History of the Catholic Church from 600 to 1600
XL. John Calvin living as a Student at Basil, published his book of Christian Jnstitutions in the year 1536. and 25. year of his age. The same year he went into Italy, to visit the Dutchess of Ferrara Doughter of Louis 12. King of France. In his returning he was chosen to be Professor of Divinity in Geneva: where the truth of the Gospel had been preached before: but as yet many Citizens did affect Popery. The same year was penned a form of Christian doctrine and discipline, together with a short catechism containing the chief heads of Religion: those were published, and all were required to swear the observance of that doctrine and discipline. Many did refuse; yet the Senate and people did swear thereunto An. 1537. The adversaries were not reformed from the scandalous license and courses, in which they had lived under Popery, and ancient feuds (through occasion of the Savoyan wars) were not laid aside. Though the Ministers did fairly, and then more sharply admonish them, yet they prevailed not; so that Farel, Calvin and Carold openly professed, that they could not administer the sacrament of the Lord's Supper unto people who live in so bitter enmity, and so averse to Church-discipline, For this cause the Sindics or Magistrates (which were chosen in the end of that year) not hearing the Ministers, sent a command unto these three, to depart out of the City within two days. These Magistrates did so miss-carry themselves. In their office, that within two years they were found guilty, some of murder, and some of other misdemeanures; and were condemned some to death, and others to exile. Then the Citizens ceased not from entreating the City of Strawsburgh by their Deputies, and the mediation of Zurich, until they brought again Jo. Calvin September. 13. An. 1541. Then he professed, that he could not confortably exercize the Ministry among them, unless with the teaching of the gospel, discipline were also established. So a Model of presbyterian gouvernment was drawn up, and Elders were chosen again. This was settled by consent of the Senate, so that from the Sentence of the Presbytery it should not be lawful either for Minister or people to recede. Though both Senate and the people did agree thereunto as consonant unto God's word, yet some not only of the people, but even of the chief men did manifest their dislyke of it: yea some Ministers (which afterwards were found guilty of some wickednesses) though they did not openly oppose it, yet under hand they wrought against it, pretending the example of other Churches, where no excommunication was used: and some cried out, that it would introduce again a Popish tyranny. But he overcame these difficulties, by showing that not only the true doctrine, but discipline also must be warranted by the Word of God; and that this hath the approbation of the most learned men of that age, as, Oecolampade, Zwingli, Bucer, Melanthon, Capito, &c. which he proved out of their books; and telling them that other Churches were not to be condemned, which had not proceeded so far, nor those Ministers which had found that their people needed not such censure; and lastly showing a vast difference between the Popish tyranny, and the easy yoke of the Lord. So that at last the discipline was established Novemb. 20. 1541. Nevertheless some loose men would not be tied unto that Discipline, but sought to break it: especially in the year 1546 Amedius Perrin and ambitious man could not endure Calvin's thunderings against his lasciviousness, and began to discover what he and his associates had for a time been contriving. The Senate took notice of him: he held him silent a while; but the contrived wickedness brake out more openly: for one of the Senate blamed Calvin of fall doctrine: The cause was heard before the Senate, and that Senator was condemned of slander, and two Ministers which had set him on, were convicted of drunkenness, and removed out of their places. Calvin shows still, that the life of Christianity consists not so much in profession of truth as in the practice of godliness: Then Perrin and his associates do appeal from the Presbytery unto the Senate. The Presbytery pleadeth their Constitutions, agreeable unto God's word, and settled by authority; and therefore that their privileges might not be infringed. The Senate granteth, that it should be so: and because Perrin would not be ruled, they depose him from his Captainship An. 1547. but the next year he was restored by the prevalency of his friends. In the year 1552. one Berteler was suspended from the sacrament for sundry faults: he craves that the Senate would absolve him. Calvin in name of the Presbytery oppones showing that the Magistrate should preserve, and not destroy good discipline of the Church. But the false calumnies of the adversary (pretending that the Presbytery did encroach upon the authority of the Magistrate) prevailed so, that in the Common-Council it was decreed, that the last appeal ought to be unto the Senate, who might absolve whom they thought fit; So Berteler gote Letters of absolution confirmed with the public seal. Then Perrin and his associates hoped for one of two, either that Calvin would not obey this mandate, and so he would be oppressed by the people; or else if he did obey, it were easy to contemn the Presbytery, and they might follow their licenciousness. Calvin understood this but two days before the administration of the sacrament in September, and in his Sermon when he had spoken much against the profaners of the sacrament; said; I following Chrysostom, will rather suffer myself to be slain then this my hand shall reach the holy elements to those who have been judged contemners of God. These words did so prevail (though the men were head strong) that Perrin sent privately unto Berteler, and advised him not to obtrude himself upon the sacrament. So it was peaceably administed, through God's mercy. In the afternoon Calvin preached on Acts 20, where Paul took his leave of the▪ Ephesians, and professed, that he would neither oppose, nor teach others to oppose the Decree of the Magistrates, and he exhorted the Congregation to continue in that Doctrine, which they had received: and seeing (said he) things are come to this pass, give me leave, Brethren, to use the words of the Apostle, unto you, I commend you to God, and the words of his grace. These words daunted the wicked wonderfully, and prevailed much with them all. The next day the Common-Counsel was assembled, and the whole Presbytery entreated, that they might be heard in giving reasons for abrogating the forenamed Act concerning the Appeal. This was assented, their minds being much changed: and it was decreed, that the Act should be suspended, and that the judgment of the four Helvetian Churches should be craved therein; and in the mean time nothing should be done prejudicial to the Laws formerly established. Thus the faction was diverted from Calvin: but afterwards they sought to bring the storm on Farel, who in these days came from Neocom into Geneva, and in a Sermon sharply reproved the factious, partly knowing the equity of the cause, and partly relying upon his authority, which he had formerly amongst them. When he was gone, that faction complained, that he had done them wrong; and procured, that one was sent unto the Senate of Neocom, to cause Farel appear at a day appointed. Farel came again to Geneva, not without danger: for that faction cried out, that he deserved to be thrown into the river. An honest young man said to Perrin, that Farel the common Father of the City should not be wronged: and he with another Citizen took upon them to stand by Farel at the day of hearing. His adversities were astonished, and of their own accord craved pardon. So Farel was dismissed. Then came answer from the four Helvetian Cities, who unanimously confirmed the Ecclesiastical Policy, as it had been before established. Behold here, what sort of men did oppose the Presbyterian Discipline: to wit, loose and ambitious men.
