Men being condemned! men condemned already! these are the men to understand the sweetness of acquittal; and, though the words to others are just two words and nothing more, to these they are words which have heaven in their very sound. Suppose I sound them out in this place, at this hour: "No condemnation." I watch the faces. "No condemnation." There is one who knows not what it means. "It thundered," and he thinks no more. There is another; an anxious face. There was a transient gleam. "An angel spoke," and the face is dark again. Ah! dear soul; thinkest thou that wish of thine to be free from thy sins so Utopian? Thinkest thou all news of pardon to be but the distant sigh of an angel's compassion; that thou shalt be ever wept over, but never rejoiced over? I see other faces; they are bright and remain bright. They have a settled peace. "It is the Father's voice," say they. "This voice is for our sakes." Oye blessed souls, ye are in Christ Jesus, and ye recognise, as Christ did, what the Father says. Ye have learnt the language of heaven, and ye can interpret to your joy those two words of most celestial meaning.

TH

The Elijah of the Alps.

[FIRST PAPER.]

HE story of the Swiss Reformation presents many attractive, if not romantic features. It is marked by peculiarities second only in interest to the history of the struggle for a regenerated church in Germany. Both nations had one purpose to gain, but the Swiss Reformation was not a feeble copy of the German. "The tree," says D'Aubigné, "transplanted into Switzerland, without having taken deep root, would soon have been torn up by the vigorous hand that was ere long about to seize upon it. The regeneration of Christianity in these mountains proceeded from forces peculiar to the Helvetic church, and received an organisation in conformity with the ecclesiastical and political condition of that country. By this very originality it communicated a particular energy to the principles of the Reformation, of much greater consequence to the common cause than a servile uniformity."

The most prominent agents in the Swiss Reformation were Frenchmen, and their energy and persistency and apostolic fervour wrought wonders. Chief of these was William Farel, who has been honoured with various designations, but with none more appropriate than that which constitutes the heading of our paper. His life has appeared in many forms unknown to English readers, and has been presented to them in several works which have gained a large sale in this country.* Farel's life and work were such as to win for him the title, from Calvin, of "Father of the Church at Geneva." Admired by his friends, he was no less feared by his foes, while even they could not withhold from him the honour and regard he deserved.

He was born in the picturesque village of Fareau, at the foot of the Bayard mountain, in the year 1489. The Waldensian preachers had lifted up their voices in the rugged district by which the mountain was surrounded; and their proclamation of the simple tidings of a gospel which had been so greatly obscured by a superstitious and fallen church, had surprised and charmed many of the villagers. Their message, if it came to the ears of Farel's

D'Aubigné's graphic account in his History of the Reformation, vol. iv. (Oliver and Boyd's ed.), and Blackburn's admirable compilation (Oliphant & Co.), are extremely fascinating.

parents at all, did not lead to any change of belief; the chains which had so long bound them to the traditions of the Romish church were not easily snapped. They and their young son William were the earnest devotees of Popery, and perhaps the son excelled them, for he was declared to be more popish than the Pope. Enthusiasm, hardihood, daring, were the chief characteristics of his youth. All regarded him as destined to become a cavalier, and his father urged him to take up the sword-hilt, for in due time he would become a valorous knight and bravely defend the Pope. But Farel had other ambitions. He desired to become a scholar. What a sad disgrace to the family to choose learning when a military career might bring glory! He was unmoved by persuasions, however; and difficulties were to the village lad but as steppingstones to the attainment of what his heart desired. Having acquired all the knowledge which was there afforded, he left his native village for the University of Paris. Here was the supposed centre of all learning; and here theology in all its branches might be acquired, provided the Bible were excluded. The monks had declared that the New Testament was a dangerous book; and one had the honesty to contend that "religion is ruined if you permit the study of Greek and Hebrew." 'Greek," said one, who of course knew it thoroughly, "is a new and recently invented language, and we must be upon our guard against it. As for Hebrew, my dear brethren, it is certain that all who learn it immediately become Jews." These theological scholars gloried in their ignorance of Scripture; they remind us of the boastings of a wooden-headed Plymouth brother who rejoiced in that he was quite ignorant of book learning; indeed, he was thankful for it. "What!" said his friend, "are you thankful for your ignorance?" "Yes, sir, I am." "Then," was the wise answer, "you have much to be thankful for."

