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bring about this change for which he longed, and chiefly by his influence over Farel, whom (though unconsciously) he helped to prepare for the great work for which God designed him, though, at first, Farel wavered between the ancient faith and the present views of his tutor, and passed through great mental suffering before he was fully persuaded in his own mind.' Alluding to these conflicts, he says: 'When the corruptions of the Romish Church are unveiled to the soul which has been drawn aside by them, its sense of their enormity is so overwhelming, that only the clear exhibition of the welcome doctrine of salvation by Christ can preserve a man from either despair or losing his reason.'

The study of ecclesiastical history helped much to remove erroneous impressions from Farel's mind. In the ancient liturgies of the church, he found that prayers were always addressed, not to the saints, but to God, while in the confessions of the early Christians he could discover no mention whatever of purgatory, the mass, or the worship of images. These omissions greatly perplexed him, especially the latter. As the idea of worshipping God, without the intercession of the Virgin, was abhorrent to his soul, he felt the need of a mediator, a days-man to stand between his guilty soul and a holy God, and knew not that the one Mediator between God and man, the man Christ Jesus,' supplied that want.

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While in this unsettled state, tossed to and fro by every wind of doctrine, justification by faith' was distinctly proclaimed in the Sorbonne. It is God alone,' said Lefèvre (for he was the preacher), who, by his grace, justifies unto eternal life. There is a righteousness which is of works, and there is a righteousness of grace: the one, a thing of man's invention, the other from God: the one, earthly and passing away; the other, divine and everlasting: the one, the shadow and semblance; the other, the light and the truth: the one, discovering sin and bringing the fear of death; the other, revealing grace for the attainment of life. Oh,' he exclaimed, the unspeakable greatness of that exchange: the sinless One is condemned, and he who is guilty goes free! The blessing bears the curse, and the curse is brought into blessing; the Life dies, and the dead live; the Glory is whelmed in darkness, and he who knew nothing but confusion of face is clothed with glory. At these words many thought the preacher beside himself, that much learning had made him mad;' but to Farel they were as life from the dead. With joy he heard that salvation by grace is freely bestowed upon all who believe; and from that moment he accepted it. Lefèvre,' he said, extricated me from the delusive thought of human deservings, and taught me that all is of grace, which I believed as soon as spoken.'

From the doctrine of justification by faith, Lefèvre went on to declare that they who are saved, are saved by the electing grace of God, not by their own will. When we are converted,' said he, it is not our conversion which makes us the elect of God, but it is the grace, will, and election of God, which work our conversion.' Having laid the foundation deep in these doc

trines of the electing grace of God and justification by faith, Lefèvre pressed upon his hearers the necessity of holiness of life, saying, 'If thou art a member of Christ, thou art a member of his body. Oh, if man would but enter into the understanding of this privilege, how pure, how holy, would be his life!

To become better instructed in the Scriptures, Farel now devoted himself to the study of Greek and Hebrew, and his labour was not in vain. 'Now,' he says, 'prophecy is opened to me, and the epistles carry wonderful light into my soul. A voice before unknown-the voice of Christ my Shepherd and Teacher-speaks to me with power.' Though he continued to attend public worship, the ordinances yielded him no enjoyment; the expulsive power of a new affection cast them into the shade.' And, when standing before a once venerated image, he would exclaim, as he thought of Him who was the brightness of his Father's glory, the express image of his person, "Thou alone art God. Thou alone art pure. Thou alone art to be worshipped.' Henceforth Farel called no man master, not even Lefèvre; though, while life lasted, he revered and loved him; and now especially, as he watched him suffering persecution for the truth's sake from the doctors of the Sorbonne.

CHAPTER II.

FAREL'S progress in study was rapid; and having taken the degree of Master of Arts, he was, at Lefèvre's request, appointed Regent of the College, founded by Cardinal Lemoine,-an office which had always been held by distinguished men. His high character won the esteem of many in high places, who entrusted him with money for the support of the poor-a trust he faithfully discharged while he remained in office. But he soon left Paris, being summoned by Briçonnet to preach in the city of Meaux.

Briçonnet, bishop of Meaux, one of the most distinguished lords of the court of Francis I., favoured the Reformed doctrines. He had entered the church at an early age, and became bishop, first at Lodeve, afterwards at Meaux.

