Calvin thus set about his task like a great master. A catechism which bore at once the impress of genius and of piety: a confession of faith, pure and living: a Church order which had for its aim the removal of vice and the quickening of piety:—these formed the threefold labor with which the illustrious reformer began his work.
THE ARTICLES APPROVED.
The articles, after being sanctioned by the lower council, were carried the same day before the Council of the Two Hundred, and were allowed. The council further decreed that no shops should be open on Sundays during the time of divine service: that all persons who had images and idols in their houses should destroy them or bring them to be burnt: that no one should sing foolish songs nor play at games of chance: and finally that the syndic Porral and Jean Goulaz should be commissioned to see to the maintenance of good morals in the city, and that people led lives conformed to the will of God.[460] The choice of Porral was very good: that of Goulaz, who was personally no enemy to play or to taverns, was not so good. The council showed by these measures with what seriousness it meant to proceed in the accomplishment of the Reformation. Soon after it adopted another resolution. Many children of Geneva were sent away to various places and intrusted to foreign governors. The council decreed, January 30, that those persons who had children at schools not in Geneva, should have them brought into that town or placed in other Christian schools; that otherwise the said children would be deprived of citizenship.[461] This was a rigorous measure; but it shows what spirit actuated the council, and its zeal in the cause of sound education.
These important acts met with no opposition even from the citizens who subsequently so sturdily resisted the rules of discipline. There was however a certain show of opposition, but it was in mere sport. The high-spirited youth of the town, easily excited, indulged in laughter and sarcasm. They were especially annoyed at the zeal of the syndic Porral, which crossed them in their pastimes; and when new syndics had been elected, February 4, and Porral went out of office, these youngsters began the next day to play at Picca-Porral. They wore in the hat, as a badge, a leek (porreau), and served at their feasts a dish of leeks. Each of them would prick the porral with abundance of jests. ‘Légier Beschaut and some other young men of the town’ were imprisoned, February 5, for this sport.[462] Porral requested Farel to accompany him to the prison, for the purpose of admonishing them. But the young folk did not profit by it. Some have called them frolicsome, others dissolute. We think that the former term is the most fitting. As the council saw in the proceedings of the young culprits, says a contemporary,[463] more of youth and foolishness than of malicious intention, they set them at liberty four days after their arrest, under promise to appear again when required. It is very likely that Porral had acted with a little too much rigor in this affair.
CALVIN’S REQUIREMENTS.
The Genevese people testified their hearty acceptance of this Christian constitution by electing, February 5, syndics devoted to the Reformation. Other candidates of note were rejected. It was acknowledged that the equality of the citizens was established by this constitution, the rules applying to all alike, ‘and families of the highest distinction being bound to submit like other people.’ This gratified the commonalty. Calvin, however, did not indulge in illusions. He was afraid that a certain number of citizens, and even some of the highest eminence, would oppose the Reform; and he urgently required that all should be called upon to profess it. ‘In default of this,’ he said, ‘he would stay no longer at Geneva.’[464] What he had presented was for the benefit of all. If all would not accept it, he would go away, for he had no intention of invading or usurping by force or by fraud. On March 13, the council resolved to see to the Lord’s Supper, and to the observance of the other articles.[465] On April 17 it was decreed that a syndic, the captain of the quarter, and the tithing men (dizeniers) should visit all the houses of the tithings (dizaines) to propose the articles respecting the faith. On the 27th of the same month it was resolved to print the confession of faith, and to furnish a sufficient number of copies to the tithing men for the inhabitants of their tithings, in order that when the people should be visited they might be better instructed and well informed.[466] Each man should know what he was going to do; there must be no surprise. Calvin, indeed, was not content with the mere instruction of the Genevese in accordance with the confession. It would have sufficed Saunier, who saw with regret, at least at this time, that adhesion to the formula of the confession was required of every Genevese.