Briçonnet visits his Diocese--Reform--The Doctors persecuted
in Paris--Philiberta of Savoy--Correspondence between
Margaret and Briçonnet.
Thus Paris was beginning to rise against the Reformation, and to trace
the outlines of that circumvallation which was destined for more than
three centuries to bar the entrance of the reformed worship. It had
been God's will that the first beams of light should shine upon the
capital; but men immediately arose to extinguish them; the spirit of
the _Sixteen_[786] was already fermenting in the metropolis, and other
cities were about to receive the light which Paris rejected.
[786] About this time (1579) a popular society, more violent in its
principles, was formed among the Leaguers, and which was called the
_Sixteen_ (Seize), from the number of its directing committee, each of
whom became a religious agitator in as many quarters of Paris. White's
Universal History, p. 459.
[Sidenote: BRIÇONNET REFORMS.]
Briçonnet, on returning to his diocese, had manifested the zeal of a
Christian and of a bishop. He had visited every parish, and,
assembling the deans, the incumbents, and their curates, with the
church-wardens and principal parishioners, had inquired into the
doctrine and lives of the preachers. At collection time (they
answered) the Franciscans of Meaux begin their rounds; a single
preacher will visit four or five parishes in a day, always delivering
the same sermon, not to feed the souls of his hearers, but to fill his
belly, his purse, and his convent.[787] Their wallets once
replenished, their end is gained, the sermons are over, and the monks
do not appear again in the churches until the time for another
collection has arrived. The only business of these shepherds is to
shear their sheep.[788]
[787] Ea solum doceri quæ ad cœnobium illorum ac ventrem explendum
pertinerent. Acta Mart. p. 334.
[788] MS. of Meaux. I am indebted to the kindness of M. Ladevèze,
pastor at Meaux, for a copy of this manuscript, which is preserved in
that city.
The majority of the parish priests spent their stipends at Paris.
"Alas!" exclaimed the pious bishop, finding a presbytery deserted that
he had gone to visit, "are they not traitors who thus desert the
service of Jesus Christ?"[789] Briçonnet resolved to apply a remedy to
these evils, and convoked a synod of all his clergy for the 13th of
October 1519. But these worldly priests, who troubled themselves but
little about the remonstrances of their bishop, and for whom Paris had
so many charms, took advantage of a custom in virtue of which they
might substitute one or more curates to tend their flocks in their
absence. Out of one hundred and twenty-seven of these curates, there
were only fourteen of whom Briçonnet could approve upon examination.
[789] MS. of Meaux.
Worldly-minded priests, imbecile curates, monks who thought only of
their belly;--such was then the condition of the Church. Briçonnet
interdicted the Franciscans from entering the pulpit;[790] published a
mandate on the 27th of October 1520, in which he declared "traitors
and deserters all those pastors who, by abandoning their flocks, show
plainly that what they love is their fleece and their wool; selected
others who were found to be capable, and gave them to the poor sheep,
ransomed by the most holy blood of Jesus Christ;"[791] and feeling
convinced that the only means of providing able ministers for his
diocese was to train them himself, he determined to establish a
theological school at Meaux, under the direction of pious and learned
doctors. It was necessary to find them, and Beda soon provided them.
[790] Eis in universa diocesi sua prædicationem interdixit. Act. Mart.
p. 334.
[791] Histoire Généalogique de la maison des Briçonnets, by Eug.
Britonneau, published in 1621, and quoted in the _Semeur_ of 4th May
1842.
[Sidenote: PERSECUTIONS IN PARIS.]
This fanatic and his band did not relax their exertions; and, bitterly
complaining of the toleration of their government, declared that they
would make war on the new doctrines with it, without it, and against
it. In vain had Lefevre quitted the capital; did not Farel and his
friends remain behind? Farel, it is true, did not preach, for he was
not in holy orders; but at the university and in the city, with
professors and priests, students and citizens, he boldly maintained
the cause of the Reformation. Others, inspirited by his example, were
inculcating the Gospel more openly. A celebrated preacher, Martial
Mazurier, president of St. Michael's college, threw aside all reserve,
depicted the disorders of the age in the darkest and yet truest
colours, and it seemed impossible to resist the torrent of his
eloquence.[792] The anger of Beda and his theological friends was at
its height. "If we tolerate these innovators," said he, "they will
invade the whole body, and all will be over with our teaching, our
traditions, our places, and the respect felt towards us by France and
the whole of Christendom!"