XLI. Francis 2. King of France did maintain James Faber, and his Printer against the Sobonists, and he professed a desire of Reformation, when he sought aleagve with the Protestants at Smalcald: nevertheless he would not have the Pope to judge so of him: and therefore he continued in persecuting them which were for Reformation. Who can tell all the barbarities, that were committed in France from the year 1538. until the year 1589. yet for exampls sake we will touch some. In that year 1538. Aprile 13. a young gentleman of Tolouse was burnt at Paris for eating eggs in Lent. Remarkable was that horrible impiety An. 1545. against the Waldenses in Merindole & Cabriers. When those heard of the Reformation in Germany, they were glade, and sent for some preachers, by whom they received clearer information, and with more courage did avowe the faith of their ancestors. They were delated for rebellion against the King; and this was a common accusation in those days, more odious then true, saith Sleidan in Comment. lib. 16. They were summoned to compear before Bar. Cassanaeus President of the Counsel at Aignes November 17. Ann. 1540. and the Kings Proctor was ordained to persue them. They were informed of danger undoubtedly, if they did compear. So after three citations, for not compearance, they were condemned by a most horride sentence and cruel above measure, saith Ja. Thuan. Hist. lib. 16; to wit, the Masters of families were adjudged to the fire; their goods unto the escheates Merindole should be made level with the ground; their caves shall be stopped; their woods shall be burnt, and their lands shall be given to none of their name or kindred in all time coming. Some did urge the execution of this Sentence; especially, the Bishops of Aignes and Arles gave money to levy an Army against them: but Alenius a Noble man of Arles appeased the mind of the President, by representing the cruelty of the fact (if such cruelty were execute against so many men not heard in their own defense): So the levying of soldiers was put off, until the Kings pleasure were required. The King referreth the trial of their cause unto the President of Piemount William Bellay. After trial he reported unto the King, that the Waldenses were a people, who about 300. years since had purchased a barren piece of lande in farm from their Lord's, and they by industrious manuring had made it fit for pasturage; they can endure toile and hunger, they abhor strife; they are liberal to the indigent; they render all obedience unto their Prince and Masters; they profess the worship of God with frequent prayers & innocence of manners; they go seldom to the churches of the Saints, and when they go, they prostrate not themselves before the images of God or of the Saints, nor do they offer unto them torches or other gifts, but they go unto such places, only when they are about merchandise or such affairs; they employ not priests to do any religion for them or the souls of their fathers; they mark not their faces with the sign of the cross; when it thundereth, they sprinkle not themselves with holy water, but lifting up their eyes unto heaven they call upon God for help; they discover not their heads before images in the ways; in their service of God they use their vulgare language; they have no respect to the Pope nor Bishops, but they choose some of their own number for prelates and Teachers. When Francis heard this report, on Febr. 8. Ann. 1641. he sent unto the Senate of Aignes, and granted the space of three months, wherein the Waldenses shall recant, and certain persons shall be chosen by them, to abjure in name of the rest, or else &c. Francis Gajus and William Armantius in name of the Waldenses then presented a supplication unto the Senate of Aignes, humbly craving to examine their cause, because it is against reason, that they are commanded to recant heresy, before they be convinced, yea or heard; and they offered their Confession in write, little differing from the doctrine of Luther Thuan. Ibid. Cassanaeus sent it unto the King, and the King gave it unto Castellan episc. Matisconen. to be examined: he sent it unto Ja. Sadolet Bishop of Carpento ract. Who answered, In that Confession are some things that may be well expounded, and some things are too sa • yrik against the Pope and Bishops, and howbeit other things are reported of them, he knew by former Inquisitions, that they were but false, and forged maliciously: and therefore he would not advise to use hostility against them. Then Io. Durantius and the Bishop Cavalionen. were sent by the Senate unto Merindole, to instruct and convince them; and to relate the success. Those abide constant, and Cassanaeus was persuaded by the words of Alenius, that no violence was used in his time. Jo. Minier came into his room, and he wrote unto the King, that the Waldenses were 16000. in Arms, intending to besiege Marsiles, or to attempt some greater business. The King received this Letter in January An. 1545. and was exasperated (the Cardinal Turnon adding oil to the fire) that he sent his mandate unto the Senate of Aignes, to execute their former Sentence. Minier kept this charge secret, to the end, the poor people might be surprised un a worse: he chargeth all who were able to bear arms, in Aignes, Arles, Marsiles and adiacent places to be in Arms against England at a certain day: when all were in readiness Aprile 13, he openeth the Kings Letters in the Senate, and quickly went to execution. Thuan. Ibid. Then they burnet Pupis, Motha, Martiniac, and all the villages about Peruse and the river Druence. The Merindolians beholding all in fire round about them, fled into the woods, and so did the Sansales. Miniers had commanded to kill all wherever they could be apprehended without respect of person. On an evening they had intelligence, that Miniers was coming into the same place, where they were: because they must flee through rough places, they do resolve to leave their wives and children with some Ministers, (what lamentation was then!) and to go into the town of Mussy. Miniers had burnt Merindole, and went to Cabrier: he found the ports shut, and promised to do no harm, if they would open unto him: but he spared neither age nor sex: he brought the men forth into a meedow, and slew them all about the number of 800. and burnt the women together in a barn. He did the like at Costa, and was no less cruel unto 22. Villages: 25. persons were smothered by smoke in a rock: who found mercy, were sent into the galeys: many were famished. Who could escape, went into Geneve or Helvetia. The like cruelty was used at Avenion and other places of the Popes Dominion in France. Ibid. When this was reported in Germany, it was dolorous unto many: from a Diet at Ratisbon Letters were sent, and the Protestants of Helvetia entreated the King, to show mercy on them who had fled. Francis answered, He had reason for what he had done, nor should they pry into his censures, more than he had done into their affairs. Jo. Sleida. Comment. lib. 16. Afterwards Miniers feared to be called to account for this butchery (his conscience accused him) and by intercession of Cardinal Tournon (as was spoken he sought and obtained the Kings Patent approving what he had done. But he sought not a pardon from heaven; and not long after he isshued blood out of his lower parts, nor could void any urine, so that his bowels rotted within him, and he died miserably. Ja Thuan. loc. cit.
XLII. In Melda a City ten miles from Paris, the Bishop was desirous of the Reformed religion, and excluded all the Friers. For this cause the Sorbonists opposed him, and procured danger unto him, that he left his purpose. Nevertheless Ann. 1544. sixty Citizens had a Preacher, and assembled in private houses to the hearing of the Word, and celebration of the Lord's Supper according to the first Institution. These were all apprehended, and carried in carts into Paris: where they received Sentence of death, and being sent back, 14. of them were burnt in one fire, and the rest were whipped, and banished. These went into sundry Provinces, and ceased not to glorify God by preaching the Truth, namely, Pharonus Manginns, Petrus Bonuspanis &c. Afterwards this Peter with other twell were burnt at Paris. Jo. Fox in Act. & mon. When King Francis was sick unto death, he repented of his cruelty, and many write (saith Thuan. loc. cit.) that he advised his son Henry, to try the injuries done by the Senate of Aignes against those of Piemont; and he sent order unto that Senate to apprehend John a Monk, and put him to an Assise: that man had devised a new kind of torment; to wit, he caused the Waldenses put their legs into boots full of seething tallow, and in derision asked them, If they were ready to ride? When the Monk heard of this Mandate, he fled into Avenion: and within few days, he was so tormented with ulcers, that he wished death. King Henry II. loved not Cardinal Turnon and such cruel persecutors. So the Merindolians and other Waldenses gathered again, and by advice of the Duke of Guise Aumalius presented unto the King their complaint against the iniquity & cruelty of the Senate of Aignes, and they did humbly beseech, that their cause might be once heard and examined. It had some beginning in the great Counsel, as they call it: but the King brought it to the high Parliament of Paris: there the matter was debated publicly fifty days with great vehemency, by Ja. Auberius for the Waldenses, and Peter Robert for Aignes, and Dion. Riantius the Kings Advocate. When the complaint and many cruelties were read, all the hearers conceived hope of redress. The event was; only Guerin (Regius Patronus, one of the cruellest persecutors, and having no favor among the Courtiers) was beheaded, and Miniers died, as is said before. Little was done publicly for Religion in France until the year 1553: then many suffered at Lions and Paris: among whom were Martialis Albus and Petrus Scriba, who had been sent from Bern in Helvetia, to preach the Gospel, and before they had done anything, they were taken at Lions, and the King would not spare them for the intercession of Bern. Thuan. lib. 12.
XLIII. Charles Cardinal of Lorraine intending toward Rome, would do something to gratify the Pope: therefore he persuaded the King, to publish an Act, commanding all Presidents to prosecute without any delay all censure of the Church against Lutherans. The Senate of Paris answered unto the King, that four years before he had caused it to be acted, that according to the custom of his Ancestors, (who were all defenders of the Religion and liberty of the Church) the power of life or death for Religion should be reserved unto the King: but by this Act he loseth his privilege, and forsakes his servants and subjects, and commits their fame, goods and persons unto the pleasure of the elergy, who by their severity in these years by past had not amended any errors, but rather have exasperat the people: and therefore it were more reasonable, to command the Bishops and priests to instruct their flocks in the word of God more diligently, either by themselves or by qualified Vicars; and in time coming to promote only sufficient Pastors, who have no need of Vicars. Thuan. lib. 16. In the year 1557. September. 