Having formed an intimate friendship with Bucer, Capito, OEcolampadius, and others, which death only interrupted, he was obliged to leave Basle on account of the hostility of the Roman Catholic clergy. He proceeded to Montbeliard, where he labored with so much zeal and success under the protection of the duke of Ulric, that within two years, the whole principality professed the new opinions; and to this day the inhabitants in general are Protestants. At Neuchatel the opposition was so violent that he remained only a short time. Aigle was the next scene of his labors. The town at that time was under the jurisdiction of Berne, and the Bernese government, being favorable to the Reformation, sent him a patent constituting him pastor of Aigle. Thus sanctioned by the powerful government of Berne, he instantly commenced preaching, to the great consternation of the monks, and the delight of many of the people who heard him. "Though he had dropped from the clouds," says history, "the priests could not have been more affrighted, nor the people more surprised. His bold look, his burning eye, his voice of thunder, his words, rapid, eloquent, and stamped with the majesty of truth, reached the conscience, and increased the number of those in the valley of Aigle, who were already prepared to take the word of God for their guide."
The priests, and the lower classes who followed them, raised a great tumult, being secretly supported by the Syndic. Farel was insulted in every way in their power; they refused to obey the Bernese in these matters, and were determined to maintain their ancient religion. Many, by this time, however, had received the gospel, professed themselves one with Farel, and were ready to defend him. But to prevent the effusion of blood, to which matters were fast tending, Farel quietly withdrew, and preached the gospel in other places which were under the government of Berne. The question, however, as usual, came to the vote, and Aigle had a majority in favor of Reform.
In the spring of 1531 Farel returned to Neuchatel, determined to complete his conquests there. Since his first visit the Reformed doctrines had made great progress among the people. The priests clamored as usual and did all in their power to raise a tumult. They sounded the tocsin to rouse the magistrates and the people, as if an invading army had reached their gates. But many gathered round Farel, and forced him to ascend the pulpit of the cathedral in spite of all opposition. His sermon was so powerful, that all the people cried out at its close, "We will follow the Protestant religion, both we and our children; and in it we will live and die." The priests and monks were furious, and sought the life of Farel. But the people, determined to have the matter lawfully settled, presented themselves before the governor and deputies of Berne, to vote on the question, whether Romanism or Protestantism should be the religion of Neuchatel. A majority of eighteen votes gave the victory to the Reformation. No one was compelled to abandon popery, but the Reformation was legally established.
Such was the character of Farel's work in the French-speaking parts of Switzerland, at the foot of the Jura, and on the shores of its lakes. But this was no easy work in those days. Everywhere he met with violent opposition from the Catholics; and the mob, instigated by the priests, frequently raised tumults. This was an excuse for sounding the tocsin and ringing the alarm-bells, causing the inhabitants to rush from their houses to the scene of uproar. On such occasions it fared hard with Farel, and with those who helped him in his work. At Vallengin he was seized, beaten, struck with stones, forced into a chapel, and asked to kneel before the images of the saints. On his refusing he was again beaten with such violence, that the stains of his blood were long to be traced on the walls of the chapel. He was then thrown into a dungeon, but afterward released through the intercession of his friends at Neuchatel. At St. Blaize he met with similar treatment. He was so disfigured with bruises as scarcely to be recognized by his friends; but after some care and nursing at Morat, he set out for Orbe to evangelize.
On the other hand, those who had embraced the new opinions, were often in too great haste to destroy the symbols of the old religion. This practice generally assumed the character of popular vengeance. Churches were entered, altars dismantled, images broken, pictures torn down, priceless statues, precious relics, all fell before the fury of the multitudes. But there was no Inquisition in that primitive country, no Familiars amongst the simple people who were occupied in feeding their cattle on the mountains, or in cultivating corn and the vine within their fertile valleys; and no Alva, with his ruthless Spaniards, to slay, burn, and ravage. Their tumults generally ended without bloodshed, the Reformed generally being the stronger party.