History of the Reformation in the Sixteenth Century Volume III Part 61

CHAPTER IX.

Farel and his Brothers--Farel expelled from Gap--He preaches in the Fields--The Knight Anemond of Coct--The Minorite--Anemond quits France--Luther to the Duke of Savoy--Farel quits France.

Thus violently did the gale of persecution blow at Meaux and at Metz.

The north of France rejected the Gospel: the Gospel for a while gave way. But the Reformation only changed its ground; and the provinces of the south-east became the scene of action.

[Sidenote: FAREL EXPELLED FROM GAP--RURAL PREACHING.]

Farel, who had taken refuge at the foot of the Alps, was there labouring with great activity. It was of little moment to him to enjoy the sweets of domestic life in the bosom of his family. The rumour of what had taken place at Meaux and at Paris had filled his brothers with a certain degree of terror; but an unknown power was drawing them towards the new and admirable things on which William conversed with them. The latter besought them with all the impetuosity of his zeal to be converted to the Gospel;[911] and Daniel, Walter, and Claude were at last won over to that G.o.d whom their brother announced. They did not at first abandon the religious wors.h.i.+p of their forefathers; but, when persecution arose, they courageously sacrificed their friends, their property, and their country to wors.h.i.+p Jesus Christ in freedom.[912] The brothers of Luther and of Zwingle do not appear to have been so decidedly converted to the Gospel; the French Reform from its very commencement had a more tender and domestic character.

[911] Choupard MS.

[912] Farel, gentilhomme de condition, doue de bons moyens, lesquels il perdit tous pour sa religion, aussi bien que trois autres siens freres. Geneva MS.

Farel did not confine his exhortations to his brethren; he proclaimed the truth to his relations and friends at Gap and in the neighbourhood. It would even appear, if we may credit a ma.n.u.script, that, profiting by the friends.h.i.+p of certain clergymen, he began to preach the Gospel in several churches;[913] but other authorities positively declare that he did not at this time ascend the pulpit.

However this may be, the doctrine he professed caused great agitation.

The mult.i.tude and the clergy desired to silence him. "What new and strange heresy is this?" said they; "must all the practices of piety be counted vain? He is neither monk nor priest: he has no business to preach."[914]

[913] Il precha l'evangile publiquement avec une grande liberte.

Choupard MS.

[914] Ibid.; Hist. des Eveques de Nismes, 1738.

Erelong all the civil and ecclesiastical powers of Gap combined against Farel. He was evidently an agent of that sect which the whole country is opposing. "Let us cast this firebrand of discord far from us," they exclaimed. Farel was summoned to appear, harshly treated, and violently expelled from the city.[915]

[915] Il fut cha.s.se, voire fort rudement, tant par l'eveque que par ceux de la ville. Choupard MS.

He did not, however, abandon his native country: were there not in the fields, the villages, the banks of the Durance, of the Guisanne, and of the Isere many souls that stood in need of the Gospel? and if he incurred any danger, could he not find an asylum in those forests, caverns, and steep rocks that he had so often traversed in his youth?

He began, therefore, to go through the country preaching in private houses and in solitary fields, and seeking an asylum in the woods and on the brink of torrents.[916] This was a school in which G.o.d trained him for other labours. "The crosses, persecutions, and machinations of Satan, of which I was forewarned, have not been wanting," said he; "they are even much severer than I could have borne of myself; but G.o.d is my father; He has provided and always will provide me the strength which I require."[917] A great number of the inhabitants of these rural districts received the truth from his lips. Thus the persecution that had driven Farel from Paris and from Meaux, contributed to the spread of the Reformation in the provinces of the Saone, of the Rhone, and of the Alps. Every age has witnessed the fulfilment of the saying of Scripture: _They that were scattered abroad went everywhere preaching the Word_.[918]

[916] Olim errabundus in silvis, in nemoribus, in aquis vagatus sum.

Fare ad Capit. de Bucer. Basil, 25th Oct. 1526. MS. letter at Neufchatel.

[917] Non defuere cruces, persecutio, et Satanae machinamenta. Farel Galeoto.

[918] Acts viii. 4.

[Sidenote: ANEMOND DE COCT.]

