VEXATION AND ANGER OF ERASMUS. 419 some measure in the suavity of the Gospel; but their fidelity reminds us of the vigour of the ancient prophets; and it is gratifying to meet with men who do not bow down before what the world adores. Erasmus, amazed at this lofty disdain, complained of it to every one. "What!" wrote he to Melancthon, "shall we reject pontiffs and bishops, to have more cruel, scurvy, and furious tyrants in their place......for such it is that France has sent us.”* "Some Frenchmen," wrote he to the pope's secretary, in a letter accompanying his book on Free Will, are still more out of their wits than even the Germans. They have five expressions always in their mouths: Gospel, Word of God, Faith, Christ, Holy Ghost; and yet I doubt whether they be not urged on by the spirit of Satan."+ Instead of Farellus he would often write Fallicus, thus designating one of the frankest men of his day with the epithets of cheat and deceiver. The vexation and anger of Erasmus were at their height, when it was reported to him that Farel had called him a Balaam. Farel believed that Erasmus, like this prophet, allowed himself (perhaps unconsciously) to be swayed by presents to curse the people of God. The learned Dutchman, unable longer to contain himself, resolved to chastise the impudent Dauphinese; and one day, as Farel was talking with several friends on the doctrines of Christianity in the presence of Erasmus, the latter, rudely interrupting him, said: "Why do you call me Balaam?" Farel, at first astonished by so abrupt a question, soon recovered himself and answered, that it was not he who had given him that title. On being pressed to name the offender, he said it was Du Blet of Lyons, a refugee at Basle like himself.§ "It may be he who made use of the word," replied Erasmus, "but it was you who taught him." And then, ashamed of having lost his temper, he quickly turned the conversation. *Scabiosos......rabiosos......nam nuper nobis misit Gallia. Er. Epp. p. 350. + Non dubitem quin agantur spiritu Satanæ. Ibid. Diremi disputationem. Ibid. p. 804. § Ut diceret negotiatorem quemdam Dupletum hoc dixisse. Ibid. p. 420 THE SAINTSFAREL ASKS FOR DISCUSSION. to another subject. Why," said he to Farel, "do you assert that we ought not to invoke the saints? Is it because it is not enjoined in Holy Scripture ?"" Yes!" replied the Frenchman." Well then!" resumed Erasmus, "I call upon you to prove by Scripture that we ought to invoke the Holy Ghost." Farel made this simple and true reply: "If He is God, we must invoke Him."*" I dropt the conversation," says Erasmus, "for night was coming on."+ From that hour, whenever the name of Farel fell from his per, he represented him as a hateful person, who ought by all means to be shunned. The reformer's letters, on the contrary, are full of moderation as regards Erasmus. The Gospel is milder than philosophy, even in the most fiery temper. The evangelical doctrine already counted many friends in Basle, both in the council and among the people; but the doctors of the university opposed it to the utmost of their power. Ecolampadius, and Stör pastor of Liestal, had maintained some theses against them. Farel thought it his duty also to profess in Switzerland the great principle of the evangelical school of Paris and of Meaux: The Word of God is all-sufficient. He requested permission of the university to maintain certain theses," the rather to be reproved," added he, "if I am in error, than to teach others;" but the university refused. Upon this Farel addressed the council; and the council issued a public notice that a christian man, named William Farel, having by the inspiration of the Holy Ghost drawn up certain articles in conformity with the Gospel,§ they had given him leave to maintain them in Latin. The university forbade all priests and students to be present at the disputation; but the council sent out a proclamation to the contrary effect. * Si Deus est, inquit, invocandus est. Er. Epp. p. 804. + Omissa disputatione, nam imminebat nox. Ibid. p. 804. We have only Erasmus's account of this conversation; he himself informs us that Farel reported it very differently. Damit er gelehrt werde, ob er irre. Fussli Beytr. iv. 244. § Aus Eingiessung des heiligen Geistes ein christlicher Mensch und Bruder. Ibid. THESES SCRIPTURE AND FAITH. 421 The following are some of the thirteen propositions put forth by Farel : "Christ has given us the most perfect rule of life: no one has the right to take anything from it, or to add anything thereto. "To live according to any other precepts than those of Christ, leads directly to impiety. "The real ministry of priests is to attend to the ministering of the Word; and for them there is no higher dignity. "To deprive the glad-tidings of Christ of their certainty, is to destroy them. "He who hopes to be justified by his own power, and by his own merits, and not by faith, sets himself up as God. "Jesus Christ, whom all things obey, is our polestar, and the only star that we ought to follow."* Thus did this "Frenchman" stand up in Basle.