History of the Rise of the Huguenots Volume II Part 1

History of the Rise of the Huguenots.

by Henry Baird.

BOOK SECOND.

_FROM THE EDICT OF JANUARY (1562) TO THE DEATH OF CHARLES THE NINTH (1574)._

CHAPTER XIII.

THE FIRST CIVIL WAR.

[Sidenote: Inconsistencies of the Edict of January.]

The Edict of January was on its very face a compromise, and as such rested on no firm foundation. Inconsistent with itself, it fully satisfied neither Huguenot nor Roman Catholic. The latter objected to the toleration which the edict extended; the former demanded the unrestricted freedom of worship which it denied. If the existence of two diverse religions was compatible with the welfare of the state, why ignominiously thrust the places of Protestant worship from the cities into the suburbs? If the two were irreconcilable, why suffer the Huguenots to a.s.semble outside the walls?

[Sidenote: Huguenot leaders urge the observance of the edict.]

Yet there was this difference between the att.i.tude a.s.sumed by the rival parties with reference to the edict: while the Roman Catholic leaders made no secret of their intention to insist upon its repeal,[1] the Huguenot leaders were urgent in their advice to the churches to conform strictly to its provisions, restraining the indiscreet zeal of their more impetuous members and exhibiting due grat.i.tude to Heaven for the amelioration of their lot. To the _people_ it was, indeed, a bitter disappointment to be compelled to give up the church edifices, and to resort for public service to the outskirts of the town. Less keen was the regret experienced by others not less sincerely interested in the progress of the purer doctrines, who, on account of their appreciation of the violence of the opposition to be encountered, had not been so sanguine in their expectations. And so Beza and other prominent men of the Protestant Church, after obtaining from Chancellor L'Hospital some further explanations on doubtful points, addressed to their brethren in all parts of France a letter full of wholesome advice. "G.o.d," said they, "has deigned to employ new means of protecting His church in this kingdom, by placing those who profess the Gospel under the safeguard of the king, our natural prince, and of the magistrates and governors established by him.

This should move us so much the more to praise the infinite goodness of our Heavenly Father, who has at length answered the cry of His children, and lovingly to obey the king, in order that he may be induced to aid our just cause." The provisional edict, they added, was not all that might yet be hoped for. As respected the surrender of the churches, those Huguenots who had seized them on their own individual authority ought rather to acknowledge their former indiscretion than deplore the necessity for rest.i.tution. In fine, annoyance at the loss of a few privileges ought to be forgotten in grat.i.tude for the gain of many signal advantages.[2] The letter produced a deep impression, and its salutary advice was followed scrupulously, if not cheerfully, even in southern France, where the Huguenots, in some places, outnumbered the adherents of the Romish Church.

[Sidenote: Seditious Sermons.]

The papal party was less ready to acquiesce. The Edict of January was, according to its representative writers, the most pernicious law for the kingdom that could have been devised. By forbidding the magistrates from interfering with the Protestant conventicles held in the suburbs, by permitting the royal officers to attend, by conferring upon the ministers full liberty of officiating, a formal approval was, for the first time, given to the new sect under the authority of the royal seal.[3] The pulpits resounded with denunciations of the government. The King of Navarre and the queen mother were a.s.sailed under scriptural names, as favoring the false prophets of Baal. Scarcely a sermon was preached in which they did not figure as Ahab and Jezebel.[4] A single specimen of the spirited discourses in vogue will suffice. A Franciscan monk--one Barrier--the same from whose last Easter sermon an extract has already been given[5]--after reading the royal ordinance in his church of Sainte-Croix, in Provins, remarked: "Well now, gentlemen of Provins, what must I, and the other preachers of France, do? Must we obey this order?

