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were ready to crouch at his feet and do him reverence, coveting one kind look, one brotherly word from this master of the age.

And yet Farel had not come near him, as a young noble, wishing to be made a knight by a blow of the sword, and the words, 'Rise, sir,' from his king. The young Dauphinese refused to go and pay homage to the old sage of Rotterdam, because he despised those men who are only by halves on the side of truth. The commentaries of Lefevre had caused no little debate among the guests, at their simple entertainments, where it was well known that Erasmus had said harsh things of the good doctor, who had excelled him in making the New Testament the book of the people. The lines were drawn—some taking sides with the commentator, and some with the severe critic. Farel was valorous for the old teacher, who had shown him the spiritual stations on the way of the true cross. He was ready to break a lance with the cavilling Erasmus. What greatly annoyed him, was the treatment given to the lovers of the gospel. Erasmus had shut his door against them. Farel was not the man to go and beg for admission. The favour of the old sage was of little account to him. He would not fawn for his sarcastic smile. More than all, if Erasmus had given a pledge to the Pope to write against Luther, he would have nothing to do with such a spy in the camp.

No doubt Farel said more than was proper; and the illustrious scholar was nettled at his independence. Princes, kings, doctors, bishops, popes, reformers, priests, and men of the world, were ready to pay their tribute of admiration to the Rotterdam philosopher. Even Luther had treated him with a certain forbearance; and now this young Frenchman, unknown to fame, and an exile,

dared to brave his power and beard the lion in his den! Such insolent freedom was more annoying than the homage of the whole world was pleasant. Hence Erasmus took every occasion to vent his ill-humour on Farel, and on all the French refugees in Basle, whose frankness and decision offended him. They had little respect of persons, and cared not for the man who knew what was right, but had not the courage to avow it,' however exalted his genius. We may wish them more gentleness; but if we admire the vigour of the old prophets, we must credit them with a brave love for truth, when they would not bow down before that which the world adores. It was evident that a face to face engagement was soon to take place between the bold Dauphinese and the learned Dutchman.

One day Farel was talking with several friends on the doctrines of Christianity, in the presence of Erasmus. The former had perhaps heard that, instead of being called Farellus, the name Fallicus had dropped often from the lips and pen of the satirist; thus giving to one of the frankest men of his day the epithet of a cheat and deceiver. The latter had heard that he had been called a Balaam, as if the presents of the Pope had induced him to curse the people of God. If he had been heated before, he was now boiling with wrath to chastise the author of this reproach.

Why do you call me Balaam?' inquired Erasmus, rudely interrupting the conversation.

'I have not given you that title,' replied Farel, at first astonished by so abrupt a question.

'Then name the offender.'

Farel declined, tried the virtue of mild words, explained his own position, but yet felt himself pressed.

'It was the merchant Du Blet of Lyons,' said Farel. 'It may be he who made use of the word, but it was you who taught him;' and then, ashamed that he had lost his temper, Erasmus quickly turned the conversation. 'Why do you assert that we ought not to invoke the saints? Is it because it is not enjoined in Holy Scripture ?'

'Yes.'

‘Well, then, 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.'

Some accounts represent the discussion as going on through a long line of arguments, not because Erasmus doubted the divinity of the Holy Spirit, or the duty of praying to Him, but solely for the sake of worrying the young reformer. But Erasmus wrote: I dropped the conversation, for the night was coming on.' He evidently confessed himself baffled.

From that day, whenever the name of Farel fell from his pen, he represented him as a hateful person, who

1 Farel might have read him a passage from his Praise of Folly, to show that Erasmus regarded the worship of the saints as an absurdity: 'Do we not see every country claiming its peculiar saint? Each trouble has its saint, and every saint his candle. This one cures the toothache; that assists in sickness; a third restores what a thief has stolen; a fourth preserves you in shipwreck; a fifth protects your flocks. There are some who have many virtues at once, and especially the Virgin, in whom the people place more confidence than in her Son. . . . The mind of man is so constituted, that imposture has more hold upon it than truth. If there is one saint more apocryphal than another (a St. George, St. Christopher, or St. Barbara), you will see him worshipped with greater fervency than St. Peter, St. Paul, or even than Christ Himself.”

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ought to be shunned. He was clearing himself, in the eyes of the Romanists, from all suspicion of heresy, by employing the most bitter abuse of the reformer and his countrymen. He wrote to the Pope's secretary: 'Some Frenchmen are still more out of their wits than even the Germans ;' and hinted that they were prompted by Satan to have five expressions always in their mouths: the gospel, God's word, faith, Christ, and the Holy Ghost.' This was high authority in proof of the sound teaching of these Frenchmen.' The same charge might have been brought against the apostles John and Paul. Thus the sage's abuse was the reformer's praise. No wonder Farel declared that Erasmus was the most dangerous enemy of the gospel;' and yet his letters are full of moderation in regard to the satiric scholar. The gospel in its most fiery temper is milder than mere philosophy,—a fact still illustrated by those who take shelter under the broad wing of the church, while they hurl their reproaches against her men of truth and zeal.

In the meantime, the forces were gathering for a contest in a larger field. Basle had its university and its senate. In both there were many friends, but more enemies, of the gospel. The doctors opposed it to the utmost of their power. They sought to suppress it by public disputations. Ecolampadius was ready to take them at their word, and use their own weapons. He posted up four theses, and invited all who took offence at his doctrines to refute them, or yield to the force of his arguments. He defended them, adopting the new plan of speaking in the German language, so that all the people might understand. The doctors did not appear, not even with their Latin essays; and the general respect for the gospel preacher increased. The people felt more interest

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enough, was now is duty to unmask in all this riotous e sword of the word. ardian had admitted their errors. eekness ?' inquired ne from Montbeliard, testimony was borne cess, although he had acking the priests for His gentle friend the resolutions which advised meekness and not driven.'

e order of St. Anthony d employed a monk to had some relics for sale. hearty commendation. ciple of Luther, named the gospel in Wurtemcher to the duke. He Assistance in the work the sale of these relics inds of the people from pealed to the senate to esenting in strong terms uls, robbed the poor of y. But the senate had and declared that such

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