Charles's curiosity respecting the mass.
The prospect was at this moment as dark to the papal party as it was full of encouragement for the Huguenots and their sympathizers. Nothing but a resort to violence could avert the speedy downfall of the authority of the Roman pontiff in France. A few months more of peace, and everything might be lost.[1215] If the young king continued under the influences now surrounding him, he might become a Huguenot openly, as it was pretty well understood, by those who had the opportunity of seeing him daily and noting his words and actions, that he was already half inclined to be one now. The Queen of Navarre, the Prince of Condé, and the leading Protestants at court perceived this and could not hide their delight. One day about this time, Jeanne D'Albret drew the English ambassador apart from the courtiers waiting upon her, and, having seated him by her side, related a conversation she had within the past few days held with Charles. It is thus reported by Throkmorton in a despatch to Queen Elizabeth: "Good aunt," said the king, "I pray you tell me what doth this mean, that the king, my uncle, your husband, doth every day go to mass, and you come not there, nor my cousin, your son, the Prince of Navarre? I answered (quoth the queen), Sire, the king, my husband doth so because you go thither, to wait upon you and obey your order and commandment. Nay, aunt (quoth he), I do neither command nor desire him to do so. But if it be naught (as I do hear say it is), he might well enough forbear to be at it, and offend me nothing at all; for if I might as well as he, and did believe of it as he doth, I would not be at it myself. The queen said, Why, sir, what do you believe of it? The king answered, The queen, my mother, Monsieur de Cipierre, and my schoolmaster doth tell me, that it is very good, and that I do there daily see God; but (said the king) I do hear by others that neither God is there nor the thing very good. And surely, aunt, to be plain with you, I would not be there myself. And therefore you may boldly continue and do as you do, and so may the king, my uncle, your husband, use the matter according to his conscience for any displeasure he shall do unto me. And, surely, aunt (quoth he), when I shall be at my own rule I mean to quit the matter! But I pray you (said the king), keep this matter to yourself, and use it so that it come not to my mother's ears."[1216]
It need not occasion surprise that the Queen of Navarre paused, in the midst of her expressions of intense gratification, to give utterance to the fear that Charles might be "too toward, too virtuous, and too good to tarry amongst them," or recalled the many similar "acts and sayings of the late King Edward of England, who did not live long."[1217]
Beza is begged to remain.
When the first intimation of the edict for the restoration of the churches reached Beza, his impulse was to abandon forthwith a court where his hopes had been so cruelly disappointed, and a want of proper confidence had been displayed by his very friends among the royal counsellors. But his indignant remonstrances were met by the assurance that benevolent designs for the Reformation were concealed beneath the apparent harshness of the law, which was a necessary concession to certain circumstances. He was entreated to be of good courage and to remain. Catharine joined her solicitations to those of Condé, Admiral Coligny, and other chiefs of the Protestants. Beza reluctantly consented, and while Martyr was suffered to depart with courteous acknowledgments of his services, the Genevese was still more honorably retained at court.[1218] The new measure from which brilliant results were expected was the calling of an assembly of notables, including representatives from each of the parliaments, the princes of the blood, and members of the council, etc., which was to meet in December, and to suggest some decree on the subject of the religious question, of a provisional, if not of a permanent character.[1219]
Spanish plot to kidnap the Duke of Orleans.
The Huguenot churches in France.
About the same time, upon a rumor that the Duke of Nemours, a faithful ally of the Guises, had plotted to carry off the young Duke of Orleans, the future Henry the Third, into Spain, with the view of affording his brother-in-law Philip a specious pretext for interfering in Trench affairs,[1220] Catharine de' Medici turned to the Protestants, and inquired what forces of theirs she could rely upon in the threatened contest with the Spanish, Papal, and German Roman Catholic troops. Her question elicited the significant fact that there were two thousand one hundred and fifty Huguenot churches in France, varying in size from a mere handful of believers to a community of thousands of members, embracing almost the entire population of a provincial city, and under the guidance of several pastors. In the name of these churches a petition was presented to the king, asking for places of worship, and loyally tendering life and property in his defence.[1221]
Beza secures a favorable royal order.
To restrain the impatience of so numerous a body as the Protestants, while waiting for the assembly of the notables which was to confer the full measure of liberty they desired, was the task imposed upon Beza. He was to serve as a hostage for the obedience of the reformed churches.[1222] But the sagacious theologian recognized the difficulty of the position he was called to fill. He warned the government accordingly against disappointing the hopes it aroused in the breasts of his fellow Protestants, and he urged that if they must be temporarily denied the use of the places of worship which they had occupied wherever they constituted the bulk of the population, the present rigor must be somewhat abated during the interval before their formal emancipation. After much importunity a mandate was obtained, addressed to the royal officers, in which they were instructed to interpret the previous edicts with leniency, permitting different degrees of liberty, according to the various circumstances in which they were placed. In Normandy and Gascony the religious meetings might be open and unrestricted. In Paris they must be held secretly in private houses, and not more than two hundred persons could be gathered together.[1223] Everywhere, however, the Protestants were to be protected, and this was a great step gained. For those very officers, whose task it had not unfrequently been to drag the Huguenots to prison, were now constituted the guardians of their lives and property.[1224]