During the reign of Louis XII. he was twice sent on an embassy to Rome, and had now just returned from his second visit, undazzled by the splendour of the Vatican, to labour with increased diligence in his diocese. He delighted to welcome to his abbey men like-minded with himself; among whom Lefèvre and Farel were special favourites. I am all dark,' he used to say, 'waiting for the grace of the divine favour from which my sins have banished me.' God giveth grace to the humble;' and soon Briçonnet found joy and peace in believing. As he read the Scriptures, he found them sweeter than honey and the honey-comb.' And yet,' said he, 'that heavenly manna never cloys: the more we take of it, the more we long for it.' It grieved him to the heart to see this gift of God, so worthy of acceptation,' neglected by the court and the nation in general.

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Francis loved learning; and thinking,' as Erasmus says, that he should adorn his court

more by inviting scholars to it than by trophies, pyramids, or buildings,' he even welcomed many who were suspected of favouring the doctrines of Luther. Among these were Cop, the court physician; Petit, the king's confessor, and others who, with Briçonnet, enjoyed the king's confidence. He called them his children,' and listened to their discussions with unfeigned interest. Francis founded two professorships of Hebrew and Greek at Paris, and thus helped forward the progress of Scripture knowledge. For this act Beza places the portrait of Francis I. among those of the Reformers, regarding that place due to one who, though a persecutor, contributed to promote the Reformation by banishing barbarism from the world.'

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Margaret of Valois, Duchess of Alençon, the king's sister, is one of the most interesting characters of that period. Possessing a remarkable love for learning, and great talents, she had been regarded by the learned men in Paris as their patroness even in the reign of her cousin Louis XII., at whose court she had been educated. When her brother Francis ascended the throne, she, with her mother, Louisa of Savoy, remained at court, being a great favourite with her brother, who called her his darling.' As Margaret accompanied the court through France, she had abundant opportunity to observe the manners and customs of the priests and monks. 'On these occasions,' says the historian Brantôme, I often used to hear her recount stories to my grandmother, who accompanied her as dame d'honneur, and had charge of her writing-desk.' The observations the princess then made, helped in a great degree to open her eyes to the corruptions of the Church of Rome; and she abhorred the profanity of her mother's court, while she loved to pass hours in her own room in study | and meditation. Though the centre of observation, the object of admiration and love to all who came within her reach, Margaret experienced the inability of anything earthly to satisfy the desires of her soul. She felt a want within; she knew not what caused it, still less how it could be supplied; but the gospel had already found its way into the court of Francis-waters had broken out in the wilderness, and streams in the desert.' Margaret drank of these waters, and they were to her as a well of water springing up into everlasting life.' She read with intense pleasure the tracts lent to her by some ladies of her court, who had adopted the reformed doctrines; and in the latter part of 1521 we find her reading the Scriptures with Lefèvre, Farel, and Roussel. Thus she was helped on step by step; but the immediate means of her conversion was the Bishop of Meaux. She could not bear to enjoy her newly-found happiness alone, and longing to see her brother a partaker of her joy, induced him to come to her private meetings for Scripture reading, at which Michael D'Arande, who had been sent to her by Briçonnet, presided. Even Louisa of Savoy appeared at that time well disposed towards the evangelical doctrines, and during the whole of 1522 Margaret's hopes of the conversion of her brother gathered strength, and she wrote to tell Briçonnet that he and the

queen-mother inclined towards the Reformation; but the world had too strong a hold upon their hearts-the seed, falling among thorns, brought forth no fruit.

From Margaret's writings she seems to have had a deep sense of indwelling sin, which at first hid Christ from her view, but before long she could say—

Thou, O my God, hast in thy grace come down To me, a worm of earth, who strength had none.' During the reign of Louis XII. an Italian custom with persons of rank-that of selecting for themselves suitable emblems and devices-had been introduced into France. Margaret chose as her emblem the sunflower; because,' says Brantôme, 'her heart was devoted to God, and this flower most resembles the sun in form, and turning, follows him in his course.' To this emblem she added the motto, in Latin, 'I seek not the things of this world;' 'because,' continued Brantôme, she directed all her actions, thoughts, will, and affections towards that great sun, which is God.' Rumours concerning Margaret's change in religion now reached the king; but he pretended not to credit them. Every one loved her, for she was kind and gentle, condescending and charitable to all, and no one liked to believe news which, if true, might subject her to reproach.

