=HOSPITAL AND SCHOOL FOUNDED.=
The syndics who knew the danger and the necessities of the city, thought that the best means of securing to Geneva her independence and her faith, would be to set everything in good order. The Reformation is a good tree; let it therefore bear its fruit! Christians ought to take care of their sick and of their poor. Accordingly, a general hospital was founded at Ste. Claire, and endowed with the revenues of the old hospitals and the property become ownerless through the departure of the ecclesiastics. Claude Salomon, one of the most fervent evangelicals, dedicated himself, his wife, and his fortune to its service.
Christians ought to take care of their children. It is true that in 1429, F. de Versonex, the syndic, had founded a school where grammar, logic, and the liberal arts were taught; but the director of that institution having left the city, the school had been shut. It must be restored and improved. Farel and his friends required that the instruction should be universal—for all children. The school was established in the place which is still named Rue du Vieux Collège, and its direction intrusted to Saunier, a capable man.[607]
After the extirpation of ignorance came the suppression of mendicity. An order was published by sound of trumpet on the 29th of October, 'that no person should beg, but seek shelter in the poor-house.'[608]
Subsequently these institutions received important developments. It was not until the period when the college and academy were founded by Calvin that instruction took a start in Geneva, which carried intellectual culture to such a height in that city. But the starting-point was Saunier's college, where primary instruction was mixed up with religion. The Reformation launched Geneva like a ship, which at first coasts along the nearest shores, but reaches at last the remotest seas. It was not simply a matter of theological dogma, as some believe; it developed the conscience, the understanding, and the heart, and regulated the will. It did not form merely a few Christian men; it gave to that city a new people, school, church, literature, science, and charity; it gave new value to the great interests of man, and called into existence a well-spring of useful research and elevated thoughts. The Reformation was able to say:
Humani nihil a me alienum puto.[609]
=ROMANISM ENDS IN GENEVA.=
While the council was carrying out these beneficent measures, a certain number of agitated and restless priests kept going from house to house, consulting together and professing opinions that tended to rebellion. Instead of taking harsh measures against them, the magistrates loyally determined to give them a fresh opportunity of defending their faith. On the 29th of November thirty priests, headed by Dupan, appeared before the council. There were still thirty priests in Geneva and only three ministers! It was not, therefore, by numbers and by the might of man, that the Reformation was established, but by the power of God. The premier syndic asked them to undertake the defence of popery. 'We have neither the ability nor the learning,' answered Dupan; and he added: 'Sooner than expose our religion to a new discussion, we will give up all pastoral functions.' The priesthood abdicated. On the 6th of December the council again called the priests before them, and gave them this option: 'If your doctrine is good, defend it; if bad, renounce it.' Then the break-up began. 'For a long time,' said Delorme, 'I have been saying mass unwillingly,' and he passed over, with others, to the side of the Reform. Some left the city; and the council required that those who remained 'should wear other hats,' and live like the rest of the citizens. Lastly, wishing to make it evident that there was no longer in Geneva either bishop or prince, the council voted that the episcopal palace should be converted into a prison.[610] This was no change in its destination, according to certain sarcastic huguenots, since the bishop and his see had never been of any use but to keep liberty captive. Thus ended the existence of the Romish priesthood in Geneva. The magistrates, far from persecuting catholicism, had on several occasions put the priests in a position to defend it: it was the religion of the popes that fled and made way for the religion of the Holy Scriptures. Complete religions liberty, the conquest of modern times, did not certainly preside at that day in the councils of the republic; but as an historian of Geneva, who is not a protestant, has said, 'We must not demand of an age ideas, theories, and acts which could not exist until after events and revolutions still to come.'[611]
Seeing that the priests were departing, that their chants no longer re-echoed through the lofty Gothic aisles, that the tapers no longer burnt upon the gorgeous altars and the varied ceremonial had disappeared, Farel, Viret, and Froment came forward and said: 'We are ready to preach without sparing ourselves either weariness or labor, and to employ all the power of the Word to lead the flock into the straight road with wisdom and gentleness.' And in fact from that hour the Word which awakeneth and teacheth was heard daily in the churches, and particularly at St. Pierre and St. Gervais. The hearers said that these true ministers of the Gospel 'did not behave like old-clothes men (revendeurs), who are accustomed to polish up their wares and put a gloss upon their old rags, in order to get more money for them; but they offered the pure and simple doctrine of Jesus Christ.' Many felt that the Word of God was a sword which pierces to the heart and kills the old man in such a manner that a new man takes the place of him that was slain.
Farel assembled the people in the cathedral in order that they should all pray for peace to God who giveth it.[612] These prayers ascended to heaven. Geneva was to have peace, but after new trials.