What shall we tell you? What shall we preach? 'The Gospel,' Sir Huguenot will say. And pray, stating that the errors of Calvin, of Martin Luther, of Beza, Malot, Peter Martyr, and other preachers, with their erroneous doctrine, condemned by the Church a thousand years ago, and since then by the holy oec.u.menical councils, are worthless and d.a.m.nable--is not this preaching the Gospel? Bidding you beware of their teaching, bidding you refuse to listen to them, or read their books; telling you that they only seek to stir up sedition, murder, and robbery, as they have begun to do in Paris and numberless places in the realm--is not this preaching 'the Gospel?' But some one may say: 'Pray, friar, what are you saying? You are not obeying the king's edict; you are still talking of Calvin and his companions; you call them and those who hold their sentiments _heretics_ and _Huguenots_; you will be denounced to the courts of justice, you will be thrown into prison--yes, you will be hung as a seditious person.' I answer, _that_ is not unlikely, for Ahab and Jezebel put to death the prophets of G.o.d in their time, and gave all freedom to the false prophets of Baal. 'Stop, friar, you are saying too much, you will be hung.' Very well, then there will be a gray friar hung! Many others will therefore have to be hung, for G.o.d, by His Holy Spirit, will inspire the pillars of His church to uphold the edifice, which will never be overthrown until the end of the world, whatever blows may be struck at it."[6]

[Sidenote: Opposition of the parliaments.]

The parliaments exhibited scarcely less opposition to the edict than did the pulpits of the Roman Catholic churches. One--the Parliament of Dijon--never registered it at all;[7] while that of Paris inst.i.tuted a long and decided resistance. "_Non possumus, nec debemus," "non possumus, nec debemus pro conscientia_," were the words in which it replied when repeatedly pressed to give formal sanction.[8] The counsellors were equally displeased with the contents of the edict, and with the irregularity committed in sending it first to the provincial parliaments.

Even when the king, yielding to their importunity, by a supplementary "declaration," interpreted the provision of the edict relative to the attendance of royal officers upon the reformed services, as applicable only to the bailiffs, seneschals, and other minor magistrates, and strictly prohibited the attendance of the members of parliament and other high judicatories,[9] the counsellors, instead of proceeding to the registry of the obnoxious law, returned a recommendation that the intolerant Edict of _July_ be enforced![10] It was not possible until March to obtain a tardy a.s.sent to the reception of the January Edict into the legislation of the country, and then only a few of the judges vouchsafed to take part in the act.[11] The delay served to inflame yet more the pa.s.sions of the people.

[Sidenote: New conference.]

Scarcely had the edict which was to adjust the relations of the two religious parties been promulgated, when a new attempt was made to reconcile the antagonistic beliefs by the old, but ever unsuccessful method of a conference between theologians. On the twenty-eighth of January a select company a.s.sembled in the large council-chamber of the royal palace of St. Germain, and commenced the discussion of the first topic submitted for their deliberation--the question of pictures or images and their worship. Catharine herself was present, with Antoine of Navarre and Jeanne d'Albret, Michel de l'Hospital, and other members of the council. On the papal side appeared the Cardinals of Bourbon, Tournon, and Ferrara, and a number of less elevated dignitaries. Beza and Marlorat were most prominent on the side of the reformed. The discussion was long and earnest, but it ended leaving all the disputants holding the same views that they had entertained at the outset. Beza condemned as idolatrous the practice of admitting statues or paintings into Christian churches, and urged their entire removal. The Inquisitor De Mouchy, Fra Giustiniano of Corfu, Maillard, dean of the Sorbonne, and others, attempted to refute his positions in a style of argument which exhibited the extremes of profound learning and silly conceit. Bishop Montluc of Valence,[12] and four doctors of theology--Salignac, Bouteiller, D'Espense, and Picherel--not only admitted the flagrant abuses of image-worship, but drew up a paper in which they did not disguise their sentiments. They recommended the removal of representations of the Holy Trinity, and of pictures immodest in character, or of saints not recognized by the Church. They reprobated the custom of decking out the portraits of the saints with crowns and dresses, the celebration of processions in their honor, and the offering of gifts and vows. And they yielded so far to the demands of the Protestants as to desire that only the simple cross should be permitted to remain over the altar, while the pictures should be placed high upon the walls, where they could neither be kissed nor receive other objectionable marks of adoration.[13] It was a futile task to reconcile views so discordant even among the Roman Catholic partisans. Two weeks were spent in profitless discussion, and, on the eleventh of February, the new colloquy was permitted to dissolve without having entered upon any of the more difficult questions that still remained upon the programme marked out for it.[14] The cardinals had prevailed upon Catharine de' Medici to refer the settlement to the Council of Trent.[15] The joy of De Mouchy, the inquisitor, and of his companions, knew no bounds when Chancellor L'Hospital declared the queen's pleasure, and requested the members to retire to their homes, and reduce their opinions to writing for future use. They were ready to throw themselves on Beza's neck in their delight at being relieved of the necessity of debating with him![16]

[Sidenote: Defection of Antoine and its results.]

