consuming the revenues and corrupting the people by their bad example. The reigning prince also had laid his hand upon the revenues of most of the churches, and it was a serious question how to support pastors in the different parishes. The neglect of pastoral attentions to the sick, the poor, the ignorant, and the young was disheartening. The governor had lately adopted the reform, but he still disliked Farel. This was probably George de Rive, whom we well remember.

There was also much to cheer his heart, when he recalled the day that he first crossed the lake in his little boat. Fabri had gone into the parish of Boudry and given the Papists a chance to repeat their tricks of ringing bells and shouting to drown his voice while preaching, and then fall upon and nearly kill him after the sermon was ended. But the parish finally had decided for the Reformation. The young minister proved that he not only admired Farel, but took him for his model.

The shepherds and hunters of Locle often came to a little oratory, about which there was a legend which was truer, in their view, than the gospel. St. Hubert was once riding through these mountains on a hunt, when a bear met him and killed his horse. But, nothing daunted, he mounted the bear and rode safely home, to the amazement of everybody. Hubert was the hunter's patron saint, and a celebrated lover of the chase had built this oratory. The prayers offered there were probably few, and certainly very superstitious. A greater hunter was coming to Locle. John de Bely was on the way at the time of a fair, when Madame Williamette, of Valangin, had him seized and brought into the castle. She forced him to debate for two hours with her priest. 'Put him in prison,' she exclaimed; but the good-natured priest

interceded, and he was released.

Bely found a friend in

this worthy vicar, who took him by the arm, led him to the parsonage, refreshed him with bread and wine, and sent him on rejoicing. The people said that the mountain bears were beginning to be tamed.'

One day the people of Brenets, far up in the Jura mountains, resolved to take the images out of their church, so that they might worship God in spirit and in truth. They removed them, and prepared to break them in pieces and throw them into the river, as had been done at Neufchatel. They looked up and saw two fine oxen coming, driven by some villagers from a little town in France, just over the border.

'We offer you these oxen,' said the villagers, 'in exchange for your pictures and images.'

'Pray take them,' said the people of Brenets. The idols were gathered up by one party, and the oxen driven away by the other; and an old chronicler says that each thought they had made, a fine exchange.' In such ways the gospel was working in the canton of Neufchatel. 'With the exception of one village, the evangelical faith was established throughout the whole principality, without the aid of the prince and the lords, and, indeed, in spite of them. A hand mightier than theirs was breaking the bonds, removing the obstacles, and emancipating souls. The Reformation triumphed ; and, after God, it was Farel's work.' He had sown bountifully a few years before, and now he has returned to reap in the same fields. History dwells less upon the peaceful progress of his work than upon the disturbances raised by the foes of the truth.

There was one man who made himself such a thorn in the sides of Farel and his co-labourers, that, on their account, he should be mentioned. This was Peter Caroli,

whom Farel had known in Paris as a dissolute doctor of the Sorbonne. A few of the adjectives applied to him by historians, are these-vain, fickle, frivolous, insinuating, servile, quarrelsome, hypocritical, ambitious, dangerous, insufferable, seeking to push himself forward, and unworthy of notice had he not had the honour to excite trouble among the reformers.

In this shrewd and crafty man Beda had found his match, after he assailed the priests. Had he been a thorough reformer, he might have been burned; but he was too trifling a character to be worthy of death. It was said that two such men as Caroli would have wearied out the activity of Beda himself; but he was not content with provoking the Romanists. He left Paris in fear, and, for safety, took refuge with those who favoured the gospel.

For a while he was with Lefevre and Roussel; and Margaret, who gave him the parish of Alençon, could make nothing of him, for there he persecuted the Protestants. Changing again, he put on a face of a mild reformer, and was driven out of France. He wandered about for a time, and at length appeared in Geneva.

There he fawned on Farel and Viret; but would not subscribe to their confession of faith, lest he should not seem to be above these brethren. He sought to be the chief director in the Protestant council, and gave all the annoyance possible when Anthony Saunier was chosen. At one time Farel detected him in pocketing a collection for the poor. There were rumours that he still led a very disorderly life. He professed to be very penitent and to reform. In 1536 he went to Neufchatel, preached there, and married into a respectable family. By dint of entreaty he got the Bernese to appoint him chief minister at Lausanne, where his age and doctor's degree gave him

the precedence over the tried and meritorious Viret. His ambition rose, and he soon went to Berne, asking to be appointed the overseer of the whole clergy of the district. The Bernese saw his pride, sharply rebuked him, and ordered him to pay deference to Viret. This mortified him exceedingly, and he began to meditate schemes of revenge against Viret and Farel.

After long endurance of his insults, slanders, and half Popish sermons, Viret brought him before the Lords of Berne, at Lausanne. Farel had shown the utmost solicitude for his welfare, and hoped yet to see him a truly converted man, all to no purpose. Viret also had dealt gently with him, although he suspected him of bad conduct.

He was found guilty by the council, and required to make a confession to those whom he had injured. But to avoid this he left the country in great haste and secrecy. He stopped at a little town on his way, and there wrote an abusive letter against the ministers who had shown all the gentleness that they could. He wandered about, found Calvin at Strasburg, and reconciled himself to the evangelical party; and just when they hoped he might become a firm and consistent Protestant, he went to a Cardinal Tournon in France, forsook the Reformation, embraced Popery again, was recommended to the Pope, and boasted that he had won a victory over the gospel preachers. The Pope restored him to the Romish Church, released him from his wife (whom he did not call by so tender and sacred a name), and Caroli became again a priest. He honoured Farel by calling him the chief of all heretics.

To the great surprise of Farel, it was reported that Caroli had appeared at Neufchatel. He had not found that a second return to his 'Mother Church' had secured him the preferment which he wished. He desired

to return to the Church which he had so vilified at Rome, and was even willing that the chief of all heretics' should receive him. Farel passed over all the slanders and abuse that had been flung at him, and believing that the power of God could yet convert even a Caroli, hastened to visit him. The great waverer showed some signs of repentance when Farel, Viret, and their friends met him. They plainly brought to his remembrance all the evil that he had done, and he begged their forgiveness, hoping that his past errors might be for ever buried. They gave him the right hand of fellowship, and promised to do what they could in his behalf. They were not agreed as to his restoration to the church and the university. Some thought that he was a worthless individual, on whom all forbearance and kindness would be lost. Farel, who had most reason to be severe with him, was most anxious to see this wandering sheep brought back into the fold.

The Senate of Berne had a matter to settle with him, for he had left the country, despising their orders, and slandered their honours to the Pope. They cared nothing for the Pope, but they had a high self-respect. They had him arrested and tried. Again Farel interposed as a peace-maker; but the senate condemned him, and let him off with a fine and a lecture. There was a general distrust of him among the reformed churches, and he was advised by Farel to go to Basle, and there remain until he could gain the esteem and confidence of those whom he had offended. Those who charge the Genevan reformers with severity amounting to persecu tion, may well study this case, and learn how much they are mistaken.1

1 'I entreat you, my dear brother, when I expostulate with you,