All that the Reformers obtained, after the most persevering solicitations, was a vague promise that the king would observe the Edict of Nantes, “hoping that those of the pretended Reformed religion would render themselves worthy of this favour, by their good conduct, their fidelity, and their affection in his service.” The reply betrayed injurious suspicions, and the deputies did not conceal their chagrin. But the court retracted nothing; it only announced that commissioners from each religion should be sent into the provinces to watch over the execution of the Edicts. These commissioners entered upon their duties two or three years afterwards, and did the churches, as will be seen, much more harm than good.
In 1659, peace having been concluded with Spain, Mazarin conceded to the wishes of the Reformed so far as to grant them permission to convoke a general synod. It was opened at Loudun on the 10th of November, 1659, and was the last of the national synods, at least of such as had the approval of public authority.
One’s heart is filled with grief as the minutes of that assembly are read. Nothing but haughtiness, threats, accusations, and recrimination, appear on the side of the court; whilst on the side of the Reformers, it is all humility, abasement, and expression of gratitude,—gratitude for what? Doubtless for the evil that had not yet been done them!
At the opening of the synod, the royal commissioner, M. de la Magdelaine, addressed it, saying that the Reformed had great reason to admire the benignity of his majesty, who gave them the shelter of his royal authority.
He forbade them to make any complaint. “The king,” he continued, “has commanded me to tell you that he has much more reason to complain of the infractions and transgressions of the Edicts committed by his subjects of the pretended Reformed religion, and of the contempt they have manifested for them, for they have reached the supreme degree of insolence, even since his majesty has assumed the reins of government, for they recommenced preaching in Languedoc, in spite of its being prohibited, and not only in that province, but everywhere else, which they have done openly and boastingly.” It may be remarked that the same grievances based upon the same acts, had already been produced before the national synod of Charenton, fifteen years before, which proves that the court had not found a single new pretext for its reprimands.
The moderator of the assembly, Jean Daillé, thus answered these reproaches, in a submissive tone of voice: “We receive with all possible respect and humility, everything that is told us on the part of his majesty.” Then he showed that so far from having encroached upon the territory of the (Roman) Catholic church, the Reformers had in many places beheld their worship abolished and their places of worship razed.
The commissioner, acting upon the order of the court, pressed the assembly to hasten the close of its sittings, and gave them to understand that this would be the last of the national synods: “His majesty,” said he, “having considered that national synods cannot be holden unless at great expense and without causing much inconvenience and trouble to those who are deputed to [attend] them; and as, moreover, many affairs and matters may be settled more easily and at less cost in the provincial synods, the holding of which his majesty permits once every year for the conservation of the discipline of the pretended Reformed religion; for these reasons, gentlemen, his majesty has judged expedient that I should propose to you on his part to confer every power for the future upon these provincial synods.”
To have talked of the expense of a few thousand horses and the inconvenience of those who attended the national synods, in order to colour the violation of the Edict of Nantes, was a bitter mockery. Daillé answered, in the name of the assembly, that he hoped the king would not deprive them of his liberality. “Besides, the holding of these synods being,” added he, “of absolute necessity to us, we will very willingly bear all the expenses and all the inconveniences that we have to undergo for such an object.” The assembly then desired that “with the good pleasure of his majesty,” a new synod should be held at Nismes, after an interval of three years.
Louis XIV. did not grant that permission, and from the 10th of January, 1660, when the synod of Loudun terminated its session, the presbyterian organization of the French Reformation continued headless. Forcible state reasons had arisen for suppressing political assemblies; none but the most frivolous pretexts could be alleged for prohibiting the convocation of the national synods. But with the maxims of intolerance, the ruin of the former was certain to require the destruction of the latter. Royalty had broken up the Huguenot party, and the priesthood now made it crush the religious community.