Margaret herself trembled at the thought of displeasing her brother, and never openly confessed Christ, though her life spoke of one who had been washed in Christ's blood, and who loved Him, because He had first loved her. Her influence at court gained admission for the evangelical doctrines, and many were attracted to them by the loveliness of her character.

Thus, in 1518, as we have seen, the gospel had many converts in France-in Paris: Lefèvre, Briçonnet, Farel, the Duchess of Alençon; who joyfully expected the time when it should spread through the length and breadth of the land. But their hopes were soon crushed. Louisa of Savoy, the king's mother, who naturally hated God's holy word, which condemned her life, violently opposed its introduction into the kingdom; while her favourite, Anthony Duplat, the chancellor, added his influence to hers to urge Francis to persecute those who professed the gospel.

It was during this period of persecution (1521) that Farel, as already mentioned, was invited to Meaux by the bishop. The two Roussels accompanied him, and together they in public and private instructed the people of Meaux out of the Scriptures. The youth of the city particularly engaged their attention; and among those whom they then trained for future usefulness was Jean, Compte de la Croix, a nobleman of Paris. They also laboured with much success among the common people, and many souls were given them for their hire.

The Franciscans speedily took alarm at these proceedings, and wrote to Paris, saying that their city was infested with heresy, of which the bishop was the promoter. Called to Paris to answer this charge, Briçonnet, with a heavy heart, left his diocese. The Sunday before his departure he ascended the pulpit in the cathedral, and, as if foreseeing coming evil, solemnly warned his

hearers against false teachers, who would deprive them of the word of God, adding, ‘Even though I, your bishop, your teacher, and your guide, were to change my language and my doctrine, beware you of changing with me.' Briçonnet with difficulty escaped condemnation; but he could not defend his friends, and, being naturally weak, and not prepared to renounce all for Christ, he deprived the preachers of liberty to proclaim that gospel which he knew to be the power of God unto salvation to every one that believes.' This unfortunate step was taken April 12, 1523, and made way for others not less so.

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Having so far succeeded with Briçonnet, the Romish party openly attacked Lefèvre and his writings. Has he not said,' they asked, 'that the word of God is sufficient of itself to lead to eternal life? and is not this enough to condemn him?' Lefèvre, however, was acquitted. The spirit of persecution continuing unabated, Farel left Meaux for Paris, where he attacked the errors of Popery, and was, in consequence, obliged to leave that city too. He then went to Dauphiné, his native country, and was the means of leading his three brothers, and many others, to the knowledge of Christ.

While at Meaux, Lefèvre published (October 1524) his French translation of the four Gospels. On the 6th November following, the remainder of the New Testament appeared, and on the 12th the entire in one volume. In the following year, he brought out a French version of the Psalms. Many received the Scriptures in their own tongue with joy, as that of which they had long felt the need. Peasants read the precious volume in the fields-artisans in the workshop.

The departure of Farel from Meaux drew the Lord's people closer to each other. Among those who thus encouraged each other in the faith was a wool-comber, John Leclerc, who, with his mother and his brother, Peter, had embraced the truth, while his father continued a stern Romanist. Though often subjected to harsh treatment by his persecutors, John, as a good soldier of the cross, continued to visit his brethren, exhorting the weak and comforting the desponding; and, not content with these private efforts, he wrote a proclamation, in which he declared Rome to be Antichrist, and posted it on the cathedral doors. Crowds gathered to read it, marvelling at the writer's boldness; and while the rage of the priests was unbounded, the friends of the gospel dreaded lest the imprudent zeal of the wool-comber should hinder its progress.

The Franciscans loudly insisted that Leclerc should be publicly whipped through the city, branded on the forehead, and then cast into prison, all which shame and suffering he bore, as one who had counted the cost before he enlisted himself under Christ's banner. His mother stood by, encouraging him by her words and gestures, to endure to the end rather than deny his Lord; but at last a piercing shriek was heard, and she left the dreadful place exclaiming, 'Glory be to Jesus and his witnesses!' Awestruck, the crowd let her pass through to her home. 'Not one of her enemies,' says the his

torian, dared to put forth his hand against her.' Shortly after, Leclerc was set at liberty, and went to Metz, in Lorraine, at the close of 1523, where he followed,' says Beza, 'the example of St. Paul, who, while labouring at Corinth as a tentmaker, preached the gospel to all within his reach.' Several conversions were the fruit of his labours, and from that humble beginning arose a church which afterwards was highly honoured of God.

