THE SAINTS—FAREL ASKS FOR DISCUSSION.
The vexation and anger of Erasmus were at their height, when it was reported to him that Farel had called him a Balaam. Farel believed that Erasmus, like this prophet, allowed himself (perhaps unconsciously) to be swayed by presents to curse the people of God. The learned Dutchman, unable longer to contain himself, resolved to chastise the impudent Dauphinese; and one day, as Farel was talking with several friends on the doctrines of Christianity in the presence of Erasmus, the latter, rudely interrupting him, said: "Why do you call me Balaam?"[946] Farel, at first astonished by so abrupt a question, soon recovered himself and answered, that it was not he who had given him that title. On being pressed to name the offender, he said it was Du Blet of Lyons, a refugee at Basle like himself.[947] "It may be he who made use of the word," replied Erasmus, "but it was you who taught him." And then, ashamed of having lost his temper, he quickly turned the conversation to another subject. "Why," said he to Farel, "do you assert that we ought not to invoke the saints? Is it because it is not enjoined in Holy Scripture?"—"Yes!" replied the Frenchman.—"Well then!" resumed Erasmus, "I call upon you to prove by Scripture that we ought to invoke the Holy Ghost." Farel made this simple and true reply: "If He is God, we must invoke Him."[948]—"I dropt the conversation," says Erasmus, "for night was coming on."[949] From that hour, whenever the name of Farel fell from his pen, he represented him as a hateful person, who ought by all means to be shunned. The reformer's letters, on the contrary, are full of moderation as regards Erasmus. The Gospel is milder than philosophy, even in the most fiery temper.
The evangelical doctrine already counted many friends in Basle, both in the council and among the people; but the doctors of the university opposed it to the utmost of their power. Œcolampadius, and Stör pastor of Liestal, had maintained some theses against them. Farel thought it his duty also to profess in Switzerland the great principle of the evangelical school of Paris and of Meaux: The Word of God is all-sufficient. He requested permission of the university to maintain certain theses, "the rather to be reproved," added he, "if I am in error, than to teach others;"[950] but the university refused.
THESES—SCRIPTURE AND FAITH.
Upon this Farel addressed the council; and the council issued a public notice that a Christian man, named William Farel, having by the inspiration of the Holy Ghost drawn up certain articles in conformity with the Gospel,[951] they had given him leave to maintain them in Latin. The university forbade all priests and students to be present at the disputation; but the council sent out a proclamation to the contrary effect.
The following are some of the thirteen propositions put forth by Farel:
"Christ has given us the most perfect rule of life: no one has the right to take anything from it, or to add anything thereto.
"To live according to any other precepts than those of Christ, leads directly to impiety.
"The real ministry of priests is to attend to the ministering of the Word; and for them there is no higher dignity.
"To deprive the glad-tidings of Christ of their certainty, is to destroy them.