[440] Occupying the same cell during the last days of their
captivity, the two prisoners were only separated to die. Denis
Peloquin was taken from his prison the 4th September, and conducted
to Ville Franche, where his heroic constancy at the stake excited
the wonder and tender sympathy of the spectators. Louis de Marsac,
with two other victims, Etienne Gravot of Gyen, and Marsac, his
cousin, who had followed him into his dungeon, "gave thanks to God
for the inestimable honour which he conferred upon them of suffering
for his name." At the moment when the three condemned were about to
be led to the place of execution, a rope was put about their neck,
according to custom. "Louis de Marsac, seeing that they spared him
in that particular, out of some regard to his quality, asked in
a loud voice if the cause of his two brethren was different from
his, adding these words, 'Alas! do not refuse me the collar of so
excellent an order.' The lieutenant agreed to his wish, and the
three martyrs, chanting with one voice the song of deliverance,
shortly after mounted the pile prepared on the Place des Terreaux,
and expired in the midst of the flames."--_Hist. des Martyrs._ Lib.
iv. p. 254. _Hist. Eccl._ tom. i. p. 92.
Information regarding various controverted points--exhortation
to fidelity, even unto martyrdom.
_This 22d of August 1553_.
VERY DEAR BRETHREN,--Although when writing your letter you thought
that the enemies of truth were about to sacrifice you soon, I do
not omit writing to you, so that if it please God that this should
arrive in time, you may again have some words of consolation from
me. It is very well and very prudently determined by you to give
thanks to God, since you know that he has confirmed you anew in
his promises, giving you such constancy as you have lately felt in
your last replies. It is indeed of him alone that you have remained
steadfast and unflinching. Hence I feel well assured that this
seal, which bears the true mark of the Holy Spirit, will never
be effaced. Elsewhere he has wrought so powerfully upon Michael
Girard,[441] that his former weakness gives all the greater lustre
to the strength which he has received from above. I have no doubt
that even the enemies themselves must be convinced that this change
did not proceed from man. Consequently there is stronger reason why
we should have our eyes open to contemplate the hand of God which
is here put forth after a wondrous manner, to withdraw his frail
creature from the horrible confusion into which he had fallen. At
the time that he followed his own devices, he fancied that he had
gained much in redeeming for a short period this fading miserable
life, by plunging himself into the abysses of eternal death. It is
then a divine work, that of his own goodwill he should have again
returned to death, that he might attain to a life of uprightness,
from which he had not merely strayed, but absolutely excluded
himself as far as in him lay. For the goodness of God has been the
more richly displayed, by having raised up his creature out of a
fall which seemed fatal, yea, so as even to triumph by it, and to
magnify his glory, as he has begun to do, and will I hope carry out
to perfection.
[441] Michael Girard. _In a note in the History of the Martyrs_,
this Michael Girard did not persevere.
I have seen the confession drawn up by him, which is pure and frank,
and worthy of a Christian man. Nevertheless, I think it right that
he should be warned as to some points, in order that the adversaries
may be the more confounded by his making a more distinct reply;--not
that what he says be not true, but because the malignant always lay
hold of the slightest occasions to calumniate and pervert what is
right.
On being questioned as to whether the body of Christ exist not under
the appearance of bread, he answered that this was mere blasphemy,
annihilating the death of Jesus Christ. Now there were two things
which he ought to have especially reproved in the Mass: the one
is idolatry, seeing that they make an idol of a bit of bread,
worshipping it as God; the other that they make of it a sacrifice
to reconcile men to God. Now as Jesus Christ is the only priest
ordained of God the Father, so likewise has he offered himself once
for all, and his death is the sole and perpetual sacrifice for our
redemption. Even on the first head, it would have been well to
protest his belief, that in the Supper we communicate in the body
and blood of Jesus Christ, but that we do so by rising to heaven
through faith, and not by making him descend here below, taking care
to add, that this is no argument in favour of their Mass, which is
altogether opposed to the Supper of Jesus Christ.
Being questioned as to whether the Virgin Mary and the saints
intercede for us, he answered, that there is but one only
intercessor and advocate, Jesus Christ; which is true, for there
are neither men nor angels who have access to God the Father save
by this Mediator alone. But it would have been well to add, that
the office of intercession is not bestowed upon the dead, God
commanding us to intercede, the one for the other, in the present
life: nevertheless, because it is not lawful to pray to God except
in assurance of faith, that nothing remains for us but to call upon
God in the name of Jesus Christ, and that all those who seek to the
Virgin Mary and the saints as their advocates, act extravagantly,
and turn aside out of the way.
Being questioned as to free-will, in order to show that of ourselves
we have no power of well-doing, he alleges the expression of Saint
Paul in the 7th of the Romans: _The good that I would, I do not_,
&c. Now it is certain, that Saint Paul does not speak there of
unbelievers who are wholly destitute of the grace of God, but of
himself and of other saints to whom God had already given grace to
aspire after well-doing. On such points he confesses that he felt
such a struggle within himself, that he could not attain to a full
performance of duty. Accordingly this further statement should have
been made: If the faithful feel their whole nature opposed to the
will of God, what must be the case with those who are full of pure
malice and rebellion? Just as he says in the 8th chapter, that all
the affections of the flesh are only so much enmity against God.
And in Ephesians ii., he shows clearly what is in man. Item, in the
First Epistle to the Corinthians, chapters i. ii., and in Romans
iii.; whence it follows, that it is God who works in us to will and
to do, according to his good pleasure.
Being questioned concerning vows, he answered, that all our promises
are but lies. Now, it would have been well to specify that a part
of their vows being impossible, they are nothing but an insult to
God: as, for instance, when the monks and priests renounce marriage;
and that generally the whole of these vows are nothing but false
inventions in order to bastardize the service of God, and that we
are not permitted to promise or offer to him except in accordance
with his word. I believe that the said brother will be well pleased
to be informed of these things, so that the truth of God may be the
more victorious in him.
For the rest, as in the midst of this life we are in death, you have
now need to be well persuaded that in the midst of death you are in
life. And thus we see that we must not be governed by sense merely
in following Jesus Christ, for there is nothing more alien to our
nature than to plunge ourselves into disgrace, and abase ourselves
unto death, in order to be elevated to the glory of heaven. But in
the end we shall feel, experimentally, that the Son of God has not
disappointed us in promising that whosoever shall lay down his life
in this world shall recover it to enjoy it for ever. Wherefore, my
brethren, if hitherto you have known by experience the value of the
consolations which this kind Lord Jesus Christ vouchsafes to his
own, to enable them to welcome all that they suffer in his cause,
and the value of the help of his Spirit in giving them such courage
that they faint not, beseech him to continue both the one and the
other, and in so praying rest in him, assured that he will fulfil
your holy desire. On our part, while you are fighting, we shall
not forget you. All my brethren salute you. The God of grace and
Father of mercy have you under his protection; and if it please him
that you should endure death for the testimony of his Gospel, as
seems likely, may he show that he has not forsaken you, but rather
that while appointing you his martyrs, he dwells and reigns within
you, to triumph in you to the confusion of his enemies, and the
edification of the faith of his elect; and may he lead us all until
he gathers us together into his kingdom.
* * * * *
Excuse me that I have not sooner replied to you, for I only
yesterday received your letter which is dated of the twelfth.--Your
humble brother,