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Person - Lefevre (1455 - 1536 ) - Jacques Lefevre

Quotations from the writings of Ellen G. White with the phrase . . .

Jacques Lefèvre

Translated New Testament into French in 1523 ( see Wikipedia )

In France, before the name of Luther had been heard as a Reformer, the day had already begun to break. One of the first to catch the light was the aged Lefevre, a man of extensive learning, a professor in the University of Paris, and a sincere and zealous papist. In his researches into ancient literature his attention was directed to the Bible, and he introduced its study among his students. {GC 212.1}

Lefevre was an enthusiastic adorer of the saints, and he had undertaken to prepare a history of the saints and martyrs as given in the legends of the church. This was a work which involved great labor; but he had already made considerable progress in it, when, thinking that he might obtain useful assistance from the Bible, he began its study with this object. Here indeed he found saints brought to view, but not such as figured in the Roman calendar. A flood of divine light broke in upon his mind. In amazement and disgust he turned away from his self-appointed task and devoted himself to the word of God. The precious truths which he there discovered he soon began to teach. {GC 212.2}

In 1512, before either Luther or Zwingli had begun the work of reform, Lefevre wrote: "It is God who gives us, by faith, that righteousness which by grace alone justifies to eternal life."-- Wylie, b. 13, ch. 1. Dwelling upon the mysteries of redemption, he exclaimed: "Oh, 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 cursed 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."-- D'Aubigne, London ed., b. 12, ch. 2. {GC 212.3}

There were some among Lefevre's students who listened eagerly to his words, and who, long after the teacher's voice should be silenced, were to continue to declare the truth. Such was William Farel. The son of pious parents, and educated to accept with implicit faith the teachings of the church, he might, with the apostle Paul, have declared concerning himself: "After the most straitest sect of our religion I lived a Pharisee." Acts 26:5. A devoted Romanist, he burned with zeal to destroy all who should dare to oppose the church. "I would gnash my teeth like a furious wolf," he afterward said, referring to this period of his life, "when I heard anyone speaking against the pope."--Wylie, b. 13, ch. 2. He had been untiring in his adoration of the saints, in company with Lefevre making the round of the churches of Paris, worshipping at the altars, and adorning with gifts the holy shrines. But these observances could not bring peace of soul. Conviction of sin fastened upon him, which all the acts of penance that he practiced failed to banish. As to a voice from heaven he listened to the Reformer's words: "Salvation is of grace." "The Innocent One is condemned, and the criminal is acquitted." "It is the cross of Christ alone that openeth the gates of heaven, and shutteth the gates of hell." -- Ibid., b. 13, ch. 2. {GC 213.2}

While Lefevre continued to spread the light among his students, Farel, as zealous in the cause of Christ as he had been in that of the pope, went forth to declare the truth in public. A dignitary of the church, the bishop of Meaux, soon after united with them. Other teachers who ranked high for their ability and learning joined in proclaiming the gospel, and it won adherents among all classes, from the homes of artisans and peasants to the palace of the king. The sister of Francis I, then the reigning monarch, accepted the reformed faith. The king himself, and the queen mother, appeared for a time to regard it with favor, and with high hopes the Reformers looked forward to the time when France should be won to the gospel. {GC 214.2}

But their hopes were not to be realized. Trial and persecution awaited the disciples of Christ. This, however, was mercifully veiled from their eyes. A time of peace intervened, that they might gain strength to meet the tempest; and the Reformation made rapid progress. The bishop of Meaux labored zealously in his own diocese to instruct both the clergy and the people. Ignorant and immoral priests were removed, and, so far as possible, replaced by men of learning and piety. The bishop greatly desired that his people might have access to the word of God for themselves, and this was soon accomplished. Lefevre undertook the translation of the New Testament; and at the very time when Luther's German Bible was issuing from the press in Wittenberg, the French New Testament was published at Meaux. The bishop spared no labor or expense to circulate it in his parishes, and soon the peasants of Meaux were in possession of the Holy Scriptures. {GC 214.3}

During the persecution of Meaux, the teachers of the reformed faith were deprived of their license to preach, and they departed to other fields. Lefevre after a time made his way to Germany. Farel returned to his native town in eastern France, to spread the light in the home of his childhood. Already tidings had been received of what was going on at Meaux, and the truth, which he taught with fearless zeal, found listeners. Soon the authorities were roused to silence him, and he was banished from the city. Though he could no longer labor publicly, he traversed the plains and villages, teaching in private dwellings and in secluded meadows, and finding shelter in the forests and among the rocky caverns which had been his haunts in boyhood. God was preparing him for greater trials. "The crosses, persecutions, and machinations of Satan, of which I was forewarned, have not been wanting," he said; "they are even much severer than I could have borne of myself; but God is my Father; He has provided and always will provide me the strength which I require."-- D'Aubigne, History of the Reformation of the Sixteenth Century, b. 12, ch. 9. {GC 219.1}