4. a great number assembled in a private house of S. Jacques striet, to hear the Word, and receive the Lord's Supper in the night, because they had not liberty in the day. The multitude convened in the nighour houses with weapons and stones, to throw at these people in their outcoming: they who came forth first, were killed with stones; and others taking courage upon necessity drew their swords, and came forth all save to one, saith Thuan. lib. 19. The author of the French Commentaries lib. 1. writs, that the believers seeing that they were compassed on every side by the furious multitude, had small hope to escape : but some finding a way made open through a gate, (which was a singular providence for the savety of many) after they had returned to their prayers, escaped by flight withour harm, even as if God himself had gone before them. Both these authors say, that the women and weaker people about the number of 120, were taken, by the Inquisitor (saith Thuan, and the other saith, by the Magistrate) and hurried into prisons, and then burnt: among whom were Nic. Clivius a Schoolmaster in Paris in the 60 year of his age, Taurin Gravella in Senatu Patronus, Nic. Cevius a Physician, and some Noble women. Diverse reports were spread of this assembling: the Monks preached, that the Lutherans meet in the night without any light, to fulfill their lusts, the mother spared not to lie with her sone.....their clothes were found with the marks of such filthiness; they killed their infants &c. These things were reported unto the King, but uncertainly: yet none durst contradict them, lest he were challenged to be of the same sect. Thuan. Ibid. and the minds of many did boil against them so, that he was called the best man, who could devise the means of their destruction. The Protestants wrote an Apology, showing the falsehood of those calumnies, even as the like were imputed unto the ancient Christians, as is clear by undoubted testimonies and histories, to the end Kings and Princes may be moved to hate them; and now these are published by enemies of the Truth, to the end, they may enjoy other men's goods, which they have catched wickedly: and therefore they humbly pray, that the King would be pleased to try their cause, &c. French. Commen: lib. 1. They found means to lay this book in the Kings bedchamber, and so be brought into his hands. Antonius Demochares an Inquisitor, and Ro. Cevalis Bishop of Aurincae wrote an answer unto this Apology, but none durst reply, because the Kings ears were so sold unto the impudent accusations of the Bishops and Cardinals; and he sent the President Julianensis, commanding all heretics or Waldenses (as they called them) to submit themselves unto the Bishop of Rome in all points of Religion; or to want lands and life's. The Reformed with humble answers appeased the minds of The Commissioners. Osiander. epitom. hist. cent. 16. lib. 3. c. 26. The Princes of Germany and the Swisers sent unto King Henry, entreating for those miserable men professing the same Religion with them. In the mean while Philip King of Spain was entered into Picardy, and had taken Sanquintin and other places, so that Henry had need of aid from these Intereessors, and did bear with the slackness of his Comissioners. Thuan. loc. cit. In the same year it was ordained by King Henry, that there should be no private marriage without clear consenr of both parties and of both parents; or otherwise parents may lawfully disherish their children; and the Judges should punish the authors and procurers of such marriages, as the circumstances and equity shall require, with this exception, that the man be thretty years old, and the woman be 25. or the mother be married unto another husband, yet so that the children should crave their assent, but not depend on it recessarily. Item because some women for fear of infamy slay their new-born babes, it was ordained, that whatsoever woman shall have no witnesses of her birth, whether the babe were born dead or alive, she should be punished as for parricide. Item it was ordained, that all Bishops and parish-priests should abide at their own charge, and teach their people, at least by sufficient Vicars, under pain of losing their revenues. Thuan. King Henry had all the time of his reign wars in Lombardy and Low-Germany against Charles V. and then against Philip more infortunatly, so that he could not destroy the Reformed Religion, as he would: in the year 1559. Aprile 5. a peace was concluded between these two with this secret paction, that both of them should inquire within their own Dominions, and punish all Sectaries (as they called them) with the sword, Charles Cardinal of Lorraine, and Granvellan Bishop of Artois were called the authors of this paction. By occasion of this, the Protestants had their secret confederacy: it was dissembled for a time, and at last burst out into open intestine war. Thuan. hist. lib. 22. Immediatly King Henry began the work, as he wanted not bad Counselours: especially the Guisians suggested, that the Sectaries were spread through all France, and the King did not reign, wheresuch have place: and among all those bloody Counselours the most venomous was Egidius Magister Princep • Senatus: he said unto the KIng, Forrain peace is unprofitable, if war begin at home: for this sore is so great, that if it be dissembled longer, it cannot be restrained by law, and scarcely be dantoned by great Armies, as were the old Albigeans: heretofore the commons have been punished, whereby all men have conceived envy, but none was terrified: therefore he must begin now with them of authority and are Judges in the Lande, who by their authority and recommendations not only protect the people from punishment, but do encourage them: therefore the King will do well, to assemble the Judges unaworse, which he may do by occasion of the Mercuriall meetings [This was a sort of Judicatory devised by Charles VIII, Ann. 1493, and held on Thuresday afternoon once in the quarter of the year, by two Commissioners from every Judicatory of the kingdom, to answer before the Kings Advocates, for their negligence, disobedience, slackness, wrongous Sentence &c.] Many Princes did oppose his advice: but Egidius made the King believe. that these were all Sectaries. May 16. the King comes into the Mercurial meeting at Paris, and blameth the Judges for slackness in punishing the Lutherans. Some would have informed him: but when they began to speak, he cried out, that even the Court was infected with heresy; and he commanded the Earl Monmorency Captain of the Guard, to apprehend those Counselors Annas Burgaeus, Lud. Faurus, Paul Fumaeus, Anto. Foix; and others fled. Then he sent Letters through all the realm, commanding all Judges, to inquire and severely punish all Lutherans, Under pain, to suffer the same punishment. Thuan. lo. cit. The three Princes Electors of Germany, and others hearing of this, wrote unto the King in favors of those his faithful subjects: but he would no way relent. Then God doth, what men cannot. Great preparation was a making for solemnity of marriage between Philip King of Spain and Henry's Daughter: the King himself would be one of the challengers at the tilt: he sent a lance unto Count Monmorency, provoking him once and again: it happened that the lance was broken on the Kings cuirace, and a splinter of it stroke the King through the helmet into his ear and brains, and within few days he died. John de Serres.
XLIV. After the coronation of King Francis 2. September. 20. he commanded to examine the cause of the Counselors whom his father had imptisoned. The President of Saint Andrews and Demochares the Inquisitor were appointed Judges: these finding some of the vulgare sort, that had revolted from the Reformation, knew from them, in what places the Reformed were wont to assemble, and drew multitudes of men into prison: many thought best to leave their houses, and their goods were escheated. Thus did these Inquisitors oppress in Paris, Poitiers, Tolouse and Aquitania, the Cardinal George Armeniacpricking them hereunto. When they came to cognosce the cause of the Counselours, grievous altercations arose in the Senate, so that all the prisoners were absolved, excep only Annas Burgaeus: he was condemned to be burnt Decemb. 18, not so much for the Sentence of the Judges, as for the malice of the Queen-mother Catherin, because it was said in a pamphlet spread by the Lutherans, that the Kings eye was stricken out through the just judgment of God, because he had gloried, that he should see with these eyes Annas Burgaeus burnt. The constancy of this learned and honored man stirred up in many an earnest desire, to know the Religion, for which he had suffered so joyfully, and gave occasion unto many to follow it. Therefore they who sought to destroy that Religion, devised other snares to entrap the professors: through France, especially in Paris they set up in the streets the images of the blessed Virgin and other Saints, and by them burning candles in the daytime, and caused base fellows sing unto them the prayers, which are wont to be song in the Churches, some were appointed to stand there with little coffers in their hands, and crave as alms to buy such candles; and if any man passed away without worshipping the images, or not listening reverently unto the songs, or not contributing unto the candles, he was suspected; many were thrown into prison; and they who were buffeted, or troad upon only, were said to escape well: but these injuries provoked many. Pet. Soa. in Conc. Trid. lib. 5. The King was young, and lately married unto Mary Queen of Scots and niece of the house of the Guise, and the realm was governed by that Duke and his brother the Cardinal: those two not only set forth new Edicts more cruel than were before, against the Reformation, but likewise they endeavored to change the liberties of the realm, and they debarred the Peers from access unto the King; and began to vaunt that they were descended lineally of Charles the great, from whose line Hugh Capet had usurped the Crown; and they said, They hoped for a fit occasion to have the cause judged: they changed the ancient Governors of Provinces and towns, and set up their creatures. For these causes the Peers had a privy meeting, and resolved to kill the Duke of Guise. He had intelligence, and accused the Lutherans of conspiracy, and as it had been for the more safety, he carrieth the King to Amboise, a little town, but a strong castle: the King was easily induced to give him all authority against the Lutherans, under Letters patent. French Comment. lib. 1. The Nobility were the more offended, and rose together in January Ann. 1560: among them the chief were Louis Prince of Condee, Godefrid de Barri Lord of Renaude. Their Counsel was to compel the Guises to give account, how they had discharged their trust, and if they were found unworthy, to remove them, and their conditions at that time were, that nothing be attemped against the King nor his kinsmen nor the estate of the Realm, but to preserve the liberty of the Realm from the tyranny of strangers (so they called the Guises). Their interprise was disclosed and disappointed: for the Guises deceived some by means of Nemerose, and prevented others, ere they did meet at Amboise: they took them by the way, and killed many in the open field, and condemned some for treason. In a word all who were taken with arms, were killed without mercy. Afterwards Olivare the Chancellor, who had condemned those persons of treason for this tumult of Amboise (as it was called) was grievously visited with sickness, and in his agony said, He had deserved that judgment for condemning innocent men. The Cardinal of Lorraine came to visit him; but he said, Thou, Cardinal, bringest mischief on us all &c. Fre. Comment. Ibid. New Edicts were set forth against the new Religion: nevertheless the Guises considering that the cruel Edicts had given the occasion of this tumult, resolve to abait of their severity, and sent abroad Letters of pardon, where of the sum was, It is not the Kings mind to begin his reign with slaughter of his subjects, albeit they have deserved it, but willing to show mercy he grants a general pardon for all offenses of religion, if they will live Catholickly (Popishly) hereafter. The Letters were published (as it was expressed in them) by authority of the King, and advice of the Cardinals de Bourbon, de Lorraine, de Chastilion, and of the Dukes Monpensier, de Guise, de Miniers, and d'Aumale. Then the Cardinal de Lorraine (a subtle and timorous man) shown himself favorable unto the Ministers of God's Word, and heard them, and said, He agreed with them in many articles of controversy. Thuan. lib. 25. The Reformed Churches began to assemble the more freely: but in Paris, Roan and other parts many of them were murdered, and for fear of troubles all men stood in awe of the Bishops. A Counsel was called at Fountain-bleaw in August Ann. 1560: where were the King and his mother, and his Queen, three Cardinals, and many of the Nobility. The king exhorted them to speak freely, and advise how his Royal authority, and the utility of the subjects may be best preserved. The Duke of Guise spoke first of his administration: you may be sure, never a word against himself. Then Caspar Castilion the Admiral presented unto the king a supplication in the name of them who called themselves, The faithful Christians dispersed in diverse places of France. It was read: the sum was; They did humbly beseech his Royal Majesty to examine their Religion by the written Word, and until then, to cause those