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It was in the Paris University that Farel met one of the most learned and remarkable scholars of the age-James Lefevre, a man of humble parentage, of mean appearance, who had struggled from obscurity into fame. He had curiosity and daring enough to pry into such vulgar things as Bible Greek and Hebrew, and held that such acquirements were superior even to the classics. Notwithstanding this heresy, he did not lose favour with his students. He saw the errors of the church in which he still remained, and indeed was a Reformer five years before Luther nailed his theses to the door of Wittemberg church. The same year in which Farel went to the University saw Luther on his pilgrimage to Rome: the one went to learn the way of truth, the other to witness the abominations of the seat of error. Farel had not long been under the influence of the famous doctor ere his mind began to question the dogmas which he had held. It was an awful season of doubt with him. He had so fully believed in the traditions and rites of the Romish church, that to break loose from them, or even to question their divine authority, was painful. He shrank from further investigation, and devoted himself to fasting and to practising austerities. This was in a monastery of Carthusian monks, planted in a forest near Paris. "I was wholly employed," he afterwards wrote, "day and night, in serving the devil, after the fashion of that man of sin, the Pope. I had my Pantheon in my heart, and such a troop of mediators, saviours, and gods, that I might well have passed for a papal register." He did not, however, stay here long, but returned to the city. Here, in the University, astonished auditories listened to new and perilous teaching. Lefevre was openly throwing overboard the marvellous tales of monks, and the paltry fables of saints, and announcing that justification was to be had alone through Jesus Christ. The authority of Rome as the infallible teacher was disavowed; the Word of God was exalted, and acts of superstition and lying legends were denounced. Light began to dawn on young Farel's mind. The holy cross which he had worshipped in his boyhood, because it was part of the original cross on which the Saviour died, was of quite different wood from that of Paris which he had adored, about which the same incredible story was told. This disgusted him; even monks were untruthful, and the departed saints, whose sanctity had been so highly

extolled by the Romish church, might have been as bad as they. He searched into the secrets of the Bible, and in reading it discarded all the false interpretations of the church. He studied the history of the primitive church, and discovered how greatly that of which he was a member had fallen from the simplicity of the faith. It is not easy for us in these days of a multitude of churches to realise the position of him who threw off, in silence, the allegiance of the only outward church. Protestantism had not yet organized itself; the Protestant, therefore, who wished to worship God publicly, must do so in the Papal churches, protesting almost at every step. The host, images, confessionals, altars, pictures, crosses, absurd emblems, gorgeous vestments, had been stripped of their charms; and now. Farel, at the age of thirty, disregards them all that he may worship God the Spirit in spirit and in truth. He quits the communion altogether, and girds himself for the approaching conflict with the powers that once had bound him.

Farel had gathered around him a number of Bible Christians, whose conduct and conversation were closely watched by the secret police. Although not a preacher, Farel openly identified himself with those who had passed through that magic operation, by which the gift of prophesying is supposed to be conveyed by bishops in lawn to young sprigs in black, namely, ordination, and he boldly encouraged them to preach the gospel. They did so, and thereby aroused the intense hatred of the priests and the priest-ridden. The king appointed a commission to enquire into the heresies complained of, and persecution followed. Farel left for Metz, where it is believed he remained for a few months, prior to returning to his home in Switzerland

A live apostate was a curious and an unwelcome sight for his parents and brothers. They could hardly believe that he would escape the indignation of the church, and they were almost afraid to shelter so dangerous a heretic in their humble but orthodox home. But Farel sought their conversion, and his eloquence won them. Successful at home, he sought to be no less so among those who lived in the hamlets around. The priests condemned him because he had not been ordained, and his views because they were scriptural. Those views, however, spread. First an educated and wealthy Frenchman, then a really ordained preacher, accepted the gospel with joy, and began at once to communicate it to others. Farel, who was so well acquainted with the country of his youth, could visit the most secluded village homes, preach the gospel, and hide himself in the forests or caves he knew so well.

