attention, and compares it afterward with what custom has introduced in our churches, cannot fail to remark that many of our doctrines are very far from those which the Gospel teaches, and are often even contrary." They naturally conclude that it ought not to be translated into the vulgar tongue.*

We ask again: Would not the Roman Catholic Church have reformed itself? We answer, yes; if plunging deeper into superstition and the darkness of the middle ages could be called a reform.

CHAPTER III.

MARGARET DE VALOIS

JAMES LEFEVRE WIL

LIAM FAREL.

LOUIS XII., who, as we have already said, nobly protected his people against the persecutions and encroachments of the Roman Catholics, died in the year 1514, after a reign of sixteen years.

The brilliant Duke of Angoulême, afterward known as Francis I., succeeded him. Francis was a young man of twenty-two years of age, of fine figure and carriage. In the manly exercises of the day, in the gracefulness of his manner, in agreeable conversation, no one surpassed him. An accomplished soldier, he had already gained a name for himself in the victorious field of Marignano. Military glory was his

* Avis sur les Moyens propres à soutenir l'Eglise Romaine; présenté au Pape Jules III., par quelques évêques réunis à Bologne. Bibliothèque impériale, vol. in fol. B, No. 1038. De l'appendice ad fasciculum rerum expelendarum et fugiendarum, etc., vol. ii. Histoire de la Reforma tion Française, par F. Puaux. Paris, 1859. Vol. i, pp. 355-357, etc.

idol, and beyond this, pleasure was the grand object of his life.

Francis had a sister. Young and beautiful in person, of fine education, and great natural abilities, Margaret de Valois was one of the most attractive persons in the French court. A French writer says

of her: "Seldom has a woman received from heaven greater and more various gifts. Born upon the steps of the throne, she united to the graces of body the most brilliant qualities of the mind."

Never, perhaps, was a sister's love greater for a brother than was the love of Margaret for Francis. Brought up in the midst of everything that was gay and dazzling, they had enjoyed pleasure together, and together sought happiness in those earthly joys which are as unsatisfactory in a monarch's household as in the most humble cottage.

There was a man at this time in Paris, of humble origin, little personal pretensions, small stature, but of great intellect, learning, and eloquence. His name was James Lefevre, and, according to Erasmus, he occupied the first rank in the University. Born in the year 1455, he was now nearly sixty years of age. No one could be more religious than he was in practicing all the ceremonies of the Romish Church. It was while he was engaged in collecting the legends of the saints that his confidence in those ceremonies was shaken. He could not resist the impression that they were filled with superstition. Giving up his task he turned to the Bible. It was not long before his heart became so filled with its doctrines that he could not keep silence. He proclaimed them in his writings. He taught them in the University, as Luther and Melancthon did afterward in Germany, and the hearts of the students took fire as they listened to the

word of God. Margaret de Valois, while she shone, the center of attraction in a dissipated court, heard of the so-called new doctrine. The ladies of her court brought her Lefevre's writings, and it was not long before she heard him preach. Her heart turned to the Gospel, and she soon became known as a convert to it. She was not alone. The impressions made upon the students were not all transient. Among them was William Farel, born in Dauphine in the year 1489. He listened to Lefevre and wondered. He was his intimate friend, and like ḥim zealous in all points for the Romish Church. Farel said himself, in speaking of his faith in Rome:

"I believe in the cross, in pilgrimages, in images, vows, and relics. What the priest holds in his hands, puts into the box, and there shuts it up, eats and give others to eat, is my only true God, and to me there is no other, either in heaven or upon earth."

Referring afterward to his state at that time, he says: "Satan had so lodged the pope, the papacy, and all that is his in my heart, that even the pope had not so much of it in himself."

And now, like Lefevre, he began to read the Scriptures. Astonishment seized his mind as he found their teaching so different from the teaching of his Church. He hesitated and feared greatly.

"What shall I do?" he often inquired with intense anxiety. Sometimes he was alarmed at the thought of his seeming presumption in daring even to question any doctrine of the Church. He went so far as to give up the Bible, and retired to the cell of a monastery near Paris, hoping to gain the peace for which he sighed. He afterward said, in reference to the time he remained among the monks :

"I was wholly employed, day and night, in serving

the devil after the fashion of that man of sin, the pope. I had my pantheon in my heart, and such a troop of mediators, saviours, and gods, that I might well have passed for a papal register.

While this struggle was going on in his mind he heard Lefevre preach, and the word came with power to his heart. The doctrine of justification by faith, by the merits of Christ alone, possessed to him a wonderful fascination. He yielded to its influences. He turned to the Scriptures and sought light. It was hard to renounce what had so long seemed right to him. It was hard to tear from his heart what he had so long held sacred, and above all the worship of the virgin, for it had been implanted there from his very infancy; but he saw now that the word of God must be his guide. He saw there that Jesus was his only advocate, and, with the Father and the Holy Spirit, the only object of worship. The struggle ceased. He believed in Jesus Christ as his Saviour, as his only Saviour, and his heart was filled with peace and joy.

Farel afterward became to France a little like what Luther was to Germany. And much more would he have accomplished than he did had he enjoyed the same opportunities as Luther. He seemed to be fitted by nature to do great things. He is described as "a man of invincible courage, great piety, learning, innocence of life, and unassuming modesty." His powers of eloquence were so great, that it is said of him, "swords were drawn, and bells rung while he was preaching, but in vain; and such was his ardor and force of expression that he seemed rather to thunder than to speak. His prayers also were wonderful; his heart seemed to lift the hearts of his hearers to heaven."

Thus, before Luther had commenced his career as a Reformer in Germany, Lefevre and Farel were disseminating the truths of the Bible in France.

The French Reformation was not the result of the German reform, but, proceeding from the same causes, it marched side by side with it. "Elle fut la soeur, et non la fille de la Reformation Allemande."*

CHAPTER IV.

BRICONNET- -MARTYRDOM OF JOHN LECLERC.

AMONG those who, with Farel, had received the good seed in their hearts at this time, were Gerard Roussel, Martial Mazurier, Martial Mazurier, Pavannes, Michel d'Arande, and others, who looked up to Lefevre as their spiritual father and guide.

Margaret de Valois, in the midst of a royal though profligate circle of relations and friends, continued to give evidence of a sincere desire to follow Christ. Another in high position was added to their number. William of Montbrun, son of Cardinal Briçonnet, received eagerly the doctrines of the Bible from the lips of Lefevre. William, whom we shall call Briçonnet, was bishop of Meaux, and he had no sooner felt the heavenly fire in his heart than he set about reforming his diocese. He found that a majority of the priests within his jurisdiction lived at Paris, away from their parishes, enjoying in the capital the money they received for watching over the souls of their parishioners. He convoked a synod of his clergy, to be held October 13, 1519, in which various steps

* Histoire de la Ref. Fran., par F. Puaux, Paris.