[969] Hagenbach, Vorlesungen, ii. pp. 125, 200.

VI. The recoil of the discussion at Berne had overthrown Popery in a considerable part of German Switzerland. It was also felt in many of the churches of French Switzerland, lying at the foot of the Jura, or scattered amid the pine forests of its elevated valleys, and which up to this time had shown the most absolute devotion to the Roman pontiff.

Farel, seeing the Gospel established in the places where the Rhone mingles its sandy waters with the crystal Leman, turned his eyes to another quarter. He was supported by Berne. This state, which possessed jointly with Friburg the bailiwicks of Morat, Orbe, and Granson, and which had alliances with Lausanne, Avenches, Payerne, Neuchatel, and Geneva, saw that both its interest and its duty alike called it to have the Gospel preached to its allies and subjects.

Farel was empowered to carry it among them, always with reserve of the consent of the respective governments.

One day, therefore, journeying towards Morat, Farel arrived and preached the Gospel at the foot of those towers and battlements that had been attacked at three different periods by the armies of Conrad the Salic, Rodolph of Hapsburg, and Charles the Bold. Erelong the friends of the Reform amounted to a great number. A general vote having nevertheless declared in favour of the Pope, Farel proceeded to Lausanne.

[Sidenote: FAREL AT MORAT.]

He was at first driven away by the bishop and the clergy, but soon reappeared provided with a letter from the lords of Berne. "We send him to you," said their excellencies to the authorities of the city, "to defend his own cause and ours. Allow him to preach the Word of G.o.d, and beware that you touch not a hair of his head."

There was great confusion in the councils. Placed between Berne and the bishop, what could they do? The Council of Twenty four, finding the matter very serious, convoked the Council of Sixty; and this body, excusing itself, they convoked the Council of Two Hundred, on the 14th November 1529. But these in their turn referred the business to the smaller council. No one would have anything to do with it. The inhabitants of Lausanne, it is true, complained loudly of the holy members of their chapters, whose lives (they said) were one long orgy; but when their eyes turned on the austere countenance of Reform, they were still more terrified. Besides, how deprive Lausanne of her bishop, her court, and her dignitaries? What! no more pilgrims in the churches,--no more suitors in the ecclesiastical courts,--no more purchasers in the markets, or boon companions in the taverns! The widowed and desolate Lausanne would no longer behold the noisy throng of people, that were at once her wealth and her glory!--Better far a disorder that enriches, than a Reform that impoverishes! Farel was compelled to depart a second time.

He returned to Morat, and soon the Word gained over the hearts of the people. On feast-days, the roads from Payerne and Avenches were covered with merry bands, who laughingly said to one another, "Let us go to Morat and hear the preachers!" and exhorted each other slily, as they went along the road, "not to fall into the nets of the heretics."

But at night, all was changed. Grasped by the strong hand of truth, these very people returned,--some in deep thought, others discussing with animation the doctrines they had heard. The fire was sparkling throughout all this district, and spreading in every direction its long rays of light. This was enough for Farel: he required new conquests.

[Sidenote: NEUCHATEL.]

At a short distance from Morat lay one of the strongholds of Popery--the Earldom of Neuchatel. Joan of Hochberg, who had inherited this princ.i.p.ality from her ancestors, had married, in 1504, Louis of Orleans, Duke of Longueville. This French n.o.bleman having supported the King of France in 1512, in a war against the Swiss, the cantons had taken possession of Neuchatel, but had restored it to his widow in 1529.

Few countries could have presented greater difficulties to the daring reformer. The princess of Longueville, residing in France in the suite of Francis I., a woman of courtly habits, vain, extravagant, always in debt, and thinking of Neuchatel only as a farm that should bring her in a large revenue, was devoted to the Pope and Popery. Twelve canons with several priests and chaplains formed a powerful clergy, at whose head was the provost Oliver of Hochberg, natural brother to the princess. Auxiliaries full of zeal flanked this main army. On the one side there was the abbey of the Premonstrantes of Fontaine-Andre, three quarters of a league beyond the town, the monks of which, after having in the twelfth century cleared the ground with their own hands,[970] had gradually become powerful lords; and, on the other side, the Benedictines of the Island of St. John, whose abbot, having been deposed by the Bernese, had taken refuge, burning with hatred and vengeance, in his priory at Corcelles.

[970] Propriis manibus. (Hist. of Neuchatel, by F. de Chambrier, p.

13.)

[Sidenote: FAREL'S LABOURS.]