bloody persecutions to cease: they protest that they have not attempted, nor do intend anything against him their lawful king, nor seek any license unto any vice, as they are falsely traduced, but all their endeavor is to live worthily of the Gospel of Christ; and because their private meetings were misinterpreted by their adversaries, they humbly crave liberty for the public ministry of the Gospel, until the controversies be more fully considered by the Council. Then the King commanded Janus Monluc Bishop of Valentia, to declare his mind concerning these troubles. He had a large oration to this purpose; This distinction into two religions hath not begun within these two or three years, but about forty years ago three or four hundred Preachers have taught everywhere of Jesus Christ the Savior, and this sweet name of a Savior hath easily taken place in the hearts of the people who were desirous of salvation, when they found themselves as sheep straying without a shepherd; The kings of France have endeavored by severe Edicts and punishments to root out that new doctrine, but in vain: the Presidents and Judges have done many things wickedly in this cause, and covetously condemned men to death, whose lands or riches they would transfer unto themselves or their friends; Many Bishops reside not, to attend their flocks, or visit them seldom, unless it be when they exact their revenues, which they bestow on their lusts; yea many Bishops are but children, neither able nor willing to teach people, especially those that are sent from Rome; The Cardinals and Bishops give the offices of priests unto their servants, cooks and barbers, whence the name of a priest is in contempt among the people; The way to cure those maladies: is to fly unto God, who is angry against such Church-men, and seemeth to intend their destruction as he dealt once with the Jews, and some godly men should be sought and called from all parts of the Realm, to consider of those and the like wickednesses, And the King for his part will do well, to see that the Name of God be not blasphemed, as it hath been, and that the Scriptures be plainly and purely expounded unto the people; and in the Kings house should be godly discourses and exhortations, that so the mouths of such may be stopped, who shamefully say, that God is not once named in presence of the King; And I beseech you, ô Queens, grant this one thing, if I dare be bold to beseech you, that in place of unseemly and profane songs, all your train would sing Psalms to the praise of God, and be ye assured, that God allows not any company, which glorifieth not Him (And here be added more, to prove that it is impious, to forbid the singing of Psalms: for this is not to contend against men, but against God.) Another Remedy is a general Council, as the Fathers were wont in the Primitive times; and I cannot see, how the Popes conscience can be at rest, who seeing souls perishing with diversity of opinions, seeks not means to recover them: But if a general Council shall be hindered, the King shall do well, to call a Council of this Nation after the example of his Ancestors, Charles the great, and his son Louis, and the best learned of both parties should be called, to dispute the principal grounds of Religion, as the Emperor Theodosius did with the Arians, albeit they had been justly condemned at Nice, and then he would have the articles that were disputed before him to be clearly published; As for this Religion, for which all those broils have arisen, it is diversely entertained by diverse men; some of them are seditious, and some are good and honest Men, zealous and loyal unto God and their King, and would in nothing offend the one nor the other, in living and dying they show their desire to enjoy salvation, and to find the way thereunto, and when they have that way, they fear not loss of life nor goods, nor any manner of punishment: As yet we see it plainly enough, that the punishments which have been devised against them, have done no good, but rather their patience in the midst of firy flames, hath stirred up many to love their cause: whence it hath been, that many who never knew of their doctrine, were desirous to know it, for which those had suffered, and did embrace the same doctrine with no less affection and zeal; Therefore look upon the examples of the Bishops in the first general Councils, who never used any other weapons but the word of God against the Arians and other heretics: And the Christian and good Emperors did use no severer punishment against the authors of these sects, but bannishment: As for those privy meetings, they were always forbidden, and the king hath sufficiently provided against them by Edicts; yet so that according to equity, consideration may be of the time, manner, purpose and number of them who do meet, lest the innocent be afflicted. Then Charles Marillac Bishop of Vienna was bidden to speak, and his advice was to this purpose; There be two (as it were) main pillars of a kingdom, exercise of Religion, and the good will of the people; The controversies of Religion in ancient times were determined in general Councils: but now there is no hope of a general Council for two causes; first, it is not in our power, that the Pope, the Emperor and Kings will agree on the time, place and manner of a Council, seeing there be so many questions for those circumstances; And next as when a man is grieved by some dangerous sickness, he cannot tarry for remote Physicians, because of the uncertainty of their coming, So the present malady is grievous unto every part of the kingdom, and there is small hope of foreign cure: therefore we must have a Council of our own Nation, as it was before concluded, and the King did promise: the necessity of the miserable Church requires it, as also the Kings credit; and the decrees yet extant show that our ancestors were wont to assemble every fifth year in a general Council, and the histories of this Nation show, that Councils were called in every kings time, some from the whole Realm, and some from the half, or a Province, one or more; and it was seldom seen, but from these, some good ensued to the Reformation of doctrine or manners; Let us not stick in this matter, nor fear to be accused: We have many sorrowful examples to set before us, which are forewarnings of sad desolations ensuing, as the miserable condition of the Jews, Greeks, Egyptians and Africans, where the Church hath flourished, but now scarcely have the name of a Church: For those causes I think, that we can delay no longer to call a Council, notwithstanding these things which the Pope objecteth as lets thereof; And while this Council or Parliament of the Church is in preparation, I think, three or four remedies may be provided; 1. that Prelates abide in their Diocies [and here he inveighes against the Italians, who reap the gain or thrids of Benefices, and have no care of the office] 2. that nothing be done in the Church through Simony or bribes. 3. to confess out own faults unto God, and make this manifest by public fasts, which was always the custom of the Church in time of public calamities: and what greater danger can there be, then that which slayeth men's souls? 4. to stay seditious persons, that they hinder not the common tranquility; and let it not be permitted upon any occasion whatsoever, to rise in arms without the kings leave, seeing hereby have been many enormities: on the one part we have seen the tumult of Amboife; and on the other, certain preachers have stir'd up the people, violently to destroy and bannish the Protestants, Under pretence of godly Zeal: so grievous offenses followed on both sides.....The other main point is to keep the people in due obedience and reverent estimation of their Sovereign: whereof I judge this to be the way, If the complaints of the people be hearkened unto, and convenient remedies be applied: There is a great difference between private and general grievances: public complaints should be heard in a public assembly of the Estates; and at this time the people complain of many things, and when common complaints are not heard, the hearts of people are commoved, &c. Thuan. hist. lib. 25. The judgments of others were heard; namely, the Cardinals said, Nothing can be done concerning a Council without the Popes advice. The Bishop of Valence said, If the Parisians have need of water, may they not bring it from Sene more easily then from Tiber. It was concluded, Seeing the present maladies require present remedies, there should be a National Council; and on Aprile 11. it shall be called to assemble September 10: and an Orator was sent with all possible speed, to declare. unto the Pope their necessity of a Council, and to entreat that he would take in good part what they had concluded. But his travel was in vain-Soave in Conc. Triden. lib. 5. At that time it was decreed also, that the Estates should convene at Orleans, or where the King will please to appoint, to advise of things to be propounded in the Council; and to the same end particular meetings should be in every Province; and the Bishops should prepare themselves; and in the mean while none should be troubled for religion, unless they be found to take up arms seditiously, and the punishment of such men to be reserved unto the King. French Commentar. lib. 2. Afterwards the Guises suggest unto the king, that Antony king of Navar and his Brother the Prince of Condee had plotted a new couspiracy. The king sent for them both, and resolved to satisfy the Guises with their blood. These two being guilty of nothing, obey. The Prince of Condee was imprisoned, and a guard was set to attend the king of Navar. The Pope promiseth to call a general Council: therefore the National Council was left off king Francis died Decemb. 15. in the 17. year of his age An. 1560. and so the Guises were disappointed. In this kings time Immanuel Duke of Savoy commanded the Waldenses of Lucern, Angronia, Perossa and Sanmartius, to receive the Mass, &c. or he would punish them as rebels. They sent a supplication and Confession of their faith, professing that they believe all things contained in the old and New Testament, and the faith in the Creed of the Apostles, and of Nice, and of Athahasius, and the doctrine of the ancient fathers so far as they agree with the Scriptures: they humbly supplicate liberty to live according to that Rule, as they be ready to give account of their Religion, and to confess their error, if they shall be convinced from the Word of God: they craved that it be inquired, how their fathers through so many ages had behaved themselves toward their Governors, and they protest, that their mind is to render all obedience unto their chief Lord, and if they do it not, they submit themselves unto punishment. Nevertheless the Duke goeth-on with Edicts against them, and commandeth the Magistrates to execute them. Upon a new promise of liberty, he takes all weapons from them, and then commandeth them to put away all their Ministers, and to receive priests. They said, They would obey their Prince, excepting Religion only, wherein they should follow God. Then the Duke sent an Army against them in the midst of winter An. 1560, burning houses, spoiling all their goods with great cruelty. The people fled into mountains, and devised a sort of cross-bow, throwing stones with great force: at several times and conflicts they killed a thousand soldiers, and had slain more, if they had not been persuaded by some Ministers: so many of their own number were not slain. Charles Truchet a Captain and most cruel enemy had had his thighbone broken by a stone: the soldiers carried him away, but when they were pursued with stones, they left him: then a cow-herd slew him with his own sword. The Baron Triniteus went against a village Prat del Torno, to have killed all the people unawares: but they who were in the fields put him to flight. Thus Trinitaeus Captain general, despairing to prevail by force, certifieth the Duke of the difficulty; and they sent unto the Dutchess Margarit a supplication, entreating to intercede for them. They were called to a parley, and besides other conditions it was agreed, They should use their accustomed Religion; they should not be accused for anything done at this time; they should have liberty to buy and sell throughout the Dukes dominions; they shall render all obedience, and live without offense. French Commentar. Ibid.