It was in 1527 that Farel appears more distinctively as a Reformer. An exile from France, he entered a small town in Roman Switzerland as a schoolmaster, and under the assumed name of Ursinus, a plan he adopted and defended on the ground that he might " by pious frauds circumvent the old serpent that was hissing around him." After school hours he devoted himself to the further study of the Scriptures in the original language, and taught quietly for a few months those who might be disposed to listen. One day, however, he threw off all disguises, and appeared before the townsmen of Aigle as "William Farel, minister of the word of God." His name was known to them as the dangerous heretic who was so formidable in France, to whom so many had looked as the probable leader of the French Reformation. He had been commissioned by the Council of Berne to preach to the inhabitants of this little town. "The arm of the civil magistrate," D'Aubigné observes," by thus mingling in religious affairs, served only to increase the irritation of men's minds. The rich and lazy incumbents, the poor and ignorant curates, were the first to cry out. If this man,' said they, one to another, continues preaching, it is all over with our benefices.'" Farel proceeded arduously to prove that the croakers were right. The local authorities took the side of the priests; they sought to starve him out or send him away. The Bernese lords, however, issued a new decree, expressing their displeasure at the interdiction "of the very learned Farel from the propagation of the Divine word,” and ordering the officers of State to allow him to teach the people. The said people, headed by the bailiff, revolted. Shouts

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were heard of "No more submission to Berne," "Down with Farel," and Farel found it prudent to leave the town for a few days. He proceeded to Lausanne, a beautiful city marred by the corruption of the drunken, dissolute, devildepraved canons and priests who infested it. A viler set of men than these it would be impossible to have found; they are described as debauchees, drunken, common blackguards, whose deeds were such as to bring them under the contempt of every moral and peaceable citizen. Farel felt powerless to contend against such a ribald crew; he, therefore, sought to gain over to the truth of God a very devout and learned chaplain, named Natalio Galeotto, but failed. He then had a singular encounter with a mendicant friar, who, fearful of attacking the Reformer at Aigle, abused him in an adjoining village. It is the devil himself," said he, who preaches by the mouth of the minister, and all those who listen to him will be damned." Returning to Aigle, who should he encounter but Farel himself. Farel asked him why he had spoken so outrageously against him and his teaching, and demanded proof that he misled the people, adding that he was where he was certain to meet with justice. The monk shrank cowardly from dispute; he sought to get away from Farel's quivering glances, but could not shake off the bold Reformer. "Prove what you have said?" and the people who had gathered around the disputants echoed the request. The monk grew enraged, and an uproar ensued, which resulted in the appearance of the magistrate, who locked up both the friar and Farel-“ one in one tower, and one in another." Before the court of magistrates the Reformer explained how he had been treated by the friar, and what he had said respecting his doctrines. The friar was silent. His adversary was more than a match for him. He feared the defeat which he had courted, and finding his cause too weak for defence, he begged for forgiveness. "Magister," said he to Farel, "what I preached against you was founded on false reports. I have found you to be a good man, and your doctrine good, and I am prepared to recall my words." My friend," was Farel's gentle reply, " do not ask forgiveness of me, for I am a poor sinner like other men, putting my trust not in my own righteousness, but in the death of Jesus." The magistrate told the fiiar to hear Farel preach on the Sabbath. If he appears to you to preach the truth, you shall confess it openly before all; if not, you will declare your opinion." But, before the Sabbath came, the monk had quietly departed from the place.

