political society becomes Christian, o●ught gradually to be lo

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  • of Viuz and other villages in● the mandement of Thiez in
  • Faucigny having praye●d that they might be allowed their
  • own■ way as to church matters, their request was g●rant
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    al period, and had e■ntered into the political period. Last●ly, some men have added that to organize ●the church was a useless labor, a sheer loss ■of time, an absolute impossibil●ity, and that presbyteries an●d synods were but silly child's p■lay.[741] Was the fact that we have reco■rded—episcopal absolution emanating fr

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    om th■e council—the first step in this absorption of ●the church by the state; and is it true that the■ Reformation leads to it Quite the contra■ry. By reviving in the Christian conscienc●e the idea of the kingdom of God; ●by awakening to life and act●ion the members of the evang●elical congregation, protestantism awo■ke the church throughout Christendom.■ Geneva,

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    owing to the impulse giv●en it by Calvin, became the place where■ it was constituted in the most● independent {406} and most scriptural ■manner. The church must not be lost in the s■tate, and the state must not be lost in■ the church, whatever socialis■ts or priests may say. How can ■the state survive the church■ The state is temporary, the c

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hurc■h immortal. But the magistra●tes heroically discharged the●ir episcopal functions to little pur■pose; there was great difficulty in maintainin●g order. The villages of Vand&oeli■g;uvre and Celigny wished to h■ear mass and a protestant sermon every Sunday, w■hile the priests universally demanded● the preservation of the Romish ■ceremonies. The council felt the■ necessity of explaining the posture of a●ffairs, and called together all the e■cclesiastics and proctors of the parishes.[74

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2●] On the 3d of April, 1536, the Romanis●t party was drawn up on one side of t●he council-room, and on the other were■ Farel, with some other ministers, a●nd

  • several zealous protestants.●[743] Claude Savoye, the premier syndic, spoke ■against the union of sermons and the mass, whi●ch some parishes desired, and d■eclared that such a medley was by no means agr■eeable to the ma

  • gistracy. He then said t■o the priests: 'Instead of prevent■ing the people from living according to ●the Gospel, why do you not embrace it yourse■lves, and give up your mass' Dom Claude■ de Puthex, canon of Satigny, stepped for■ward and said: 'If our neighbors of Ge●x c

  • hange their mode of life, we wi●ll do the same.' This religion of neighborhood■ was a surprise to the reformers■; and those simple folks reminded them of she●ep who pass where others have gone befo●re, and leap over the

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hedge as s■oon as the foremost of them have shown the way●. 'Turn about, gentlemen,' said Fare●l, 'instead of continuing your cou■rse;' and he added several 'bea●utiful remonstrances.' 'Give us a mo●nth to study the Gospel,' answered■ the canons. {407} After the priest●s had withdrawn, the council asked ●the opinion of Farel and Bonivard. The latter d■eclared that 'consciences must be enlightened a●nd not forced.' Farel also was of op●inion that the pa

pists ought● not to be troubled in their devot■ions, in order that they might not be■ exasperated against the Word; but that the●y ought to be brought to the Gospel ●'with extreme gentleness.' He therefore p■roposed that 'the priests during ■the required month should give thems●elves up exclusively to the inquiry afte■r truth.' When the ecclesiastics ●were called in, the syndic inform●ed them that their request had been grante●d unanimously; and at the end

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of the month■, they all declared that they could not pro●ve by the Gospel either the mass, auric■ular confession, or other papal ordinances●. The brother of Guy Furbity, who was in the ■assembly, declared that Farel'●s exhortation to the priests was 'so●und according to Holy Scripture and t●o God.'[744] It i

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s true that this p●erson had a reason for wishing to please● the Genevans. =GUY FURBITY.= There r●emained, however, one thing to be● done. They had libe

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