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dying people, who were too ignorant to banish the wolves and receive the kind shepherds sent to the flocks. They must employ their authority in securing a fair hearing for the gospel.
A new governor was appointed over the four parishes, Hans Rudolf Nageli, a man favourable to the reformed doctrine. Deputies went with him, and by their prudence and firmness great changes were quietly effected. The stormy Ormondines were at length induced to forsake their ancient superstitions, and let their altars be destroyed, their images be burned, their Romish paintings be defaced, and their depraved curates be dismissed. The preachers were found to be more attentive to the flocks than the priests, and the doctrines which they had so fiercely opposed were seen to be the pure truths of that good word which God had revealed for their salvation.
The Elijah of the Alps had received the call to return to France; but he was in his element, and would not be tempted nor even driven from the parishes of a poor and misguided people. Impetuous as the streams that broke down the mountain sides, he was still prudent as the shepherd who would have his flock to love him, and at the sound of his voice follow him up to the glaciers. For months he stood alone; but the Bernese authorized him to secure helpers in his work. From Berne, and Basle, and France there came devoted fellow-labourers. Yet not all of them were blameless. One Christopher Ballista did him much evil. This man had been a monk at Paris, and had written to Zwingle, 'I am but a Gaul, and a barbarian; but you will find me pure as snow, without any guile, of open heart, through whose windows all the world may see.' And the world did see that the monk knew not himself. Zwingle sent him to Farel, who was calling loudly for labourers in Christ's vineyard. The fine language of the Parisian at first charmed the people. But his words were the best things about him. He had been disgusted with Popery, but not truly converted from it. He found the work too hard for one who was brought up to a soft, lazy, gluttonous life. Plain fare, rough journeys, Alpine storms, patient labours, and an ignorant, rude people were not to his liking. The people began to distrust him, and then he became, as Farel wrote, 'like a furious monster, vomiting waggonloads of threats.' Thus ended the toils of Ballista.
Often did Farel's heart turn to his native land. To some one he thus wrote, with force and beauty: 'Let us scatter the seed everywhere, and let civilised France, provoked to jealousy by this barbarous nation, embrace piety at last. Let there not be in Christ's body either fingers, or hands, or feet, or eyes, or ears, or arms existing separately and working each for itself; but let there be only one heart which nothing can divide. . . . Alas! the pastures of the Church are trodden under foot, and its waters are troubled! Let us set our minds to concord and peace. When the Lord shall have opened heaven, there will not be so many disputes about bread and water [an allusion to the debates about the real presence in the Lord's Supper and on baptism]. A fervent charity—that is the powerful battering-ram with which we shall beat down those proud walls, those material elements with which men would confine us.'
During most of this time Farel had lived at his own charge. On one visit to Berne he received many presents, and the senate, no doubt, gave him a salary afterwards. Important movements were going on in the canton of Berne, but we cannot turn aside to see 'this great sight.' The language of that canton was German, and the history belongs to that of the GermanSwiss reformers. The work there was not much affected by the influence of Farel the Frenchman.
THE ROMANCE OF PREACHING.
J HE valleys now promised a cheering harvest for their Lord, and Farel turned his eyes to another quarter. He was supported by Berne. The cantons of Berne and Friburg held, in partnership, the parishes of Morat, Orbe, and Granson; they also had alliances with Lausanne, the capital of Vaud, and with the cantons of Neufchatel and Geneva. The Bernese senators saw that it was both their interest and their duty to have the gospel preached to as many of their allies and subjects as they could reach. They commissioned Farel to 'carry it among them, provided he could obtain the consent of the respective governments. This was granted him.
The visitor at Friburg may be shown the ancient trunk of a lime-tree, which supports a legend. The story runs, that on the day of the battle at Morat, in 1476, a young Friburger, who had fought bravely, ran home to tell the good news in the city, how Charles the Bold of Burgundy was defeated and disgraced by the loss of 15,000 men. The courier reached this spot, losing breath and blood, and falling down utterly exhausted. He could barely say,' Victory,' and then he died. He carried a branch of lime in his hand, and this was planted on the spot where he expired. It grew into the old tree which now is propped up by pillars of stone. Farel was to wage a moral battle at Morat, with Friburg against him, and, as bold as the once routed duke, he was to win a better victory than Charles lost. It was for him to bear the palm of victory, and to plant in this very town that little seed which should grow into the mightiest trees of righteousness.
One day he went to Morat and preached the truth, at the foot of those towers which had been thrice attacked by some of the greatest armies of Europe. If we mistake not, the Bishop of Lausanne had been at this place a few years before, and, in his avarice, had attempted to impose a tax on the people at the celebration of the mass. This they had not forgotten. In a short time the new preacher gained the willing ears of a large class of people, and certain of the priests became obedient unto the faith. The reception of the reformed doctrines was to be decided, after a fair hearing, by the majority. The general vote was still in favour of the Pope, and Farel quietly withdrew and went to Lausanne, where a considerable number of people had already abandoned Popery.
The bishop and the clergy opposed the reformer and tlrove him from Lausanne. He soon reappeared, bearing a letter from the lords of Berne to the authorities of the city. They read the bold words: 'We send him to you to defend his own cause and ours. Allow him to preach the word of God, and beware that you touch not a hair of his head.'
This was a shell thrown into the camp, and might burst. The council was in great confusion. There was