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The mystic Gérard Roussel, an eloquent speaker, whom the bishop appointed curate of St. Saintin, and subsequently treasurer and canon of the cathedral, was prominent among the new preachers, but was surpassed in exuberant display of zeal by Martial Mazurier, Principal of the[Pg 76] Collége de St. Michel in Paris, who now fulfilled the functions of curate of the church of St. Martin at Meaux.

Apprehension of the monks aroused.
De Roma's threat.

It was not long before the apprehension of the monastic orders was aroused by the great popularity of the new teachers. The wool-carders, weavers, and fullers accepted the novel doctrine with delight as meeting a want which they had discovered in spite of poverty and ignorance. The day-laborers frequenting the neighborhood of Meaux, to aid the farmers in harvest-time, carried back to their more secluded districts the convictions they had obtained, and themselves became efficient agents in the promulgation of the faith elsewhere. If the anticipations of a speedy spread of the reformation throughout France were brilliant in the minds of its early apostles, the determination of its opponents was equally fixed. An incident occurred about this time which might almost be regarded as of prophetic import. 

Farel, who was present, is our sole informant. On one occasion Lefèvre and a few friends were engaged in conversation with some warm partisans of the old abuses, when the old doctor, warming at the prospect he seemed to behold, exclaimed, "Already the Gospel is winning the hearts of the nobles and of the common people alike! Soon it will spread over all France, and cast down the inventions which the hand of man has set up." "Then," angrily retorted one De Roma, a Dominican monk, "Then I, and others like me, will join in preaching a crusade; and should the king tolerate the proclamation of the Gospel, we shall drive him from his kingdom by means of his own subjects!"[150]bible society, bible society, bible society,

The Dominican friar stood forth at that moment the embodiment of the monastic spirit speaking defiance to the nascent reform. The church of the state, with its rich abbeys and priories, its glorious old cathedrals, and boundless possessions of lands and houses, was not to be resigned without a struggle so terrific as to shake the foundations of the throne itself. The germ of the Guises and the League, with Jacques Clément and[Pg 77] Ravaillac, was already formed, and possessed a prodigious latent vitality.

Briçonnet's activity.

Bishop Briçonnet was himself active in promoting the evangelical work, preaching against the most flagrant abuses, and commending to the confidence of his flock the more eloquent preachers whom he had introduced. The incredible rumor even gained currency that the hot-headed prelate went through his diocese casting down the images and sparing no object of idolatrous worship in the churches.[151] But, however improbable it may be that Briçonnet ever engaged in any such iconoclastic demonstrations, it is a strong Roman Catholic partisan who has preserved the record of this significant warning given by the prelate to his flock, and elicited either by the consciousness of his own moral feebleness, or by a certain vague premonition of danger: "Even should I, your bishop, change my speech and teaching, beware that you change not with me!"[152]

Lefèvre translates the New Testament.

Under Briçonnet's protection Jacques Lefèvre assumed a task less restricted in its influence than preaching, in which he probably took a less active part than his coadjutors. The Bible was a closed book to the common people in France. The learned might familiarize themselves with its contents by a perusal of the Latin Vulgate; but readers acquainted with their mother tongue alone were reduced to the necessity of using a rude version wherein text and gloss were mingled in inextricable confusion, and the Scriptures were made[Pg 78] to countenance the most absurd abuses.[153] 

The best furnished libraries rarely contained more than a few detached books of the Bible, and these intended for ornament rather than use.[154] Lefèvre resolved, therefore, to apply himself to the translation of the Sacred Scriptures from the Latin Vulgate into the French language. In June, 1523, he published a version of the four gospels, and in the autumn of the same year he gave to the world the rest of the New Testament. Five years later he added a translation of the Old Testament. It was a magnificent undertaking, prompted by a fervent desire to promote the spiritual interests of his countrymen. In its execution, the inaccuracies incident to so novel an enterprise, and the comparative harshness of the style, can readily be forgiven. For, aside from its own merits, the version of Lefèvre d'Étaples formed the basis for the subsequent version of Robert Olivetanus, itself the groundwork of many later translations.

The translation eagerly bought.
Delight of Lefèvre.

