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.
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 God whom their brother announced. They did not at first abandon the religious worship of their forefathers; but, when persecution arose, they courageously sacrificed their friends, their property, and their country to worship 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.
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 manuscript, that, profiting by the friendship 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 multitude 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]
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]
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 Isère 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 God 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 God 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]
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 Châtelard. 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 worship, 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]