Unfortunately, Leclerc's prudence did not equal his zeal. Believing the images of the Virgin and saints to be idols, and their worshippers idolaters, he considered himself bound to assert the honour of God, who has said, 'Thou shalt have none other god but me.' Determined to act with vigour, he watched his opportunity, and had not long to wait. A high festival was approaching, when multitudes from the surrounding country would repair to a chapel a short distance from the city, to pay the honour to senseless images due to God alone, and to ask from them the pardon of their sins. The evening previous to this festival, Leclerc entered the chapel, and sitting down before one of the images, became wrapt in thought. They have eyes, and see not; ears have they, and yet they hear not,' thought he, as he gazed upon the lifeless blocks before him. Suddenly it seemed to him as if God were saying, 'Thou shalt not bow down to their gods; but thou shalt utterly overthrow them, and quite break down their images;' and believing that a divine impulse guided him, he started up, broke the images, and cast the fragments on the altar. No one witnessed the act, and Leclerc, in safety, reached Metz before dawn of day.

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Early that morning the bells began to ring, and from all parts of the city and neighbourhood crowds gathered, until a long procession, headed by priests and monks, began to march to the chapel. As it moved along, prayers were chanted and hymns sung in honour of the saints about to be worshipped. But suddenly all was hushed. As the foremost reached the chapel, a thrill of horror ran through them, and, like an electric shock, communicated itself to those behind; their Dagon' was fallen to the ground, and one long shout, Death, death, to the sacrilegious wretch,' was heard on all sides.

It was soon known that Leclerc was the daring offender, and when brought before his judges he confessed the act, and exhorted the people to worship God alone. He was sentenced to be burnt alive, which terrible death, aggravated by unheard-of cruelties, he bore with a calm composure, which struck his enemies with silent awe, and wrung the hearts of his friends. In the midst of the most excruciating torments he cried aloud, Their idols are silver and gold, the work of men's hands. O Israel, trust in the Lord; He is their help and their shield.' Thus perished, in 1524, the first martyr of the Reformation in France. Many followed in his train; but the blood of the martyrs was the seed of the church. Lutheranism, before long, spread throughout the district of Metz.

(To be continued.)

queen-mother inclined towards the Reformation; but the world had too strong a hold upon their hearts-the seed, falling among thorns, brought

From Margaret's writings she seems to have had a deep sense of indwelling sin, which at first hid Christ from her view, but before long she could say—

more by inviting scholars to it than by trophies,
pyramids, or buildings,' he even welcomed many
who were suspected of favouring the doctrines of
Luther. Among these were Cop, the court phy-forth no fruit.
sician; Petit, the king's confessor, and others
who, with Briçonnet, enjoyed the king's confi-
dence. He called them his children,' and lis-
tened to their discussions with unfeigned interest.
Francis founded two professorships of Hebrew
and Greek at Paris, and thus helped forward the
progress of Scripture knowledge. For this act
Beza places the portrait of Francis I. among
those of the Reformers, regarding that place due
to one who, though a persecutor, contributed to
promote the Reformation by banishing bar-
barism from the world.'

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'Thou, O my God, hast in thy grace come down

To me, a worm of earth, who strength had none.' During the reign of Louis XII. an Italian custom with persons of rank-that of selecting for themselves suitable emblems and devices-had been introduced into France. Margaret chose as her emblem the sunflower; because,' says Brantôme, 'her heart was devoted to God, and this flower most resembles the sun in form, and turning, follows him in his course.' To this emblem she added the motto, in Latin, 'I seek not the things of this world;' 'because,' continued Brantôme, 'she directed all her actions, thoughts, will, and affections towards that great sun, which is God.' Rumours concerning Margaret's change in religion now reached the king; but he pretended not to credit them. Every one loved her, for she was kind and gentle, condescending and charitable to all, and no one liked to believe news which, if true, might subject her to reproach.

