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gentleman had a son that he wished to have baptized by a reformed minister. He made the proposal to the church in his house, and begged them to choose a minister. They chose John de Launay, who organized the church in Paris, destined to be renowned for the number of its devoted pastors and its triumphant martyrs.

In 1557 this church asked for a new minister. Farel must have felt it hard to refuse the call. The perils of the capital were inviting him. But Switzerland could not spare him. Nor could Fabri leave Neufchatel. Gasper Carmel obtained the dangerous honour, and he went to the city where his uncle (by marriage) had first found that light which had been borne by him into Switzerland, and was now to be carried back by his relative, whom he regarded as his own son in the faith. Thus Farel was at last represented in the heart of France; an instance of the power of a delayed but yet widely extended personal influence. The great stream had run eastward and flooded the Swiss valleys with truth; but the clouds rising from those valleys were carried back westward, to drop refreshing rain upon the spiritual desert that Farel had once been obliged to leave.

The church and the school of theology at Lausanne preferred the doctrines and government of Geneva to all those of Berne. This greatly offended the Bernese senate. The strife waxed warm, until, finally, Viret and the professors left the city; more than a thousand people went with them to Geneva, where they were most kindly received. Viret became one of the pastors there for two years, when he was called into France. Beza became the colleague of Calvin, and the rector of the new academy. Thus the losses of Lausanne were the gain of Geneva.

CHAPTER XXI.
OLD LIFE WITH NE W LOVE

[graphic]

(1558-1564.)

JHE Waldenses in 'the holy valley,' where Farel had once been so happily entertained, were threatened with utter extermination. They sought aid from their true and tried friends in Geneva and Neufchatel. Farel and Beza set out upon a visit in their behalf. The journey would give them an opportunity to plead the cause of the churches in which the French language was used, for they were not fully recognised by the German churches. They afterwards were called by the term, The Reformed Church. John Budceus, son of William Budceus, whom we saw at Paris reviving the ancient learning, also travelled on this latter mission on a later day.1

The assistance rendered to the Waldenses by the churches from Berne to Basle, was greater than Farel expected. The cantons united in sending an embassy to the court of France, in order to stay the persecution.

1 As William Budceus [Bude] ordered in his will that his body should be buried without ceremony, some have inferred that he died in the Reformed faith. In 1549 his widow and children went to Geneva, where his descendants are still found.

gentleman had a son that he wished to have baptized by a reformed minister. He made the proposal to the church in his house, and begged them to choose a minister. They chose John de Launay, who organized the church in Paris, destined to be renowned for the number of its devoted pastors and its triumphant martyrs.

In 1557 this church asked for a new minister. Farel

must have felt it hard to refuse the call. The perils of

the capital were inviting him. But Switzerland could

not spare him. Nor could Fabri leave Neufchatel.

Gasper Carmel obtained the dangerous honour, and he

went to the city where his uncle (by marriage) had

first found that light which had been borne by him into

Switzerland, and was now to be carried back by his

relative, whom he regarded as his own son in the faith.

Thus Farel was at last represented in the heart of France;

an instance of the power of a delayed but yet widely

extended personal influence. The great stream had run

eastward and flooded the Swiss valleys with truth; but

the clouds rising from those valleys were carried back

westward, to drop refreshing rain upon the spiritual desert

that Farel had once been obliged to leave.

The church and the school of theology at Lausanne preferred the doctrines and government of Geneva to all those of Berne. This greatly offended the Bernese senate. The strife waxed warm, until, finally, Viret and the professors left the city; more than a thousand people went with them to Geneva, where they were most kindly received. Viret became one of the pastors there for two years, when he was called into France. Beza became the colleague of Calvin, and the rector of the new academy. Thus the losses of Lausanne were the gain c1 Geneva.

to wait a little for a more convenient season. Meanwhile the new bishop had a word to say, and sent for certain of the council. He inquired and learned the object of this visit, and summoned Farel and Beynon before him. The bishop set forth a councillor, named Wandelin, to express his sentiments.

'Farel, you came here formerly to sow your tares,' said the bishop's mouthpiece, 'and having been sent away by the late bishop, have refrained hitherto from repeating the attempt. We may reasonably be astonished at your daring to appear here again; but you are now advised, in a friendly way, to retire before any mischief befall you.'

'I am here, by the authority of my Lord, to preach Christ and Him crucified,' Farel replied; 'and to call this sowing tares is a grievous sin against the Saviour, and contrary to the Holy Scriptures. Besides, I have preached freely at places in this diocese, without ever being sent away, and I have taught doctrines which are the surest means of uniting people and princes, flocks and pastors, namely, obedience to Christ and to His word. If my doctrines can be proved to be false, I am ready to submit to any punishment.'

'I approve of your principles,' said Wandelin, perhaps speaking for himself rather than the bishop; 'but I must be excused from putting them in practice. Wherever you have preached you have abolished the mass, and Berne has not allowed it to be restored. It will be so here if you gain a foothold, which we will do our best to prevent.' .

Farel bade the council a respectful farewell, and, entering the streets, he saw multitudes whom the news of his arrival had brought from all quarters to hear him. But he had now the moderation of old age, and he took a friendly leave of them, planning some other mode of taking the town.

The report of Farel's visit reached the ears of the Archbishop of Besancon, who forthwith sent a grand vicar and a monk to Pruntrut, and they set themselves to work to counteract any impression that the preachers had made simply by their presence in the town. What impression, then, would their preaching make! Of course the grand vicar was ready to dispute with the ministers against their 'false, impious, and scandalous doctrines,' and he ordered a courier to be sent to him, if the heretics should dare to come again. He then took his way whence he came, no doubt thinking that he had inspired sufficient terror to make all things safe for a season.

The people of Neufchatel heard of this movement, and sent Soral, the pastor at Boudry, with letters to the Council of Pruntrut. He reached there on St. George's day, when the mayor and his deputy were absent. Some of the citizens were lounging about their doors, and courteously invited him to be their guest. He had not been long in the place when the parish priest came to him, and, with more rage than religion, accused him of sowing tares, and called him a deceiver, a teacher of error, and uttered very brave threats. A nobleman also reviled him, beat him with a club, and almost killed him.

Farel now felt that he was really invited to make a second attempt. Taking with him Beynon and Soral, he set out to hold the disputation proposed by the grand vicar. On the way they were roughly assailed by some priests, and it was in vain that they called for the man who boasted of his readiness to meet him in debate. He had the prudence not to appear. Again they returned

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