[792] Frequentissimas de reformandis hominum moribus conciones habuit.
Lannoi, Navarræ gymnasii Hist. p. 261.
The divines of the Sorbonne were the stronger party. Farel, Mazurier,
Gerard Roussel, and his brother Arnold, soon found their active
exertions everywhere thwarted. The Bishop of Meaux entreated his
friends to come and join Lefevre; and these excellent men, hunted down
by the Sorbonne, and hoping to form, under Briçonnet's protection, a
sacred phalanx for the triumph of the truth, accepted the bishop's
invitation, and repaired to Meaux.[793] Thus the light of the Gospel
was gradually withdrawn from the capital, where Providence had kindled
its earliest sparks. _And this is the condemnation, that light is come
into the world, and men loved darkness rather than light, because
their deeds were evil._[794] It is impossible not to discover that
Paris then drew down upon its walls the judgment of God pointed out in
these words of Jesus Christ.
[793] Ce fut la persécution qui se suscita contre eux à Paris en 1521,
qui les obligea à quitter cette ville. Vie de Farel, par Choupard.
[794] John iii. 19.
[Sidenote: PHILIBERTA OF SAVOY.]
Margaret of Valois, successively deprived of Briçonnet, Lefevre, and
their friends, felt anxious at her lonely position in the midst of
Paris and the licentious court of Francis I. A young princess,
Philiberta of Savoy, her mother's sister, lived in close intimacy with
her. Philiberta, whom the King of France had given in marriage to
Julian the Magnificent, brother to Leo X., in confirmation of the
concordat, had repaired to Rome after her nuptials, when the pope,
delighted at so illustrious an alliance, had expended 150,000 ducats
in sumptuous festivities on the occasion.[795] Julian, who then
commanded the papal army, died, leaving his widow only eighteen years
of age. She became attached to Margaret, who by her talents and
virtues exercised a great influence over all around her. Philiberta's
grief opened her heart to the voice of religion. Margaret imparted to
her all she read; and the widow of the lieutenant-general of the
Church began to taste the sweets of the doctrine of salvation. But
Philiberta was too inexperienced to support her friend. Margaret often
trembled as she thought of her exceeding weakness. If the love she
bore the king and the fear she had of displeasing him led her to any
action contrary to her conscience, trouble immediately entered into
her soul, and turning sorrowfully towards the Lord, she found in him a
brother and a master more compassionate and dearer to her heart than
Francis himself. It was then she said to Jesus Christ:--[796]
Sweet brother, who, when thou might'st justly chide
Thy foolish sister, tak'st her to thy side;
And grace and love giv'st her in recompense
Of murmurings, injury, and great offence.
Too much, too much, dear brother, thou hast done,
Too much, alas! for such a worthless one.
[795] Guichemon, Hist. gén. de Savoie, ii. 180.
[796] Miroir de l'âme pécheresse. Marguerites de la Marguerite, i. 36.
[Sidenote: MARGARET TO BRIÇONNET--REPLY.]
Margaret seeing all her friends retiring to Meaux, looked sadly after
them from the midst of the festivities of the court. Everything
appeared to be deserting her again. Her husband, the Duke of Alençon,
was setting out for the army; her youthful aunt Philiberta was going
to Savoy. The duchess turned to Briçonnet.
"Monsieur de Meaux," wrote she, "knowing that One alone is necessary,
I apply to you, entreating you to be, by prayer, the means that He
will be pleased to guide according to His holy will, M. d'Alençon, who
by command of the king is setting out as lieutenant-general in his
army, which I fear will not be disbanded without a war. And thinking
that, besides the public weal of the kingdom, you have a good title in
whatsoever concerns his salvation and mine, I pray for your spiritual
aid. To-morrow, my aunt of Nemours departs for Savoy. I am obliged to
meddle with many things that cause me much fear. Wherefore, if you
should know that master Michael could undertake a journey hither, it
would be a consolation to me, which I beseech only for the honour of
God."[797]
[797] Letters of Margaret, Queen of Navarre, in the Royal Library at
Paris. S. F. 337 (1521).
Michael of Aranda, whose aid Margaret sought, was a member of the
evangelical society of Meaux, and who subsequently exposed himself to
many dangers in preaching the Gospel.