45. In the days of Charles IX. brother of King Francis the condition of the French Church was diverse: in the beginning the government of the realm was divided between the King of Navar (as nearest in blood) and the Queenmother. The Prince of Condee was set at liberty, and peace was granted unto the Reformed Church. God gave this happiness after the frequent fasts and prayers of the Reformed in time of their appearing danger. But the Queen was not content, that the King of Navar had such power: some seeking their own advancement by a change, did augment her jealousy. So the Nobles were divided into factions, and present sedition was feared: but the King of Navar puts away all their fear by giving up his power unto the Queen. Peace continued for a time: but the Queen with the Guises and others of that cruel faction sought to remove the granted liberty. In the end of the above named December a Parliament of the Estates was at Orleans: where the Chancellor declared, that there was no less willingness in the King, than was in his brother, to have this Assembly for appeasing the seditions, which seem to threaten the ruin of the realm: this sedition (said he) is nothing but a separation of the subjects from the Commonwealth; and it springs from diverse causes, especially, at this time it comes from Religion, which is most wonderful; for on the one side as God is the only Anthor and preserver of Religion, so he is an enemy of dissension, and preserver of peace: Christian Religion hath not need of Arms, nor doth the beginning nor conservation thereof stand upon such defense, nor is their answer sufficient, who say, They take arms not to offend any man, but to defend themselves; Seeing it is not lawful in any way to rise against the Prince, as children should not resist their parents: by patience did the godly Christians set forth the Religion, and by ardent prayers even for heathenish Emperors. On the other side, if men were such as they should be, strife should never arise for Religion; But it is manifest, that there is no greater force then the first conceived opinion, whether it be good or evil: no peace can be expected amongst those of contrary Religions : nothing doth more violently distract the hearts of men, nor is any affection more efficacious either to beget friendship or hatred, than is Religion; Therefore to salve this variety of Religion, let us consider the matter diligently: every man may not embrace what Religion he fancieth, Thou sayst, Thy Religion is better then mine, and I defend mine; Whether is more reasonable, that I follow thy opinion, or thou should follow mine? Who shall end this controversy, but a holy Council, as it was concluded at Fountain-bleaw? and we have hope, to attain one at the hands of the Pope; In the mean while let us not alter anything rashly, thereby to bring confusion and war into the kingdom, and let the Prelates look better unto their office.....If remedy cannot be had by a general Council, the King and Queen will seek other remedies, &c. Then three men were chosen to speak for the States, and had three orations: the sum of which was; Angelus a Counselor in the Senate of Burdeaux spake in the name of the Commons, saying, For removing trouble, it seems necessary unto the people, first to take away the causes, which are partly the corruptions of Church-men; and amongst these corruptions three are most pernicious, tow it covetousness, ignorance and luxury: Their ignorance is so manifest, that none doubteth of it; and ignorance is the mother and nurse of all errors, as both experience, and testimonies of ancient fathers declare evidently: for remedy of this, Canons or decrees shall be provided in vain: for so great is the contempt of preaching, that Bishops think it a discredit to feed the flock of Christ; and Curates following their example, despise that office, and commit it unto hired and unlearned Vicars; Likewise their luxury, pride and pomp is scandalous to all men: for they are painted so, as if by outward show they would represent the Majesty of God, which they should rather express by godliness and sincerity; How far have our Bishops of late degenerated from the moderate estate, purity and piety of the ancient and true Bishops?.....All those corruptions must be removed by a lawful and godly Council to be called by the Kings authority. James Silly speaker for the Nobility, spake in commendation of their Estate, showing how necessary it is for maintaining the honor of Royalty; And concerning Religion, it is necessary, among many other miss-orders to restrain the usurpation of Church-men: for they have usurped too much authority, and have large revenues, and have encroached upon the houses of Noble men: all which they abuse wickedly: in the end he petitioneth, that churches may be granted unto the Reformed Religion. Quintinus Heduus had a long oration in commendation of the King and Queen, and of the immunities of the Clergy, and petitioned that the new Religion should have no liberty; closing with an invective against the Prince of Condee. His speech was heard with scoffs, and he was derided with ballets, that he is said, through impatience to have died of melancholy. After these speeches a contest arose between the Peers and the Guises, who would have been accounted the Kings nearest kinsmen. The meeting was adiournied until the first of May: the Prelates were commanded to prepare themselves unto the Council; and all the Judges who were imprisoned in the cause of Religion, were set at liberty. In August An. 1561. they meet again at Pontoise in Picardy: there at the first, contention was between the Peers and the Cardinals for the order of sitting: the Cardinals Turnon, Lorraine, and Guise went away malcontent, because they were not preferred. Then the Chancelor declared the causes of the meeting, and exhorted every man to speak freely. I touch not their Politik affairs. The speaker of the Commons complained (as before) of the corruptions of the Church men, and petitioned that these faults might be reformed, and that the King would so attemperate the revenues of the Prelates, that they live not licenciously; And seeing it is the Royal privilege to maintain Religion, and all these troubles arise upon occasion of Religion, the readiest remedy is to call a Council, whereunto all men may have free access; as also that they who cannot with safe conscience go unto the rites of the Romish Church, may have liberty to assemble peaceably and publicly for hearing God's Word in the vulgar language; and because adversaries do calumniate their meetings, he wisheth, that the King would depute certain persons to be present, and see what is done; as neither should those be called heretics, who are condemned, before their cause be heard and examined by God's word. The Speaker for the Nobility spoke much to the same purpose: and the Clergy did oppose them both. At that time the Pope sent Cardinal Ferrar, to hinder the National Council: he would have observed the accustomed power of the Roman Legates in bestowing Benefices: but he was stopped by a Decree, and many rhymes were scattered against him: he took those in ill part, and went away. French Comm. Lib. 2. So the Papal authority seemed to fall, and it was talked abroad, that Religion should not be swayed by authority of any man, but by Truth and reason; and who did cleave unto their former rites, were quiet for the time. The most part of the Nobility seemed to affect the Reformation; and the Queen (whether to please the King of Navar, or to serve the time I know not, saith that author) wrote unto the Pope August 4. in this manner; First she lamenteth the wretched condition of France, that many thousands cleaving (as yet) unto the Church of Rome perish in their souls, because they are not instructed; and many Nobles and most potent men have made secession, whose power and number and concordis so strong, that they cannot be overmastered; Therefore She implores his aid, that the one sort may be retained, and the other may be reduced; and so the unity of the Church may be restored; Which may the more easily be effectuated; because there be no Anabaptists in all France, nor any heretics that speak against the Christian faith, nor against the Acts of the first six general Councils; And this is the opinion of learned men, with whom she had conferred, that the holy father may receive such men into fellowship of the Church, albeit they be of different opinions, as of old the diversity of observing the Easter, and other rites and parts of Divine Service, did not dissolve the Union of the Church. Then for remedy she propoundeth the necessity of calling a general Council, or that he would provide another remedy; especially to regain them who are separated, it may be expedient, to use frequent admonitions, and to permit quiet Conferences; likewise Bishops and priests should teach God's word, and exhort the people unto concord, laying aside all reproaches, as she hath commanded them who are separated, and they have obeyed; But many who have no mind to depart, stand in doubt of these particulars especially, first it is certainly known that the primitive Church had no images, and God hath expressily forbidden to worship them: therefore let it be considered whether it be expedient to remove them into places, where they shall not give occasion to worship them. 2. it seems strange unto many good men, that in baptism exorcism is used, and many other rites, which perhaps may profit them who understand them; but seeing the most part understand them not, and they know that only water and the word are necessary, it were better to omit them; namely, many are offended; that an infected or diseased priest puts his unclean spittle into the infants mouth; in the Mass many are offended with three things, one, that it is given under one kind only, albeit Christ said, Eat ye, drink ye; and such was the custom of the Church for a thousand years and more; another, it is ministered unto one alone or some few without prayers that may be understood by the vulgar people; and the other party have shown that they restore the manner of the primitive Church; the third, that the body of our Lord is carried about the striets against the express institution, Take ye, eat ye; and not, Carry ye; They say also, that Christ's body is in heaven only, and therefore only spiritual worship is required; fourthly the Mass is a scandal unto many, because it is sold by ignorant and dissolute priests, and none seeks to amend this; yea and many of our fellowship doubt of the Mass, both in the substance and form of it: in the substance they observe, that Church men affirm, that they do offer Christ, and they do esteem of their own sacrifice more than they do of Christ's sacrifice; In the manner they note four points, it is done in an unknown tongue 2. the use of no part of the Mass is declared. 3. some words are spoken as belonging unto the people, especially concerning the communion, and yet the priests communicate alone, even when the people are standing there 4. the order of the Divine Service &c. loc. cit. What answer was returned unto this Letter, the reader may judge. Among the Ambassadors of foreign Princes, who went to congratulat the young King, was George Gluch from Denmark. The King of Navar envited him to his lodging; and said, He might show his Master, that he hoped, the Gospel should be freely preached through out France, ere one year went about. Then said Gluch, Oh I pray, take heed, that the doctrine of Calvin and the Swisers be not received, but the doctrine of Martin Luther, which the Kings of Denmark and Sweden, and many Princes of large Dominions, do follow. The King replieth, Martin Luther and John Calvin professed to differ from the Church of Rome in forty Articles, and of these 40. they differed between themselves, in one only: wherefore both parties should bend their mind first against the Pope, that when he is overcome, they may seriously consider, confer, and come to agreement in that article, and so at last the Church may enjoy the primitive purity.
