Henry IV, Makers of History. Abbott John Stevens Cabot

to their own kingdom, Henry II. of France died, leaving the crown to his son Charles, a feeble boy both in body and in mind. As Charles was but ten or twelve years of age, his mother, Catharine de Medicis, was appointed regent during his minority. Catharine was a woman of great strength of mind, but of the utmost depravity of heart. There was no crime ambition could instigate her to commit from which, in the slightest degree, she would recoil. Perhaps the history of the world retains not another instance in which a mother could so far forget the yearnings of nature as to endeavor, studiously and perseveringly, to deprave the morals, and by vice to enfeeble the constitution of her son, that she might retain the power which belonged to him. This proud and dissolute woman looked with great solicitude upon the enterprising and energetic spirits of the young Prince of Navarre. There were many providential indications that ere long Henry would be a prominent candidate for the throne of France.

      Influence of Plutarch.

      Plutarch's Lives of Ancient Heroes has perhaps been more influential than any other uninspired book in invigorating genius and in enkindling a passion for great achievements. Napoleon was a careful student and a great admirer of Plutarch. His spirit was entranced with the grandeur of the Greek and Roman heroes, and they were ever to him as companions and bosom friends. During the whole of his stormy career, their examples animated him, and his addresses and proclamations were often invigorated by happy quotations from classic story. Henry, with similar exaltation of genius, read and re-read the pages of Plutarch with the most absorbing delight. Catharine, with an eagle eye, watched these indications of a lofty mind. Her solicitude was roused lest the young Prince of Navarre should, with his commanding genius, supplant her degenerate house.

      Religious agitation.

      The Huguenots.

      At the close of the sixteenth century, the period of which we write, all Europe was agitated by the great controversy between the Catholics and the Protestants. The writings of Luther, Calvin, and other reformers had aroused the attention of the whole Christian world. In England and Scotland the ancient faith had been overthrown, and the doctrines of the Reformation were, in those kingdoms, established. In France, where the writings of Calvin had been extensively circulated, the Protestants had also become quite numerous, embracing generally the most intelligent portion of the populace. The Protestants were in France called Huguenots, but for what reason is not now known. They were sustained by many noble families, and had for their leaders the Prince of Condé, Admiral Coligni, and the house of Navarre. There were arrayed against them the power of the crown, many of the most powerful nobles, and conspicuously the almost regal house of Guise.

      The present controversy.

      It is perhaps difficult for a Protestant to write upon this subject with perfect impartiality, however earnestly he may desire to do so. The lapse of two hundred years has not terminated the great conflict. The surging strife has swept across the ocean, and even now, with more or less of vehemence, rages in all the states of this new world. Though the weapons of blood are laid aside, the mighty controversy is still undecided.

      The advocates of the old faith were determined to maintain their creed, and to force all to its adoption, at whatever price. They deemed heresy the greatest of all crimes, and thought – and doubtless many conscientiously thought – that it should be exterminated even by the pains of torture and death. The French Parliament adopted for its motto, "One religion, one law, one king." They declared that two religions could no more be endured in a kingdom than two governments.

      The Sorbonne.

      At Paris there was a celebrated theological school called the Sorbonne. It included in its faculty the most distinguished doctors of the Catholic Church. The decisions and the decrees of the Sorbonne were esteemed highly authoritative. The views of the Sorbonne were almost invariably asked in reference to any measures affecting the Church.

      Purging the empire.

      In 1525 the court presented the following question to the Sorbonne: "How can we suppress and extirpate the damnable doctrine of Luther from this very Christian kingdom, and purge it from it entirely?"

      The prompt reply was, "The heresy has already been endured too long. It must be pursued with the extremest rigor, or it will overthrow the throne."

      Two years after this, Pope Clement VII. sent a communication to the Parliament of Paris, stating,

      "It is necessary, in this great and astounding disorder, which arises from the rage of Satan, and from the fury and impiety of his instruments, that every body exert himself to guard the common safety, seeing that this madness would not only embroil and destroy religion, but also all principality, nobility, laws, orders, and ranks."