[Sidenote: Constancy of Jeanne.]

But, in truth, the time for the calm discussion of theological differences, the time for friendly salutation between the champions of the rival systems of faith, was rapidly drawing to a close. If some rays of sunshine still glanced athwart the landscape, conveying to the unpractised eye the impression of quiet serenity, there were also black and portentous clouds already rising far above the horizon. Those who could read the signs of the times had long watched their gathering, and they trembled before the coming of the storm. Although they were mercifully spared the full knowledge of the overwhelming ruin that would follow in the wake of that fearful war of the elements, they saw the angry commotion of the sky, and realized that the air was surcharged with material for the most destructive bolts of heaven. And yet it is the opinion of a contemporary, whose views are always worthy of careful consideration, that, had it not been for the final defection of the King of Navarre at this critical juncture, the great woes impending over France might still have been delayed or averted.[17] That unhappy prince seemed determined to earn the t.i.tle of the "Julian Apostate" of the French Reformation. Plied by the arts of his own servants, D'Escars (of whom Mezeray pithily remarks that he was ready to sell himself for money to anybody, save his master) and the Bishop of Auxerre; flattered by the Triumvirate, tempted by the Spanish Amba.s.sador, Cardinal Tournon, and the papal legate, he had long been playing a hypocritical part. He had been unwilling to break with the Huguenots before securing the golden fruit with which he was lured on, and so he was at the same time the agent and the object of treachery. Even after he had sent in his submission to the Pope by the hands of D'Escars, he pretended, when remonstrated with by his Protestant friends, that "he would take care not to go so far that he could not easily extricate himself."[18] He did not even show displeasure when faithfully rebuked and warned.[19] Yet he had after long hesitation completely cast in his lot with the papal party. He was convinced at last that Philip was in earnest in his intention to give him the island of Sardinia, which was depicted to him as a terrestrial paradise, "worth four Navarres."[20] It was widely believed that he had received from the Holy See the promise of a divorce from his heretical consort, which, while permitting him to retain the possessions which she had justly forfeited by her spiritual rebellion, would enable him to marry the youthful Mary of Scots, and add a substantial crown to his t.i.tular claims.[21] But we would fain believe that even Antoine of Bourbon had not sunk to such a depth of infamy.

Certain it is, however, that he now openly avowed his new devotion to the Romish Church, and that the authority of his name became a bulwark of strength to the refractory parliament in its endeavor to prevent the execution of the edict of toleration.[22] But he was unsuccessful in dragging with him the wife whom he had been the instrument of inducing first to declare herself for the persecuted faith of the reformers. And when Catharine de' Medici, who cared nothing for religion, tried to persuade her to arrange matters with her husband, "Sooner," she said, "than ever go to ma.s.s, had I my kingdom and my son in my hand, I would cast them both into the depth of the sea, that they might not be a hinderance to me."[23] Brave mother of Henry the Fourth! Well would it have been, both for her son and for France, if that son had inherited more of Jeanne d'Albret's devotion to truth, and less of his father's lewdness and inconstancy!

[Sidenote: Immense crowds at Huguenot preaching.]

[Sidenote: The canons of Sainte Croix.]

