FAREL AND LUTHER.
Of all the reformers, Farel and Luther are perhaps those whose early spiritual developments are best known to us, and who had to pass through the greatest struggles. Quick and ardent, men of conflict and strife, they underwent the severest trials before attaining peace. Farel is the pioneer of the Reformation in France and Switzerland; he rushes into the wood, and hews down the aged giants of the forest with his axe. Calvin came after, like Melancthon, from whom he differs indeed in character, but whom he resembles in his part as theologian and organizer. These two men, who have something in common with the legislators of antiquity,—the one in its graceful, the other in its severe style,—built up, settled, and gave laws to the territory conquered by the first two reformers. If, however, Luther and Farel approximate in some of their features, we must acknowledge that the latter resembles the Saxon reformer in one aspect only. Besides his superior genius, Luther had, in all that concerned the Church, a moderation and wisdom, an acquaintance with the past, a comprehensive judgment, and even an organizing faculty, that did not exist to the same degree in the Dauphinese reformer.
Farel was not the only young Frenchman into whose mind the new light then beamed. The doctrines that fell from the lips of the illustrious doctor of Etaples fermented among the crowd who listened to his lectures, and in his school were trained the daring soldiers who, in the hour of battle, were to contend even to the foot of the scaffold. They listened, compared, discussed, and keenly argued on both sides. It is probable that among the small number of scholars who defended the truth was young Peter Robert Olivetan, born at Noyon about the close of the fifteenth century, who afterwards translated the Bible into French from Lefevre's version, and who seems to have been the first to draw the attention of a youth of his family, also a native of Noyon, to the Gospel, and who became the most illustrious chief of the Reformation.[743]
DATE OF THE REFORM IN FRANCE.
Thus in 1512, at a time when Luther had made no impression on the world, and was going to Rome on some trifling monkish business,—at an epoch when Zwingle had not yet begun to apply himself earnestly to sacred learning, and was crossing the Alps with the confederates to fight for the pope,—Paris and France were listening to the teaching of those vital truths from which the Reformation was ordained to issue; and souls prepared to disseminate them were drinking them in with holy thirst. Hence Theodore Beza, speaking of Lefevre, hails him as the man "who boldly began the revival of the pure religion of Jesus Christ;"[744] and remarks that, "as in ancient times the school of Isocrates sent forth the best orators, so from the lecture-room of the doctor of Etaples issued many of the best men of the age and of the Church."[745]
SPONTANEOUS BIRTH OF REFORM.
The Reformation was not, therefore, in France a foreign importation. It was born on French soil; it germinated in Paris; it put forth its first shoots in the university itself, that second authority in Romish Christendom. God planted the seeds of this work in the simple hearts of a Picard and a Dauphinese, before they had begun to bud forth in any other country upon earth. The Swiss Reformation, as we have seen,[746] was independent of the German Reformation; and in its turn the Reformation in France was independent of that of Switzerland and of Germany. The work commenced at the same time in different countries, without any communication one with the other; as in a battle all the divisions begin to move at the same moment, although one has not told the other to march, but because one and the same command, issuing from a higher power, has been heard by all. The time had come, the nations were prepared, and God was everywhere beginning the revival of his Church at the same time. Such facts demonstrate that the great revolution of the sixteenth century was a work of God.
If we look only to dates, we must acknowledge that neither to Switzerland nor to Germany belongs the honour of having begun this work, although, hitherto, these two countries alone have contended for it. This honour belongs to France. This is a truth, a fact that we are anxious to establish, because until now it may possibly have been overlooked. Without dwelling on the influence that Lefevre exercised directly or indirectly on many individuals, and in particular on Calvin himself, as we conjecture, let us reflect on that which he had on one only of his disciples,—on Farel, and on the energetic activity which this servant of God manifested ever afterwards. Can we, after that, resist the conviction, that if Zwingle and Luther had never appeared, there would still have been a reforming movement in France? It is impossible, no doubt, to calculate what might have been its extent; we must even acknowledge that the report of what was taking place on the other side of the Rhine and the Jura afterwards animated and accelerated the progress of the French reformers. But they were the first awakened by the trumpet that sounded from heaven in the sixteenth century, and they were the first on foot and under arms upon the field of battle.
Nevertheless Luther is the great workman of the sixteenth century, and in the fullest sense the first reformer. Lefevre is not so complete as Calvin, Farel, and Luther. He is of Wittemberg and Geneva, but there is still a tinge of the Sorbonne; he is the first catholic in the reform movement, and the last of the reformers in the catholic movement. He is to the end a sort of go-between, a mediator not altogether free from mystery, destined to remind us of the connexion between the old things and the new, which seemed for ever separated by an impassable gulf. Though rejected and persecuted by Rome, he still clings to Rome by a slender thread which he has no desire to break. Lefevre of Etaples has a station apart in the theology of the sixteenth century: he is the link connecting the ancient times with the modern, and the man in whom the transition is made from the theology of the middle ages to the theology of the Reformation.