+ It was a child of the mountains of Dauphiny, brought up in Paris at the feet of Lefevre, who thus boldly set forth in that illustrious university of Switzerland, and in the presence of Erasmus, the great principles of the Reformation. Two leading ideas pervaded Farel's theses: one, that of a return to Holy Scripture; the other, of a return to faith two things which the Papacy at the beginning of the 18th century distinctly condemned as impious and heretical in the famous constitution Unigenitus, and which, closely connected with each other, do in fact subvert the whole of the papal system. If faith in Christ is the beginning and end of Christianity, it follows that we must cleave to the Word of Christ, and not to the voice of the Church. Nay more: if faith in Christ unites souls, where is the necessity of an external bond? Is it with croziers, bulls, and tiaras, that their holy unity is formed? Faith joins in spiritual and true unity all those in whose hearts it takes up its abode. Thus vanished at a single blow the triple delusion of meritorious works, human traditions, and false unity; and this is the sum of Roman-catholicism. * Gulielmus Farellus Christianis lectoribus, die Martis post Reminiscere. Füssli Beytr. iv. 247. Füssli does not give the Latin text. + Schedam conclusionum a Gallo illo. Zw. Epp. p. 333. 422 THE DISPUTATION-MEEKNESS AND IMPETUOSITY. The disputation began in Latin.* Farel and Ecolampadius set forth and proved their articles, calling repeatedly on their adversaries to reply; but not one of them appeared. These sophists, as Ecolampadius terms them, acted the braggart, but in dark holes and corners. The people, therefore, began to despise the cowardice of the priests, and to detest their tyranny.‡ Thus Farel took his stand among the defenders of the Reformation. They were greatly delighted to see a Frenchman combine so much learning and piety, and already began to anticipate the noblest triumphs. "He is strong enough," said they," to destroy the whole Sorbonne single-handed." § His candour, sincerity, and frankness captivated every heart.[] But amidst all his activity, he did not forget that every mission should begin with our own souls. The gentle Ecolampadius made a compact with the ardent Farel, by which they mutually engaged to practise humility and meekness in their familiar conversations. These bold men, even on the field of battle, were fitting themselves for the duties of peace. It should be observed, however, that the impetuosity of a Luther and a Farel were necessary virtues. Some effort is required when the world is to be moved and the Church renovated. In our days we are too apt to forget this truth, which the meekest men then acknowledged. “There are certain men," wrote Ecolampadius to Luther when introducing Farel to him, "who would have his zeal against the enemies of the truth more moderate; but I cannot help seeing in this same zeal an admirable virtue, which, if seasonably exerted, is no less needed than gentleness itself."¶ Posterity has ratified the judgment of Ecolampadius. In the month of May 1524, Farel, with some friends * Schedam conclusionum Latine apud nos disputatam. Zw. Epp. p. 333. + Agunt tamen magnos interim thrasones sed in angulis lucifugæ. Ibid. Incipit tamen plebs paulatim illorum ignaviam et tyrannidem verbo Dei agnoscere. Ibid. § Ad totam Sorbonicam affligendam si non et perdendam. Ecol. Luthero, Epp. p. 200. Farello nihil candidius est. Ibid. Verum ego virtutem illam admirabilem et non minus placiditate, si tempestive fuerit, necessariam. Ibid. FAREL AT STRASBURG. 423 from Lyons, visited Schaffhausen, Zurich, and Constance. Zwingle and Myconius gladly welcomed this exile from France, and Farel remembered their kindness all his life. But on his return to Basle he found Erasmus and his other enemies at work, and received orders to quit the city. In vain did his friends loudly give utterance to their displeasure at such an abuse of authority; he was compelled to quit the territory of Switzerland, already, at this early period, the asylum and refuge of the persecuted. "It is thus we exercise hospitality," said the indignant Ecolampadius, "we true children of Sodom !"* At Basle, Farel had contracted a close friendship with the Chevalier Esch, who resolved to bear him company, and they set out with letters for Luther and Capito from Ecolampadius, to whom the doctor of Basle commended Farel as "that William who had toiled so much in the work of God."+ At Strasburg, Farel formed an intimacy with Capito, Bucer, and Hedio; but it does not appear that he went so far as Wittemberg. CHAPTER XI. New Campaign-Farel's Call to the Ministry-An Outpost-LyonsSebville at Grenoble-Conventicles -Preaching at Lyons-Maigret in Prison-Margaret intimidated. GOD usually withdraws his servants from the field of battle, only to bring them back stronger and better armed. Farel and his friends of Meaux, Metz, Lyons, and Dauphiny, driven from France by persecution, had been retempered in Switzerland and Germany among the elder reformers; and now, like an army at first dispersed by the enemy, but immediately rallied, they were turning round and marching forward in the name of the Lord. It was not only on the * Adeo hospitum habemus rationem, veri Sodomitæ. Zw. Epp. p. 434. + Gulielmus ille qui tam probe navavit operam. Zw. et Ecol. Epp. p. 175. |