Chapter 6

Farel’s Commission—Farel at Lausanne and Morat—Neufchatel—Farel preaches at Serriere—Enters Neufchatel—Sermon—The Monks-Farel’s Preaching—Popery in Neufchatel—Canons and Monks unite—Farel at Morat and in the Vully—Reformation of the Bishopric of Basle—Farel again in Neufchatel—Placards—The Hospital Chapel—Civil Power invoked by the Romanists

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.HRSCV4 618.3

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, Neufchatel, 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, provided he obtained the consent of the respective governments.HRSCV4 618.4

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 favor of the Pope, Farel proceeded to Lausanne.HRSCV4 618.5

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 God, and beware that you touch not a hair of his head.”HRSCV4 618.6

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 chapter, whose lives (they said) were one long train of excesses; 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.HRSCV4 618.7

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.HRSCV4 618.8

At a short distance from Morat lay one of the strongholds of Popery—the earldom of Neufchatel. Joan of Hochberg, who had inherited this principality from her ancestors, had married, in 1504, Louis of Orleans, duke of Longueville. This French nobleman having supported the King of France in 1512, in a war against the Swiss, the cantons had taken possession of Neufchatel, but had restored it to his widow in 1529.HRSCV4 618.9

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 Neufchatel 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, 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.HRSCV4 618.10

The people of Neufchatel 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 substituted 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.HRSCV4 619.1

The soldiers of Neufchatel, 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 Neufchatel shore. Farel, for it was he, had learned that the village of Serriere, situated at the gates of Neufchatel, depended as to 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.HRSCV4 619.2

A great disturbance arose in Neufchatel. On one side the government, the canons, and the priests, cried, “Heresy!” but on the other, “some inhabitants of Neufchatel, to whom God had given a knowledge of the truth,” 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.”HRSCV4 619.3

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 passed in front of the canons’ houses, and descended to 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 neighborhood,—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 manuscript, “that he gained over much people.”HRSCV4 619.4

Some monks, however, with shaven crowns 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.HRSCV4 619.5

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 Neufchatelans around their firesides; “the canons made a vigorous defense;” and in every quarter “the shorn crowns” were in agitation, supplicating, menacing, shouting, 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 uncombed beard, with sparkling eye and expressive mouth, than the monks’ labor was lost: the people collected around him, for it was the Word of God that fell from his lips. All eyes were fixed on him: with open mouth and attentive ears they hung upon his words. And scarcely did he begin to speak, when—Oh! wonderful work of God! he himself exclaims—this multitude believed as if it had but one soul.HRSCV4 619.6

The Word of God carried the town, as it were, at the first assault; 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 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 favor to those bowed down by a weighty tyranny;” and falling on his knees, he worshipped God.HRSCV4 619.7

But during this time what were the adherents of the pope doing in Neufchatel?HRSCV4 620.1

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 product 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.HRSCV4 620.2

The Abbey of Fontaine-Andre was at a little distance from the town. Now the canons of Neufchatel 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 coarsest 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.HRSCV4 620.3

For a long time these conventual wars had disturbed the country. On a sudden they ceased. A strange event was passing in Neufchatel,—the Word of God was preached there. The canons, seized with affright in the midst of their disorders, looked down from their lofty dwellings on this new movement. The report reached Fontaine-Andre. The monks and priests suspended their orgies and their quarrels. The heathen sensualism that had invaded the Church was put to the rout; Christian spiritualism had reappeared.HRSCV4 620.4

Immediately the monks and canons, so long at war, embrace and unite against the reformer. “We must save religion,” said they, meaning their tithes, 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. Farel escaped with difficulty.HRSCV4 620.5

This was not enough. Popery, as it has always done, 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.” Erelong, however, he was compelled to yield. Farel again crossed the lake; but this passage was very different from the former. The fire was kindled!—On the 22nd December he was at Morat; and shortly after at Aigle.HRSCV4 620.6

He was recalled thence. On the 7th January, religion was put to the vote at Morat, and the majority was in favor 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.HRSCV4 620.7

A few days after this, Farel, accompanied by a Bernese messenger, scaled that magnificent amphitheater 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!” Scarcely had Farel reached the heights of Saint Martin de Vaud, 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 passed on.HRSCV4 620.8

The reformer, not allowing himself to be stopped by the necessity of defending himself in Morat, or by the inclemency of the season, immediately carried the Gospel to those beautiful hills that soar between the smiling waters of lakes Morat and Neufchatel into the villages of the Vully. This maneuver was crowned with the most complete success. On the 15th February four deputies from the Vully came to Morat to demand permission to embrace the Reform, which was immediately granted them. “Let our ministers preach the Gospel,” said their excellencies of Berne to the Friburgers, “and we will let your priests play their monkey tricks. We desire to force no man.” The Reform restored freedom of will to the christian people. It was about this time that Farel wrote his beautiful letter “To all lords, people, and pastors,” which we have so often quoted.HRSCV4 620.9