Lefèvre and his associates had not erred in anticipating remarkable results from the publication of the Scriptures in the language of the people. The copies of the New Testament no[Pg 79] sooner left the press than they were eagerly bought. They penetrated into obscure hamlets to which no missionary of the "new doctrines" could find access. By the wool-carders of Meaux the prize thus unexpectedly placed within reach was particularly valued. The liberality of Bishop Briçonnet is said to have freely supplied copies to those who were too poor to afford the purchase-money. The prelate introduced the French Scriptures into the churches of Meaux, where the unparalleled innovation of reading the lessons in an intelligible tongue struck the people with amazement. "You can scarcely imagine," wrote the delighted Lefèvre to a distant friend,[155] "with what ardor God is moving the minds of the simple, in some places, to embrace His word since the books of the New Testament have been published in French, though you will justly lament that they have not been scattered more widely among the people. 

The attempt has been made to hinder the work, under cover of the authority of parliament; but our most generous king has become in this matter the defender of Christ's cause, declaring it to be his pleasure that his kingdom shall hear the word of God freely and without hinderance in the language which it understands. At present, throughout our entire diocese, on feast-days, and especially on Sunday, both the epistle and gospel are read to the people in the vernacular tongue, and the parish priest adds a word of exhortation to the epistle or gospel, or both, at his discretion."

There did, indeed, seem to be amply sufficient ground for the "exultation" expressed by the worthy Picard at the rapid progress of the Reformation throughout Europe and the flattering prospects offered in France itself.[156] Everything seemed for a time to promise success at Meaux. Bishop Briçonnet received with delight the advice of the Swiss and German reformers.[Pg 80] The letters of Œcolampadius, from Basle, in particular so deeply impressed him, that he commissioned Gérard Roussel to read in the French language and explain the meaning of the Pauline Epistles every morning to a promiscuous gathering of persons of both sexes, and chose out the most evangelical preachers to perform similar duty in all the more important places in his diocese.[157]

Enmity of the Franciscans.
Weakness of Bishop Briçonnet.

But the bishop had excited the active enmity of a resolute and suspicious foe. In forbidding the Franciscan monks entrance to any pulpit within his jurisdiction, he had, even before the advent of Lefèvre and the reformed teachers, incurred their violent animosity.[158] The new movement, while arousing their indignation, gave them the opportunity they coveted for invoking the power of the university and of parliament. At first the bishop was bold enough to denounce the doctors of the Sorbonne as Pharisees and false prophets,[159] while in his private correspondence he stigmatized the clergy as "the estate by the coldness of which all the others are frozen,"[160] or even as "that which is the ruin of all the rest."[161] But, frightened by the incessant clamor and attacks of his enemies, he began gradually to waver, and presently lost all courage. In the end he yielded so far as to suffer to be published in his name official documents which were intended to overturn from the foundation the very fabric he had been striving to rear. In one of these, a "Synodal Decree" addressed to the faithful of his diocese,[Pg 81] the bishop was made to condemn the books of Martin Luther, and to denounce Luther himself as one who was plotting the overthrow of "the estate which keeps all the rest in the path of duty."[162] Quite another description of the clergy this from either of the descriptions which he gave to Margaret of Angoulême! The other document was a letter to the clergy of his diocese, warning them against certain preachers "brought in by himself to share his pastoral cares," who, under cover of proclaiming the Gospel, had "dared, in defiance of the evangelical truth, to preach that purgatory does not exist, and that, consequently, we must not pray for the dead, nor invoke the very holy Virgin Mary and the saints."[163]

The precise time of Briçonnet's pusillanimous defection, as marked by the publication of these pastoral letters, is involved in some obscurity; for assuredly the date affixed to the transcripts that have come down to us conflicts too seriously with the well-known facts of history to be accepted as correct.[164]

Later Roman Catholic historians have asserted that the act was a voluntary one; that Briçonnet had never in reality sympathized with the religious views of reformers whom he had invited to Meaux simply because of his admiration for learning; that no sooner did he discover the heretical nature of their teachings than he removed them from the posts to which they had been assigned; and that he spent the residue of his life in the vain endeavor to retrieve the fatal consequences of his mistake.[165] But this view is confirmed by nothing in the prelate's extant correspondence. Everywhere there is evidence that until his courage broke down, Briçonnet was in full accord with the[Pg 82] reformers. His first step may possibly have been justified at the bar of conscience by the plausible suggestion that, since the anger of the Sorbonne had been directed specially against Meaux, the evangelical preachers could be more serviceable elsewhere. But, from the mere withdrawal of support to positive measures of repression, the transition was both natural and speedy.

