Several remarkable men were at that time living at Basle. This city, the chief university of Switzerland, was famous for its learning, and for the number of books which were then printed there. The man to whom all Europe looked up, as the head of the learned men of every country, the great Erasmus, had been living at Basle since the year 1514. A number of men, also famous for their learning, had flocked to Basle for the sake of Erasmus’ company. No one seemed to know, for a long while, whether Erasmus took part with the gospel or against it. Zwingli had known him for some time, and admired him greatly. Erasmus praised and admired Zwingli in return. There was a preacher of the gospel at Basle who was also devoted to Erasmus. This man’s name was Hausschein. He was a German from Franconia. He had been a monk, but had left his convent two years before. He had not, however, come out clearly from the church of Rome. He was much in the same path as Master Faber, at Meaux, but it was from want of light, not from want of courage. He was of a meek and gentle disposition, and at the same time he was an earnest preacher of the gospel, as far as he knew it. He was curate of St. Martin’s Church at Basle, and his preaching was attended by immense crowds. Erasmus only half liked him, for in his heart he hated the truth, though convinced of it as far as reason could convince him. Those whose reason is convinced, but whose hearts are not converted, are the people who feel most enmity against God.
It was just at this time that Erasmus was beginning to show more openly on which side he stood. He had been provoked by a letter from Luther, who told him he had not courage to be on the Lord’s side. He had also been earnestly entreated, just at this time, by the pope and by Henry VIII, king of England, to write in defense of popery against the Lutherans. It was then that Farel arrived at Basle. Hausschein gladly took him into his house, and gave him his little spare room. The Lord rewarded Hausschein for his love and hospitality. He was, just then, very much cast down, because though many came to listen, few seemed to care for the truth that he preached. He had written to Zwingli, “Alas, I speak in vain, and see not the least reason to hope. Perhaps amongst the Turks I should find more ears to hear—but, alas! I lay the blame on myself alone.”
To this humble servant of God, Farel was sent with words of help and encouragement. Hausschein was revived and cheered by the bright faith of his French brother, and from the first day of his arrival he loved him deeply and fervently, “Oh, my dear Farel,” he said, “I hope that the Lord will make our friendship an everlasting one, and if we cannot live together down here, our joy will only be the greater when we shall be together at Christ’s right hand in heaven!” Farel, too, was delighted to find how much love for the Lord filled the heart of Hausschein, and he was glad to know the friends of the good man who had been brought to know Christ, and were longing to know Him better. But he refused to go and see Erasmus. “No,” he said, “he shuts his door against God’s saints. He is afraid of owning himself on the Lord’s side. I do not wish to make his acquaintance.”
It was in vain that Erasmus was praised by Hausschein, and by others, as learned in theology and wonderful in intellect. “The natural man,” said Farel, “does not understand the things of God. The printer’s wife knows more about them than he does. The truth is, he desires to stifle the gospel.”
Farel was thought exclusive and narrow-minded by many; by Erasmus he was hated. Just as all the favor of the king could give no pleasure to Haman, as long as Mordecai the Jew refused to bow to him, so did all the homage of Europe fail to give enjoyment to Erasmus, whilst this young Frenchman, who was nobody at all, refused to own his superiority. Erasmus gladly seized upon this opportunity of proving himself a true churchman, by speaking his mind about Farel. He was very much afraid of being suspected to belong to the party of Reformers. He shrank from attacking Luther, but it was easy to vent his anger upon this wandering Frenchman.
“I have never met with anything more false, more violent, more mischievous than this man,” he said; “his heart is full of vanity, his tongue of malice.” And, alas! do we not see our own natural hearts in the words that follow—“These Frenchmen had five phrases continually put into their mouths by Satan: GOSPEL, WORD OF GOD, FAITH, CHRIST, HOLY SPIRIT!”
Such were to Erasmus, and such are to all of us who have not yet been born again, the five phrases we least love to hear! Well might the Lord speak those solemn words of condemnation and of grace, “Ye must be born again.” What is the natural man, even with the mind and the knowledge of Erasmus? And well would it be if the same complaint could he made of us as of William Farel. Another accusation brought against him by Erasmus, was that he had given to this great scholar, who had all Europe at his feet, the name of Balaam. It would seem that Farel had not called him Balaam. But it is very possible that he may have heard of his correspondence with Henry VIII, and may have thought and spoken of Balaam, who would, if he could, have cursed the people of God for the king’s reward. Farel, however, in his letters, speaks of Erasmus without bitterness or abuse. Anemond arrived at Basle soon after Farel came there. There were many Frenchmen who had now taken refuge there, for the storm was breaking over the servants of Christ in France. Sad news came from Meaux. When William Farel had left the little flock, who chiefly through his preaching had been brought to God, they turned for help and teaching to the wool-carder, John Leclerc. John went from house to house speaking of Christ. But not content with this, he one day posted up on the cathedral door a placard, in which he boldly spoke of the pope as the Antichrist, whom the Lord will destroy with the breath of His mouth. We, who have had better opportunities of learning the Scriptures, are aware that the pope is not this Antichrist, that on the contrary, it is the person called the “man of sin,” working in connection with the “false prophet,” the Antichrist, who will at last destroy popery from the face of the earth.