      The burning chamber.

      The Protestants were pursued by the most unrelenting persecution. The Parliament established a court called the burning chamber, because all who were convicted of heresy were burned. The estates of those who, to save their lives, fled from the kingdom, were sold, and their children, who were left behind, were pursued with merciless cruelty.

      Persecution of the Protestants.

      The Protestants, with boldness which religious faith alone could inspire, braved all these perils. They resolutely declared that the Bible taught their faith, and their faith only, and that no earthly power could compel them to swerve from the truth. Notwithstanding the perils of exile, torture, and death, they persisted in preaching what they considered the pure Gospel of Christ. In 1533 Calvin was driven from Paris. When one said to him, "Mass must be true, since it is celebrated in all Christendom;" he replied, pointing to the Bible,

      "There is my mass." Then raising his eyes to heaven, he solemnly said, "O Lord, if in the day of judgment thou chargest me with not having been at mass, I will say to thee with truth, 'Lord, thou hast not commanded it. Behold thy law. In it I have not found any other sacrifice than that which was immolated on the altar of the cross.'"

      Calvin and his writings.

      Calvin's physical debility.

      Continued labors.

      In 1535 Calvin's celebrated "Institutes of the Christian Religion" were published, the great reformer then residing in the city of Basle. This great work became the banner of the Protestants of France. It was read with avidity in the cottage of the peasant, in the work-shop of the artisan, and in the chateau of the noble. In reference to this extraordinary man, of whom it has been said,

      "On Calvin some think Heaven's own mantle fell,

      While others deem him instrument of hell,"

      Theodore Beza writes, "I do not believe that his equal can be found. Besides preaching every day from week to week, very often, and as much as he was able, he preached twice every Sunday. He lectured on theology three times a week. He delivered addresses to the Consistory, and also instructed at length every Friday before the Bible Conference, which we call the congregation. He continued this course so constantly that he never failed a single time except in extreme illness. Moreover, who could recount his other common or extraordinary labors? I know of no man of our age who has had more to hear, to answer, to write, nor things of greater importance. The number and quality of his writings alone is enough to astonish any man who sees them, and still more those who read them. And what renders his labors still more astonishing is, that he had a body so feeble by nature, so debilitated by night labors and too great abstemiousness, and, what is more, subject to so many maladies, that no man who saw him could understand how he had lived so long. And yet, for all that, he never ceased to labor night and day in the work of the Lord. We entreated him to have more regard for himself; but his ordinary reply was that he was doing nothing, and that we should allow God to find him always watching, and working as he could to his latest breath."

      Calvin died in 1564, eleven years after the birth of Henry of Navarre, at the age of fifty-five. For several years he was so abstemious that he had eaten but one meal a day.1

      Inhabitants of France.

      At this time the overwhelming majority of the inhabitants of France were Catholics – it has generally been estimated

1

In reference to the execution of Servetus for heresy, an event which, in the estimation of many, has seriously tarnished the reputation of Calvin, the celebrated French historian M. Mignet, in a very able dissertation, establishes the following points:

1. Servetus was not an ordinary heretic; he was a bold pantheist, and outraged the dogma of all Christian communions by saying that God, in three persons, was a Cerberus, a monster with three heads. 2. He had already been condemned to death by the Catholic doctors at Vienne in Dauphiny. 3. The affair was judged, not by Calvin, but by the magistrates of Geneva; and if it is objected that his advice must have influenced their decision, it is necessary to recollect that the councils of the other reformed cantons of Switzerland approved the sentence with a unanimous voice. 4. It was of the utmost importance for the Reformation to separate distinctly its cause from that of such an unbeliever as Servetus. The Catholic Church, which in our day accuses Calvin of having participated in his condemnation, much more would have accused him, in the sixteenth century, with having solicited his acquittal.