Volume I Part 60 (1/2)
[Sidenote: The Huguenots are summoned.]
[Sidenote: Beza's retort.]
These preliminaries over, the Protestants were summoned. Conducted by the captain of the royal guard, they entered and advanced toward the king, until their farther progress was arrested by a railing which separated the s.p.a.ce allotted to the king and his courtiers, with the a.s.sembled prelates, from the lower end of the hall filled by a crowd of curious spectators.[1115] No place had been a.s.signed the Protestants where they might sit during the colloquy on an equality with their opponents, the Romish ecclesiastics. They were subjected to the paltry indignity of appearing in the guise of culprits brought to the bar to be judged and condemned. In truth, the spirit of conciliation which L'Hospital had been at so much pains to inculcate had found little welcome in the breast of the prelates. ”Here come the Genevese curs,”
exclaimed a cardinal as the reformers made their appearance.
”Certainly,” quietly retorted Beza, whose ear had caught the insulting expression, turning to the quarter whence it came, ”faithful dogs are needed in the Lord's sheep-fold to bark at the rapacious wolves.”[1116]
[Sidenote: Beza's prayer and address.]
When the twelve ministers had reached the bar, Theodore Beza, at their request, addressed the king: ”Sire, since the issue of all enterprises, both great and small, depends upon the aid and favor of our G.o.d, and chiefly when these enterprises concern the interests of His service and matters which surpa.s.s the capacity of our understandings, we hope that your Majesty will not find it amiss or strange if we begin by the invocation of His name, supplicating Him after the following manner.”
As the orator p.r.o.nounced these words, he reverently kneeled upon the floor. His colleagues and the delegates of the churches followed his example. A deep solemnity fell upon the a.s.sembly. According to one account of the scene, even the Roman cardinals stood with uncovered heads while the Huguenot minister prayed. Catharine de' Medici joined with still greater devotion, while King Charles remained seated on his throne.[1117] After a moment's pause, Beza, with hands stretched out to heaven, according to the custom of the reformed churches of France,[1118] commenced his prayer with the confession of sins which in the Genevan liturgy of Calvin formed the introduction to the wors.h.i.+p of the Lord's day.[1119]
”Lord G.o.d! Almighty and everlasting Father, we acknowledge and confess before Thy holy majesty that we are miserable sinners, conceived and born in guilt and corruption, p.r.o.ne to do evil, unfit for any good; who, by reason of our depravity, transgress without end Thy holy commandments. Wherefore we have drawn upon ourselves by Thy just sentence, condemnation and death. Nevertheless, O Lord, with heartfelt sorrow we repent and deplore our offences; and we condemn ourselves and our evil ways, with a true repentance beseeching that Thy grace may relieve our distress. Be pleased, therefore, to have compa.s.sion upon us, O most gracious G.o.d! Father of all mercies; for the sake of thy son Jesus Christ, our Lord and only Redeemer. And, in removing our guilt and pollution, set us free and grant us the daily increase of Thy Holy Spirit; to the end that, acknowledging from our inmost hearts our unrighteousness, we may be touched with a sorrow that shall work true repentance, and that this may mortify all our sins, and thereby bear the fruit of holiness and righteousness that shall be well-pleasing to thee, through the same Jesus Christ, our Lord and only Saviour.
”And, inasmuch as it pleaseth Thee this day so far to exhibit Thy favor to Thy poor and unprofitable servants, as to enable them with freedom, and in the presence of the king whom Thou hast set over them, and of the most n.o.ble and ill.u.s.trious company on earth, to declare that which Thou hast given them to know of Thy holy Truth, may it please Thee to continue the course of Thy goodness and loving kindness, O G.o.d and Father of lights, and so to illumine our understandings, guide our affections, and form them to all teachableness, and so to order our words, that in all simplicity and truth, after having conceived, according to the measure which it shall please Thee to grant unto us, the secrets Thou hast revealed to men for their salvation, we may be able, both with heart and voice to propose that which may conduce to the honor and glory of Thy holy name, and the prosperity and greatness of our king and of all those who belong to him, with the rest and comfort of all Christendom, and especially of this kingdom. O Almighty Lord and Father, we ask Thee all these things in the name and for the sake of Jesus Christ, Thy Son our Saviour, as He Himself hath taught us to seek them, saying: 'Our Father, which art in heaven, etc.'”[1120]
[Sidenote: His conciliatory remarks.]