The people of Neuchatel had a great respect for ancient rights, and it was easy to take advantage of this state of feeling, considering the general ignorance, to maintain the innovations of Popery. The canons improved the opportunity. For the instructions of the Gospel they subst.i.tuted pomps and shows. The church, situated on a steep rock, was filled with altars, chapels, and images of saints; and religion, descending from this sanctuary, ran up and down the streets, and was travestied in dramas and mysteries, mingled with indulgences, miracles, and debauchery.[971]

[971] Memoires sur l'Eglise collegiale de Neuchatel, p. 240.

The soldiers of Neuchatel, however, who had made the campaign of 1529 with the Bernese army, brought back to their homes the liveliest enthusiasm for the Evangelical cause. It was at this period that a frail boat, quitting the southern bank of the lake, on the side opposite Morat, and carrying a Frenchman of mean appearance, steered towards the Neuchatel sh.o.r.e. Farel, for it was he, had learnt that the village of Serriere, situated at the gates of Neuchatel, depended in spiritualities on the evangelical city of Bienne, and that Emer Beynon, the priest of the place, "had some liking for the Gospel." The plan of his campaign was immediately drawn up. He appeared before parson Emer, who received him with joy; but what could be done? for Farel had been interdicted from preaching in any church whatever in the earldom. The poor priest thought to reconcile everything by permitting Farel to mount on a stone in the cemetery, and thus preach to the people, turning his back upon the church.[972]

[972] M. de Perrot, ex-pastor of Serriere, and author of a work ent.i.tled "L'Eglise et la Reformation," has shown me the stone on which Farel stood.

A great disturbance arose in Neuchatel. On one side the government, the canons, and the priests, cried "Heresy!" but, on the other, "some inhabitants of Neuchatel, to whom G.o.d had given a knowledge of the truth,"[973] flocked to Serriere. In a short time these last could not contain themselves: "Come," said they to Farel, "and preach to us in the town."

[973] "Aucuns de Neuchatel, auxquels Dieu avaient donne connoissance de la verite," &c. (Choupart MS.)

[Sidenote: FAREL'S PREACHING.]

This was at the beginning of December. They entered by the gate of the castle, and leaving the church on the hill to the left, they pa.s.sed in front of the canons' houses, and descended through the narrow streets inhabited by the citizens. On reaching the market-cross, Farel ascended a platform and addressed the crowd, which gathered together from all the neighbourhood,--weavers, vine-dressers, husbandmen, a worthy race, possessing more feeling than imagination. The preacher's exterior was grave, his discourse energetic, his voice like thunder: his eyes, his features, his gestures, all showed him a man of intrepidity. The citizens, accustomed to run about the streets after the mountebanks, were touched by his powerful language. "Farel preached a sermon of such great efficacy," says a ma.n.u.script, "that he gained over much people."[974]

[974] Quoted in the Choupart MS.

Some monks, however, with shaven crowns,[975] glided among his hearers, seeking to excite them against the heretical minister. "Let us beat out his brains," said some. "Duck him, duck him!" cried others, advancing to throw Farel into a fountain, which may still be seen near the spot where he preached. But the reformer stood firm.

[975] Rasorum remoramenta. (Farellus Molano, Neuchatel MS.)

[Sidenote: POPERY IN NEUCHATEL.]

This first preaching was succeeded by others. To this Gospel missionary every place was a church; every stone, every bench, every platform was a pulpit. Already the cutting winds and the snows of December should have kept the Neuchatelans around their firesides; "the canons made a vigorous defence;"[976] and in every quarter "the shorn crowns" were in agitation, supplicating, menacing, howling, and threatening,--but all was useless. No sooner did this man of small stature rise up in any place, with his pale yet sunburnt complexion, with red and unkempt beard, with sparkling eye and expressive mouth, than the monks' labour was lost: the people collected around, for it was the Word of G.o.d that fell from his lips.[977] All eyes were fixed on him: with open mouth and attentive ears they hung upon his words.[978] And scarcely does he begin to speak, when--Oh! wonderful work of G.o.d! he himself exclaims--this mult.i.tude believes as if it had but one soul.

[976] Contra tyrannica praecepta. (Far. Mol. Neuchatel MS.)

[977] Ad verb.u.m festinarent. (Ibid.)

[978] Avide audientes. (Ibid.)