Thus God uses the wicked to punish the wicked, as in the case of Jehu and the house of Ahab. Still, it is no doubt right to reckon the pope amongst “the many Antichrists” of whom the apostle John speaks. The Franciscan monks rose in a body when this insult was offered to the pope. John Leclerc was at once imprisoned. He was tried, under the eyes of the wretched bishop, and condemned to be whipped for three days through the city, and on the third day to be branded on the forehead as a heretic. This sentence was carried out. An immense crowd assembled to see the punishment of Leclerc. On the third day the hangman, with a red hot iron, marked him on the forehead. A voice arose amidst the crowd, “Glory be to Jesus Christ and to His witnesses!” It was the voice of John’s mother. The monks and the officers were awe-struck. None dared to touch her, and she walked home through the crowd, who fell back on each side as she passed. John was now set at liberty, and went to live at Metz. His brother Peter continued to labor in making the gospel known at Meaux. John was equally busy at Metz. He continued to work at his trade, and in his spare hours to preach and teach Jesus Christ. Another of the little flock at Meaux had also been seized, and was now in prison. It was young James Pavanne.
Farel had not been long at Basle when he asked leave to propose some questions for the consideration of the University. The matter he chiefly wished to put before them was this, “The Word of God is enough.” The University refused to allow this discussion. Farel then asked leave of the Town Council to put forward this subject in a public meeting. The Council published a notice that he was to do so. This notice was a remarkable one. “It has just happened,” wrote the Council, “that by the inspiration of the Holy Spirit, as we are allowed to suppose, a Christian, a brother, named William Farel, has humbly requested to be permitted to propose some questions for a public discussion in the college. His object was rather to be reproved if he is in error, and to receive instruction, than to set himself up as a teacher of others. Now, in spite of his good intentions, and his Christian behavior, his request has been refused point blank, and therefore he appeals to us as to the superior authority. And we, having found that the matters proposed for discussion are in conformity with the gospel, and useful rather than hurtful to men, have given our authority to the said William to hold a dispute on the said matters, that our pastors may profit thereby.’ The Council further decreed that any person, high or low, who should hinder any from attending the meeting, should be forbidden the use of the public mills, ovens, and markets, and that if any holding benefices should refuse to be present, or hinder others, they should be deprived of the said benefices. A large multitude were thus assembled. Erasmus himself was present.
Farel then put forward thirteen articles. The first was, “Christ has given us the most perfect rule of life, to which we can add nothing, from which we must take away nothing.” The second declared that it was an ungodly thing to belong to any party or faction, or to frame other directions for our conduct than those contained in the words of Christ. The third, that all distinctions of dress or food, all forms and ceremonies, are Jewish and contrary to gospel light. In another article he says that a Christian teacher should give himself up entirely to the study and teaching of the Word. In another, that to say the directions given by Christ are merely “expedient,” not binding, or on the other hand to say anything is binding because we think it expedient, is the teaching of Satan. In another, that to seek to save or justify ourselves by our own strength and our own merit is putting ourselves in the place of God. In another, that as to the worship of God we are to abstain from idolatry, and from all that does not proceed from the Holy Spirit.
The words of the last article are, “Our pole-star is Jesus Christ. By His power all things are to be ruled—no other star is to be put in His place. That this should be done henceforward, we may hope when we see all things restored to the primitive order of the gospel, and all strife between Christians laid aside, the peace of God ruling in their hearts.”
Farel then began his address with these words, “I am persuaded that every Christian man has nothing better to do than diligently to seek the truth, that truth of which Christ spoke when He said, ‘I am the truth.’” He proceeded to entreat all who called themselves pastors and teachers to look into their own belief, and see if it would bear the light of that truth. “Let it be brought forth into the light,” he said, “and compared with the Word of God. To this I exhort you, I entreat you, for the sake of the Savior, Jesus Christ, who has so solemnly commended to us the care of one another.”
When Farel had spoken, an answer was expected from the priests, but not one came forward. Hausschein stood up boldly with Farel and challenged them to appear. But in vain—all were silent. Those who loved the gospel in Basle praised and thanked God for this meeting. “Farel is strong enough,” they said, “to destroy the whole Sorbonne single handed.” “Much good,” we are told, “came of this meeting.” Farel was strong in the power of the Holy Spirit.
It was a simple message which he had to deliver, “The Word of God is enough.” But these six words, believed and acted upon, would have destroyed not the Sorbonne only, but the whole great pile of corrupt Christianity. Not popery only—but how much besides! Were these words now believed by all who profess and call themselves Christians, not only would there be no popery, but there would no longer be the three hundred sects of Protestantism. We often read in books, “The Bible, and the Bible alone, is the religion of Protestants.” Would that it were so! Is it true that Protestants have nothing but the Bible to show as the rule of their faith and practice? Alas, just as we read of Abijah, king of Judah, that he boasted of his religion before the army of Jeroboam, so, too often, have Protestants boasted themselves before the papists. “As for us,” Abijah said, “the Lord is our God; and we have not forsaken Him.” Yet when we look in the book of Kings we find that this same Abijah walked in all the sins of his father—and what were they? They were the same sins as those for which he blamed the people of Israel—he, too, had “high places, and images, and groves on every high hill, and under every green tree.” As long as Protestants have amongst them the inventions of men, which divide them into sects and parties, which grieve and hinder the Spirit, and cloud and dim the blessed work and person of the Lord Jesus Christ, their right place is that of humbling themselves before God, rather than of boasting before men. The Protestant men or women who say, “I can’t say I am saved, but I am doing my best, and hope I shall be some day,” are speaking the language of Rome as much as the monk or nun whom they pity as poor misguided papists. They, too, have added to the blessed gospel, “salvation is for me if I do my best to deserve it.” And how much have they not added besides that!