The period was one in which, during times of trial and misfortune, the presence of an underlying religious sentiment became unmistakable. In such an atmosphere, the propensity toward mysticism, which Marguerite had manifested as a child, grew more and more apparent. When Francis I. was captured at the battle of Pavia, his sister immediately sought consolation in devotion, the nature of which is well illustrated in a letter to the captive king:
"Monseigneur, the further they remove you from us, the greater becomes my firm hope of your deliverance and speedy return, for the hour when men's minds are most troubled is the hour when God achieves His masterstroke ... and if He now gives you, on one hand, a share in the pains which He has borne for you, and, on the other hand, the grace to bear them patiently, I entreat you, Monseigneur, to believe unfalteringly that it is only to try how much you love Him and to give you leisure to think how much He loves you. For He desires to have your heart entirely, as, for love, He has given you His own; He has permitted this trial, in order, after having united you to Him by tribulation, to deliver you for His own glory—so that, through you, His name may be known and sanctified, not in your kingdom alone, but in all Christendom and even to the conversion of the infidels. Oh, how blessed will be your brief captivity by which God will deliver so many souls from that infidelity and eternal damnation! Alas, Monseigneur! I know that you understand all this far better than I do; but seeing that in other things I think only of you, as being all that God has left me in this world,—father, brother, husband,—and not having the comfort of telling you so, I have not feared to weary you with a long letter, which to me is short, in order to console myself for my inability to talk with you."
After his incarceration in the gloomy prison in Spain where he was taken ill, Francis asked for the safe conduct of Marguerite; this was gladly granted. Ignorant of her future duty in Spain, she wrote: "Whatever it may be, even to the giving of my ashes to the winds to do you a service, nothing will seem strange, difficult or painful to me, but will be only consolation, repose, and honor." So impatient was she to arrive at her brother's side that she could not travel fast enough.
Her presence only increased his fever and a serious crisis soon came on, the king remaining for some time "without hearing or seeing or speaking." Marguerite, in this critical time, implored the assistance of God. She had an altar erected in her chamber, and all the French of the household, great lords and domestics alike, knelt beside the sick man's sister and received the communion from the hands of the Archbishop of Embrun, who, drawing near the bed, entreated the king to turn his eyes to the holy sacrament. Francis came out of his lethargy and asked to commune likewise, saying: "It is my God who will heal my soul and body; I entreat you that I may receive him." Then, the Host having been divided in two, the king received one half with the greatest devotion, and his sister the other half. The sick man felt himself sustained by a supernatural force; a celestial consolation descended into the soul that had been despairing. Marguerite's prayer had not been unavailing—Francis I. was saved.
She then proceeded to visit different cities and royalties, endeavoring to secure concessions for her brother. From the people in the streets as well as from the lords in their houses, she received the most unmistakable proofs of friendly feeling; in fact, her favor was so great that Charles V. informed "the Duke of Infantado that, if he wished to please the emperor, neither he nor his sons must speak to Madame d'Alençon." The latter, unable to secure her brother's release, planned a marriage between him and Eleanor of Portugal, sister of Charles V.; her successes at court and in the family of the emperor furthered this scheme. Brantôme says: "She spoke to the emperor so bravely and so courteously that he was quite astonished, and she spoke even more to those of his council with whom she had audience; there she produced an excellent impression, speaking and arguing with an easy grace in which she was proficient, and making herself rather agreeable than hateful or tiresome. Her reasons were found good and pertinent and she retained the high esteem of the emperor, his court and council."
Although she failed in her attempts to free the king, she succeeded, by arranging the marriage, in completely changing the rigorous captivity to which Charles had subjected him. Finally, by giving his two eldest sons as hostages, the king obtained his release, and in March, 1526, he again set foot, as sovereign, on French soil. Thus the king's life was saved and he was permitted to return to his country, Marguerite's devotion having accomplished that in which the most skilled diplomatist would have failed.
All historians agree that Marguerite d'Angoulême was a devout Catholic, but that she was too broad and liberal, intelligent and humane, to sanction the unbridled excesses of fanaticism. The acknowledged leader of moral reform, she protected and assisted those persecuted on account of their religious views and sympathized with the first stages of that movement which revolted against abuses, vice, scandals, immorality, and intrigue. With her, the question was not one of dogma, but concerned, instead, the religion which she considered most conducive to progress and reform. It grieved her to see her religion defile itself by cruel and inhuman persecutions and tortures, by intolerance and injustice. She felt for, but not with, the heretics in their errors. "She typifies her age in all that is good and noble, in artistic aspirations, in literary ideals, in pure politics—in short,—in humanity; in her is not found the chaotic vagueness which so often breaks out in license and licentiousness, cruelty, and barbarism."
During the absence in Spain of Francis I. and Marguerite, the mother-regent sought to gain the support and favor of Rome by ordering imprisonments, confiscations, and punishments of heretics; but upon the return of the king and his sister, the banished were recalled and tolerance again ruled. When (in 1526) Berquin was seized and tried for heresy, he found but one defender. Marguerite wrote to her brother, still at Madrid:
"My desire to obey your commands was sufficiently strong without having it redoubled by the charity you have been pleased to show poor Berquin according to your promise; I feel that He for whom I believe him to have suffered will approve of the mercy which, for His honor, you have had upon His servant and your own."