The Notables had thanked the king, for the intention he had “of being pleased to give the kingdom the treasures of the sea which nature had so liberally proffered it, for without [keeping] the sea one cannot profit by the sea nor maintain war.” Harbors repaired and fortified, arsenals established at various points on the coast, organization of marine regiments, foundation of pilot-schools, in fact, the creation of a powerful marine which, in 1642, numbered sixty-three vessels and twenty-two galleys, that left the roads of Barcelona after the rejoicings for the capture of Perpignan and arrived the same evening at Toulon—such were the fruits of Richelieu’s administration of naval affairs. “Instead,” said the bailiff of Forbin, “of having a handful of rebels forcing us, as of late, to compose our naval forces of foreigners and implore succor from Spain, England, Malta, and Holland, we are at present in a condition to do as much for them if they continue in alliance with us, or to beat them when they fall off from us.”
So much progress on every point, so many efforts in all directions, eighty-five vessels afloat, a hundred regiments of infantry, and three hundred troops of cavalry, almost constantly on a war footing, naturally entailed enormous expenses and terrible burdens on the people. It was Richelieu’s great fault to be more concerned about his object than scrupulous as to the means he employed for arriving at it. His principles were as harsh as his conduct. “Reason does not admit of exempting the people from all burdens,” said he, “because in such case, on losing the mark of their subjection, they would also lose remembrance of their condition, and, if they were free from tribute, would think that they were from obedience also.” Cruel words those, and singularly destitute of regard for Christian charity and human dignity, beside which, however, must be placed these: “If the subsidies imposed on the people were not to be kept within moderate bounds, even when they were needed for the service of the country, they would not cease to be unjust.” The strong common sense of this great mind did not allow him to depart for long from a certain hard equity. Posterity has preserved the memory of his equity less than of his hardness: men want sympathy more than justice.
CHAPTER XL.
LOUIS XIII., CARDINAL RICHELIEU,
THE CATHOLICS AND THE PROTESTANTS.
Cardinal Richelieu has often been accused of indifference towards the Catholic church; the ultramontanes called him the Huguenots’ cardinal; in so speaking there was either a mistake or a desire to mislead; Richelieu was all his life profoundly and sincerely Catholic; not only did no doubt as to the fundamental doctrines of his church trouble his mind, but he also gave his mind to her security and her aggrandizement. He was a believer on conviction, without religious emotions and without the mystic’s zeal; he labored for Catholicism whilst securing for himself Protestant alliances, and if the independence of his mind caused him to feel the necessity for a reformation, it was still in the church and by the church that he would have had it accomplished.
Spirits more fervent and minds more pious than Richelieu’s felt the same need. On emerging from the violent struggles of the religious wars, the Catholic church had not lost her faith, but she had neglected sweetness and light. King Henry IV.‘s conversion had secured to her the victory in France, but she was threatened with letting it escape from her hands by her own fault. God raised up for her some great servents who preserved her from this danger.
The oratorical and political brilliancy of the Catholic church in the reign of Louis XIV. has caused men to forget the great religious movement in the reign of Louis XIII. Learned and mystic in the hands of Cardinal Berulle, humane and charitable with St. Vincent de Paul, bold and saintly with M. de Saint Cyran, the church underwent from all quarters quickening influences which roused her from her dangerous lethargy.
The effort was attempted at all points at once. The priests had sunk into an ignorance as perilous as their lukewarmness. Mid all the diplomatic negotiations which he undertook in Richelieu’s name, and the intrigues he, with the queen-mother, often hatched against him, Cardinal Berulle founded the congregation of the Oratory, designed to train up well-informed and pious young priests with a capacity for devoting themselves to the education of children as well as the edification of the people. “It is a body,” said Bossizet, “in which everybody obeys and nobody commands.” No vow fettered the members of this celebrated congregation, which gave to the world Malebranche and Massillon. It was, again, under the inspiration of Cardinal Berulle, renowned for the pious direction of souls, that the order of Carmelites, hitherto confined to Spain, was founded in France. The convent in Rue St. Jacques soon numbered amongst its penitents women of the highest rank.
The labors of Mgr. de Berulle tended especially to the salvation of individual souls; those of St. Vincent de Paul embraced a vaster field, and one offering more scope to Christian humanity. Some time before, in 1610, St. Francis de Sales had founded, under the direction of Madame de Chantal, the order of Visitation, whose duty was the care of the sick and poor; he had left the direction of his new institution to M. Vincent, as was at that time the appellation of the poor priest without birth and without fortune, who was one day to be celebrated throughout the world under the name of St. Vincent de Paul. This direction was not enough to satisfy his zeal for charity; children and sick, the ignorant and the convict, all those who suffered in body or spirit, seemed to summon M. Vincent to their aid; he founded in 1617, in a small parish of Bresse, the charitable society of Servants of the poor, which became in 1633, at Paris, under the direction of Madame Legras, niece of the keeper of the seals Marillac, the sisterhood off Servants of the sick poor, and the cradle of the Sisters of Charity. “They shall not have, as a regular rule,” said St. Vincent, “any monastery but the houses of the sick, any chapel but their parish-church, any cloister but the streets of the town and the rooms of the hospitals, any enclosure but obedience, any grating but the fear of God, or any veil but the holiest and most perfect modesty.” Eighteen thousand daughters of St. Vincent de Paul, of whom fourteen thousand are French, still testify at this day to the far-sighted wisdom of their founder; his regulations have endured like his work and the necessities of the poor.
It was to the daughters of Charity that M. Vincent confided the work in connection with foundlings, when his charitable impulses led him, in 1638, to take up the cause of the poor little abandoned things who were perishing by heaps at that time in Paris. Appealing for help, on their account, to the women of the world, one evening when he was in want of money, he exclaimed at the house of the Duchess of Aiguillon, Cardinal Richelieu’s niece, “Come now, ladies; compassion and charity have made you adopt these, little creatures as your own children; you have been their mothers according to grace, since their mothers according to nature have abandoned them. Consider, then, whether you too will abandon them; their life and their death are in your hands; it is time to pronounce their sentence, and know whether you will any longer have pity upon them. They will live if you continue to take a charitable care of them; they will die and perish infallibly if you abandon them.” St. Vincent de Paul had confidence in human nature, and everywhere on his path sprang up good works in response to his appeals; the foundation of Mission-priests or Lazarists, designed originally to spread about in the rural districts the knowledge of God, still testifies in the East, whither they carry at one and the same time the Gospel and the name of France, to that great awakening of Christian charity which signalized the reign of Louis XIII. The same inspiration created the seminary of St. Sulpice, by means of M. Olier’s solicitude, the brethren of Christian Doctrine and the Ursulines, devoted to the education of childhood, and so many other charitable or pious establishments, noble fruits of devoutness and Christian sacrifice.