[467] But it was not enough for Calvin that the document should be officially recognized by the council as an expression of the faith of the Genevese, a course which had been deemed satisfactory in other places. He demanded that each individual should accept it. He did not believe that the state was in this case responsible for the people. Every Genevese was responsible before God. He did not want religion in the mass. Does not Christ say, Whosoever shall confess me before men? Whosoever—that is, each individual. This is perfectly true; but the mistake is to suppose that, in order to confess Christ, it is necessary to sign a theological confession. ‘If thou believest in thy heart, thou shalt be saved,’ says Paul. We are reminded of a poor woman who desired participation at the supper, and whose pastor subjected her to an examination on the three offices of Christ, as prophet, priest, and king. ‘Ah, sir,’ she replied, ‘I know nothing of those things, but I am ready to die for him.’ ‘That will do,’ said the minister, with some sense of shame. Theology is necessary to theologians; it must not be demanded of simple folk. The three leading ministers, Farel, Calvin, and Courault, the latter blind and old, being of the same mind on the subject, appeared before the Two Hundred, presented their formula, and earnestly pressed the council to give glory to God by confessing His truth. ‘It is right,’ said Calvin, ‘that in so sacred a duty you, who are bound to set an example of all virtue, should go before the people.’ But that was not enough for him. ‘Then,’ he added, ‘assemble the country by tithings, and let every man swear to this confession.’[468] The council adopted the views of the reformer, which Saunier himself had embraced. All the tithing men were summoned to give first their own adhesion; and the council charged them to exhort those over whom they were set to follow the commandments of God, and to bring their men (leurs gens) to St. Peter’s, tithing by tithing (there were twenty-eight of them), to adhere to the confession. The adhesion was given through the medium of the tithing men, successively, and not simultaneously. A principle, from which there was no deviation, excluded women from the general council. But in this instance the assembly was of a religious rather than a political character. It was well known how great the influence of woman is in the family as regards religion. It is therefore possible that both men and women were summoned together to St. Peter’s, distributed in groups by their tithing men. The decree which we have just cited directs them to bring their gens, a word which may include both sexes. However, we have found no positive evidence on this point. One single fact appears to indicate that women were present. On September 28, 1537, the council dealt with the case of Jeanne la Gibescière, who would not swear to the new reformation, and banished her on that account. But more than a month earlier, on August 21, this same Jeanne, belonging to a particular sect (the Spirituals), on its being proposed to her to swear to the new reformation, had refused to do so, and had consequently been placed under arrest. That case, therefore, cannot be alleged as an absolute proof that women also swore to the confession at St. Peter’s.
CONVOCATION OF THE PEOPLE.
Accordingly, on Sunday, July 29, the council assembled in the cathedral, and the tithings passed in successively. Young people who had attained their majority, and old men with white hair, perhaps women as well as men, came forward. Rozet, secretary to the council, read the confession of faith. Next came the oath of fidelity and obedience, which each in his turn took by lifting up his hand.[469] ‘The people,’ says Calvin, ‘show no less alacrity in taking the oath than the senate had shown diligence in publishing it.’[470] A large number of the Genevese professed with all their heart the evangelical doctrines.
Nevertheless, the opinion of Saunier might be supported by weighty reasons. If he was opposed to the imposition of a personal engagement, it was because he knew that the confession was not the exact expression of the faith of each individual; that some of those who would swear to it did not understand it either wholly or in part; and that others, while understanding it better, had only an intellectual belief, which might fail when assailed by captious objections. Individuality did not appear to be at that time adequately respected. But the public profession of faith of July 29 had been so solemn a proceeding that many rejoiced at it. There were however many people who abstained from joining in it, because they were still attached to Roman Catholicism. There were also a certain number who were unwilling to submit to moral discipline. George Lesclefs and his servant said that they could not bring their minds to swear to keep the ten commandments, because they were so difficult.[471] Others refused to take the oath from a spirit of political independence.
Nevertheless, we may assert in a general way that the people gave their adhesion to the confession; and that was a glorious day for the Reformation on which those hands were lifted up for the Gospel in the old cathedral of St. Peter. The sky, indeed, was afterwards clouded, but that day was clear and serene.