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[May 1, 1867.]

THE CHRISTIAN TREASURY.

and his agents; but now, escaped from all
dangers, he lives in safety with the Lord. The
same happiness awaits us; but at present we
must suffer persecutions from the world, which,
however, our faithful Father, according to his
promise, will so alleviate, that we shall be able
to bear it. Let not our courage, then, be de-
pressed. We will persevere, in spite of Satan,
and finish the work committed to us, which will
We know
in the end bring forth much fruit.
whom we serve.'

In addition to the loss of Bucer, and the distressing matters of public interest connected with the church, Farel was much tried by some painful events which occurred among the members of his own congregation. Instead of the rest which his age and increasing infirmities called for, his labours so multiplied that he complained: I am already advanced in years, and have not sufficient vigour to urge those under my care, who require a continual spur. I am honoured with the title of "father," it is true, but my sons have little reverence for my authority. Many refused to submit to the discipline which he felt it his duty to enforce; and even his friends complained that his censures were harsh and unreasonable, not duly considering that the low state of morality which prevailed around, called for firm and unbending reproof.

Farel wished others to treat him with the same frankness with which he treated them-to rebuke him when they considered him in error. 'I conjure you,' he wrote to one, whose judgment he highly valued, 'to admonish me faithfully of what you see to be amiss, and remember me in your prayers. Thus you will profit me and the church also far more than by your commendations, which proceed from an excessive attachment to me.'

His sympathies were now engaged in behalf of the persecuted descendants of a little colony of the Waldenses, who had settled in the mountains of Provence. In 1540 the Parliament of Aix resolved upon their destruction, unless they acknowledged their errors and returned to the Romish Church within a limited period. And because Merindol and Cabrières were considered the chief seat of heresy, they were ordered to be razed to the ground. This cruel edict required that all the caverns, hiding-places, cellars, and vaults in the vicinity of the town should be destroyed; that the woods should be cut down, and all the gardens and orchards laid waste; and that none, who had ever possessed a house or property in the towns, or within a certain distance from them, should ever occupy them again, either in his own person, or in that of any of his name or family, in order that the memory of the excommunicated sect might be utterly wiped away from the province, and the place be made a desert.' There was a respite for five years, and then the cruel edict was enforced. was Everything,' says a French historian, dreadful in the decree, and everything was dreadful in its execution.' Twenty-two towns or villages were then burned. The wretched inhabitants fled in the darkness of night to their rocks for shelter. They were pursued and bar

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barously strangled. At Cabrières seven hundred
were killed, of whom many were burned in a
barn in which they sought refuge. A Jesuit,
writing of this dreadful massacre, says, 'Above
3000 persons were killed, and above 900 houses
destroyed.' Not a vestige of Merindal or Cab-
rières remained.

These enormities practised in Provence were extended to Dauphiny and Languedoc, and brought to light instances of the most sublime Christian heroism. One of these is thus related by Gilly: Aymond de la Voye, though aware of the edict issued against his people, went with his life in his hand, from house to house, to confirm the wavering and cheer the desponding. He was soon seized and carried before the Inquisition. Being asked, "Who are your associates?" he replied, "My associates are those who know and do the will of my heavenly Father, whether they be nobles, merchants, peasants, or men of any other condition."

On his way to execution he passed an image of the Virgin, and refusing to bow to it, the mob assailed him with utmost fury; but their malice had no effect, save to make him pray aloud: "O Lord, I beseech Thee to make it known to these deluded creatures, that to Thee only they ought to bow the head and offer supplications." As he ascended the scaffold, he cried, with a loud voice, "Be it known that I die not a heretic, but a Christian."

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In the hope of serving these poor people, Farel and Viret travelled to Berne and Bâle on their behalf. To this labour of love' Farel was the more constrained, as his brothers, Daniel and Claude, were among the sufferers, fast bound in prison. They were released shortly after his visit.

Under the pressure of these trials and labours, Farel's health gave way. In 1553, a severe attack of pleurisy brought him so low that his physician almost despaired of his recovery. Calvin lost not a moment in coming to him, and was the first to sign his name as witness to his will.

