"He who hopes to be justified by his own power, and by his own merits, and not by faith, sets himself up as God.
"Jesus Christ, whom all things obey, is our polestar, and the only star that we ought to follow."[952]
Thus did this "Frenchman" stand up in Basle.[953] It was a child of the mountains of Dauphiny, brought up in Paris at the feet of Lefevre, who thus boldly set forth in that illustrious university of Switzerland, and in the presence of Erasmus, the great principles of the Reformation. Two leading ideas pervaded Farel's theses: one, that of a return to Holy Scripture; the other, of a return to faith: two things which the Papacy at the beginning of the 18th century distinctly condemned as impious and heretical in the famous constitution Unigenitus, and which, closely connected with each other, do in fact subvert the whole of the papal system. If faith in Christ is the beginning and end of Christianity, it follows that we must cleave to the Word of Christ, and not to the voice of the Church. Nay more: if faith in Christ unites souls, where is the necessity of an external bond? Is it with croziers, bulls, and tiaras, that their holy unity is formed? Faith joins in spiritual and true unity all those in whose hearts it takes up its abode. Thus vanished at a single blow the triple delusion of meritorious works, human traditions, and false unity; and this is the sum of Roman-catholicism.
THE DISPUTATION—MEEKNESS AND IMPETUOSITY.
The disputation began in Latin.[954] Farel and Œcolampadius set forth and proved their articles, calling repeatedly on their adversaries to reply; but not one of them appeared. These sophists, as Œcolampadius terms them, acted the braggart,—but in dark holes and corners.[955] The people, therefore, began to despise the cowardice of the priests, and to detest their tyranny.[956]
Thus Farel took his stand among the defenders of the Reformation. They were greatly delighted to see a Frenchman combine so much learning and piety, and already began to anticipate the noblest triumphs. "He is strong enough," said they, "to destroy the whole Sorbonne single-handed."[957] His candour, sincerity, and frankness captivated every heart.[958] But amidst all his activity, he did not forget that every mission should begin with our own souls. The gentle Œcolampadius made a compact with the ardent Farel, by which they mutually engaged to practise humility and meekness in their familiar conversations. These bold men, even on the field of battle, were fitting themselves for the duties of peace. It should be observed, however, that the impetuosity of a Luther and a Farel were necessary virtues. Some effort is required when the world is to be moved and the Church renovated. In our days we are too apt to forget this truth, which the meekest men then acknowledged. "There are certain men," wrote Œcolampadius to Luther when introducing Farel to him, "who would have his zeal against the enemies of the truth more moderate; but I cannot help seeing in this same zeal an admirable virtue, which, if seasonably exerted, is no less needed than gentleness itself."[959] Posterity has ratified the judgment of Œcolampadius.
FAREL AT STRASBURG.
In the month of May 1524, Farel, with some friends from Lyons, visited Schaffhausen, Zurich, and Constance. Zwingle and Myconius gladly welcomed this exile from France, and Farel remembered their kindness all his life. But on his return to Basle he found Erasmus and his other enemies at work, and received orders to quit the city. In vain did his friends loudly give utterance to their displeasure at such an abuse of authority; he was compelled to quit the territory of Switzerland, already, at this early period, the asylum and refuge of the persecuted. "It is thus we exercise hospitality," said the indignant Œcolampadius, "we true children of Sodom!"[960]
At Basle, Farel had contracted a close friendship with the Chevalier Esch, who resolved to bear him company, and they set out with letters for Luther and Capito from Œcolampadius, to whom the doctor of Basle commended Farel as "that William who had toiled so much in the work of God."[961] At Strasburg, Farel formed an intimacy with Capito, Bucer, and Hedio; but it does not appear that he went so far as Wittemberg.