More than that, and Calvin frequently called it to mind, to maintain the necessity of a life conformed to the Word of God is of importance even to the man whose conduct is in opposition to his commandments. This necessity is insisted on not to destroy but to save him. ‘It is maintained in such a manner,’ said Calvin, ‘as to bring him back into the way of salvation, and the Church is quite ready to receive him as a friend. She must not exercise a too rigorous severity; she must not proceed strictly to extremities and show herself inexorable, but must rather come forward with gentleness. If this moderation be not carefully adhered to, there is danger that from correctors we should become executioners.’[636] These were Calvin’s principles. His discourse has not been handed down to us, but it is impossible to suppose that he did not speak according to his deepest convictions; and if he did so, that would partly account for the calmness with which he was listened to. He was, however, mistaken on one point, and this we cannot too fully acknowledge. At that time the Church and the state were everywhere almost confounded, so that ‘the state did not hesitate to intermeddle in many subjects which were within the province of the Church.’[637] This was particularly the case at Geneva. Of all the reformers, Calvin was the one who had it most at heart to establish the autonomy of the Church, and thereby a certain independence of the two societies. But, like his contemporaries, he adhered to the opinions of his own age and of those which had preceded it. The elements of Judaic discipline had, from the first century, trenched on the ground of Christian discipline. The Reformation doubtless effected everywhere a great change in this state of things; but still the state was seen, even at Geneva, thrusting its iron arm into the midst of the Christian societies for the purpose of striking the guilty. That is a coarse and fatal error, one which every true Christian must energetically cast from him. Fortunately there could be no question on this point in the great conflict of Easter 1538. The state was then for the moment separated from the Church, and the reformers did not and would not make use of any other weapons than those of the Spirit. [Sidenote: HIS EVENING SERMON.]