[Sidenote: BRIÇONNET TO MARGARET--PHILIBERTA.]
This pious princess beheld with alarm the opposition against truth
becoming more formidable every day. Duprat and the creatures of the
government, Beda and those of the Sorbonne, filled her with terror.
Briçonnet, to encourage her, replied: "It is the war which the gentle
Jesus told us in the Gospel he came to send on earth......and also the
fire......the great fire that transformeth earthliness into
heavenliness. I desire with all my heart to aid you, madam, but from
my own nothingness expect nothing but the will. Whoso hath faith,
hope, and love, hath all he requires, and needeth not aid or
support......God alone is all in all, and out of him can nothing be
found. To fight, take with you that great giant......love
unspeakable......The war is led on by love. Jesus demandeth the
presence of the heart: wretched is the man who withdraws from him.
Whoso fighteth in person is sure of victory. He often faileth who
fighteth by others."[798]
[798] Lettres de Marguerite, MS. S. F. 12th June 1521.
The Bishop of Meaux was beginning to know by personal experience what
it is to fight for the Word of God. The theologians and monks,
irritated by the asylum he gave to the friends of the Reformation,
accused him with such violence that his brother, the Bishop of St.
Malo, came to Paris to inquire into the matter.[799] Hence Margaret
was the more touched by the consolations that Briçonnet addressed to
her, and she replied with offers of assistance.
[799] MS. de Meaux.
"If in anything," she wrote, "you think that I can pleasure you or
yours, I pray you believe that every trouble will turn to my comfort.
May everlasting peace be yours after these long wars you are waging
for the faith, in which battle you desire to die......
"Wholly your daughter,
MARGARET."[800]
[800] MS. S. F. 227, de la Bibl. Royale.
It is to be lamented that Briçonnet did not die in the contest. Yet he
was then full of zeal. Philiberta of Nemours, respected by all for her
sincere devotion, her liberality towards the poor, and the great
purity of her life, read with increasing interest the evangelical
writings transmitted to her by the Bishop of Meaux. "I have all the
tracts that you have sent me," wrote Margaret to Briçonnet, "of which
my aunt of Nemours has her part, and I will forward her the last; for
she is in Savoy at her brother's wedding, which is no slight loss to
me; wherefore I beseech you have pity on my loneliness." Unhappily
Philiberta did not live long enough to declare herself openly in
favour of the Reformation. She died in 1524 at the castle of Virieu
le Grand, in Bugey, at the age of twenty-six.[801] This was a severe
blow to Margaret. Her friend, her sister, she who could fully
comprehend her, was taken from her. There was perhaps only one
individual, her brother, whose death would have occasioned her more
sorrow than this:
Such floods of tears fall from my eyes,
They hide from view both earth and skies.[802]
[801] Guichemon, Hist. de la maison de Savoie, ii. 181.
[802] Chanson spirituelle après la mort du Roi. Marguerites, i. 473.
[Sidenote: THE ONE AND ONLY SOLITUDE.]
Margaret, feeling her inability to resist her grief and the seductions
of the court, entreated Briçonnet to exhort her to the love of God,
and the humble bishop replied:--
"May the mild and gentle Jesus, who wills, and who alone is able to
effect what he mightily wills, in his infinite mercy visit your heart,
exhorting you to love him with your whole being. Other than he, madam,
none has the power to do this; you must not seek light from darkness,
or warmth from cold. By attracting he kindles; and by warmth he
attracts to follow him, enlarging the heart. Madam, you write to me to
have pity on you, because you are alone. I do not understand that
word. Whoso lives in the world and has his heart there, is alone; for
many and evil go together. But she whose heart sleeps to the world,
and is awake to the meek and gentle Jesus, her true and loyal husband,
is truly alone, for she lives on the one thing needful; and yet she is
not alone, not being forsaken by him who fills and preserves all
things. Pity I cannot, and must not, such loneliness, which is more to
be esteemed than the whole world, from which I am persuaded that the
love of God has saved you, and that you are no longer its
child......Abide, madam, alone in your only One......who has been
pleased to suffer a painful and ignominious death and passion.
