History of the Reformation in the Sixteenth Century Volume III Part 60

Ibid.

[889] Oravit Dominum, ut hanc contradictionem sorte dirimeret. Ibid.

[890] Et sors cecidit super vocatione secunda. Lambert de Fidelium vocatione, cap. 22.

[891] Ut non clauderetur omnino os Deum laudare volentis. Ibid. I agree with Professor Baum in thinking that Lambert's narrative refers to this circ.u.mstance.

[892] Judges vi. 20-40.

He soon became intimate with Chatelain, whom he called "his Jonathan,"

and appearing before a meeting commissioned to inquire into his doctrines: "Suffer me to preach in public," said the man of Avignon, "and I will forthwith publish one hundred and sixteen theses explanatory of my doctrine, and which I will defend against all manner of persons."

The Chamber of XIII., messieurs the clerks, and messeigneurs of justice, before whom Lambert had been called, were frightened at such a request, and refused permission; and shortly after, the whole troop of Antichrist was in commotion, said Lambert; canons, monks, inquisitors, the bishop's officials, and all their partisans, endeavoured to seize and throw him into the dungeon of some cloister.[893] The magistrates protected Lambert, but intimated that he had better leave the city. Lambert obeyed. "I will flee," said he to his Master, "but will still confess thy name! Whenever it be thy good pleasure, I will endure death. I am in thy hands; I flee, and yet I flee not; it is the flight which becometh all those who are made perfect."[894] Lambert had not been a fortnight in Metz. He was to learn that G.o.d makes known his will by other means than the drawing of lots. It was not for France that this monk from the banks of the Rhone was destined; we shall soon behold him playing an important part in Germany, as reformer of Hesse. He returned to Strasburg, leaving Chatelain and Leclerc at Metz.

[893] Sed mox insanavit tota Antichristi cohors, nempe canonici, monachi, inquisitor, officialis, et reliqui qui sunt ex parte eorum et me capere voluerunt. Epistola ad Francisc.u.m regem.

[894] In manu tua sum, sic fugio quasi non fugiam. Haec est fuga omnibus perfectissimis conveniens. De vocatione fidelium, cap. 15.

[Sidenote: PETER TOUSSAINT.]

Owing to the zeal of these two men the light of the Gospel spread more and more through the whole city. A very devout woman, named Toussaint, of the middle rank, had a son called Peter, with whom, in the midst of his sports, she would often converse in a serious strain. Everywhere, even in the homes of the townspeople, something extraordinary was expected. One day the child, indulging in the amus.e.m.e.nts natural to his age, was riding on a stick in his mother's room, when the latter, conversing with her friends on the things of G.o.d, said to them with an agitated voice: "Antichrist will soon come with great power, and destroy those who have been converted at the preaching of Elias."[895]

These words being frequently repeated attracted the child's attention, and he recollected them long after. Peter Toussaint was no longer a child when the doctor of theology and the wool-comber were preaching the Gospel at Metz. His relations and friends, surprised at his youthful genius, hoped to see him one day filling an eminent station in the Church. One of his uncles, his father's brother, was dean of Metz; it was the highest dignity in the chapter.[896] The Cardinal John of Lorraine, son of Duke Rene, who maintained a large establishment, testified much regard for the dean and his nephew. The latter, notwithstanding his youth, had just obtained a prebend, when he began to lend an attentive ear to the Gospel. Might not the preaching of Chatelain and Leclerc be that of Elias? It is true, Antichrist is already arming against it in every quarter. But it matters not. "Let us lift up our heads to the Lord," said he, "for he will come and will not tarry."[897]

[895] c.u.m equitabam in arundine longa, memini saepe audisse me a matre venturum Antichristum c.u.m potentia magna, perditurumque eos qui essent ad Eliae praedicationem conversi. Tossa.n.u.s Farello, 4th September 1525, MS. in the conclave of Neufchatel.

[896] Ibid. 21st July 1525.

[897] Levemus interim capita nostra ad Dominum qui veniet et non tardabit. Tossa.n.u.s Farello, 4th September 1525.

[Sidenote: D'ESCH--THE IMAGES.]

