good will to men; for as Christ in Spirit says, "My delights were with the sons of men." What could be sweeter than this-more gracious, more softening, more likely to fill us with love to all men, especially to them that believe? The latter is unfeeling obstinacy, and inexorable cruelty; and this, be it observed, to those whom they deem in error, or unsaved; so that they become the murderers, not only of the body, but of the soul. In place of trying to convert the soul, they hurry it out of this world, proclaiming it unsaved, and only fit for the flames of hell.

Philip stands before us as the personification of the religion of bigotry-the religion of the papacy. Never was there a man more suited for the enemy's purpose than this wretched king-a cold heart, a stern and morose temperament, sullen and gloomy, with an incredibly small mind, and millions of human beings at his mercy. He died in 1598, at the age of seventy-two, after protracted and excruciating sufferings, under a complication of dreadful maladies, said to be Herod's disease.

Our only safety is to have Christ ever before us as our all-governing object; and the more stedfastly we look on Him, the more will His character be mirrored. on our souls, and the more distinctly shall we reflect it to others. In looking to Him, we are enlightened; to have any other object before us is to be in darkness; and there are many shades of darkness between the blindness of popish bigotry and the clouds that arise in the Christian's heart from self-occupation. To be true witnesses of a heavenly Christ, we must be heavenlyminded, and heavenly in our ways. And heavenlymindedness is the result, not of trying to be so, but of

of

occupation with a heavenly Christ, according to the revelation which we have of Him, through the power the Holy Spirit. In what direction is the eye? is always the important question, for the heart is sure to follow the eye, and the feet the heart.

The following passage may be accepted as a practical view of Christianity, both negatively and positively. แ "For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Titus ii. 11-14.

CHAPTER XLIX.

THE REFORMATION IN ERENCH SWITZERLAND.

IN tracing the silver line of God's grace, in the operations of His Spirit, we are arrested by the different forms it takes in different countries. We have just left a land where the sky was reddened with the flames of martyrdom, and the earth soaked with the blood of God's saints. Such is the history of every land where the Inquisition was established. In Germany-and where it never gained a footing—the struggle was with the princes and the imperial power; but in Switzerland the question of retaining the Romish, or adopting the Reformed faith, was not unfrequently decided by vote. This mode of determining the religion of a state strikingly illustrates the popular, or republican character of the Swiss government.

In German Switzerland, the principal Reformers— Zwingle, Ecolampadius, Bullinger, Haller, Wittenbach, and others, were natives; while the agents used of God for the conversion of French-Switzerland, with a single exception, were foreigners. William Farel, a Frenchman, and almost single-handed, had accomplished the overthrow of popery in several French districts, before he reached Geneva or saw John Calvin. D'Aubigné speaks of Farel as the Luther of French Switzerland, and of Calvin as the Melancthon.

This remarkable man-William Farel-was born of a

wealthy and noble family at Gap, in Dauphiny, in the year 1489, and diligently instructed by his pious parents in the faithful observance of the devout practices of the Romish church. Naturally sincere, upright, full of ardour, and true to his convictions, he invoked the Virgin and the saints night and day, as he has himself related. He scrupulously conformed to the fasts prescribed by the church, held the pontiff of Rome to be a god upon earth, saw in the priests the sole channel of all celestial blessings, and treated as infidels whoever did not exhibit an ardour similar to his own.*

THE EARLY HISTORY OF WILLIAM FAREL.

After attending school for some time in Dauphiny, he obtained the permission of his parents to finish his education at the university of Paris-said to be the mother of all learning, the true light of the church which never knew eclipse. James Lefevre, doctor of Etaples, then the most renowned doctor of the Sorbonne, was professor of divinity. His genius, piety, and learning greatly attracted the young Dauphinese. From the centre of the Sorbonne he fearlessly proclaimed, "That true religion has but one foundation, one object, one head -Jesus Christ, blessed for evermore. Let us not," he continued, "call ourselves by St. Paul, Apollos, or St. Peter. The cross of Christ alone openeth the gates of heaven, and shutteth the gates of hell." Thus, as early as 1512, the leading doctrines of the Reformation were proclaimed in the presence of the most learned of the Sorbonnists. The university was in a ferment; some

Félice, p. 18.

applauded, some condemned; and, daily, groups of men met, most anxious to discuss the new doctrines.

But there was one amongst the listening crowds in the lecture room, whose heart the Lord had prepared for the word of life. This was William Farel. His soul was deeply agitated when he heard that salvation comes through faith of Jesus Christ alone, and that works without faith are futile. He thought of the lessons and the habits of his home; his early associations, his tender recollections, his prayers, his hopes. But the declarations of scripture had produced convictions, both deeper and firmer. In his search after truth he studied the word of God in the original tongues; light broke in upon his mind; he saw that it was Jesus only; Jesus only.

Now," he exclaimed, "everything appears to me in a new aspect; scripture is cleared up; prophecy is opened; the apostles shed a strong light upon my soul. A voice, till now unknown, the voice of Jesus, my Shepherd, my Master, my Teacher, speaks to me with power. Instead of the murderous heart of a ravening wolf, He has given me one of meekness and quietness, so great is the change that has come over me. Now my heart is entirely withdrawn from the pope, and given to Jesus Christ."

William Farel, so far as we know, was the first person who professed the Reformed religion in France, and was converted in the university at Paris, so renowned for its Romish orthodoxy. Farel and Lefevre conceived for each other the closest friendship, which lasted through life; but we shall meet with them again, when speaking of the Reformation in France. When persecuted in Paris because of their doctrines, William Brissonnet, bishop of Meaux, a pious and pure-minded man, invited