In this will Farel expressed his gratitude to God for the unspeakable mercy manifested to him, notwithstanding his unworthiness, particularly for redemption by the death of Christ from the curse under which 'the human race lay,' and for having been brought out of the horrible darkness of Popery to a knowledge of the truth.' He then committed his soul and body to Christ, in the hope of a glorious resurrection, and acknowledged with thankfulness the grace which had called him to be a preacher of righteousness, by faith in Christ.' He declared his stedfast faith in those doctrines which he had so long maintained as the truth of God, and hoped that this, his death-bed confession, might tend to confirm those who had learned the gospel from him. Farel left his property to his brothers, Daniel and Claude, and entreated them' to live in peace with each other, and to continue stedfast in the faith.' He left a fourth part of his books to the library belonging to the ministers in his district, and the rest to the sons of his late brother, Walter, and to his nephew, Caspar Carmel. In his will he also remembered the poor,

and desired that his furniture and some money should be given to them.

Farel longed to be at rest, but his work was not finished, and he recovered.

When his strength returned, he assisted in publishing some regulations respecting the celebration of the Lord's Supper, and the instruction of children preparatory to receiving the ordinance; the selection of preachers and schoolmasters; baptism, marriage, the observance of the Lord's day, and forms of prayer. Parents were admonished to send their children to catechetical instruction;' and children reminded to obey their parents.'

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against him (October 27, 1553), 'showing,' says Beza, no sign of repentance,' 'but,' adds Spon, 'a great fear of death.' 'Servetus was executed,' Mosheim says, according to the established law of Geneva, which had been enacted against heretics by the Emperor Frederick II.'

The disputes upon church discipline were now renewed with greater violence than ever. A citizen of Geneva, Philibert Berthelier, had, in consequence of misconduct, been excluded from the Lord's Supper by the consistory. Indignant at this disgrace, and influenced by Perrin, Berthelier demanded, and, strange to say, obtained, absolution from the Council of Two Hundred, on the ground that 'the usurpations of the church should be resisted.' The council also passed a resolution that the final decision on all cases of excommunication should in future be vested in the senate.

Hearing of these tumults, Farel came again to Geneva, to assist his friends and rebuke the offenders. His tone and manner so offended the Libertines, that he had scarcely left the city when he was recalled to answer for having 'assailed the honour of the whole community.' Notwithstanding the severity of the weather (winter having just set in), Farel at once returned on foot. Calvin was charged not to allow him to preach, and his enemies threatened to throw him into the Rhone. Friends, however, were raised up in his defence, by whom Perrin, the leader of the sect, was warned not to touch the common parent of the citizens,' and his accusers, perceiving that public opinion was turning against them, secured their own safety by voting for his acquittal. By the command of the senate, they gave their hands to Farel, in token of recon

In the remarks upon lawful and unlawful amusements, dancing was forbidden; while 'certain games and military sports' were allowed. Fortune-tellers, sorcerers, and witches were to be punished, and gypsies to be expelled the country. Ecclesiastical censures were not alluded to, though Farel regarded them, under certain circumstances (as well as exclusion from the Lord's Supper), as necessary to preserve order in the church. The question, 'Whether it was according to the word of God, that those who had given public offence to the church should do penance openly,' being about this time discussed, various opinions were given. Calvin and others of the Geneva church considered that it was so; the Bernese churches replied that, in general, they approved of church discipline, but that the same forms in administering it could not be observed everywhere.' 'Let every church,' they said, 'practise that to which they have been accustomed and find most useful.' The clergy of Bâle took the same view of the matter. Fabri, Farel's colleague, agreed with him, but yet thought Farel too severe in carry-ciliation, acknowledged him as their kind pasing out his views. Hence arose a coolness between those two friends, who, nevertheless, were really one in heart. And yet, probably the Thus closed this stormy year (1553), 'the whole difference in their characters, which led to this of which,' says Beza, was spent either in condisunion, was that which made their united tending for sound doctrine, or for wholesome labours so efficient. The courteous manners of discipline, and with a prosperous issue on all Fabri often compensated for that bold, uncom- sides, save for the wound which, not England promising tone which often made Farel repul- alone, but all Christian churches, suffered in the sive to those who did not thoroughly under-premature death of that most pious prince, King stand him. Edward VI.'