As early as in February, Beza was of the opinion that the King of Navarre would not suffer him to remain longer in the realm to which he himself had invited him so earnestly only six months before. At all events, he would be publicly dismissed by the first of May, and with him many others. With this disquieting intelligence came also rumors of an alliance between the enemies of the Gospel and the Spaniard, which could not be treated with contempt as baseless fabrications.[24] But meanwhile the truth was making daily progress. At a single gathering for prayer and preaching, but a few days before, twenty-five thousand persons, it was computed, had been in attendance, representing all ranks of the population, among whom were many of the n.o.bility.[25] In the city of Troyes, a few weeks later, eight or nine thousand persons a.s.sembled from the neighboring country to celebrate the Lord's Supper, and the number of communicants was so great that they could not all partake on a single day; so the services were repeated on the morrow.[26] Elsewhere there was equal zeal and growth. Indeed, so rapid was the advance of Protestantism, so pressing the call for ministers, that the large and flourishing church of Orleans, in a letter written the last day of February, proclaimed their expectation of establishing a theological school to supply their own wants and those of the adjacent regions; and it is no insignificant mark of the power with which the reformatory movement still coursed on, that the canons of the great church of Sainte Croix had given notice of their intention to attend the lectures that were to be delivered![27] In such an encouraging strain did "the ministers, deacons, and elders" of the most Protestant city of northern France write on the day before that deplorable ma.s.sacre of Va.s.sy, which was to be the signal for an appeal from argument to arms, upon which the newly enkindled spirit of religious inquiry was to be quenched in partisan hatred and social confusion. Within less than two months the tread of an armed host was to be heard in the city which it had been hoped would be thronged by the pious students of the gospel of peace, and frenzied soldiers would be hurling upon the floors of Sainte Croix the statues of the saints that had long occupied their elevated niches.

We must now turn to the events preceding the inauspicious occurrence the fruits of which proved so disastrous to the French church and state.

[Sidenote: The Guises meet the Duke of Wurtemberg at Saverne.]

Having at length made sure of the co-operation of the King of Navarre in the contest upon which they had now resolved with the view of preventing the execution of the Edict of January, the Guises desired to strengthen themselves in the direction of Germany, and secure, if not the a.s.sistance, at least the neutrality of the Protestant princes. Could the Protestants on the other side of the Rhine be made indifferent spectators of the struggle, persuaded that their own creed resembled the faith of the Roman Catholics much more than the creed of the Huguenots; could they be convinced that the Huguenots were uneasy and rebellious radicals, whom it were better to crush than to a.s.sist; could, consequently, the "reiters"

and "lansquenets" be kept at home--it would, thought the Guises, be easy, with the help of the German Catholics, perhaps of Spain also, to render complete the papal supremacy in France, and to crush Conde and the Chatillons to the earth. Accordingly, the Guises extended to Duke Christopher of Wurtemberg an invitation to meet them in the little town of Saverne (or Zabern, as it was called by the Germans), in Alsace, not far from Strasbourg.[28] The duke came as he was requested, accompanied by his theologians, Brentius and Andrea; and the interview, beginning on the fifteenth of February,[29] lasted four days. Four of the Guises were present; but the conversations were chiefly with Francis, the Duke of Guise, and Charles, the Cardinal of Lorraine; the Cardinal of Guise and the Grand Prior of the Knights of St. John taking little or no active part. Christopher and Francis had been comrades in arms a score of years back, for the former had served several years, and with no little distinction, in the French wars. This circ.u.mstance afforded an opportunity for the display of extraordinary friendship. And what did the brothers state, in this important consultation, respecting their own sentiments, the opinions of the Huguenots, and the condition of France?

Happily, a minute account, in the form of a ma.n.u.script memorandum taken down at the time by Duke Christopher, is still extant in the archives of Stuttgart.[30] Little known, but authentic beyond the possibility of cavil, this doc.u.ment deserves more attention than it has received from historians; for it places in the clearest light the shameless mendacity of the Guises, and shows that the duke had nearly as good a claim as the cardinal, his brother, to the reputation which the Venetian amba.s.sador tells us that Charles had earned "_of rarely telling the truth_."

[Sidenote: Lying a.s.surances.]

