REFORMATION OF FRENCH SWITZERLAND. A. D. 1526. 71 history, that, while the latter furnished so many distinguished men to assist in the reformation of other countries, as well as to effect that of their own, the former was almost entirely indebted to foreigners for its emancipation from papal darkness and servitude. Peter Viret, of Orbe, is the only exception to this observation; and he does not come into view till a later period of our history. The same circumstance which rendered reformation doubly necessary to this country probably prevented the rise of native reformers; and that was the depth of superstition and ignorance in which it was sunk. The chief instrument of its reformation was William Farel, a Frenchman, W. Farel. who was sent into the country by the government of Berne. Farel, whose name is already known to the readers of these volumes, was a man of lively genius, of burning zeal, and of unreserved devotedness. His temperament exposed him to overstep the strict boundaries of prudence; by which I here mean not carnal policy, but true Christian wisdom, which withholds all just occasion, even from those who "seek occasion" against it: yet his character and proceedings not only well deserve such illustration as we may be able to give of them, but on the whole justly claim our admiration.2 Farel was born of a wealthy and noble His early family at Gap, in Dauphinè, in the year 1489. history. By the advice of Faber Stapulensis, and other learned men who perceived his promising ' Ru. iii. 10, 11. A life of Farel, by Ancillon, was published at Amsterdam, in 1691, in 12mo. Ruchat tells us he had in his hands a collection of Farel's letters in MS. which abounded with curious and interesting matter, and well deserved publication. -It is much to be regretted that he did not commit them to the press. Such documents from such men are invaluable. CHAP. XIX. talents, he diligently applied himself to the study of philosophy and polite literature, and subsequently to that of the Latin and Greek languages, at Paris; where he for some time held a situation in "the Cardinal's college," and was one of the first persons who professed the reformed religion in France. He himself states, that from the time he first heard of the evangelical doctrine he felt great anxiety about it. A preparation of mind had no doubt been taking place for his receiving it. He passed, according to his own relation, more than three years in earnest prayers to God to guide him into the right way; frequently reading the New Testament on his knees; comparing the Greek text with the Vulgate version; and consulting persons of almost all descriptions, in the hope of eliciting from them some elucidation of the truth and will of God.-This account presents us with another delightful instance of the work of the Spirit of God upon the mind," leading it, when blind, by a way that it knew not, making darkness light before it, and crooked things straight;" and thus training it for usefulness to others, as well as for the enjoyment of happiness itself. He who thus desires "to know the will of God that he may "do it" shall not be left in ignorance. He who thus, at once, " searches for wisdom as for hid treasure," and "lifts up his voice for understanding," shall not fail of "finding the At Meaux knowledge of God."-In the year 1521, Farel was called by William Briçonnet, or Brisonnet,2 bishop of Meaux, who favoured the reformation, to preach in that city: but two years afterwards, the parliament of Paris having begun cruelly "Le collége du Cardinalle Moine." Ruchat. Milner v. 152-3. (730.) 1521. : A. D. 1526. to persecute the professors of the reformed faith, Brisonnet lost his courage, and Farel was compelled to leave France. He retired to Strasburg, where he formed an intimate friend- Strasburg. ship with Bucer and Capito, which was not interrupted but by death. Leaving Strasburg, he visited Basle, and his proceedings in that Basle. city have been noticed. As the hostility of the 1524. Roman catholic clergy did not permit him to continue at Basle, he removed, by the recommendation of Ecolampadius and other friends, to the neighbouring principality of Mont- Montbelliard, which, though insulated in France, belliard. belonged to the duke of Würtemburg. Here he laboured with so much zeal and success, under the protection of the duke Ulric, that within two years the whole principality became reformed and to this day the inhabitants in general are protestants. Here, says Ruchat, we must not pass over in silence the liberality of a merchant at Basle, who, during the year 1524, from the time that Farel left Strasburg till his settlement at Montbelliard, supplied him with books and all things necessary to his support and comfort. Such instances of kindness to the Lord's servants for his sake are written in heaven, and deserve to be had in remembrance and recorded for imitation upon earth. At Montbelliard Farel had the benefit of the counsels of the wise and holy Ecolampadius in all his proceedings: and what was the nature of those counsels may be judged from two letters of Ecolampadius to him written, as it would seem, on two successive days in the month of August, 1525. 1 Vol. ii. 531--533. Letters of Ecolampa dius to him. CHAP. The first letter addresses Farel, as "the faithful dispenser of the hidden mysteries at Montbelliard, and the writer's dear brother," and proceeds: "Perpetual grace from Christ! It gives me inexpressible pleasure to hear that the cause of Christ advances so much by your means. I pray that he who plants by your hand may also water, and may protect his vineyard both from the mischiefs of the little foxes and the devastations of the wild boar.1 I speak of the latter in the singular number. It is well for you, who have found so fruitful a field, and that your seed has immediately sprung up: but then shall we be truly happy, when it brings forth fruit to Christ, and if it disappoints not our hopes at least, if it fail not through our fault; if our ministry be blameless and faithful, such as can never be reproached. Be it your desire to become the parent of many spiritual children, who shall be not so much knowing as good, that is truly learned-taught of God. It is easy to instil notions into the minds of our hearers, but to change the heart is a divine work. Above all things therefore it is necessary to pray for the Holy Spirit, and by improving one talent to gain another.... But in order to do this there will be need of gentleness, patience, charity, and above all of faith. Prudence also will be requisite; not carnal prudence, but that holy wisdom which descendeth from above, and which teaches us, after the example of Christ, to adapt ourselves to all our hearers.2 But why should I admonish you, who have the Spirit of God for your monitor, and follow his guidance? I have need rather to Sol. Song, ii. 15. Psalm lxxx. 13. To" become all things to all men"-without sacrificing truth or principle to any. bewail myself, who for so long a time together speak into the air, and see little ground of hope among my people. Perhaps I should have taught with more effect in the midst of the Turks. But I wish to impute blame to none but myself. Pray to the Lord that he would not suffer his word to be despised through my inertness or sinfulness... My household salute you." Then, having mentioned some of his employments, he again entreats: "Pray the Lord that I may not toil all the night and take nothing.-Farewell in Christ. Basle, 2nd of August." The other letter is thus addressed: "To William Farel, planter of the Lord's vineyard in Montbelliard, and an able and faithful brother, grace and peace from the Lord Jesus." "I have read," says the writer, "the account of the tragedy (disturbance) produced among you on the Lord's day: and I conceive great hope that the seed you sow will prove fruitful. Those here who are the friends of yourself and of the gospel fear lest the ardor of your zeal should lead you to attempt too much at the outset. Against this I sufficiently cautioned you before you left us, and therefore do not now repeat my suggestions; for I am persuaded you do remember what was agreed upon between us, namely, that the more prone you are to impetuosity the more should you cultivate moderation, and learn to temper the boldness of the lion with the gentleness of the dove. Men may be led, but will not be driven. Let it be our one object to gain souls to Christ: and let us consider in what manner we ourselves should wish to be instructed if we were yet in darkness, and under the bondage of Antichrist. Endeavour to exhibit the very image of Christ A. D. 1526. |