The state of affairs in Geneva continued very perplexing. Calvin longed for Farel to advise with; but yet, fearing to burden him with fresh anxiety, he did not mention his difficulties to him. This reserve pained Farel, and he went to Lausanne to consult with Viret upon the best means of affording his friend assistance. The origin and aim of our friendship,' said he, in one of his letters, is Christ and the edification of the church. Riches, honour, power, worldly pleasure, are not what we seek, but only how we may best serve the Lord. If you believe it to be for the glory of Christ, beseech, command,

constrain me to come.'

The trial and execution of Servetus now took place. We gladly pass over its details. The trying office of attending him at the last devolved upon Farel, who in vain endeavoured to bring him to acknowledge his errors. Servetus underwent the dreadful sentence pronounced

6

tor and teacher,' and requested him to retain the Genevese in his affectionate remembrance.'

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Farel returned to Neuchâtel, where fresh vexations awaited him. Pierre, pastor of Cressy, attacked him as a savage man, a perverter of the truth, and possessed with a devil. A public trial ensued; Pierre was found guilty of slander, and obliged to ask forgiveness of Farel, and the governor and citizens of Neuchâtel.

Through evil report and good report the aged pilgrim pursued his pastoral duties. But while calumnies uttered against himself failed to disturb him, he keenly felt those by which Calvin was assailed. I must be made of wood and stone,' he said to his friend, if I do not cleave to you with the tenderest affection. Christ has hitherto wrought beyond our expectations, and will effect still greater things. Let us stand undaunted. The battle is not ours, but the Lord's. We are rather spectators than combatants. If we sow in tears, we shall reap with joy an abundant harvest. The Lord never forsakes his cause.

He assisted Moses against the magicians, and destroyed Pharaoh with his host. And if He thus honoured the minister of the law, can you suppose that He will withdraw his aid from you? Antichrist and his adherents must be entirely cast down and annihilated, and the ministry of the gospel, which has been committed to you by Christ, shall shine forth in all its splendour. Be satisfied that you serve the Lord, and that He ordains your labours and your sufferings. His will, and not ours, be done.'

Like the Apostle John, Farel had 'no greater joy than to hear that his children walked in truth;' and now he received many satisfactory accounts of the progress of the gospel in Orbe, in which town he had sown the good seed of the word, and watered it by his prayers. Geneva, too, after passing through so many changing scenes, now resembled a tree planted by the rivers of water, that bringeth forth his fruit in his season.' Blessed in herself, she became a blessing to others, and many, driven by persecution from their homes, found refuge within her walls. Writing to a friend at this time, Farel says, 'I was lately in Geneva, and such was the pleasure I felt, that I could scarcely tear myself away. Not that I wished to be the teacher of a church so large, and so eager for

the word, but only to hear and learn as the meanest of the people. If the Lord, and love to the work committed to my care, did not forbid, nothing should keep me from coming to reside among that people to whom I have always been united in spirit.' The Genevese warmly returned his affection, treated him as a father, to whom they owed a debt of gratitude they never could repay, and more than once the senate proposed to allow him an annual income if he would remain and labour amongst them.

But in the midst of joy, sad news reached Farel from Montbeliard, the scene of his early ministry. Though not advocates of Servetus, some of those who held his sentiments had such influence over its pastor, Tossanus, that many suspected him of holding similar opinions. Tossanus, too, rather seemed to avoid his former friends, and treated them with want of confidence. For this Calvin rebuked him, and Farel endeavoured to act as peace-maker, but failed. How much I wish,' he said, that we would all consider that we do not live at Rome, but in the church of Christ; that we are not to strive for ecclesiastical preferment, but should hazard our lives for the defence of the gospel and the truth of religion!' (To be continued.)

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Words in Season.

BIBLE THOUGHTS.

BY THE EDITOR.
HEB. III. 14.

HERE is, (1) The privilege; (2) The way of possession and continuance.