He is cited to appear before the Parliament.

Unsatisfied by Bishop Briçonnet's merely negative course, the Parliament of Paris at length cited him to appear and answer before a commission consisting of two of its own counsellors. The information thus obtained was next to be submitted to the judges delegated by the Pope, a tribunal of the institution of which an account will be given in another chapter.[166] To this secret investigation Briçonnet objected, and begged to be tried in open court by the entire body of parliament;[167] but his petition was rejected, and his examination proceeded before the inquisitorial commission. What measures were there taken to influence him is not known. To Martial Mazurier, lately an enthusiastic preacher of the "Lutheran" doctrines, who had himself, through fear, receded from his advanced position, the doubtful honor is ascribed of having been prominent in exertions to overcome the prelate's lingering scruples. However this may be, when Briçonnet had given sufficient guarantees to satisfy the Sorbonne that no apprehension need be entertained of a repetition in Meaux of the dangerous experiment of the public instruction of the people in the Holy Scriptures, there was nothing to be gained by his condemnation. He was accordingly acquitted of all charge of heresy, although condemned to pay the sum of two hundred livres as the expense of bringing to trial the "heretics" whom he had himself helped to make such.[168] Hereupon he is said to have[Pg 83] returned to his diocese, and, having convened a synod, to have prohibited, as we have seen, the circulation of Luther's writings, reintroduced the ecclesiastical practices that had been condemned or discarded, and given to the persecution now set on foot his unequivocal sanction.[169]

Dispersion of the reformed teachers.

The teachers whom Briçonnet had so cordially invited to assist him were compelled one by one to abandon Meaux. Among the earliest to leave was Farel.[170] His was no faint heart. If he gave up his activity in Brie, it was only to return to his native Dauphiny, where a young nobleman, Anemond de Coct, and a preacher, Pierre de Sebeville, were among the leading men whose conversion was the fruit of his indefatigable exertions. After a visit to Guyenne, of which little is known, he passed into German Switzerland, and labored successively in Basle, Strasbourg, and Montbéliard.[171]

Annoyances of those who remain.

Lefèvre and Roussel were among the last to withdraw; but, beset with watchful enemies, they found their position neither safe nor comfortable. It was as difficult to maintain a semblance of friendship with an ecclesiastical system which they detested in their hearts, as to refuse their sympathy and support to the persecuted whose opinions they shared without possessing the courage necessary to suffer in attestation of the common faith. Busy informers at one time found evidence, more than warranting the suspicion that Roussel's manuscripts had furnished the material of which scandalous placards defamatory of the Pope were framed.[172] A little later the proctor of the cathedral drew attention to the ir[Pg 84]regular conventicles held in the church itself, every Sunday and feast-day, after Roussel had preached. These "combers, carders, and other persons of the same stamp, unlettered folk,"[173] brought with them books containing the Epistles of St. Paul, the Gospels, and the Psalms, in flagrant disregard of the prohibitions they had heard respecting the discussion of such topics as faith, the sacraments, the privileges of Rome, and the use of pictures in the churches. It was made the occasion of "charitable rebuke" and then of formal complaint against Roussel by his fellow canons, that he failed to repeat the angelic salutation, according to the orthodox practice, after the exordium of his sermon. To the combined exhortations and threats of his accusers Roussel replied in the chapter that, if he had done wrong, it belonged to the bishop to reprove him, but that as to himself he esteemed the repetition of the Lord's Prayer quite as efficacious as the recital of the Ave Maria.[174]

Lefèvre and Roussel take refuge in Strasbourg.
Excessive caution of Roussel.

