Catholicity of the Reformation—Friendship between Farel and Œcolampadius—Farel and Erasmus—Altercation—Farel demands a Disputation—Theses—Scripture and Faith—Discussion.
CATHOLICITY OF THE REFORMATION
The catholicity of the Reformation is a noble feature in its character. The Germans pass into Switzerland; the French into Germany; in latter times men from England and Scotland pass over to the continent, and doctors from the continent into Great Britain. The reformers in the different countries spring up almost independently of one another; but no sooner are they born than they hold out the hand of fellowship. There is among them one sole faith, one spirit, one Lord. It has been an error, in our opinion, to write, as hitherto, the history of the Reformation for a single country; the work is one, and from their very origin the Protestant Churches form "a whole body, fitly jointed together."[936]
Many refugees from France and Lorraine at this time formed at Basle a French Church, whose members had escaped from the scaffold. They had spoken there of Farel, of Lefevre, and of the occurrences at Meaux; and when the former arrived in Switzerland, he was already known as one of the most devoted champions of the Gospel.
FRIENDSHIP OF ŒCOLAMPADIUS AND FAREL.
He was immediately taken to Œcolampadius, who had returned to Basle some time before. Rarely does it happen that two men of more opposite character are brought together. Œcolampadius charmed by his mildness, Farel carried away his hearers by his impetuosity: but from the first moment these two men felt themselves united for ever.[937] It was another meeting of a Luther and Melancthon. Œcolampadius received Farel into his house, gave him an humble chamber, a frugal table, and introduced him to his friends; and it was not long before the learning, piety, and courage of the young Frenchman gained every heart. Pellican, Imeli, Wolfhard, and other ministers of Basle felt themselves strengthened in the faith by his energetic language. Œcolampadius was at that time much depressed in spirit: "Alas!" said he to Zwingle, "I speak in vain, and see not the least reason to hope. Perhaps among the Turks I might meet with greater success![938]......Alas!" added he with a deep sigh, "I lay the blame on myself alone." But the more he saw of Farel, the more his heart cheered up, and the courage he received from the Dauphinese became the ground-work of an undying affection. "O my dear Farel," said he, "I hope that the Lord will make our friendship immortal, and if we cannot live together here below, our joy will only be the greater when we shall be united at Christ's right hand in heaven."[939] Pious and affecting thoughts!......Farel's arrival was for Switzerland evidently a succour from on high.
FAREL AND ERASMUS.
But while this Frenchman was delighted with Œcolampadius, he shrank coldly and with noble pride from a man at whose feet all the nations of Christendom fell prostrate. The prince of the schools, he from whom every one coveted a word or a look, the master of the age—Erasmus—was neglected by Farel. The young Dauphinese had refused to go and pay homage to the old sage of Rotterdam, despising those men who are only by halves on the side of the truth, and who, though clearly aware of the consequences of error, are full of forbearance towards those who propagate it. Thus we witness in Farel that decision which has become one of the distinctive characters of the Reformation in France and French Switzerland, and which some have called stiffness, exclusiveness, and intolerance. A controversy, arising out of the commentaries of the doctor of Etaples, had begun between the two great doctors of the age, and at every entertainment the guests would take part with Erasmus against Lefevre, and Lefevre against Erasmus.[940] Farel hesitated not to take his master's side. But what had especially annoyed him was the cowardice of the philosopher of Rotterdam with regard to the evangelical Christians. Erasmus shut his door against them. Good! Farel will not go and beg for admission. This was a trifling sacrifice to him, as he felt that Erasmus possessed not that piety of heart which is the foundation of all true theology. "Frobenius's wife knows more of theology than he does," said Farel; and indignant at the conduct of Erasmus, who had written advising the pope how to set about extinguishing the Lutheran conflagration, he boldly affirmed that Erasmus desired to stifle the Gospel.[941]
VEXATION AND ANGER OF ERASMUS.
This independence in young Farel exasperated the illustrious scholar. Princes, kings, doctors, bishops, popes, reformers, priests, men of the world—all were ready to pay him their tribute of admiration; even Luther had treated him with a certain forbearance; and this Dauphinese, unknown to fame and an exile, dared brave his power. Such insolent freedom caused Erasmus more annoyance than the homage of the whole world could give him pleasure; and accordingly he neglected no opportunity of venting his ill humour on Farel; besides, by attacking so notorious a heretic, he was clearing himself in the eyes of the Romanists from all suspicion of heresy. "I have never met with any thing more false, more violent, and more seditious than this man,"[942] said he; "his heart is full of vanity, his tongue overflowing with malice."[943] But the anger of Erasmus was not confined to Farel; it was directed against all the French refugees in Basle, whose frankness and decision offended him. They had little respect to persons; and if the truth was not openly professed, they cared not for the man, however exalted might be his genius. They were possibly wanting in some measure in the suavity of the Gospel; but their fidelity reminds us of the vigour of the ancient prophets; and it is gratifying to meet with men who do not bow down before what the world adores. Erasmus, amazed at this lofty disdain, complained of it to every one. "What!" wrote he to Melancthon, "shall we reject pontiffs and bishops, to have more cruel, scurvy, and furious tyrants in their place;......for such it is that France has sent us."[944]—"Some Frenchmen," wrote he to the pope's secretary, in a letter accompanying his book on Free Will, "are still more out of their wits than even the Germans. They have five expressions always in their mouths: Gospel, Word of God, Faith, Christ, Holy Ghost; and yet I doubt whether they be not urged on by the spirit of Satan."[945] Instead of Farellus he would often write Fallicus, thus designating one of the frankest men of his day with the epithets of cheat and deceiver.