I. The privilege.-'We are made partakers of Christ. We' means, of course, all the saints; not apostles merely. But there may be, as frequently elsewhere, an emphasis on the word, connecting New Testament with Old Testament saints. We as well as Israel, and the saints of old (iv. 2); showing the identity of standing, and of privilege, among the saints of all ages. Are made,' or 'become-intimating that we were not originally so, but have been made what we are by God-created unto good works.' 'Partakers of Christ.' The expression is a peculiar one and very striking-(iroxes and xovavos are nearly synonymous. See Luke v. 7, 10.) The word partaker, or partake, is frequently used in this epistle: 'took part of the same' (ii. 14); 'partakers of the heavenly calling' (iii. 1); partakers of the Holy Ghost' (vi. 4). It implies that we obtain a part or possession in Christ and of Christ, that we become participators with Christ in all that He is, and has, and gives.

1. In what He is.-He makes us partakers of the divine nature; one with himself; sons of God; joint-heirs; kings and priests; lights of the world. He gives himself to us, as He gave himself for us. 2. In what He has.-The Father's love (John xvi. 27); all fulness of grace and blessing; a kingdom, a crown, a throne, an inheritance.

3. In what He gives.-These gifts are life' (I give unto them eternal life), forgiveness, salvation, strength, holiness, consolation.

Thus, our possession is Christ himself, nothing less than this; Christ, and all his fulness; Christ as the divine and eternal fulness;-a personal Christ; not a mere doctrinal Christ, or a mere theological Christ, or an ecclesiastical Christ, or a ritualistic Christ, or a rationalistic Christ, or a sentimental Christ, but a true and living Christ-the very Christ of God. This is the Christ we need; of this Christ we are made partakers. He is one with us; we are one with Him: we in Him, and He in us! We possess Ilim, and He possesses us! We are his inheritance, and He is ours. As He took our sin to give us his righteousness, as He took our shame to give us his glory, so He took us to give us HIMSELF.

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II. The way of possession and maintenance. we hold the beginning of our confidence stedfastly unto the end.'

1. The confidence.-This means firm, bold, unreserved, childlike confidence in God. It is not the same word as is used elsewhere for 'boldness.' In whom we have boldness' (Eph. iii. 12); 'Let us come boldly' (Heb. iv. 16); 'Boldness to enter into the holiest (x. 19); 'That we may have confidence' (1 John ii. 28). But it is even more expressive of certainty, or assurance, or substance (as Heb. xi. 1); it might be rendered, 'that assured substantiality;' the one word referring more to the actual or objective certainty (inórraris), the other to the conscious assurance of it subjectively. The basis, then, of all true religion, and acceptable service, is confidence; for, without faith, it is impossible to please Him. A religion of distrust and uncertainty is no religion at all. It lacks that special

element which God recognises and delights in. Whether, then, does your religion exhibit the trust or the distrust; the confidence or the want of confidence? Do not say that confidence is presumption, and diffidence humility. It is no presumption to take God at his word, and deal with Him in confidence, not supposing that anything in us can furnish ground for distrust, seeing everything invites, nay, demands trust.

2. The beginning of our confidence. That confidence has a beginning, it has certain first principles. We were not born with it. Unbelief, distrust-these are the native roots of bitterness. The beginner of that confidence is the Holy Spirit. Only He can eradicate the distrust, and impart anything of confidence. But in what way does He operate? Through what media does He produce the trust? Through the gospel of the grace of God; for faith cometh by hearing, and hearing, by the word of God. The natural heart shows itself in two ways: (1) By misrepresenting the character of God; (2) By hating that which is not misrepresented,-i.e. whatever of his true character it`apprehends. The Spirit works in counteraction of both of these. Take the case of Adam. Before he fell, he had confidence, not a shadow of mistrust. The moment that sin entered, confidence fled, and distrust came in. In what way did God remove the distrust, and reproduce the lost confidence? Not by any mere command, not by law, not by terror and threat; but by the revelation of his grace. It was the exhibition of God's true character as the Friend of man, and the enemy of man's enemy, that reproduced Adam's lost confidence, and drew him back to God. Thus Adam's confidence was rekindled. Thus ours begins-at the cross-through the right discernment of God's true character, as seen in the gospel of his grace.