The Word of G.o.d carried the town, as it were, at the first a.s.sault; and throwing down the devices Rome had taken ages to compose, established itself in triumph on the ruins of human traditions. Farel saw in imagination Jesus Christ himself walking in spirit through the midst of this crowd, opening the eyes of the blind, softening the hard heart, and working miracles,[979]......so that scarcely had he returned to his humble residence before he wrote to his friends with a heart full of emotion: "Render thanks with me to the Father of mercies, in that he has shown his favour to those bowed down by a weighty tyranny;" and falling on his knees, he worshipped G.o.d.[980]

[979] Quid Christus in suis egerit. (Ibid.)

[980] Gratias ergo, Fratres, mec.u.m agite Patri misericordiarum, quod sit propitius gravi pressis tirannide. (Ibid.)

But during this time what were the adherents of the Pope doing in Neuchatel?

The canons, members of the General Audiences, of which they formed the first estate, treated both priests and laymen with intolerable haughtiness. Laying the burden of their offices on poor curates, they publicly kept dissolute women, clothed them sumptuously, endowed their children by public acts, fought in the church, haunted the streets by night, or went into a foreign country to enjoy in secret the produce of their avarice and of their intrigues. Some poor lepers placed in a house near the city were maintained by the produce of certain offerings. The rich canons, in the midst of their banquets, dared take away the bread of charity from these unhappy wretches.

[Sidenote: RESISTANCE OF THE MONKS.]

The abbey of Fontaine-Andre was at a little distance from the town.

Now the canons of Neuchatel and the monks of Fontaine were at open war. These hostile powers, encamped on their two hills, disputed each other's property, wrested away each other's privileges, launched at one another the coa.r.s.est insults, and even came to blows. "Debaucher of women!" said the canons to the abbot of Fontaine-Andre, who returned the compliment in the same coin. It is the Reformation which, through faith, has re-established the moral law in Christendom,--a law that Popery had trodden under foot.

For a long time these conventual wars had disturbed the country. On a sudden they cease. A strange event is pa.s.sing in Neuchatel,--the Word of G.o.d is preached there. The canons, seized with affright in the midst of their disorders, look down from their lofty dwellings on this new movement. The report reaches Fontaine-Andre. The monks and priests suspend their orgies and their quarrels. The heathen sensualism that had invaded the Church is put to the rout; Christian spiritualism has reappeared.

Immediately the monks and canons, so long at war, embrace and unite against the Reformer. "We must save religion," said they, meaning their t.i.thes, banquets, scandals, and privileges. Not one of them could oppose a doctrine to the doctrine preached by Farel: to insult him was their sole weapon. At Corcelles, however, they went farther.

As the minister was proclaiming the Gospel near the priory, the monks fell upon him; in the midst of them was the prior Rodolph de Benoit, storming, exciting, and striving to augment the tempest. He even had a dagger in his hand, according to one writer.[981] Farel escaped with difficulty.

[981] Rosselet in Annotat. Farel Leben von Kirchofer.

[Sidenote: FAREL'S LABOURS.]

This was not enough. Popery, as it always does, had recourse to the civil power. The canons, the abbot, and the prior, solicited the governor George de Rive at the same time. Farel stood firm. "The glory of Jesus Christ," said he, "and the lively affection his sheep bear to his Word, constrain me to endure sufferings greater than tongue can describe."[982] Erelong, however, he was compelled to yield. Farel again crossed the lake; but this pa.s.sage was very different from the former. The fire was kindled!--On the 22d December he was at Morat; and shortly after at Aigle.

[982] At levia facit omnia Christus, added he. Farel to Dumoulin, 15th December. (Neuchatel MS.)

He was recalled hence. On the 7th January, religion was put to the vote at Morat, and the majority was in favour of the Gospel. But the Romish minority, supported by Friburg, immediately undertook to recover its ancient position by insults and bad treatment. "Farel!

Farel!" cried the reformed party.[983]

[983] Choupart MS. (Chambrier, Hist. de Neuchatel, p. 293.)

A few days after this, Farel, accompanied by a Bernese messenger, scaled that magnificent amphitheatre of mountains above Vevay, whence the eye plunges into the waters of the Leman; and soon he crossed the estates of Count John of Gruyere, who was in the habit of saying, "We must burn this French Luther!"[984] Scarcely had Farel reached the heights of St. Martin de Vaud,[985] when he saw the vicar of the place with two priests running to meet him. "Heretic! devil!" cried they.

But the knight, through fear of Berne, remained behind his walls, and Farel pa.s.sed on.

[984] Missive of Berne to the Count of Gruyere, 5th and 16th January 1530.