Duke Christopher made the acquaintance of Charles of Lorraine as a preacher on the morning after his arrival, when he heard him, in a sermon on the temptation in the wilderness, demonstrate that no other mediators or intercessors must be sought for but Jesus Christ, who is our only Saviour and the only propitiation for our sins. That day Christopher had a long conversation with Guise respecting the unhappy condition of France, which the latter ascribed in great part to the Huguenot ministers, whose unconciliatory conduct, he said, had rendered abortive the Colloquy of Poissy. Wurtemberg corrected him by replying that the very accounts of the colloquy which Guise had sent him showed that the unsuccessful issue was owing to the prelates, who had evidently come determined to prevent any accommodation. He urged that the misfortunes that had befallen France were much rather to be ascribed to the cruel persecutions that had been inflicted on so many guiltless victims. "I cannot refrain from telling you," he added, "that you and your brother are strongly suspected in Germany of having contributed to cause the death, since the decease of Henry the Second--and even before, in his lifetime--of several thousands of persons who have been miserably executed on account of their faith. As a friend, and as a Christian, I must warn you. Beware, beware of innocent blood! Otherwise the punishment of G.o.d will fall upon you in this life and in the next." "He answered me," writes Wurtemberg, "_with great sighs_: 'I know that my brother and I are accused of that, and of many other things also. But _we are wronged_,[31] as we shall both of us explain to you before we leave.'"

The cardinal entered more fully than his brother into the doctrinal conference, talking now with Wurtemberg, now with his theologian Brentius, and trying to persuade both that he was in perfect accord with them. While pressing his German friends to declare the Zwinglians and the Calvinists heretics--which they carefully avoided doing--and urging them to state the punishment that ought to be inflicted on heretics, there seemed to be no limit to the concessions which Lorraine was willing to make. He _adored_ and _invoked_ only Christ in heaven. He merely _venerated_ the wafer. He acknowledged that his party went too far in calling the ma.s.s a sacrifice, and celebrating it for the living and the dead. The ma.s.s was not a sacrifice, but a commemoration of the sacrifice offered on the altar of the cross ("non sacrificium, sed memoria sacrificii praest.i.ti in ara crucis"). He believed that the council a.s.sembled at Trent would do no good. When the Romish hierarchy, with the Pope at its head, as the pretended vicar of G.o.d on earth, was objected to, he replied that that matter could easily be adjusted. As for himself, "in the absence of a red gown, he would willingly wear a black one."

[Sidenote: The Guises deceive no one.]

He was asked whether, if Beza and his colleagues could be brought to consent to sign the Augsburg confession, he also would sign it. "You have heard it," he replied, "I take G.o.d to witness that I believe as I have said, and that by G.o.d's grace I shall live and die in these sentiments. I repeat it: I have read the Confession of Augsburg, I have also read Luther, Melanchthon, Brentius, and others; I entirely approve their doctrines, and I might speedily agree with them in all that concerns the ecclesiastical hierarchy. _But I am compelled still to dissemble for a time_, that I may gain some that are yet weak in the faith." A little later he adverted to Wurtemberg's remarks to Guise. "You informed my brother," he said, "that in Germany we are both of us suspected of having contributed to the execution of a large number of innocent Christians during the reigns of Henry and of Francis the Second. Well! I swear to you, in the name of G.o.d my Creator, and pledging the salvation of my soul, _that I am guilty of the death of no man condemned for religion's sake_.

Those who were then privy to the deliberations of state can testify in my favor. On the contrary, whenever crimes of a religious character were under discussion, I used to say to King Henry or to King Francis the Second, that they did not belong to my department, that they had to do with the secular power, and I went away."[32] He even added that, although Du Bourg was in orders, he had begged the king to spare him as a learned man. "In like manner," says Wurtemberg, "the Duke of Guise with great oaths affirmed that he was innocent of the death of those who had been condemned on account of their faith. 'The attempt,' he added, 'has frequently been made to kill us, both the cardinal and myself, with fire-arms, sword, and poison, and, although the culprits have been arrested, I never meddled with their punishment.'" And when the Duke of Wurtemberg again "conjured them not to persecute the poor Christians of France, for G.o.d would not leave such a sin unpunished," both the cardinal and the Duke of Guise gave him their right hands, promising on their princely faith, and by the salvation of their souls, that they would neither openly nor secretly persecute the partisans of the "new doctrines!" Such were the barefaced impostures which this "par n.o.bile fratrum" desired Christopher of Wurtemberg to publish for their vindication among the Lutherans of Germany. But the liars were not believed. The shrewd Landgrave of Hesse, on receiving Wurtemberg's account, even before the news of the ma.s.sacre of Va.s.sy, came promptly to the conclusion that the whole thing was an attempt at deception.