The indefatigable reformer now went forward to new conquests. A chain of rocks separates the Juran valley of Erguel, already evangelized by Farel, from the country of the ancient Rauraci, and a passage cut through the rock serves as a communication between the two districts. It was the end of April when Farel, passing through the Pierre-Pertuis, descended to the village of Tavannes, and entered the church just as the priest was saying mass. Farel went into the pulpit: the astonished priest stopped,—the minister filled his hearers with emotion, and seemed to them an angel come down from heaven. Immediately the images and the altars fell, and “the poor priest who was chanting the mass could not finish it.” To put down Popery had required less time than the priest had spent at the altar.HRSCV4 621.1

A great part of the bishopric of Basle was in a few weeks gained over to the Reformation.HRSCV4 621.2

During this time the Gospel was fermenting in Neufchatel. The young men who had marched with Berne to deliver Geneva from the attacks of Savoy, recounted in their jovial meetings the exploits of the campaign, and related how the soldiers of Berne, feeling cold, had taken the images from the Dominican church at Geneva, saying: “Idols of wood are of no use but to make a fire with in winter.”HRSCV4 621.3

Farel re-appeared in Neufchatel. Being master of the lower part of the town, he raised his eyes to the lofty rocks on which soared the cathedral and the castle. The best plan, thought he, is to bring these proud priests down to us. One morning his young friends spread themselves in the streets, and posted up large placards bearing these words: “All those who say mass are robbers, murderers, and seducers of the people. Great was the uproar in Neufchatel. The canons summoned their people, called together the clerks, and marching at the head of a large troop, armed with swords and clubs, descended into the town, tore down the sacrilegious placards, and cited Farel before the tribunal as a slanderer, demanding ten thousand crowns damages.HRSCV4 621.4

The two parties appeared in court, and this was all that Farel desired. “I confess the fact,” said he, “but I am justified in what I have done. Where are there to be found more horrible murderers than these seducers who sell paradise, and thus nullify the merits of our Lord Jesus Christ? I will prove my assertion by the Gospel.” And he prepared to open it, when the canons, flushed with anger, cried out: “The common law of Neufchatel, and not the Gospel, is in question here! Where are the witnesses?” But Farel, constantly reverting to that fearful assertion, proved by the Word of God that the canons were really guilty of murder and robbery. To plead such a cause was to ruin Popery. The court of Neufchatel, that had never heard a similar case, resolved according to ancient custom to lay it before the council of Besancon, which not daring to pronounce the first estate of the General Audiences guilty of murder and robbery, referred the matter to the emperor and to a general council. Bad causes gain nothing by making a disturbance.HRSCV4 621.5

At every step they wished to drive him back, Farel made one in advance. The streets and the houses were still his temple. One day when the people of Neufchatel were around him, “Why,” cried they, “should not the Word of God be proclaimed in a church?” They then hurried Farel along with them, opened the doors of the Hospital Chapel, set the minister in the pulpit, and a numerous crowd stood silent before him. “In like manner as Jesus Christ, appearing in a state of poverty and humility, was born in a stable at Bethlehem,” said the reformer; “so this hospital, this abode of the sick and of the poor, is today become his birthplace in the town of Neufchatel.” Then feeling ill at ease in the presence of the painted and carved figures that decorated the chapel, he laid his hands on these objects of idolatry, removed them, and broke them in pieces.HRSCV4 621.6

Popery, which anger had blinded, now took a step that it undoubtedly had a right to take, but which destroyed it: it had recourse to the secular arm, and the governor sent a deputation to the Bernese council, praying the removal of Farel and his companions.HRSCV4 621.7

But almost at the same time deputies from the townspeople arrived at Berne. “Did not these hands bear arms at Interlaken and at Bremgarten to support your Reformation?” said they, “and will you abandon us in ours?”HRSCV4 621.8

Berne hesitated. A public calamity was at that time filling the whole city with mourning. One of the most illustrious citizens of the republic, the Banneret of Weingarten, attacked by the plague, was expiring amid the tears of his sons and of his fellow-citizens. Being informed of the arrival of the Neufchatelans, he rallied his waning strength: “Go,” said he, “and beg the senate in my name to ask for a general assembly of the people of Neufchatel for Sunday next.” This message of the dying banneret decided the council.HRSCV4 621.9

The deputies from Berne arrived in Neufchatel on the 7th August. Farel thought that during the debates he had time to make a new conquest, and quitted the city. His zeal can be compared only to St. Paul’s. His body was small and feeble, but his activity was wholly apostolic: danger and bad treatment wasted him every day, but he had within him a divine power that rendered him victorious.HRSCV4 621.10