Having concluded his pet.i.tions, Beza arose from his knees, and addressed the king. His speech was graceful and conciliatory.[1121] It was a great privilege, he said, for a faithful and affectionate subject to be permitted to see his prince, and thus to be more clearly impressed with the fealty and submission which is his due. Still happier was he if permitted to be seen by his prince, and, what was more important, to be heard, and finally accepted and approved by him. To these great advantages a part of Charles's very humble and obedient subjects, much to their regret, had long been strangers. It were sufficient ground for grat.i.tude to G.o.d to the end of their days that now at length they were granted an audience before the king and so n.o.ble and ill.u.s.trious a company. But, when the same day that admitted them into the royal presence also invited, or rather kindly and gently constrained them with common voice to confess the name of their G.o.d, and declare the obedience they owed Him, their minds were so incompetent to conceive, their tongues so inadequate to utter the promptings of their hearts, that they preferred to confess their impotence by modest silence rather than to disparage so great a benefit by the defect of their words. Yet one of the points they had so long desired was still unfulfilled, and that the most important, namely the acceptance of their service as agreeable. Would to G.o.d that so happy a termination might by their coming be put, not so much to their past sufferings--of which the memory was well-nigh extinguished by this joyful day--as to the troubles that had afflicted the kingdom in consequence of religious dissensions, and to the attending ruin of so great a number of the king's poor subjects.
[Sidenote: The Huguenots victims of calumny.]
[Sidenote: Their creed.]
[Sidenote: Points of agreement.]
[Sidenote: His declaration as to the body of Christ.]
What, then, had hitherto prevented the Huguenots from obtaining a boon so long and ardently desired? It was the belief entertained by some that they were, through ambition or restless love of innovation, the enemies of all concord, and the impression in the minds of others that their arrogance demanded impossible conditions of peace. The prejudice arising from this and other sources to which he avoided an allusion, lest he might seem to be reopening old wounds, was so strong, that the reformed would have good reason to give way to despair, were they not sustained by a good conscience, by their a.s.surance of the gentleness and equity of Charles and the ill.u.s.trious princes of the blood, and by a charitable presumption that the prelates with whom they had come to confer were disposed to exert themselves with them in the common endeavor rather to make the truth clear than to obscure it. Respecting the extent of the differences between the prelatic and the reformed beliefs, those who represented them as of insignificant importance, and those who made them as great as between the creed of Christians and the creed of Jews or Moslems, were equally mistaken. If in some of the princ.i.p.al articles of the Christian faith there was full agreement, on others, alas! there was an opposition between their tenets. The orator here enumerated in considerable detail the articles of the ancient creeds in which the Huguenot, not less than the Roman Catholic, professed his concurrence.
What then, some one would say, are not these the terms of our belief? In what are we at variance? To which inquiry the true answer was, that the two sides differed not only because they gave some of these articles divergent interpretations, but because the Church had built upon this foundation a structure that comported little with it, ”as if the Christian religion were an edifice which was never finished.” To speak with greater detail, the reformed maintained, in opposition to the Romish theory, that there could be no satisfaction for sin save in Christ, and that to suppose the blessed Saviour to pay but a part of the price of man's salvation, would be to rob him of his perfect mercy, and of his offices of prophet, priest, and king. They agreed with the Romanists neither in their definition of justifying faith, nor in their account of its origin and effects. The same might be said respecting good works. And, again, as to the Holy Scriptures, they received the Old and New Testaments as the word of G.o.d and the complete revelation of all that is necessary for salvation, and consequently, as the touchstone for testing the Fathers, the councils, and the traditions of the Church. Two points remained for consideration: the sacraments and the government of the Church. ”We are agreed, in our opinion,” said Beza, ”regarding the meaning of the word sacrament. The sacraments are visible signs by means of which our union with our Lord Jesus Christ is not merely signified or set forth, but is truly offered to us on the Lord's side, and therefore confirmed, sealed, and, as it were, engraved by the Holy Spirit's efficiency in those who by a true faith apprehend Him who is thus signified and presented to them. We, consequently, agree that in the sacraments there must necessarily supervene a heavenly, a supernatural change. For we do not a.s.sert that the water of holy baptism is simply water, but that it is a true sacrament of our regeneration, and of the was.h.i.+ng of our souls in the blood of Jesus Christ. So also we do not say that the bread is simply bread, but the sacrament of the precious body of our Lord Jesus Christ which was offered up for us. Yet we do not say that this change takes place in the substance of the signs, but in the use and end for which they are ordained.” The reformer then touched upon the doctrines of transubstantiation and consubstantiation; both of which he rejected. ”If then,” he continued, ”some one asks us, whether we make Jesus Christ absent from His Holy Supper, we answer that we do not. But, if we regard the local distance (as we must do, when His corporeal presence and His humanity distinctly considered are in question), we say that His body is as far removed from the bread and wine as the highest heaven is from the earth; since, as to ourselves, we are on the earth, and the sacraments also; while, as to Him, His flesh is in heaven, so glorified that his glory, as says St. Augustine, has not taken away from Him the nature, but only the infirmity of a true body.”