At last danger thickened, and Lefèvre and Roussel found themselves forced to leave Meaux (October, 1525), and sought refuge within the hospitable walls of Strasbourg; for the persecuting measures adopted by the regent, Louise de Savoie, and the Parliament of Paris, during the king's captivity, as we shall shortly see, had placed the lives of even such prudent reformers in peril.[175] In the free city on the banks of the Rhine, Lefèvre met his pupil Farel, and in the midst of cordial greetings was reminded by him that the day of "renovation" which he had long since predicted and desired had really come.[176] But the contrast between the two men had become sharply drawn. The fearless athlete, soon to measure his strength with no puny antagonists at Neufchâtel, Lausanne, Geneva, and so many other places in French[Pg 85] 

Switzerland, whose course was to be a succession of rough encounters, discovered that the master from whom he had received the impulse that shaped his entire life, shrank from sundering the last link binding him to the Roman church. And Gérard Roussel was even more timid. The elegant preacher, with fair prospects of preferment, could not bring himself openly to espouse the quarrel of oppressed truth. A mysticism investing his entire belief, and perverting his moral perceptions, led him to imagine that the heart might be kept pure in the midst of many external corruptions, and that the enlightened could worship the Almighty acceptably in spite of superstitious observances, which, while countenancing by apparent acquiescence, they rejected in their hearts. 

The excellence of the reformation already inaugurated at Strasbourg made a deep and very favorable impression upon Roussel. He wrote to Bishop Briçonnet that the daily preaching of a pure doctrine, "without dross or leaven of the Pharisees,"[177] the crowds of attentive hearers, the schools presided over by men as illustrious for piety as for letters, and the careful provision for the poor, would delight his correspondent were he to see them. He did not dissemble his own great satisfaction that the monasteries had been changed into educational establishments, the pictures taken away from the churches, and every altar removed except one, on which the communion was celebrated, as nearly as possible, according to the plan of its institution.[178] At the same time he renounced none of his excessive caution. His words were still those he had uttered when urged, a twelvemonth earlier, by Farel, Œcolampadius, and Zwingle, to strike out boldly and by an open dispute on religion compel the attention of the thoughtless world. "The flesh is weak! As my friends, Lefèvre and others, urge, the convenient season has not yet come, the Gospel has not yet been scattered sufficiently far and wide. We must not assume the Lord's prerogative for sending laborers into the harvest, but leave[Pg 86] the work to Him whose it is, and who can easily raise up a far richer harvest than that for whose safety we are solicitous!"[179]

Such were the paltry evasions of cowardly souls, to excuse themselves for the neglect of admitted duty. We cannot wonder at the burning words of condemnation which this pusillanimity called forth from the pen of brave Pierre Toussain. "I have spoken to Lefèvre and Roussel," he wrote some months later, "but certainly Lefèvre has not a particle of courage. May God confirm and strengthen him! Let them be as wise as they please, let them wait, procrastinate, and dissemble; the Gospel will never be preached without the cross! When I see these things, when I see the mind of the king, the mind of the duchess [Margaret of Angoulême] as favorable as possible to the advancement of the Gospel of Christ, and those who ought to forward this matter, according to the grace given them, obstructing their design, I cannot refrain from tears. They say, indeed: 'It is not yet time, the hour has not come!' And yet we have here no day or hour. What would not you do had you the Emperor and Ferdinand favoring your attempts? Entreat God, therefore, in behalf of France, that she may at length be worthy of His word."[180]

The remainder of the task imposed on the weak Bishop of Meaux and his new allies, the monks of St. Francis, proved a more difficult undertaking. The shepherds had been dispersed, but the flock refused to forsake the fold. From the nourishing food they had discovered in the Word of God, they could not be induced to return to the husks offered to them in meaningless ceremonies, celebrated in an unknown tongue by men of impure lives. The Gospels in French remained more attractive[Pg 87] than the legendary, even after the bishop had abandoned the championship of the incipient reformation. Briçonnet's own expressed wish was granted: if he had "changed his speech and teaching," the common people, at least, had not changed with him.

The wool-carder, Jean Leclerc, tears down a papal bull.
His barbarous sentence.

Among the first fruits of the Reformation in Meaux was a wool-carder, Jean Leclerc, into whose hands had fallen one of Lefèvre's French Testaments. He was a man of strong convictions and invincible resolution. A bull, issued by Clement the Seventh in connection with the approaching jubilee, had been posted on the doors of the cathedral (December, 1524). It offered indulgence, and enjoined prayers, fasting, and partaking of the Communion, in order to obtain from heaven the restoration of peace between princes of Christendom. Leclerc secretly tore the bull down, substituting for it a placard in which the Roman pontiff figured as veritable Antichrist. 

