Such, in the sixteenth century, were the meditations of elect souls in many a secret chamber, and it is in this way that the Reformation was accomplished. Perhaps one or two Genevans had similar thoughts; but, generally, their knowledge was not very advanced, and most of the huguenots desired rather to be delivered from the bishop and the duke than from sin and condemnation. Farel did not conceal from Zwingle his anxieties in this respect, and said, in his letter from Granson: 'As for the degree of fervour with which the Genevans seek after piety—it is known only to the Lord.'[862]
=FAREL FEELS THE WANTS OF GENEVA.=
No one interested himself more than Farel in the reformation of Geneva. That year he was at Avenche, Payerne, Orbe, Granson, and other places; and everywhere he ran the risk of losing his life. In one place a sacristan threatened him with a pistol; in another, a friar tried to kill him with a knife concealed under his frock; but Farel never thought of himself. Of intrepid heart and indomitable will, always burning with desire to promote the triumph of the Gospel, and prepared to confront the most violent opposition, he felt himself strongly drawn to Geneva as soon as he heard that the Reformation had to contend with powerful adversaries there. He then fixed his eyes on that city, and during his long career never turned them away from it. In the midst of his labours at Granson, by the side of the lake, near the old castle, on the famous battle-field, Geneva occupied his thoughts. He reflected that although it already had a reputation for heresy, there was in reality no true reform. What! shall the Reformation die there before it is born? He desired to see the Word of God preached there publicly, in an appropriate, vivifying, effective manner, and, as Calvin said, 'by pressing the people importunately.' He desired to see the pulpit become the seat of the prophets and apostles, the throne of Christ in his Church. No time must be lost. The Reformation would be ruined in Geneva, and the new times would perish with it, if the huguenots, who had ceased to listen to the mass, were contented, as their only worship, with walking up and down the church while the priests were chanting. The ardent passions and warlike humour of the Genevese alarmed him. 'Alas!' he said, 'there is no other law at Geneva than the law of arms.'[863] He desired to establish the law of God there. He would have liked to go there himself, and perhaps he would have carried away some by his lively eloquence, and alarmed others by the thunders of his voice; but he owed himself at this time to the places he was evangelising at the peril of his life. If he quitted the work, Rome would regain her lost ground. He therefore looked about him for a man fitted to scatter through the city the seeds of the Word of God.
=CALLS TOUSSAINT TO GO THERE.=
Pierre Toussaint, the young canon of Metz, had quitted France, at the invitation of Œcolampadius, after his sojourn at the court of the Queen of Navarre, and had joined Zwingle at Zurich.[864] Farel came to the determination of sending Toussaint to Geneva: they had occasionally preached the Gospel together since 1525. 'Make haste to send him into the Lord's vineyard,' he wrote to Zwingle, 'for you know how well fitted he is for this work. I entreat you to extend a helping hand.'[865] And, as if he foresaw the importance of the reformation of Geneva, he added: 'It is no small matter: see that you do not neglect it.[866] Urge Toussaint to labour strenuously, so as to redeem by his zeal all the time he has lost.'[867] Zwingle executed the commission. Toussaint, one of the most amiable among the secondary personages of the Reform, listened attentively to the great doctor, and at first showed himself inclined to accept the call.[868] Zwingle spared no pains to bring him to a decision: he set before him what the Gospel had already done in Geneva, and what remained to be done. 'Enter into this house of the Lord,' he said. 'Rend the hoods in pieces, and triumph over the shavelings.... You will not have much trouble, for the Word of God has already put them to flight.'[869] He did not mean that Toussaint should literally tear the friars to pieces, for the expression is figurative; but the energy of Farel and Zwingle, and what he heard of the Genevan persecutions, alarmed the poor young man. He had quitted the court of Francis I. because of the worldliness and cowardice he had encountered there; and now, seeing in Geneva monks and priests, bishopers and commoners, huguenots and mamelukes, he shrank back in terror, as if from a den of wild beasts. He had said 'No' to the court, he said 'No' to the energetic and impetuous city. Geneva wanted heroes—men like Farel and Calvin. The project failed.
Farel was vexed. He who had never shrunk from any summons could not succeed in sending an evangelist into this city!... He called to mind that all help comes from a God of mercy, and in his anguish turned to the Lord: 'O Christ,' he said, 'draw up thy army according to thy good pleasure; pluck out all apathy from the hearts of those who are to give thee glory, and arouse them mightily from their slumber.'[870] The moment was soon to arrive when he would go himself to Geneva; but before he appeared there, his prayer would be answered. God, whom he had invoked, was to send there within a few months a strong and modest man, who would prepare the way for Farel, Calvin, and the Reformation.
Meanwhile several Genevans, who did not understand that a conversion of the heart is necessary, wished to effect at least a negative reform, which would have consisted in doing away with the mass, images, and priests. The more daring asked why Geneva should not do like Zurich, Berne, and Neufchatel. 'Yes,' answered the more prudent, 'if the Friburgers would permit.'[871]
These desires for reform, weak as they were, alarmed the Romish party. Friars, priests, and bigots got up an agitation, and, going in great numbers before the procurator-fiscal, conjured him to lay aside his apathy, seeing that this new religion would change everything in Geneva, and deprive the bishop not only of his spiritual jurisdiction, but of his secular authority also. The fiscal, who was empowered to watch over the rights of the prince, called for a severe inquiry upon all suspected persons.[872] At these words there was silence in the assembly: some of the members of the council looked at one another, and felt ill at ease, for they were among the number of the suspected. The fiscal spoke out more plainly, and filled the hall with complaints and clamour. 'Let us destroy heresy!' he repeated.[873] The council, perplexed to the highest degree, evaded the matter by doing nothing either for or against it.
=BERNE AND FRIBURG AT GENEVA.=