Margaret herself trembled at the thought of displeasing her brother, and never openly confessed Christ, though her life spoke of one who had been washed in Christ's blood, and who loved Him, because He had first loved her. Her influence at court gained admission for the evangelical doctrines, and many were attracted to them by the loveliness of her character.

Margaret of Valois, Duchess of Alençon, the king's sister, is one of the most interesting characters of that period. Possessing a remarkable love for learning, and great talents, she had been regarded by the learned men in Paris as their patroness even in the reign of her cousin Louis XII., at whose court she had been educated. When her brother Francis ascended the throne, she, with her mother, Louisa of Savoy, remained at court, being a great favourite with her brother, who called her his darling.' As Margaret accompanied the court through France, she had abundant opportunity to observe the manners and customs of the priests and monks. | 'On these occasions,' says the historian Brantôme, I often used to hear her recount stories to my grandmother, who accompanied her as dame d'honneur, and had charge of her writing-desk.' The observations the princess then made, helped in a great degree to open her eyes to the corruptions of the Church of Rome; and she abhorred the profanity of her mother's court, while she loved to pass hours in her own room in study and meditation. Though the centre of observation, the object of admiration and love to all who came within her reach, Margaret experienced the inability of anything earthly to satisfy the desires of her soul. She felt a want within; she knew not what caused it, still less how it could be supplied; but the gospel had already found its way into the court of Francis-waters had broken out in the wilderness, and streams in the desert.' Margaret drank of these waters, and It was during this period of persecution (1521) they were to her as a well of water springing that Farel, as already mentioned, was invited to up into everlasting life.' She read with intense Meaux by the bishop. The two Roussels accompleasure the tracts lent to her by some ladies of panied him, and together they in public and her court, who had adopted the reformed doc-private instructed the people of Meaux out of trines; and in the latter part of 1521 we find her reading the Scriptures with Lefèvre, Farel, and Roussel. Thus she was helped on step by step; but the immediate means of her conversion was the Bishop of Meaux. She could not bear to enjoy her newly-found happiness alone, and longing to see her brother a partaker of her joy, induced him to come to her private meetings for Scripture reading, at which Michael D'Arande, who had been sent to her by Briçonnet, presided. Even Louisa of Savoy appeared at that time well disposed towards the evangelical doctrines, and during the whole of 1522 Margaret's hopes of the conversion of her brother gathered strength, and she wrote to tell Briçonnet that he and the

6

Thus, in 1518, as we have seen, the gospel had many converts in France-in Paris: Lefèvre, Briçonnet, Farel, the Duchess of Alençon; who joyfully expected the time when it should spread through the length and breadth of the land. But their hopes were soon crushed. Louisa of Savoy, the king's mother, who naturally hated God's holy word, which condemned her life, violently opposed its introduction into the kingdom; while her favourite, Anthony Duplat, the chancellor, added his influence to hers to urge Francis to persecute those who professed the gospel.

the Scriptures. The youth of the city particularly engaged their attention; and among those whom they then trained for future usefulness was Jean, Compte de la Croix, a nobleman of Paris. They also laboured with much success among the common people, and many souls were given them for their hire.

The Franciscans speedily took alarm at these proceedings, and wrote to Paris, saying that their city was infested with heresy, of which the bishop was the promoter. Called to Paris to answer this charge, Briçonnet, with a heavy heart, left his diocese. The Sunday before his departure he ascended the pulpit in the cathedral, and, as if foreseeing coming evil, solemnly warned his

hearers against false teachers, who would deprive them of the word of God, adding, Even though I, your bishop, your teacher, and your guide, were to change my language and my doctrine, beware you of changing with me.' Briçonnet with difficulty escaped condemnation; but he could not defend his friends, and, being naturally weak, and not prepared to renounce all for Christ, he deprived the preachers of liberty to proclaim that gospel which he knew to be 'the power of God unto salvation to every one that believes.' This unfortunate step was taken April 12, 1523, and made way for others not less so.

Having so far succeeded with Briçonnet, the Romish party openly attacked Lefèvre and his writings. 'Has he not said,' they asked, 'that the word of God is sufficient of itself to lead to eternal life? and is not this enough to condemn him?' Lefèvre, however, was acquitted. The spirit of persecution continuing unabated, Farel left Meaux for Paris, where he attacked the errors of Popery, and was, in consequence, obliged to leave that city too. He then went to Dauphiné, his native country, and was the means of leading his three brothers, and many others, to the knowledge of Christ.