3. The holding.-We are to hold, or grasp, the beginning of our confidence. In order to the holding, there must be the having. We must begin, before we can go on to the end. It is not merely our confidence that we are to hold, but the beginning of our confidence; and our confidence can only be rightly held by holding the beginning. That which gives us confidence at first, is to give us confidence to the last. We do not merely begin at the cross, but we go on as we began. We began without deriving any confidence from our goodness, but simply from God's gracious character as exbibited in the cross; and we are to continue in the same way. How easily we forget this lesson, and so lose our confidence altogether! And when we lose it, how foolishly we try to regain it, by some different way, or from some different source, than that from which we got it at first! Instead of going back to the blood for fresh peace and fresh confidence, we try to find out or work up graces, or recall evidences, as if out of them we might extract confidence and peace! Alas, they contain no peace; how can they give it to us? In spite of every temptation from within or without, let us hold the beginning of our confidence, not for a day, but for a lifetime-to the end!

How much happier should we be in this case! We should be kept in perfect peace. How much holier should we be! We should be strong against sin and the world; for confidence towards God is the great preservative against sin. How much more useful should we be! For this confidence is the spring and stimulus of all zeal and love.

NO CONDEMNATION.

BY THE EDITOR.

'Who shall lay anything to the charge of God's elect?'-ROM. VIII. 33.

NE of the church's names is 'elect of | by accusing us; for our acquittal is a righteous

God;' and each of its living members is one whose name is written in the book of life from the foundation of the world (Rev. xvii. 8). Of these chosen ones the history is thus summed | up: Whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified' (Rom. vii. 30).

The state in which each one of these is born into the world is that of condemnation;' the state into which each one is brought, in believing, is that of no condemnation' (Rom. viii. 1). | Forgiveness of sins-present, conscious, complete forgiveness-is that into which faith introduces us, and out of which unbelief alone can keep us. Justification from all things-certain, immediate, and unchanging justification-is our portion here. It is respecting us, as men forgiven and justified, that the apostle asks, Who shall lay anything to the charge of God's elect?' On believing the gospel of forgiveness, they were placed beyond the reach and risk of any charge or impeachment whatsoever; they are brought by God into such a state, as to render condemnation an impossibility; for the forgiveness is irreversible, and the righteousness in which they stand is divine.

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Not that they cease to be sinners. But they cease to be treated as guilty. Iniquities prevail; but there is continual forgiveness to cancel these, and a perfect righteousness to cover these, and the ever-flowing blood of the everlasting covenant to wash all guilt away as it comes up, and to prevent their peace with God from being broken. They do sin; but they have an Advocate with the Father; and who can demand the execution of the penalty in their case? Who shall condemn? Who can do it? Who dare do it? Who has the right to do it? Not angels. They are too glad to welcome back the sinner, and to take the side of those whose side God has taken. Devils would, if they could. But they cannot. The prey is taken from the mighty, and placed beyond their grasp. The law might have done it; but it has been satisfied, nay magnified. It has therefore no claim, and could gain no object 23.-22.

one-an acquittal in which law itself rejoices.

Mark, then, how complete and how satisfactory the challenge is; for the words of our text are not so much a question as a challenge-a challenge thrown down before the universe!

I. It is a righteous challenge.-It is not the challenge of one who, through might, had baffled right, and triumphed over law. It is that of one who sees all righteousness fulfilled, and all good confirmed, by that very sentence which acquits himself; who, unable to contribute aught toward his own acquittal, has recognised God's righteous way of justifying the unrighteous, and in doing so, has found deliverance from condemnation. It is a challenge so righteous, that every righteous being responds to it; so righteous, that his own conscience, even when most fully awakened and enlightened by the Holy Spirit, rests satisfied and unalarmed; so righteous, that none can undertake to answer it, save those who are prepared to reject God's way of saving the lost and forgiving the condemned.

II. It is a holy challenge.—It is not that of one who was seeking to sin that grace might abound, but of one who saw that this is God's way of delivering him from sin, and making him hate sin. God's way of forgiveness brings out all the loathsomeness of sin, shows it to be the enemy both of God and of the sinner. Thus the man who says, 'Who shall lay anything to my charge? who is he that condemneth?' is the man who is also saying, 'Now I have some hope of being holy; now I shall be delivered from sin; now sin has received its death-blow; and now love and a free pardon will do what terror and uncertainty, and an unsatisfied law, could never have done. Being delivered from the first and great matter of seeking a forgiveness, by having got that question for ever laid to rest, I am free to attend undistractedly to the one question, How shall I be holy, and by a holy life serve and glorify God?'

III. It is a joyful challenge.—The question,

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