The evangelical doctrine was making its way into the first families of Metz. The chevalier D'Esch, a man highly respected, and the dean's intimate friend, had just been converted.[898] The friends of the Gospel rejoiced. "The knight, our worthy master,"......repeated Peter, adding with n.o.ble candour; "if, however, we are permitted to have a master upon earth."[899]

[898] Clarissimum illum equitem......cui multum familiaritatis et amicitiae, c.u.m primicerio Metensi, patruo meo. Ibid. 2d Aug. 1524.

[899] Ibid. 21st July 1525. MS. of Neufchatel.

Thus Metz was about to become a focus of light, when the imprudent zeal of Leclerc suddenly arrested this slow but sure progress, and aroused a storm that threatened utter ruin to the rising church. The common people of Metz continued walking in their old superst.i.tions, and Leclerc's heart was vexed at seeing this great city plunged in "idolatry." One of their great festivals was approaching. About a league from the city stood a chapel containing images of the Virgin and of the most celebrated saints of the country, and whither all the inhabitants of Metz were in the habit of making a pilgrimage on a certain day in the year, to worship the images and to obtain the pardon of their sins.

[Sidenote: THE IMAGES BROKEN--THE PROCESSION.]

The eve of the festival had arrived: Leclerc's pious and courageous soul was violently agitated. Has not G.o.d said: _Thou shalt not bow down to their G.o.ds; but thou shalt utterly overthrow them, and quite break down their images?_[900] Leclerc thought that this command was addressed to him, and without consulting either Chatelain, Esch, or any of those whom he might have suspected would have dissuaded him, quitted the city in the evening, just as night was coming on, and approached the chapel. There he pondered a while sitting silently before the statues. He still had it in his power to withdraw; but......to-morrow, in a few hours, the whole city that should worship G.o.d alone will be kneeling down before these blocks of wood and stone.

A struggle ensued in the wool-comber's bosom, like that which we trace in so many Christians of the primitive ages of the Church. What matters it to him that what he sees are the images of saints, and not of heathen G.o.ds and G.o.ddesses? Does not the worship which the people pay to these images belong to G.o.d alone? Like Polyeucte before the idols in the temple, his heart shudders, his courage revives:

Ne perdons plus de temps, le sacrifice est pret, Allons y du vrai Dieu soutenir l'interet; Allons fouler aux pieds ce foudre ridicule, Dont arme un bois pourri ce peuple trop credule; Allons en eclairer l'aveuglement fatal, Allons briser ces dieux de pierre et de metal; Abandonnons nos jours a cette ardeur celeste-- Faisons triompher Dieu;--qu'il dispose du reste.[901]

_Corneille, Polyeucte._

[900] Exodus xx. 4; xxiii. 24.

[901] What many admire in verse they condemn in history.

Leclerc arose, approached the images, took them down and broke them in pieces, indignantly scattering their fragments before the altar. He doubted not that the Spirit of the Lord had excited him to this action, and Theodore Beza thinks the same.[902] After this, Leclerc returned to Metz, which he entered at daybreak, unnoticed save by a few persons as he was entering the gates.[903]

[902] Divini spiritus afflatu impulsus. Bezae Icones.

[903] Mane apud urbis portas deprehensus.

[Sidenote: LECLERC CONDEMNED AND TORTURED.]

Meanwhile all were in motion in the ancient city; bells were ringing; the brotherhoods were a.s.sembling; and the whole population of Metz, headed by the canons, priests, and monks, went forth in solemn procession; they recited prayers or sung hymns to the saints they were going to adore; crosses and banners moved on in due order, and instruments of music or drums responded to the voices of the faithful.

At length, after nearly an hour's march, the procession reached the place of pilgrimage. But what was the astonishment of the priests, when advancing, censer in hand, they discovered the images they had come to worship mutilated and covering the earth with their fragments.

They recoiled with horror, and announced this sacrilegious act to the crowd. Suddenly the chanting ceased, the instruments were silent, the banners lowered, and the whole mult.i.tude was in a state of indescribable agitation. The canons, priests, and monks endeavoured to inflame their minds, and excited the people to search for the criminal, and demand his death.[904] But one cry burst from every lip: "Death, death to the sacrilegious wretch!" They returned to Metz in haste and in disorder.