Christopher himself, in the light of later events, added to his ma.n.u.script these words: "Alas! It can now be seen how they have kept these promises!

_Deus sit ultor doli et perjurii, cujus namque res agitur._"[33]

[Sidenote: Throkmorton's account of the French court.]

Meanwhile events of the greatest consequence were occurring at the capital. The very day after the Saverne conference began, Sir Nicholas Throkmorton wrote to Queen Elizabeth an account of "the strange issue" to which affairs had come at the French court since his last despatch, a little over a fortnight before. His letter gives a vivid and accurate view of the important crisis in the first half of February, 1562, which we present very nearly in the words of the amba.s.sador himself. "The Cardinal of Ferrara," says Throkmorton, "has allured to his devotion the King of Navarre, the Constable, Marshal St. Andre, the Cardinal of Tournon, and others inclined to retain the Romish religion. All these are bent to repress the Protestant religion in France, and to find means either to range [bring over to their side] the Queen of Navarre, the Prince of Conde, the Admiral, and all others who favor that religion, or to expel them from the court, with all the ministers and preachers. The queen mother, fearing this conspiracy might be the means of losing her authority (which is as dear to her as one religion or the other), and mistrusting that the Constable was going about to reduce the management of the whole affair into the King of Navarre's hands, and so into his own, has caused the Constable to retire from the court, as it were in disgrace, and intended to do the like with the Cardinal of Tournon and the Marshal St.

Andre. The King of Navarre being offended with these proceedings, and imputing part of her doings to the advice of the Admiral, the Cardinal Chatillon, and Monsieur D'Andelot, intended to compel those personages to retire also from the court. In these garboils [commotions] the Prince of Conde, being sick at Paris, was requested to repair to the court and stand her [Catharine] in stead. In this time there was great working on both sides to win the house of Guise. So the Queen Mother wrote to them--they being in the skirts of Almain--to come to the court with all speed. The like means were made [use of] by the King of Navarre, the Cardinal of Ferrara and the Constable, to ally them on their part. During these solicitations the Duke D'Aumale arrived at the court from them, who was requested to solicit the speedy repair to the court of the Duke of Guise and the Cardinal of Lorraine.

"The Prince of Conde went from hence in a horse litter to the court of St.

Germain, where he found the Protestant preachers prohibited from preaching either in the King's house or in the town, and that the King of Navarre had solemnly vowed to retain and maintain the Romish religion, and had given order that his son should be instructed in the same. The Prince, finding the Queen of Navarre and the house of Chatillon ready to leave the court, fell again dangerously sick. Nevertheless his coming so revived them, as by the covert aid of the Queen Mother, they attempted to make the Protestant preachers preach again at the town's end of St. Germain, and were entreated to abide at the court, where there is an a.s.sembly which is like to last until Easter. The Cardinal of Ferrara a.s.sists daily at these disputes. The King of Navarre persists in the house of Chatillon retiring from the court, and it is believed the Queen of Navarre, and they, will not tarry long there."[34]

Such was the picture drawn by the skilful pencil of the English envoy. It was certainly dark enough. Catharine and Navarre had sent Lansac to a.s.sure the Pope that they purposed to live in and defend the Roman Catholic religion. Sulpice had gone on a like mission to Spain. It was time, Throkmorton plainly told Queen Elizabeth, that she should show as great readiness in maintaining the Protestant religion as Ferrara and his a.s.sociates showed in striving to overthrow it. And in a private despatch to Cecil, written the same day, he urged the secretary to dissuade her Majesty from longer retaining candles and cross on the altar of the royal chapel, at a time when even doctors of the Sorbonne consented to the removal of images of all sorts from over the altar in places of worship.[35]

From Saverne the Cardinal of Lorraine returned to his archbishopric of Rheims, while the duke, accompanied by the Cardinal of Guise, proceeded in the direction of the French capital. On his route he stopped at Joinville, one of the estates of the family, recently erected in their favor into a princ.i.p.ality. Here he was joined by his wife, Anne d'Este; here, too, he listened to fresh complaints made by his mother, Antoinette of Bourbon, against the insolence of the neighboring town of Va.s.sy, where a considerable portion of the inhabitants had lately had the audacity to embrace the reformed faith.