Diligent search was at once instituted for the perpetrator of this offence, and for the author of the subsequent mutilation of the prayers to the Virgin hung up in various parts of the same edifice. A truculent order was also issued in the bishop's name, threatening all persons that might conceal their knowledge of the culprits with public excommunication, every Sunday and feast-day, "with ringing of bells and with candles lighted and then extinguished and thrown upon the earth, in token of eternal malediction."[181] Leclerc was discovered, and taken to Paris for trial. The barbarous sentence of parliament was, that he be whipped in Paris by the common executioner on three successive days, then transferred to Meaux to receive the like punishment, and finally branded on the forehead with a red-hot iron, before being banished forever from the kingdom.[182][Pg 88]

The cruel prescription was followed out to the letter (March, 1525). A superstitious multitude flocked together to see and gloat over the condign punishment of a heretic, and gave no word of encouragement and support. But, as the iron was leaving on Leclerc's brow the ignominious imprint of the fleur-de-lis,[183] a single voice suddenly broke in upon the silence. It was that of his aged mother, who, after an involuntary cry of anguish, quickly recovered herself and shouted, "Hail Jesus Christ and his standard-bearers!"[184] Although many heard her words, so deep was the impression, that no attempt was made to lay hands upon her.[185] 

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Kent hovind garden of eden

Kent hovind lies in the textbooks

Kent hovind lies in the textbooks 2

Kent hovind the bible and health

Kevin max

Kevin max 2

King david movie

King solomon documentary

King solomon movie

King's x

King's x 2

King's x 3

Kirk franklin

Kirk franklin 2

Kutless

Kutless 2

L'ancre de notre foi

L'enfer as t-il une fin?

L'espoir

L'Etang de feu

La bible décodée

La femme en écarlate  

La grande tribulation

La luz del mundo

La marque de la bête

La porte des brebis

La pratique du sabbat

La prophétie de Daniel

La tragédie des siècles

La vie d'abraha

Le meilleur est a venir

Le péché sans pardon  

Le retour de Jésus

Le septième jour

Le signe éternel

Le spiritisme démasqué  

Le témoignage de Jésus révélé

Le temple de l'Apocalypse révélé

Le zoo de l'apocalypse

Le zoo de l'apocalypse 2

Le zoo de l'apocalypse 3

Le zoo de l'apocalypse 4

Le zoo de l'apocalypse 5

Le zoo de l'apocalypse 6

Le zoo de l'apocalypse 7

Lectures on creation

Lenny leblanc

Lenny leblanc 2

Les étonnantes prédictions

Les évènements a venir

Les saints de l'Apocalypse

Les signes de la fin

Les Usa en prophétie  

Links

Links 2

Links 3

Lincoln brewster

Los valles fertiles de mesopotamia

Louis 14

Lumière sur le sanctuaire 1,2

Lumière sur le sanctuaire 3,4

Lumière sur le sanctuaire 5,6

Lumière sur le sanctuaire 7,8

Marco barrientos

Marco barrientos cree todo es possible

Marco barrientos muestrame tu gloria

Marcos witt

Marcos witt 2

Marcos witt sana nuestra tiera

Marcos witt vencio

Mariachis cristianos

Marie antoinette 2006 movie

Mark woodman

Mark woodman is this the end of the world?

Mark finley

Mark finley alive at end times

Mark finley angel 911

Mark finley babylon

Mark finley beginning of the end

Mark finley bury the past

Mark finley countdown to eternity

Mark finley financial secrets

Mark finley greatest religious cover up

Mark finley health secrets

Mark finley hell

Mark finley mark of the beast

Mark finley near death experience

Mark finley new age

Mark finley personal peace

Mark finley remedy for tension

Mark finley revelation climax

Mark finley revelation judgment

Mark finley unpardonable sin

Mark finley why so many denominations?