[904] Totam civitatem concitarunt ad auctorem ejus facinoris quaerendum. Act. Mart. Lat. p. 189.

Leclerc was known to all; many times he had called the images idols.

Besides had he not been seen at daybreak returning from the direction of the chapel. He was seized; he immediately confessed his crime, and conjured the people to worship G.o.d alone. But this language still further exasperated the fury of the mult.i.tude, who would have dragged him to instant death. When led before his judges, he boldly declared that Jesus Christ, G.o.d manifest in the flesh, should alone be adored.

He was sentenced to be burnt alive, and taken out to the place of execution.

[Sidenote: THE MARTYR'S COURAGE--CHATELAIN BURNT.]

Here a fearful scene awaited him. The cruelty of his persecutors had been contriving all that could render his punishment more horrible.

Near the scaffold men were heating pincers that were to serve as the instruments of their rage. Leclerc, firm and calm, heard unmoved the wild yells of the monks and people. They began by cutting off his right hand; then taking up the burning pincers, they tore off his nose; after this, they lacerated his arms, and when they had thus mangled them in several places, they concluded by burning his b.r.e.a.s.t.s.[905] While his enemies were in this manner wreaking their vengeance on his body, Leclerc's mind was at rest. He recited solemnly and with a loud voice[906] these words of David: _Their idols are silver and_ _gold, the work of men's hands_. _They have mouths, but they speak not; eyes have they, but they see not; they have ears, but they hear not; noses have they, but they smell not; they have hands, but they handle not; feet have they, but they walk not; neither speak they through their throat. They that make them are like unto them; so is every one that trusteth in them. O Israel, trust thou in the Lord; he is their help and their shield._ (Psalm cxv. 4-9). The sight of such fort.i.tude daunted the enemies, and strengthened the faithful;[907] the people, who had before shown so much anger, were astonished and touched with compa.s.sion.[908] After these tortures Leclerc was burnt by a slow fire, in conformity with his sentence.

Such was the death of the first martyr of the Gospel in France.

[905] Naso candentibus forcipibus abrepto, iisdemque brachio utroque ipsisque mammis crudelissime perustis. Bezae Icones; MS. de Meaux, Crespin, &c.

[906] Altissima voce recitans. Bezae Icones.

[907] Adversariis territis, piis magnopere confirmatis. Bezae Icones.

[908] Nemo qui non commoveretur, attonitus. Act. Mart. Lat. p. 189.

But the priests of Metz were not satisfied. In vain had they endeavoured to shake the constancy of Chatelain. "He is deaf as an adder," said they, "and refuses to hear the truth."[909] He was seized by the creatures of the Cardinal of Lorraine and carried to the castle of Nommeny.

[909] Instar aspidis serpentis aures omni surditate affectas. Ibid. p.

183.

He was then degraded by the bishop's officers, who stripped him of his priestly vestments, and sc.r.a.ped his fingers with a piece of gla.s.s, saying: "By this sc.r.a.ping, we deprive thee of the power to sacrifice, consecrate, and bless, which thou receivedst by the anointing of hands."[910] Then, throwing over him a layman's dress, they surrendered him to the secular power, which condemned him to be burnt alive. The pile was soon erected, and the minister of Christ consumed by the flames. "Lutheranism spread not the less through the whole district of Metz," say the authors of the history of the Gallican Church, who in other respects highly approve of this severity.

[910] Utriusque ma.n.u.s digitos lamina vitrea erasit. Ibid. p. 66.

[Sidenote: FAREL AND HIS BROTHERS.]

As soon as this storm began to beat upon the Church at Metz, tribulation had entered into Toussaint's family. His uncle, the dean, without taking an active part in the measures directed against Leclerc and Chatelain, shuddered at the thought that his nephew was one of their party. His mother's alarm was greater still. There was not a moment to lose; the liberty and life of all who had lent their ear to the Gospel were endangered. The blood that the inquisitors had shed had only increased their thirst: more scaffolds would erelong be raised. Peter Toussaint, the knight Esch, and many others, hastily quitted Metz, and sought refuge at Basle.