[Sidenote: Va.s.sy in Champagne.]

[Sidenote: Origin of the Huguenot Church.]

Va.s.sy, an important town of Champagne--though shorn of much of its influence by the removal of many of its dependencies to increase the dignity of Joinville--and one of the places a.s.signed to Mary of Scots for her maintenance, had apparently for some time contained a few professors of the "new doctrines." It was, however, only in October, 1561, after the Colloquy of Poissy, that it was visited by a Protestant minister, who, during a brief sojourn, organized a church with elders and deacons.

Notwithstanding the disadvantage of having no pastor, and of having notoriously incurred the special hatred of the Guises, the reformed community grew with marvellous rapidity. For the Gospel was preached not merely in the printed sermons read from the pulpit, but by the lips of enthusiastic converts. When, after a short absence, the founder of the church of Va.s.sy returned to the scene of his labors, he came into collision with the Bishop of Chalons, whose diocese included this town.

The bishop, unaccustomed to preach, set up a monk in opposition; but no one would come to hear him. The prelate then went himself to the Protestant gathering, and sat through the "singing of the commandments"

and a prayer. But when he attempted to interrupt the services and a.s.serted his episcopal authority, the minister firmly repelled the usurpation, taking his stand on the king's edict. Then, waxing warm in the discussion, the dauntless Huguenot exposed the hypocrisy of the pretended shepherd, who, not entering the fold by canonical election, but intruding himself into it without consulting his charge, was more anxious to secure his own ease than to lead his sheep into green pastures. The bishop soon retired from a field where he had found more than his match in argument: but the common people, who had come to witness his triumph over the Huguenot preacher, remained after his unexpected discomfiture, and the unequal contest resulted in fresh accessions to the ranks of the Protestants.

Equally unsuccessful was the Bishop of Chalons in the attempt to induce the king to issue a commission to the Duke of Guise against the unoffending inhabitants, and Va.s.sy was spared the fate of Merindol and Cabrieres. At Christmas nine hundred communicants, after profession of their faith, partook of the Lord's Supper according to the reformed rites; and in January, 1562, after repeated solicitations, the church obtained the long-desired boon of a pastor, in the person of the able and pious Leonard Morel. Thus far the history of Va.s.sy differed little from that of hundreds of other towns in that age of wonderful awakening and growth, and would have attracted little attention had not its proximity to the Lorraine princes secured for it a tragic notoriety.[36]

[Sidenote: Approach of the Duke of Guise.]

On the twenty-eighth of February, Guise, with two hundred armed retainers, left Joinville. That night he slept at Dommartin-le-Franc. On Sunday morning, the first of March, he continued his journey. Whether by accident or from design, it is difficult to say, he drew near to Va.s.sy about the time when the Huguenots were a.s.sembling for worship, and his ears caught the sound of their bell while he was still a quarter of a league distant.

The ardor of Guise's followers was already at fever-heat. They had seen a poor artisan apprehended in a town that lay on their track, and summarily hung by their leader's order, for the simple offence of having had his child baptized after the reformed rites. When Guise heard the bell of the Va.s.sy church, he turned to his suite to inquire what it meant. "It is the Huguenots' preaching," some one replied. "_Par la mort-Dieu_," broke in a second, "they will soon be huguenotted after another fashion!" Others began to make eager calculations respecting the extent of the plunder. A few minutes later an unlucky cobbler was espied, who, from his dress or manner, was mistaken for a Huguenot minister. It was well that he could answer the inquiries of the duke, before whom he was hurried, by a.s.suring him that he was no clergyman and had never studied; otherwise, he was told, his case had been an extremely ugly one.[37]