CHAPTER 3
Farel at Basle
At an early period, the doctrines of Zuinglius were disseminated in France, owing to the close connexion which existed between that country and Switzerland; and afterwards a constant communication was kept up, either by letter or personal intercourse, between that reformer and those who adopted his views, with the happiest effects. Francis Lambert, a minorite of Avignon, and Anemund, whom we have already mentioned, may be noticed as having derived much instruction and encouragement in their christian course from their visits to Zuinglius.
The first Swiss town which Farel entered on leaving his native land (probably on the recommendation of the bookseller Baugus, whom he had known at Lyons,) was Basle, a place celebrated for its promotion of literature, and rendered illustrious by the residence of Erasmus and Oecolampadius. Here he met with his friend Anemund, and several other fugitives from France and Lorraine, among whom were the Chevalier d'Esche, and Peter Touissant (Tossanus) a native of Metz. He was received in the most friendly manner by Oecolampadius, and became his guest. The occurences at Meaux had excited universal attention. Farel's fame had preceded him, as a corrector or religious abuses, nor was he backward to maintain such a reputation. The evangelical doctrine had already gained many friends in the senate, and among the inhabitants of Basle. On the other hand, the members of the University, encouraged by Rome, were intent on suppressing it by means of public deputations. Not only were these attempts abortive, but they promoted the cause of truth, by suggesting to the friends of the gospel the use of the same instruments in its defence. Oecolampadius posted up four important propositions, and invited all who had taken offence at his doctrine, either to refute it, or yield to the force of his arguments. After the public defence of his propositions, which was rather apologetical than polemical, the general respect for his character increased, and the people felt a growing interest in such discussions, which related not to metaphysical subtleties, but to subjects of the greatest practical importance. The use also of the German language on these occasions, contrary to the ancient custom, was an additional circumstance in their favour, and appeared suitable to men who were not afraid lest the light should expose the weakness of their cause.
A second disputation soon followed, occasioned by the marriage of Stephen Stoer, a priest of Liestall. He was much beloved by his congregation, and in hopes of being allowed to retain him, they requested the senate that he might be permitted to defend the step he had taken publicly, by an appeal to the Scriptures. A disputation, in the German language, was accordingly held in the hall of the university; but neither deputies from the bishop, nor any of the professors, were present. They were greatly mortified at being unable to prevent its taking place, and quite enraged when they found that Stoer's five propositions were approved of, not only by Oecolampadius and the majority of the preachers, but by the friars themselves.
Farel then requested permission of the rector and prior of the university to exhibit and defend certain theses, more (as he modestly represented it) for his own information, in case he was in error, than in order to teach others. His request was denied, being most violently opposed by Dr. Lewis Baer, the principal professor of divinity, an able scholar, and the intimate friend of Erasmus. Farel then applied to the senate, and submitted to them the theses, translated into German by Oecolampadius. The senate granted leave to hold the disputation, and declared "that the theses were framed in becoming language, - that the sentiments were scriptural, and conducive to general edification." The university, which was under ecclesiastical as well as civil jurisdiction, perceiving that it was impossible to prevent the discussion, endeavoured to lessen its efficiency, and with that view applied to Henry Von Schonau, the vicar-general, for his interference. Accordingly, in conjunction with the heads of the university, he issued an order to all the priests, students, and others, prohibiting them from attending the disputation, under pain of excommunication and banishment. The senate, jealous of what they considered an unwarrantable assumption of authority on the part of the university, issued an edict, which declared that, notwithstanding the prohibition, "the pastors, preachers, priests, students, and other persons connected with the university should attend the disputation, under penalty of being deprived of their benefices, and the protection of the laws."
The propositions brought forward by Farel, on this occasion, were as follow:-
I. "Christ has given us a perfect rule of life, which we are not at liberty to alter, either by adding to it, or taking from it.
II. "We must faithfully obey the commands of God; for it will lead to ungodliness, if we adhere to any party of faction, or govern ourselves by any other precepts that those of Christ, who has ordained that those who cannot contain should marry.
III. "The distinction of meats and drinks, as well as a variety of ceremonies, is Jewish, and not agreeable to the light of the gospel.
IV. "Long, wordy p0rayers, which are not in accordance with the precepts of the Lord, and the model which he has given, cannot be safely presecribed or used. It is better to give to the poor the money which is paid for prayers on behalf of the dead, and not to accumulate it as an incitement to much evil. Every effort should be made to promote unity, which is best accomplished by enjoining the people to read the Scriptures, that they may no longer consider distinctions in dress as important.
V. "The vocation of a christian teacher requires that he should apply himself to the study of God's word with such devotedness, as to esteem it above every thing else. His mind should not be diverted by other objects from the Divine word. Employments which are secular, rather than religious, should be committed to other persons. An extremely culpable and pernicious carelessness is often shown in this respect.