XLVI. In the end of August An. 1561. according to the Decree of that great Counsel began the public Conference in Possiac: the Prelates brought their Clergy from all parts of France to dispute the Articles in controversy, and a safe conduct was granted unto these for the Reformation. There was the King, and his mother, and his brother the Duke of Orleans, and his sister Margarit, and the King of Navar and his Queen and the Prince of Condee with other Peers; the Cardinals of Lorraine and Turnon with arch Bishops and Bishops about 50. besides many Deputies from other Prelates, and a great number of Popish Doctors: from the Reformed Churches were sent Peter Martyr then Minister at Zürich, Theodore Beza Minister at Geneve, Augustine Marlorat Mi. at Roan, Nic. Gelasius, Jo. Merlin and others, about twenty. The Ministers began with a Supplication unto the King, that the disputation might have places hortly, and those conditions be observed, the Prelates sit not as Judges, but the King and his Counselors by his authority, should rule and order the Conference; 2. that the controversies be examined according to God's Word only, 3. what ever shall be determined, it should be written by the Kings Notaries in his public Commentaries. After some days the Queen promised in the Kings name, that these should be performed. The Prelates complain, and said, Such liberty to dispute should not be granted unto such, who are already condemned. Thus the dispute was deferred some days. The first Session began September 9. The King in few words did show his grief for the troubles of the realm, and exhorted them to declare what things had need of Reformation, and he promised to maintain their liberties with no less care then his Ancestors had done. The Chancellor did more fully show, that the Kings will is according to the endeavors of his Ancestors, to remove controversies of Religion, and albeit their aims was such, yet the success was not as they wished, but rather more troubles waxed: wherefore he wisheth now, that all men would diligently apply themselves to settle these troubles in time: for this end he had called them, and in his Royal person did accompany them: that all things both of doctrine and manners may be reformed, especially by this public Conference. And to look for remedy from a general Council; it is as vain, as if a sick man having sufficient helps at home, would travel into the Indies for it: we may provide better for ourselves, then others of foreign Countries can do: they know not so well our cause nor condition of our people; and greater profit hath often come by National Councils then by the general; Wherefore let the Disputants on both sides jointly aim at concord in the truth: let not the greater party despise the lesser, neither let any man use curiosities, but judge of everything by the Word of God only; Albeit the wished fruit do not follow, yet this good shall ensue, that all pretext shall be taken from those who complain, that they are condemned unheard &c. Osiander Lib. cit. c. 46. ex Beuther. The Cardinal Turnon in name of the Prelates gave thanks unto the King and Queen and Princes, that it had pleased them to call this Conference, and to honor it with their presence; But at that time he was not ready to speak of the matter propounded, nor would speak of it, until first he were advised with his Collegues the Cardinals, Archbishops and other Prelates; and seeing the Chancellor had at Royal command delivered such words, he craves a coppy in writ, to the end, they may consider of them. The Cardinal of Lorraine craved the same. The French Commentar. Lib. 3. Then the Ministers were bidden to speak: Theodore Beza fell down on his knies, and prayed publicly: then after the preface for attention, he spoke generally of Religion, and nameth some particulares, wherein both parties agree: then the differences, 1. in the matter of salvation, which we (said he, in name of the Ministers) ascribe wholly unto Jesus Christ. 2. we differ not in the necessity of good works, but in the original, from whence we are able to do them; and what are good works, and to what use are they done. 3. of the authority and perfection of God's Word. 4. of the nature and number of the sacraments: so of transubstantiation; and Ecclesiastical discipline. In the end he fell on his knees again before the King, and presented the Confession of faith, which the French Church had penned An. 1555, and had presented unto King Francis. In this oration, when he was speaking of the Lord's Supper, he said, If we consider the distance of place; the body of Christ is so far from the bread and wine, as heaven is above the earth. At these words the Prelates were so commoved, that they began a-disturbance, and were silenced, until he had come to an end. Then Turnon with indignation said, For reverence unto the Kings command they had consented, that those new-Evangelists should speak, but not without sting of conscience : for it was no doubt, but they would vent things unworthy of the Kings most Christian ears, and scandalous unto many: Therefore the Prelates beseech the king, that he would not believe the words of that fellow, and suspend his judgment, until the Prelates shall give a clear demonstration of the truth, if he will appoint the time; And if it had not been for reverence unto his Majesty, they would not have heard that man's blasphemy, but have gone away; And they beseech the king to continue in the faith of his forefathers: the which he prayed the Virgin Mary and all the Saints in heaven to grant. Lib. cit. The Queen being desirous to appease the Prelates, said, No thing should be done without the advice of the King and his Counselors and Parliament of Paris, neither do they intend a change of Religion, but to abolish dissensions. In the next Session September 17. the Cardinal of Lorraine spake in name of the Prelates: he made choice of two articles of doctrine, of the Church, and the Mass: of the Church he said, The Church consists not of the elect only, because in the Lord's barn chaff is mixed with the wheat; and nevertheless the Church cannot err: but if some part do err, the body should be preferred before a corrupt member: if any evil shall creep-in, we should have recourse unto antiquity, and the Mother Churches, amongst which the Church of Rome always hath had the first place; If anything be amiss in any particular Church, against the ignorance of a small number of men we must set the decrees of the ancient and general councils, and judgment of the approved fathers; and specially we should give place to the testimonies of Scripture being expounded by the interpretation of the Church, lest heretics brag, and say, They alone have the Word of God; As for the other point, If those words, This is my body, have not so greata force, as they sound and seem to have, why are they repeated by all the three Evangelists, and by Saint Paul? why did not the later Evangelists or the Apostle expound these words, as the Sacramentaries do? this is the mind of the Testator, which should not be rejected: this was the mind of all the ancient fathers, that not only the bread is given, but the very body of Christ really. He concludes with those words, I will yield unto your opinion of the Sacrament, except ye [pointing unto the Ministers] think, that Jesus Christ in his flesh, is not in this world from the time of his ascension, and that he hath some other body then that which is visible, and except ye think, he is otherwise in the sacrament then in the Word; if ye think it all one to put on Christ in baptism, and to eat his body and drink his blood, and briefly that he is so in heaven, that he is not also on the earth, and that he is otherwise in the sacrament then he is in a mire; And then abjuring all those dangerous opinions, he exhorts the King and Queen to maintain the ancient faith, and protested in the name of the Prelates, that they would live and die in defense of that Doctrine, which he had declared. All the clergy came before the King, and Cardinal Turnon in their name protested again, This was the Confession of their faith, which they would seal with their blood, and which the King should embrace; and if these who are separated, will not subscribe the same, they should not be heard, but be bannished; and they crave most earnestly, that the King would so do. The Ministers were afraid, that the King would not admit them at another day, and therefore was the more earnest, that the King would be pleased to hear a reply presently: but that could not be obtained. By supplication they procured continuation of the Conference, but in a more private place: where were the King and Queen, and king of Navar, the Prelates, twelve Ministers, and a few others. Beza declared, what the Church is, and distinguished it according to the twofold calling: then he spake of the Notes of the Church, and of the succession and calling of Pastors: in ordinary calling (he said) three things are necessary, examination, election and imposition of hands; and in extraordinary calling, it is lawful by God's authority, albeit one or two or all these conditions be wanting: as for working of miracles, it is not always conjoined with extraordinary calling, unless we will talk of things whereof we have no testimony. Then he spoke of the authority of the Church, and whether it may err? and he shown out of the Cardinals words, that the Church may err in particular members and congregations. As for the general Council, he said, Men have not the more learning, that they become Commissioners, and many times the Prelates of sound judgment have been absent, and they who should have been most sound, have been most corrupt, as Bernard complained in his time; and therefore the authority of the Scriptures is above the authority of the Church: for which cause Augustine wrote unto Maximin the Arian, that he will not object the council of Nice, nor will have the council of Arimino objected against him, but let the Scriptures be Judge for both; And yet we despise not the judgment of councils and fathers, if they agree with the Scriptures; but as Jerome writes, the errors of the antiens should not be followed, but the authority of the