"Madam, in commending myself to your good graces, I entreat you not to
use any more such words as in your last letters. Of God alone you are
the daughter and bride: other father you should not seek......I exhort
and admonish you, that you will be such and as good a daughter to him,
as he is a good Father to you......and forasmuch as you cannot attain
to this, because the finite cannot correspond to infinity, I pray that
he will vouchsafe to increase your strength, that you may love and
serve him with your whole heart."[803]
[803] MS. Bibl. Roy. S. F. 337, dated 10th July.
[Sidenote: THE STRAY SHEEP--THE FOREST.]
Notwithstanding these exhortations, Margaret was not consoled. She
bitterly regretted the spiritual guides whom she had lost; the new
pastors forced upon her to bring her back did not possess her
confidence, and whatever the bishop might say, she felt herself alone
in the midst of the court, and all around her appeared dark and
desolate. "As a sheep in a strange country," wrote she to Briçonnet,
"wandering about, not knowing where to find its pasture, through lack
of knowing its new shepherds, naturally lifts its head to catch the
breeze from that quarter where the chief shepherd was once accustomed
to give her sweet nourishment, in such sort am I constrained to pray
for your charity......Come down from the high mountain, and in pity
regard, among this benighted people, the blindest of all thy fold.
"MARGARET."[804]
[804] Ibid.
The Bishop of Meaux, in his reply, taking up the image of the stray
sheep under which Margaret had depicted herself, uses it to describe
the mysteries of salvation under the figure of a wood: "The sheep
entering the forest, led by the Holy Ghost," said he, "is immediately
enchanted by the goodness, beauty, straightness, length, breadth,
depth, and height, and the fragrant and invigorating sweetness of this
forest......and when it has looked all around, has seen only Him in
all, and all in Him;[805] and moving rapidly through its depths, finds
it so pleasant, that the way is life, and joy, and consolation."[806]
The bishop then shows her the sheep searching in vain for the limits
of the forest (an image of the soul that would fathom the mysteries of
God), meeting with lofty mountains, which it endeavours to scale,
finding everywhere "inaccessible and incomprehensible infinity." He
then teaches her the road by which the soul, inquiring after God,
surmounts all these difficulties; he shows how the sheep in the midst
of the hirelings finds "the cabin of the great Shepherd," and "enters
on the wing of meditation by faith;" all is made smooth, all is
explained; and she begins to sing: "I have found him whom my soul
loveth."
[805] All in Christ.
[806] MS. S. F. 337. Bibl. Roy.
[Sidenote: FIRE AND ICE.]
Thus wrote the Bishop of Meaux. At that period he was burning with
zeal, and would gladly have seen all France regenerated by the
Gospel.[807] Often would his mind dwell especially on those three
great individuals who seemed to preside over the destinies of its
people,--the king, his mother, and his sister. He thought that if the
royal family were enlightened, all the people would be so, and the
priests, stirred to rivalry, would at last awaken from their lethargy.
"Madam," wrote he to Margaret, "I humbly entreat Almighty God, that he
will be pleased of his goodness to kindle a fire in the hearts of the
king, of his mother, and in your own......so that from you there may
go forth a light burning and shining on the rest of the nation; and
particularly that class by whose coldness all others are frozen."
[807] Studio veritatis aliis declarandæ inflammatus. Act. Martyrum, p.
334.
Margaret did not share these hopes. She speaks neither of her brother
nor of her mother; they were subjects she dared not touch upon; but,
replying to the bishop in January 1522, with a heart wrung by the
indifference and worldliness of those around her, she said: "The times
are so cold, my heart so icy;" and signs her letter, "your frozen,
thirsty, and hungry daughter,
"MARGARET."
This letter did not discourage Briçonnet, but it made him ponder; and
feeling how much he, who desired to re-animate others, required to be
animated himself, he commended himself to the prayers of Margaret and
of Madam de Nemours. "Madam," wrote he, with great simplicity, "I
beseech you to awaken the poor slumberer with your prayers."[808]
[808] MS. Bibl. Royale.
Such in 1521 were the sentiments interchanged at the court of France.
A strange correspondence, no doubt, and which, after more than three
centuries, a manuscript in the Royal Library has revealed to us. Was
this influence of the Reformation in such high places a benefit to it
or a misfortune? The sting of truth penetrated the court; but perhaps
it only served to arouse the drowsy beast, and exciting his rage,
caused it to spring with deadlier fury on the humblest of the flock.