VI. "No one should impiously regard the precepts of Christ simply as good advice; nor exalt the advice of his fellow-men to a level with christian precepts: this is the devil's work. Equally culpable is covetousness, which, for the sake of gain, induces the christian to neglect that which he ought to perform, and to perform what he ought to leave undone.
VII. "He that treats the gospel as doubtful, does all in his power to suppress it; and he that does not in sincerity instruct his brother, and fear God rather than man, is ashamed of the Lord.
VIII. "He that hopes to be saved and justified by his own power and merits, and not by faith, exalts himself, and, blinded by unbelief, makes a God of himself.
IX. "We ought to pray most earnestly for what the Holy Spirit imparts to us. Christians must present their offerings to God alone.
X. "Those who are in health, and who are not devoted to the work of the ministry, are under obligation to labour according to the decision of the apostle.
XI. "A christian ought to refrain both from heathenish festivals, and from Jewish hypocrisy in fasting and other things, which do not proceed from the Holy Spirit. He must especially beware of idolatry.
XII. "Jewish ordinances and burdensome ceremonies which infringe on Christian liberty, ought not to be tolerated by a Christian people.
XIII. "Jesus Christ must be our polar star, by whose power all things are governed, and not by the constellations, or the elements. We trust that this will be the case in future, when every thing will be conformed to the evangelical model; when all strife (so abhorrent to every christian) will be done away with, so that the peace of God, which passeth all understanding, may dwell in our hearts."
In these propositions, Farel did not attack by name any particular doctrines or set of men, though they are directed against all doctrines which do not emanate from the word of God; and they indicate, with sufficient distinctness, the classes whom he especially wished to reform. He stated the import and intention of the articles to be the promotion of christian liberty, and the abolition of the tyranny of human ordinances, that the civil powers might retain their authority without being encroached upon by ecclesiastical dispensations. He introduced the subject in a manner worthy of a defender of the true religion: "It is my opinion," said he, "that every christian cannot do better than make himself thoroughly acquainted with the truth, which Christ has declared himself to be." He called on all those who were concerned for the welfare of their fellow-men, (the pastors and teachers of the church especially; both those who were pledged to advocate the reformed faith, and those who still adhered to the church of Rome,) "to state, with clearness and precision, the grounds of their belief, as children of the light, without fear of doing wrong in making such a public avowal." He closed with saying, "Hasten, then, as the Lord enjoins, with a pure heart, and strive that the word of God alone may gain the victory. This I entreat and exhort, for the sake of our Redeemer, Jesus Christ, who has so strictly ommanded us to seek the welfare of our fellow-men."
The disputation began in Latin: Oecolampadius acted as interpreter, as Farel, on account of his French accent, was not easily understood. For the purpose of trying Farel's skill, and confirming the points in debate, Oecolampadius brought forward the views of their opponents with no inconsiderable show of argument. Their adversaries, who had been so violently opposed to the meeting, did not make their appearance, but contented themselves with boasting in private how much they could have done, had they been there! The documents relating to the disputation no longer exist, but the results were, beyond all doubt, very beneficial. The opposition made by the members of the university and the priests, tended strongly to lower the estimation in which they were held by the people, who felt convinced that their sole object was to prevent the gospel from reappearing in its ancient lustre and purity.
The attachment of the friends of the reformation to Farel was much increased by his conduct on this occasion, and by their continued intercourse with him. His learning, piety, and spiritual knowledge, combined with undaunted courage and fervant zeal, were so conspicuous, that, in the judgment of Oecolampadius and others, he was more than a match for all the doctors of the Sorbonne. Among his warmest friends were the preachers, Jacob, Imeli, and Boniface Wolfhard. He was also the instrument of confirming in the faith of the gospel the learned Franciscan, Conrad Pellican, with whom he formed an intimacy from the time of the first disputation.
Farel's zeal sometimes betrayed him into an intemperance of language, which his best friends acknowledged and lamented. Oecolampadius, in particular, sought to correct this infirmity by admonishing him in the hours of social intercourse: and since his own temper, also, was hasty and warm, entered into a mutual engagement with him to cultivate meekness and humility: whilst, at the same time, he recognised in Farel's ardent zeal an invaluable virtue, which was, on many occasions, of as much importance as meekness.
The opposers of the evangelical doctrine persisted, after the disputation, in showing the same arrogance as before, and endeavoured, by public mandates, or secret intrigues, to suppress the gospel, and crush its adherents. They were publicly reproached by Oecolampadius, in a letter to the bishop, for refusing to appear in defence of their faith, under pretence of obedience to the roman pontiff; by which they insulted their colleagues, and disappointed the just expectations of the people.
Farel remained several months at Basle, and during that time visited Zurich twice with some of his friends from Lyons, and also formed connexions at Schaffhausen and Constance. In later years he looked back with great pleasure to this period of his life, when he was received, though young, and a new convert, with so much kindness by Zuinglius, as well as by Myconius, Conrad Grebel, and others.
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24/10/2009
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