Scriptures may never be despised; I fear (said he) that I have been too prolixe, and therefore lest I give offense, I will continue, or leave off, to speak of the sacrament, as it shall please your Royal Majesty's. The Cardinal beckned unto Claud. Espensius a Sorbonist: he said, He oft had wondered, how the Ministers had entered into the Church, seeing they neither entered ordinarily by ordinary authority and imposition of hands, nor by any extraordinary way, seeing they are not confirmed by working of miracles, nor by express testimony of Scripture: and therefore their Ministry is not lawful. From that he turned to speak of the sacrament, at the command of the Cardinal Lorraine, that he might bring the Ministers into controversy with the Germans, as was said. To the same purpose spake a white Monk of Sorbon Xainctius, but more despite fully against the Ministers, and to the offense of both parties. Beza complained of his impertinency; and did supplicate the Queen, that she would provide against reviling words and digressions: then he said, Our Ministers were chosen and approved by our own Churches, and so have two parts of ordinary calling, and if imposition of hands be wanting unto any, the calling is lawful, because these two are the substantials, and the other is less principal; And in so great confusion of all things in the Roman Church, we would not seek imposition of hands from them, whose vices, superstition and false doctrine we disallow: for they be open enemies unto the Truth, as the Prophets had not such enemies then, as the Priests, neither sought they confirmation of their offices, unto which God had called them; Neither are miracles necessary in extraordinary calling, as is manifest by examples: yea Paul in evidencing his calling, speaks not of miracles that he had wrought, but of the fruits of his preaching: the which we also may say, of so many Nations and Provinces, which have received the Gospel by our preaching; nor can there be a greater confirmation of any Ministry, seeing the power of God is manifest in us, which neither imprisonment, nor banishment nor fire could hinder. Espenseus said, Bring me one example in those 1500. years like to yours. All things, said Beza, are not written, that have been done; and however it hath been, it follows not, that our calling is not manifest enough, and set forth from God in his due time: He is not now bringing a new Gospel, but restoring the old, which was sufficiently confirmed before, and now by a singular way he hath caused his light to shine. He spake also of traditions, but was oft interrupted by Xainctius; and the Cardinal fearing that his incivility were checked by the Queen, would end the controversy, as if the question had been sufficiently cleared, and the Sorbonists spoke, as if the victory had been on their side. Then the Cardinal said in the name of the Prelates, that they would proceed no further, unless the question of the Sacrament were handled: and then he asks the Ministers, Whether they do embrance the Augustan Confession? Here he played the fox: for if they denied, he thought to set them and the Germans by the ears : and if they consented, he hoped to triumph over them. Beza answered, He and his colleagues were come to defend the Confession of their own Church, and to this end should the Conference be directed. The Cardinal with vehemency did press that point. The Ministers fearing, that the Conference might be broken off, and the blame be laid on them, crave leave to consider the Confession, forwhich the Prelates seemed absolutely to proclaim. The Cardinal nameth one article, We confess, that the very body and blood of Jesus Christ is truly, really and sacramentaly in the Supper of the Lord, and is so given and received by them who communicate. He alleged also the testimonies of the Saxon Ministers concerning it: So the Conference was dismissed. The next day Beza was bid to speak, and he spake to this purpose, We have declared our mind concerning the articles propounded unto us, namely of the Church; we trust, none hath occasion to complain of us; and these things that have been handled, should have been approved, or disproved by the Scriptures; But we were demanded, By what authority we preach the Word of God? they think to make our cause odious, by this demand: This questioning seems superfluous, seeing we were called hither, not to give account of our calling, but to confer of our doctrine; otherwise it may seem, we are brought into judgment; Or if it was done only for disputation, consider, that when two parties are brought into Conference, if the one demand, Why do you this? and the other mutually ask the same, this is but ca • illation and dissention; But omitting the Prelates of this realm, whom we will not offend, let us suppose, a certain Bishop were here demanding us, By what authority we do preach? and we like wise would demand him, By what authority he were a Bishop, that is, whether he was elected by the Seniours of his Church? whether the people had desired to have him? and whether his life; manners and doctrine had been examined? and he would answer, that he was so and so called; but the contrary is manifestly known: we call the consciences of those, who hear us, and know the matter, to bear witness; If he say, We are not Ministers, because we have not imposition of hands; we might answer, Thou hast but one thing; the imposition of hands; and if the want of that (as thou thinkest) make us to be no Ministers; the want of the other two (which are more principal) make thee to be no Bishop; We speak also another thing albeit beyond our purpose and against our will, but that this assembly may see, how this question is full of envy; If one were demanding that Bishop, From whom had he received imposition of hands? and for how much he had bought his title? he would answer, I had imposition of hands from Bishops, and I bought not imposition of hands, but only for my place I gave two or three 1000 Crouns: which is as if one would say, I have not bought the bread, but I bought the wheat; I say, If this contest were judged by the Councils and decrees of the Church, it would make many Bishops and Curates ashamed; And we speak thus, not of intention to bring Quid pro Quo, but that ye may see, how unwillingly we touch the matter, and would have other things handled, lest the work of peace be hindered; We would have spoken of the article of the Lord's Supper, because the Cardinal of Lorraine promised to satisfy us in this point of doctrine (which is a principal one) by the proper words of the Fathers: this we do eagerly desire: And to satisfy this desire, one article was culled from so many and necessary articles of the faith, and it was said unto us, Either subscribe unto this, or we will proceed no further; If they were our Judges, and sitting upon out life's, they would not say, Subscribe, but, We condemn you; Their office leads them into another manner of speech, and they should show if there be any errors in our doctrine; We are here before you, to give an account of our doctrine unto God and unto all the world, and to obey God and the King, and you, ô Queen, so far as lieth in us to the pacisying of those troubles about Religion; If ye had to do with us only, who now are here, ye might easily have your wills: but we represent a greater number, not only of this kingdom, but in Helvetia, Poland and other parts, who think long to hear whether this Conference will turn: but when they shall understand, that instead of a free Conference, the tenth part of an article was exhibited unto us with these words, Either subscribe, or no more; Albeit we would subscribe, what were ye the better? Others will know whether we have subscribed by force of argument, or by constraint; Wherefore ô Queen, we most humbly beseech that so good and profitable a work be not broken off, and that you will vouchsafe to grant such men, which will not disdain to dispute soberly. Nevertheless lest they say, We have not an answer, we receive all those passages, which Espencaeus brought out of Calvin: but in that bit of an article out of the Augustan Confession, many things are to he considered, 1. the whole Confession should have been propounded, and not a line only 2▪ we would know, whether the Cardinal propoundeth it in his own name or of the Prelates: and then we would give thanks, that they confess themselves overcome in the article of transubstantiation, which is justly condemned by all the Reformed Churches. 3. if we should subscribe, they also should subscribe, that our Churches may understand what we have dene. 〈1 page duplicate〉 〈1 page duplicate〉 4. and if they will come to the whole Confession of the Germans, we trust, that we are come unto a very good way of concord and unity; In the mean while we affirm, that the Lord Jesus is present in the use of the Supper, where he offereth, exhibits and truly gives unto us his body and blood by the operation of the Holy Ghost: we eat the same body that was broken for us, but we eat spiritually and by faith; that we become bone of his bones; And if this be not sufficient (it is hard to speak of so great a mystery in few words) if it seem good unto the Cardinal, let us consider and confer the Scriptures and writings of the Fathers (as he hath promised) and if it please you, ô Queen, to appoint a convenient form of collection, and to appoint Notaries, to receive our disputations; We trust, ye understand that we came not to bring disorder and trouble, but would dedicate ourselves unto God, unto your Majesty's, and the whole Christian commonwealth, and specially unto the tranquility of this Realm. The Prelates were angry, that he had spoken of their Vocation; and Lorraine said, He had dishonored the Queen, into whose hands the right and liberty of election was given. So there was bragging of the Cardinal and Prelates, and tumultuous talking of their Vocation, and of the Supper. After that day they changed again the form of Conference: five men were chosen on either side; to dispute all the matter peaceably. On the one side were the five Ministers named before; and on the other was Janus Bishop of Valencia, Vallius Bishop of Seen, Botiller an Abbot, the Bishop