The Social Contract," where he taught that all men were born free and equal and yet all were slaves. In that age of monarchies and aristocracies such doctrines were viewed as very dangerous indeed. Undoubtedly Rosseau's views led to the French revolution. Both of these books, "Emile" and "Social Contract," were publicly burned at Geneva by the hangman in 1763 as tending to destroy Christianity and civil government. Geneva gave to the world the two great teachers who led to civil liberty, Calvin and Rosseau. It is to be remembered that we in the United States owe our republic to Geneva, to