[Sidenote: Outcry of the theologians of the Sorbonne.]
The last words of the sentence were inaudible, except to those who were close to the speaker. The words, ”We say that His body is as far removed from the bread and wine as the highest heaven is from the earth,” had fired the train to the magazine of concealed impatience and anger underlying the studied external calmness of the prelatical body. An explosion instantly ensued. The cry, ”Blasphemavit! Blasphemavit Deum!”
resounded from every quarter.[1122] Beza's voice was drowned in the noisy expressions of disapproval by which the theologians of the Sorbonne sought to testify their own unimpeachable orthodoxy.[1123] It seemed for the moment as if the ecclesiastics would continue their repet.i.tion of the words and actions of the Jewish high-priest in the ancient Sanhedrim, and break up the conference with the exclamation: ”What further need have we of witnesses? Behold, now ye have heard his blasphemy.” Some of the prelates arose as if to leave, and Cardinal Tournon went so far as to address himself to Charles and beg him either to impose silence upon Beza, or to permit him and his brother ecclesiastics to retire. But no notice was taken of his request.[1124]
On the contrary, the queen and the Cardinal of Lorraine felt constrained to express their displeasure at this outburst of pa.s.sion on the part of the prelates, and their desire that the conference should proceed.[1125]
[Sidenote: Beza's peroration.]
When the storm had somewhat spent its violence, and comparative silence had been restored, Beza, in no wise discomposed by the uproar, resumed his interrupted discourse. He deemed it unnecessary to dwell upon the matter of the administration of holy baptism, he said, for none could confound the reformers with the Anabaptists, who found no more determined enemies than they were. With respect to the other five sacraments of the Romish Church, while the reformed refused to designate them by that name, they believed that among themselves true confirmation was established, penitence enjoined, marriage celebrated, ordination conferred, and the visitation of the sick and dying practised, conformably to G.o.d's Word. The last point--the government of the Church--Beza despatched with a few words; for, appealing to the prelates themselves to testify to the results of their recent deliberations, he described the structure ecclesiastic as one in which everything was so perverted, everything in such confusion and ruin, that scarce could the best architects in the world, whether they considered the present order or had regard to life and morals, recognize the remains, or detect the traces of that ancient edifice so symmetrically laid out and reared by the apostles. He closed by declaring the fervent desire of those whose spokesman he was for the restoration of the Church to its pristine purity, and by making on their behalf a warm profession of loyalty and devotion to their earthly king. As he concluded, Beza and his a.s.sociates again kneeled in prayer. Then rising, he presented anew to Charles the confession of faith of the reformed churches, begging him to receive it as the basis of the present conference between their delegates and the Romish prelates.[1126]
[Sidenote: Cardinal Tournon tries to cut short the conference.]
As soon as Beza had ended his speech, Cardinal Tournon, the oldest member of the Papal consistory in France, and presiding officer in the convocation of the prelates, rose, trembling with anger, and addressed the king. It was only by express command of Charles, he said, that the prelates had consented to hear ”these new evangelists.” They had hesitated from conscientious scruples, fearing, with good reason, as the event had proved, that they would utter words unworthy of entering the ears of a very Christian king, and calculated to offend the good people around him. It was for this reason that the ecclesiastical convocation had instructed him, in such case, humbly to entreat his Majesty to give no credit to the words of him who had spoken for ”those of the new religion,” and to suspend his judgment until he had heard the answer they intended to give. But for their respect for the king, he said, the prelates, on hearing the abominable blasphemies p.r.o.nounced in their hearing, would have risen and broken off the colloquy. He prayed Charles with the greatest humility to persevere in the faith of his fathers, and invoked the Virgin Mary and the blessed saints of paradise that thus it might be.[1127]
[Sidenote: Catharine's decision.]
How long the age-stricken cardinal, the active persecutor of an entire generation of reformers, would have proceeded in his diatribe against the ”blasphemy” of the Genevese doctor, is doubtful. He was cut short in the midst of it by the queen mother, who, in a decided tone, informed him that the plan of the conference had been adopted only after mature deliberation, with the advice of the council of state and by consent of parliament. No change or innovation was contemplated, but the appeasing of the troubles incident upon diversity of religious sentiment, and the restoration to the right path of such as had erred. The matter in hand was to demonstrate the truth by means of the simple Word of G.o.d, which should be the sole rule. ”We are here,” she said, ”for the purpose of hearing you on both sides, and of considering the matter on its own merits. Therefore, reply to the speech of Sieur de Beze which you have just heard.” ”The speech was too long for us to undertake to answer it on the spur of the moment,” responded Tournon, in a more tractable tone; but he promised that, if a copy of it were given to them in writing, a suitable refutation would soon be forthcoming on the part of the prelates.[1128] Thus the conference broke up for the day.