After the death of Henry III. Mornay was, near Henry IV., as the organ of those whose faith was the most decided, and whose intentions were the purest of the Consistorial Reformed.
The Baron de Rosny, afterwards Duke de Sully, represented the political Calvinistic party, or those who advocated measures of compromise. A great minister of state, an able and upright financier, he repaired, more than any other person, the unhappy consequences of the civil wars under the reign of Henry IV.; and if the people measured glory by benefits, his should be immense. He would also display a manly courage when it became necessary, to hinder the king from compromising the dignity of his crown by his weaknesses. But in matters of religion his convictions were not strong, and without leaving the Reformed church himself, he powerfully contributed to its being abandoned by his king. “He was,” says a French historian, “one of those strong-minded men, who place themselves above all prejudices where the service of God is concerned; so that his religion consisted only of superficial forms.”[74]
The old Huguenot chiefs were assembled round Henry IV. at the battle of Ivry in large numbers, and he remembered in the hour of danger the lessons of his pious mother. Lifting up his eyes to heaven, he called God to witness his right: “But, O Lord,” said he, “if it has pleased Thee to order otherwise, or if I should be one of those kings whom Thou givest in Thy wrath, take my life with my crown, and may my blood be the last shed in this quarrel.”
The battle was gained. The Calvinists, nevertheless, remained in an unsettled and critical position. With no legal security, they maintained, in fact, simple possession of those places where they were strong enough to defend themselves, but they held nothing by law. No edict, given in regular form, had abolished the decrees of extermination pronounced against them. The Parliaments could, by the terms of these ordinances, decree that the Calvinists could be taken, judged, and condemned to banishment or capital punishment. The king celebrated the Reformed worship in his camp; at two leagues’ distance it was punished as a crime. Duplessis summed up their position in two words: “They had the halter always round their necks.”
Many complained of this; and seeing that their requests were received with disdain, they proposed, at a meeting convened at Saint Jean d’Angély, to choose another protector for the Church. Henry IV. was much distressed at this course; but the faithful Mornay replied to him by energetic representations: “What! is it not intended to revoke the edicts of proscription, and yet do they counsel the Reformed to be patient? Have they not been patient during fifty years? and does the service of the king require that they should be patient in things of this nature? Ought not children to be baptized? shall not marriages be consecrated? Each hour’s delay brings troubles and sufferings. If three families pray together for the prosperity of the king, if an artisan sings a psalm in his shop, or should a bookseller sell a French Bible, here are grounds for persecuting decrees. Our judges answer that such is the law. Well! let the law be changed. To such evils prompt remedies should be applied.”
The king knew that it would be doubly perilous for him to persist in his denial of justice; from within, because the Reformed at length sought other protection than his own; from without, because the Protestant powers would refuse him their aid. He therefore caused an edict of toleration to be adopted at his council, in the month of July, 1591, known as that of Nantes, which reinstated the Reformed in the same position which they held in 1577; a very meagre concession, since no more was granted than had been given by Henry III. Moreover, this ordinance did not pass without difficulty, and was never well observed, especially in those matters which related to admission to public employment.
We may judge from the following occurrence what was the amount of fanaticism which reigned in the camp even of Henry IV. Several Calvinists having been killed at the siege of Rouen, had been buried indiscriminately with the bodies of (Roman) Catholics, but the priests caused the bodies to be disinterred, and ordered that they should be thrown as food to the beasts of the field. Thus, men who had fought under the same banner were not permitted to sleep together in the same dust.
XIX.
The League, however, in proportion as it felt its strength decreasing, redoubled its violence. It had called to Paris bands of Spanish and Neapolitan soldiers and preachers, and with obscene or atrocious language, had demanded millions of heads. The prior of the Sorbonne, Jean Boucher, taught that it was necessary to take the knife in hand to kill and exterminate all; the bishop Rose argued that another bleeding like that of Saint Bartholomew was again necessary, and that by such means the disease would be cut short; the Jesuit Commolet said that the death of the politicians was life to the (Roman) Catholics; and the curé of Saint André asserted that he would march foremost to slay them.