Among the Frenchmen who were at that time gained over to the Gospel was a gentleman of Dauphiny, the chevalier Anemond de Coct, younger son of the auditor of Coct, lord of Chatelard. He was active, ardent, and lively, sincerely pious, and a foe to relics, processions, and the clergy; he received the evangelical doctrine with great alacrity, and was soon entirely devoted to it. He could not endure forms in religion, and would gladly have abolished all the ceremonies of the Church. The religion of the heart, the inward wors.h.i.+p, was in his view the only true one. "Never," said he, "has my spirit found any rest in externals. The sum of Christianity is comprised in these words: _John truly baptized with water, but ye shall be baptized with the Holy Ghost; ye must put on the new man_."[919]

[919] Nunquam in externis quievit spiritus meus. Coctus Farello MS. in the conclave of Neufchatel.

Coct, endued with all the vivacity of a Frenchman, spoke and wrote at one time in Latin, at another in French. He read and quoted Donatus, Thomas Aquinas, Juvenal, and the Bible! His style was abrupt, pa.s.sing suddenly from one idea to another. Ever in motion, he presented himself wherever a door seemed open to the Gospel, or a celebrated doctor was to be heard. By his cordiality he won the hearts of all his acquaintances. "He is distinguished by rank and learning," said Zwingle at a later period, "but more distinguished still for piety and affability."[920] Anemond is the type of many of the reformed Frenchmen. Vivacity, simple-heartedness, zeal sometimes carried even to imprudence, are the qualities often found in those of his fellow-countrymen who embraced the Gospel. But at the opposite extreme of the French character we find the serious features of Calvin, a weighty counterpoise to the levity of Coct. Calvin and Anemond are the two poles between which revolves the whole religious world in France.

[920] Virum est genere, doctrinaque clarum, ita pietate humanitateque longe clariorem. Zw. Epp. p. 319.

[Sidenote: ANEMOND'S FAMILY--THE MINORITE FRIAR.]

No sooner had Anemond received the knowledge of Jesus Christ from Farel,[921] than he sought himself to gain converts to that doctrine of spirit and of life. His father was dead; his elder brother, of harsh and haughty temper, disdainfully repelled him. Lawrence, the youngest of the family, and who loved him sincerely, seemed but half to understand him. Anemond, finding himself rejected by his own kindred, turned his activity to another quarter.

[921] In a letter to Farel he subscribes himself: _Filius tuus humilis_. 2d September 1524.

Hitherto the awakening in Dauphiny had been confined solely to the laity. Farel, Anemond, and their friends, desired to see a priest at the head of this movement, which seemed as if it would shake the provinces of the Alps. There dwelt at Gren.o.ble a minorite priest, Peter Sebville by name, a preacher of great eloquence, of an honest and good heart, not taking counsel with flesh and blood, and whom G.o.d was gradually attracting to him.[922] Sebville soon became aware that there is no infallible teacher but the Word of G.o.d; and, abandoning the doctrines that are supported on human testimony alone, he determined in his own mind to preach the Word "purely, clearly, and holily."[923] In these three words the whole of the Reformation is summed up. Coct and Farel were delighted as they heard this new preacher of grace raising his eloquent voice in their province, and thought that their own presence would henceforward be less necessary.

[922] Pater clestis animum sic tuum ad se traxit. Zwinglius Sebvillae, Epp. p. 320.

[923] Nitide, pure, sancteque praedicare in animum inducis. Ibid.

[Sidenote: ANEMOND QUITS FRANCE AND VISITS LUTHER.]

The more the awakening spread, the more violent became the opposition.

Anemond, desirous of becoming acquainted with Luther and Zwingle, and of visiting those countries where the Reformation had originated, and indignant at the rejection of the Gospel by his fellow-countrymen, resolved to bid farewell to his home and his family. He made his will, disposing of his property, at that time in the hands of his elder brother, the lord of Chatelard, in favour of his brother Lawrence;[924] and then quitting Dauphiny and France, he made his way with all the impetuosity of the south, through countries which it was no easy matter in that age to traverse, and pa.s.sing through Switzerland, hardly stopping at Basle, he arrived at Wittemberg, where Luther was residing. This was shortly after the second Diet of Nuremberg. The French gentleman accosted the Saxon doctor with his usual vivacity; talked with him enthusiastically about the Gospel, and eagerly laid before him the plans he had formed for the propagation of the truth. The gravity of the Saxon smiled at the southern imagination of the chevalier;[925] and Luther, notwithstanding certain prejudices against the French character, was fascinated and carried away by Anemond. He was affected by the thought that this gentleman had come from France to Wittemberg for the sake of the Gospel.[926]

"a.s.suredly," said the reformer to his friends, "this French knight is an excellent, learned, and pious man."[927] The young n.o.ble produced the same impression on Zwingle and on Luther.