While at Meaux, Lefèvre published (October 1524) his French translation of the four Gospels. On the 6th November following, the remainder of the New Testament appeared, and on the 12th the entire in one volume. In the following year, he brought out a French version of the Psalms. Many received the Scriptures in their own tongue with joy, as that of which they had long felt the need. Peasants read the precious volume in the fields-artisans in the workshop.

The departure of Farel from Meaux drew the Lord's people closer to each other. Among those who thus encouraged each other in the faith was a wool-comber, John Leclerc, who, with his mother and his brother, Peter, had embraced the truth, while his father continued a stern Romanist. Though often subjected to harsh treatment by his persecutors, John, as a good soldier of the cross, continued to visit his brethren, exhorting the weak and comforting the desponding; and, not content with these private efforts, he wrote a proclamation, in which he declared Rome to be Antichrist, and posted it on the cathedral doors. Crowds gathered to read it, marvelling at the writer's boldness; and while the rage of the priests was unbounded, the friends of the gospel dreaded lest the imprudent zeal of the wool-comber should hinder its progress.

The Franciscans loudly insisted that Leclerc should be publicly whipped through the city, branded on the forehead, and then cast into prison, all which shame and suffering he bore, as one who had counted the cost before he enlisted himself under Christ's banner. His mother stood by, encouraging him by her words and gestures, to endure to the end rather than deny his Lord; but at last a piercing shriek was heard, and she left the dreadful place exclaiming, 'Glory be to Jesus and his witnesses!' Awestruck, the crowd let her pass through to her home. 'Not one of her enemies,' says the his

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6

torian, dared to put forth his hand against her.' Shortly after, Leclerc was set at liberty, and went to Metz, in Lorraine, at the close of 1523, where he followed,' says Beza, the example of St. Paul, who, while labouring at Corinth as a tentmaker, preached the gospel to all within his reach.' Several conversions were the fruit of his labours, and from that humble beginning arose a church which afterwards was highly honoured of God.

Unfortunately, Leclerc's prudence did not equal his zeal. Believing the images of the Virgin and saints to be idols, and their worshippers idolaters, he considered himself bound to assert the honour of God, who has said, 'Thou shalt have none other god but me.' Determined to act with vigour, he watched his opportunity, and had not long to wait. A high festival was approaching, when multitudes from the surrounding country would repair to a chapel a short distance from the city, to pay the honour to senseless images due to God alone, and to ask from them the pardon of their sins. The evening previous to this festival, Leclerc entered the chapel, and sitting down before one of the images, became wrapt in thought. They have eyes, and see not; ears have they, and yet they hear not,' thought he, as he gazed upon the lifeless blocks before him. Suddenly it seemed to him as if God were saying, 'Thou shalt not bow down to their gods; but thou shalt utterly overthrow them, and quite break down their images;' and believing that a divine impulse guided him, he started up, broke the images, and cast the fragments on the altar. No one witnessed the act, and Leclerc, in safety, reached Metz before dawn of day.

Early that morning the bells began to ring, and from all parts of the city and neighbourhood crowds gathered, until a long procession, headed by priests and monks, began to march to the chapel. As it moved along, prayers were chanted and hymns sung in honour of the saints about to be worshipped. But suddenly all was hushed. As the foremost reached the chapel, a thrill of horror ran through them, and, like an electric shock, communicated itself to those behind; their Dagon' was fallen to the ground, and one long shout, Death, death, to the sacrilegious wretch,' was heard on all sides.

[ocr errors]

It was soon known that Leclerc was the daring offender, and when brought before his judges he confessed the act, and exhorted the people to worship God alone. He was sentenced to be burnt alive, which terrible death, aggravated by unheard-of cruelties, he bore with a calm composure, which struck his enemies with silent awe, and wrung the hearts of his friends. In the midst of the most excruciating torments he cried aloud, Their idols are silver and gold, the work of men's hands. O Israel, trust in the Lord; He is their help and their shield.' Thus perished, in 1524, the first martyr of the Reformation in France. Many followed in his train; but the blood of the martyrs was the seed of the church. Lutheranism, before long, spread throughout the district of Metz.

(To be continued.)

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