This event, which it is not incorrect to say was a "contest between truth and error," helped onward the movement which had commenced in favour of pure religion. The friar was sigually defeated, the Reformer won the day. Then followed a violent storm which threatened to destroy the good that had been done. Farel's preaching provoked bitterly the antagonism of the priests and the various agents of the Papacy, who had come with the intention of silencing the dangerous preacher. He was ready to argue with them, but they were above argument. They excited the people to opposition, and riots followed. While Farel was preaching in the church, a tumultuous crowd gathered outside, and compelled him to leave off his sermon. A meeting of the four parishes was called: two decided for the Reform; one left the matter with the wives of the peasants, who, under priestly influence, rushed upon Farel and beat him with their fulling-clubs; and the fourth parish put itself into the attitude of resistance. The mountaineers were determined in their opposition, and the persecution was very discouraging. And yet at Aigle and Bex the gospel won its way to the hearts of many, who heard the preacher and his co-labourers gladly. The ungodly character of the priests opened the way for purer teaching; and the senators of the Swiss canton of Berne felt that the people must not be left in the hands of those who were ruining their souls. Farel was commissioned by them to preach in Berne and Friburg, and the respective governments of these two cantons granted the required permission. But all was not plain sailing yet. Farel had to leave several places in consequence of the opposition of priests and people. At Morat, many heard him out of curiosity and to make merry, who were arrested by the truths taught and ultimately won over to their

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reception. Not far from this place was one of the most impregnable fortresses of Popery, and here Farel attempted to bring the gospel. The earldom of Neufchatel was Romish to the core: the higher clergy were rich and influential; the people were ignorant, superstitious, and warlike, and the authorities were all against any innovation in religion. To preach in such a district was a bold undertaking. In one village Farel mounted a stone, and preached in the open air to a large number, who wondered greatly at his boldness. The government. of course, opposed the movement: the priests were enraged; and many of the inhabitants were but ill-pleased. Others, however, heard with delight the doctrines of grace, and the soldiers who had been with the Bernese soldiers and had been pleased with the Reform movement, listened with delight, and defended the brave preacher. He speedily became popular with the common people." His powerful addresses touched their hearts. When some ruffians, urged by the monks, offered to beat out his brains or to drown him, he was befriended. There were favourable signs, therefore, of the progress of the gospel here. Prohibited from preaching in the churches, he gladly spoke even in the bitter winter in the public squares and at the gates. The people endured the biting cold to hear him, and the priests gnashed in vain. "The Word of God," we read, "carried the town, as it were, at the first assault; and, throwing down the devices Rome had taken ages to compose, established itself in triumph on the ruins of human traditions. Farel saw in imagination Jesus Christ himself walking in spirit through the midst of this crowd, opening the eyes of the blind, softening the hard heart, and working miracles, so that scarcely had he returned to his humble residence before he wrote to his friends with a heart full of emotion: Render thanks with me to the Father of mercies, in that he has shown his favour to those bowed down by a weighty tyranny;' and, falling on his knees, be worshipped God." In the midst of these scenes, the dissolute priests and their friends were not inactive. The governor had been appealed to, and to escape his power. Farel was compelled to leave for Aigle, which he did not without considerable difficulty. He afterwards went to other mountainous districts, and on one occasion walked into a parish church, while the priest was saying mass, stepped into the pulpit, and began to preach a sermon that proved so arousing as to lead the people to demolish the Romish images on the spot, and to pull down the altar, from which the priest had just fled in dismay. Popery received a blow that day from which it failed to recover, and Protestantism became the accepted religion of the people.

Farel was of a very impetuous temperament, and prudence cannot justify all the steps he took to carry out the purpose so dear to his heart. He evidently felt that so decided an evil as Popery needed the application of unusual remedies. In some cases he flung himself into difficulty. In 1530, the Bernese soldiers, who, while defending the city of Geneva from the army of Savoy, burnt a large quantity of images which they had taken from the Dominican church, waited for the return of Farel to Neufchatel to commence a disturbance. The Reformer appeared in the middle of the year, and the young men placarded the streets with the words, "All those who say mass are robbers, murderers, and seducers of the people." The placards produced great excitement. Headed by the canons of the cathedral, a large number of persons, armed with clubs and swords, marched through the city, tore down all the placards, and cited Farel before the courts for libel.

"I confess," was Farel's answer, "the fact of the placards, but I am justified in what I have done. Where can be found more horrible murderers than these misleaders, who sell paradise, and thus nullify the merits of our Lord Jesus Christ? I will prove my assertion by the gospel."

"The common law of Neufchatel," loudly replied the priests, who were looking for pecuniary damages from the defendant, and not the gospel, is in question here. Where are the witnesses?"

Here," answered Farel, as he opened the Scriptures, "here are witnesses enough in this holy word."