[924] Mon frere Annemond Coct, chevalier, au partir du pays me feist son heritier. MS. letters in the library at Neufchatel.

[925] Mire ardens in Evangelium, says Luther to Spalatin. Epp. ii.

340; Sehr brunstig in der Herrlichkeit des Evangelii, said he to the Duke of Savoy. Ibid. 401.

[926] Evangelii gratia huc profectus e Gallia. L. Epp. ii. 340.

[927] Hic Gallus eques......optimus vir est, eruditus ac pius. Ibid.

[Sidenote: ANEMOND AND LUTHER--LUTHER TO THE DUKE OF SAVOY.]

Anemond, seeing what Luther and Zwingle had done, thought that if they would turn their attention to France and Savoy, nothing could resist them. Accordingly, as he could not prevail on them to go thither, he begged them at least to write. In particular, he requested Luther to address a letter to Duke Charles of Savoy, brother to Louisa and Philiberta, and uncle to Francis I. and Margaret. "This prince," said he to the doctor, "feels great attraction towards piety and true religion,[928] and loves to converse on the Reformation with some of the persons about his court. He is just the man to understand you; for his motto is this: _Nihil deest timentibus Deum_,[929] and this device is yours also. Injured in turns by the empire and by France, humiliated, vexed, and always in danger, his heart stands in need of G.o.d and of his grace: all that he wants is a powerful impulse. If he were won to the Gospel, he would have an immense influence on Switzerland, Savoy, and France. Write to him, I beseech you."

[928] Ein grosser Liebhaber der wahren Religion und Gottseligkeit. L.

Epp. ii. 401.

[929] Nothing is wanting to those who fear G.o.d. Hist. Gen. de la Maison de Savoie, par Guichenon, ii. 228.

Luther was wholly German in character, and would have found himself ill at ease out of Germany; yet, animated by a true catholicism, he stretched out his hands as soon as he saw brethren, and in every place when there was any word of exhortation to be given, he took care that it should be heard. He sometimes wrote on the same day to the farthest parts of Europe, to the Low Countries, to Savoy, and to Livonia.

"a.s.suredly," replied he to Anemond's request, "a love for the Gospel is a rare gift, and an inestimable jewel in a prince."[930] And he addressed a letter to the duke, which Anemond probably carried as far as Switzerland.

[930] Eine seltsame Gabe und hohes Kleinod unter den Fursten. L. Epp.

ii. 401.

[Sidenote: LUTHER'S FAITH AND ITS CONSEQUENCES.]

"May your highness pardon me," wrote Luther, "If I, a weak and despised man, presume to address you; or rather ascribe this boldness to the glory of the Gospel; for I cannot see that glorious light rising and s.h.i.+ning in any quarter without exulting at the joyful sight......It is my desire that my Lord Jesus Christ should gain many souls by the example of your most serene highness. And for this reason I desire to set our doctrine before you......We believe that the commencement of salvation and the sum of Christianity is faith in Christ, who by his blood alone, and not by our works, has made atonement for sin, and put an end to the dominion of death. We believe that this faith is a gift of G.o.d, and that it is created by the Holy Ghost in our hearts, and not found by our own labours. For faith is a living thing,[931] which spiritually begetteth the man, and maketh him a new creature."

[931] Der Glaube ist ein lebendig Ding. L. Epp. ii. 402. The Latin is wanting.

Luther then proceeded to the consequences of faith, and showed how it could not be possessed without sweeping away the whole scaffolding of false doctrines and human works that the Church had so laboriously raised. "If grace," said he, "is obtained by Christ's blood, it is not by our own works. This is the reason why all the labours of all the cloisters are unavailing, and these inst.i.tutions should be abolished, as being contrary to the blood of Jesus Christ, and leading men to trust in their own good works. Ingrafted in Christ, nothing remains for us but to do good, for having become good trees, we should bear witness to it by good fruits.