Mark finley world in turmoil

Marqué à jamais

Martin luther movie

Mary magdalene movie

Mary mary

Matthew west

Matt redman

Maybe on sunday

Megavitamin and psychosis

Mercy me

Mercy me 2

Mercy me 3

Mercy me 4

Michael card

Michael card 2

Michael card 3

Michael card 4

Michael smith

Michael smith 2

Michael smith 3

Michael smith 4

Michael smith 5

Ministry of healing book

Mississippi mass choir

Mississippi mass choir 2

Mississippi mass choir 3

Mississippi mass choir 4

Modern health

Movies bible

Musée du désert

Musica cristiana

Musique chrétienne

Musique chrétienne 2

Musique chrétienne 3

Musique chrétienne 4

Napoleon

Napoleon 2

Napoleon 3

Napoleon 4

Natalie grant

Nature

Neville peter

Newsboys

Newsboys 2

Newsboys 3

Newsboys 4

New world order

New world order 2

Niacin therapy

Noah's ark movie

Nostradamus

One night with the king movie

Orthomolecular

Orthomolecular 2

Orthomolecular 3

Orthomolecular 4

Orthomolecular 5

Out of eden

Out of eden 2

Outcallmassageusa.com

Patriarchs and prophets book

Paul baloche

Paul baloche 2

Paul the apostle movie

Paul wilbur

Paul wilbur 2

Paul wilbur 3

Pilgrim's progress

Pilgrim's progress Cristiana

Pilgrim's progress 2

Pilgrim's progress 3

Pilgrim's progress audio

Point of grace

Point of grace 2

Prayer request

Prince caspian

Poésies

Prophecy

Prophecy 2

Prophecy 3

Prophecy 4

Prophetic interpretation

Prophets and kings book

Quand les bergers se transforment en Bètes

Quo vadis movie

Ramon gonzalez

Ramon gonzalez 2

Rebecca st james

Rebecca st james 2

Rebecca st james 3

Rebecca st james 4

Rebecca st james 5

Recovery from mental illness

Reine margot

Ring of power

Rise of the hugenots book

Rome's chalenge

Ruth

Salomon movie

Sabbath songs

Samson and delilah

Samson and delilah 2

Sandy patty

Schizofrenia and nutritional therapy

Selah

Sermons

Sex in the Bible

Smokescreens

Solomon movie 2

Stephen lewis

Stephen lewis 2

Stephen lewis 3

Stephen lewis 4

Strategic health systems

Stratling proof

Stryper

Stryper 2

Stryper 3

Stryper 4

Stryper 5

Stryper 6

Steps to Christ book

Swhitchfoot

Switchfoot 2

Tara leigh cobble

The case for the Creator

The chronicles of Narnia movie

The church in the wilderness

The debate

The french revolution history channel

The futur of psychiatry

The great debate

The great debate 2 wilder smith

The great commandment movie

The great controversy book

The health message

The indestructible book

The inquisition files

The inquisition files 2

The life of Jesus

The light of the world

The lost pages of christianity

The money masters

The origin of life

The revolutionary

The sabbath

The sanctuary

The secret of the jesuits

The seventh day

The seventh day 2

The seventh day 3

The seventh day 4

The seventh day 5

The ten commandments movie

The truth about the sabbath

The extreme oath of the jesuits

Theology debates

Thomas movie

Thoughts from the mount of blessing book

Time and creation Wilder smith

Toby mac

Toby mac 2

Toby mac 3

Toby mac 4

Toby mac 5

Tree 63

Twila paris

Versailles

Vineyard

Visiter le paris protestant

Visiter le paris protestant 2

Visiting paris the bible way

Visiting paris the bible way 2

Voice of prophecy

Voice of prophecy reunion

Walter Veith

Walter veith a woman rides the beast

Walter veith catholic islamic connections

Walter veith final conflict

Walter veith hidden agendas

Walter veith man behind the mask

Walter veith new age agendas

Walter veith origin of variety

Walter veith papacy admits sda truth

Walter veith revolution tyrants

Walter veith strange fire

Walter veith the wine of babylon

Walter veith u.n. and occult agendas

What is creation science?

Who controls the world?

Who has infiltrated the usa?

Why my mother did not become a Jehovah's witness?

Wintley phipps

William miler

World revolution

Yolanda adams

Yolanda adams 2

Your health your choice