In God's providence, Paris was to receive another invitation to accept the gospel. The call of Lefevre and Farel had been rejected, but again the message was to be heard by all classes in that great capital. The king, influenced by political considerations, had not yet fully sided with Rome against the Reformation. Margaret still clung to the hope that Protestantism was to triumph in France. She resolved that the reformed faith should be preached in Paris. During the absence of the king, she ordered a Protestant minister to preach in the churches of the city. This being forbidden by the papal dignitaries, the princess threw open the palace. An apartment was fitted up as a chapel, and it was announced that every day, at a specified hour, a sermon would be preached, and the people of every rank and station were invited to attend. Crowds flocked to the service. Not only the chapel, but the antechambers and halls were thronged. Thousands every day assembled--nobles, statesmen, lawyers, merchants, and artisans. The king, instead of forbidding the assemblies, ordered that two of the churches of Paris should be opened. Never before had the city been so moved by the word of God. The spirit of life from heaven seemed to be breathed upon the people. Temperance, purity, order, and industry were taking the place of drunkenness, licentiousness, strife, and idleness. {GC 222.2}

Even so, the light of the gospel shone brightly in France for years under the teaching of LeFevre and Farel and Berquin, and the valiant Huguenots -- until persecution nearly silenced the voices of God's messengers. {EGWE 226.3}

Lefevre ( in Great Controversey, 1888 edition )

In France, before the name of Luther had been heard as a reformer, the day had already begun to break. One of the first to catch the light was the aged Lefevre, a man of extensive learning, a professor in the University of Paris, and a sincere and zealous papist. In his researches into ancient literature his attention was directed to the Bible, and he introduced its study among his students. Lefevre was an enthusiastic adorer of the saints, and he had undertaken to prepare a history of the saints and martyrs, as given in the legends of the church. This was a work which involved great labor, but he had already made considerable progress in it, when, thinking that he might obtain useful assistance from the Bible, he began its study with this object. Here indeed he found saints brought to view, but not such as figured in the Romish calendar. A flood of divine light broke in upon his mind. In amazement and disgust he turned away from his self-appointed task, and devoted himself to the Word of God. The precious truths which he there discovered, he soon began to teach. In 1512, before either Luther or Zwingle had begun the work of reform, Lefevre wrote: "It is God who gives us, by faith, that righteousness which by grace justifies unto eternal life." Dwelling upon the mysteries of redemption, he exclaimed, "Oh, 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." {GC88 212.1}

There were some among Lefevre's students who listened eagerly to his words, and who, long after the teacher's voice should be silenced, were to continue to declare the truth. Such was William Farel. The son of pious parents, and educated to accept with implicit faith the teachings of the church, he might, with the apostle Paul, have declared concerning himself, "After the most straitest sect of our religion I lived a Pharisee." [ACTS 26:5.] A devoted Romanist, he burned with zeal to destroy all who should dare to oppose the church. "I would gnash my teeth like a furious wolf," he afterward said, referring to this period of his life, "when I heard any one speaking against the pope." He had been untiring in his adoration of the saints, in company with Lefevre making the round of the churches of Paris, worshiping at the altars, and adorning with gifts the holy shrines. But these observances could not bring peace of soul. Conviction of sin fastened upon him, which all the acts of penance that he practiced, failed to banish. As a voice from Heaven, he listened to the reformer's words: "Salvation is of grace. The Innocent One is condemned, and the criminal is acquitted." "It is the cross of Christ alone that openeth the gates of Heaven, and shutteth the gates of hell." {GC88 213.2}

While Lefevre continued to spread the light among his students, Farel, as zealous in the cause of Christ as he had been in that of the pope, went forth to declare the truth in public. A dignitary of the church, the bishop of Meaux, soon after united with them. Other teachers who ranked high for their ability and learning, joined in proclaiming the gospel, and it won adherents among all classes, from the homes of artisans and peasants to the palace of the king. The sister of Francis I., then the reigning monarch, accepted the reformed faith. The king himself, and the queen mother, appeared for a time to regard it with favor, and with high hopes the reformers looked forward to the time when France should be won to the gospel. {GC88 214.1}

But their hopes were not to be realized. Trial and persecution awaited the disciples of Christ. This, however, was mercifully veiled from their eyes. A time of peace intervened, that they might gain strength to meet the tempest; and the Reformation made rapid progress. The bishop of Meaux labored zealously in his own diocese to instruct both the clergy and the people. Ignorant and immoral priests were removed, and, so far as possible, replaced by men of learning and piety. The bishop greatly desired that his people might have access to the Word of God for themselves, and this was soon accomplished. Lefevre undertook the translation of the New Testament, and at the very time when Luther's German Bible was issuing from the press in Wittenberg, the French New Testament was published at Meaux. The bishop spared no labor or expense to circulate it among his parishes, and soon the peasants of Meaux were in possession of the Holy Scriptures. {GC88 214.2}

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