of Salignac, and Espensaeus the Sorbonist. They agree on the order of disputation, the time, place and Notaries. They began with the question of the Supper: aforme of agreement was drawn up; when it was showed unto the Prelates, they would not consent: they framed another the next day, and show it unto the Ministers, who would not admit that. On the thread day all the ten consented unto this form, We confess, that Jesus Christ in the Supper offereth, gives and truly exhibiteth unto us the substance of his body and blood by the operation of the Holy Ghost, and that we eat spiritually the same body which died for us, that we may be bone of his bone; and flesh of his flesh, to the end also, that we may be quickened by him, and may understand all things appertaining to our salvation; And because faith being grounded on the word of God, maketh things (that are promised, and understood by us) to be present, by this faith we truly and effectually receive the true and natural body of Christ Jesus by the power of the Holy Ghost: and in this respect we confess the presence of his body and blood in the Supper. The other Prelates were content with this form: but the Sorbonists would not, and they blamed their chosen men: that they had made a compact with the Ministers, neither would they consent unto anymore treating. Thus was that Conference ended without any effect, and the Ministers of Germany after three months did return. Ibid. Thus we have seen by what means God did revive the Gospel in France; to wit, by men of low condition at the first, who suffered slanders, proscription, stripes, burning and every kind of vexation; and when it pleased Him, he joined unto the Church the Princes and Peers, and He opened a wide door unto the preaching of the Word, when the greatest enemies of the Truth had the supreme power of government, and yet seemed to be brought on their knies. The University of Paris in proceedings ages had stood for the truth, and resisted errors creeping-in: but at that time became most gross enemies. And then Antony King of Navar not only resigned his part of the government unto the Queen, and so unto the Guises, but was also allured by fair promises of the Pope, that he should have all his kingdom of Navar restored unto him, and should have divorcement from his present wife, and shall, have the Queen of Scotland in marriage, by whom he may be King of Scotland and England. By such persuasions he left the Reformation, and became a bitter enemy, and seemed most of any to bring ruin unto the Church. The Guises then and the Prelates lift up their heads again, and used cruel butchery against the Reformed: for in the year 1562. in the town Vassi the Reformed were assembled in a large Barn to hear the Word: the Duke of Guise came upon them unawares, and instantly killed 24. of them, 45. were wounded so that within few days they died, and the Minister with many others were carried into prison. At the same time by means of the Cardinal of Lorraine and the Marshall of Santandrae, many of the common people in the town of Seenes, and some of the Kings Counselors were cruelly murdered. It was done in like manner in many other places of France. Osiander ex Beuther.
XLVII. About the year 1540. sundry youngmen in Hungaria hearing of Luther and Melanthon, went unto Witteberg, to wit, Steven Galssetsi, Matthias Devai, Andrew Batizi, Steven Kis (better known by the name Szegedin, from his native town) Benedict Abadi, Emerik Ozorai, and some others. These being informed in the truth, return into their Country, and preached the Gospel with happy success, but not without persecution: for the Monks stirred up the Civil power against them: namely, Devai was imprisoned at Cassow, where a smith was also in the same prison for laiming the Kings horse in the shoeing: there Devai informeth the smith in Religion: afterwards the Kings horse amends, and the King commandeth to dismiss the smith, and to burn Devai as an heretic. The smith answereth, I am of the same Religion with Devai, and I will live or dy with him: for I never knew what Religion or piety was, until I have learned it now from him. When this was reported unto the King, they were both set free. The greatest enemy of those Teachers, was George the Treasurer, who had been a Monk of S. Paul's at Buda: and among them all the most useful in promoting the Truth was zegedin, a learned man, as his Works do show: he was persecuted from City to City: where he came, he had many hearers, not only in the Schools, but pulpits also: and the more he was persecuted, the more hearers flocked unto him, and the Gospel was the more spread. Amongst all those Students who went to Witteberg, none maintained the opinion of Brenz concerning the Ubiquity, but only Peter Melius, and in the end he was convinced by Szegedin, and did subscribe unto the truth. Michael Starin a Baron became a preacher and Bishop of his own Barony near unto Tolna Mat. Scaric. in vita Szegedini. At Varadin, a learned Mohammedan Deruis Gsielebi did provoke all the Franciscans unto disputation in matter of Religion. Neither their Prelate George, nor any of the Convent durst answer him: wherefore the man like another Goliath did brag against all Christians, until Bar. Georgieviz (who had been a pilgrim, and knew the Turkish language) undertook the dispute. The 29 day of May (being the Pentecost) in the year 1 • 47. was appointed, and many both Papists and Turcks assembled in the Monastery. The Turk first asks, where was God before the making of heaven and earth and other things? This question seemed unto the Pilgrim, to be impertinent as to the differences of Religion, but lest the other might impute it unto his ignorance, if he had declined it; he said, Before the creation God was in his own nature. The Turk replieth, This answer is dark, and cannot be understood. Georgieviz said, God was where He is now. Deruis; That could not be, but He was in a cloud. Georgieviz; He could not be in a cloud: for so a cloud had been before the heaven and the earth: but this is contrary unto the words of Genesis. (The Turks read the books of Moses.) After more words on both sides, Dervis bids the other propound: then Georgieviz writeth out of the Alcoran these words in the Arabic language Bisem Allahe, El rahmanne, El ruoahim, that is, In the Name of God, and of Mercy, and of the Spirit: and he bids the Turk expound those words. Deruis said, Whence have Christians those words? we use them in the beginning of all our works, and they are prefixed before every chapter of the Alcoran. But what mean they, said Georgieviz. He answered. We understand them no otherwise, but according to the Letter. Georgieviz; They have another, even a mystical signification: they signify the three Persons of the Deity, the Father, the Son, and the Holy Ghost: and they are borrowed from the Hebrew language, Beshem El Abba, u Ben veRuach elchutz that is, In name of God the Father, and the Son, and the holy, Ghost. Deruis said, How can God have a Son, seeing both we and ye hold that God hath no spouse nor children? Georgieviz; We call God the Father, because he is the first cause of all things, creating & conserving them; he was evermore in the same essence wherein he is now, and shall be forever; he is also the first Person of the Deity: We believe also, rhat He hath a Son, (whom Muhammad called Rachman or Mercy) not begotten of a woman, nor according to the lust of the flesh, but begotten of the Essence or substance of the Father; and He, for taking away our sin, took upon him the human nature of the Virgin Mary; he suffered and died for us, and was buried, and as the Prophets foretold, he rose from the dead, he ascended into heaven, and sitteth at the right hand of the Father: he will come again, and judge both quick and dead, and then he will give the blessedness of immortality unto them who believe in him, and everlasting punishment unto them that believe not; and (pointing unto the image of Christ crucified) behold, whether Muhammad hath justly called the Son of God Mercy ! seeing with outstretched arms he calleth upon us, to accept of mercy, saying, Come unto me, all that are weary and laden with sin, and I will refresh you; And that thou mayst the better understand the Mystery of the Trinity, behold the Sun: as that one Sun hath beawty, heat and splendor; so there is one God, even the Father, who hath a Son and the Holy Ghost, whom we call Ruah: and God consists in those three Persons, who all are of the same substance equally from all eternity without any Creator. Then Derviscried, Allah, Allah, that is, o God, ô God! neither I, nor any of us did ever believe, that ye think so well of God: we thought, that ye were lying in darkness: but by thy words I understand, that ye think very well of God, except that ye contemn Mahomet the great Prophet of God. Georgieviz said, What have we to do with the toys of Mahomet? who (except baptism, and the mystery of the Trinity, which he had learned from us Christians) hath nothing true: for example, What a fable is that of two Angels Aroth and Maroth, who (as Mahomet saith) were sent from heaven unto the earth, to give laws unto men, and they commanded to abstain from wine and women : neither did they show the way to heaven, but they transgressed the commandment of God, and were deceived by a woman, and they show her the way to heaven; and when God saw her in heaven, he said unto the Angels standing about him, Who is this come into heaven in such a form? When the Angels told him, she was turned into a starr, and the two Angels were tied with chains, and cast into a ditch, to be tormented forever. And what a fable is that of the beast, El Barahil, which carried Mahomet into heaven, where Mahomet (saith he) saw the Angels with many heads &c. When Dervis heard these words, he was ashamed, and would not answer. Then he went into the Church, and said, What mean those images? do ye not worship those? Georgieviz answered, Think not, that we worship stocks or stones, but we have those, not to worship them, but for representation of Christ and the holy Virgin, and of other holy men: we worship only the true God, and we honor the Saints, even as ye do your Kings; and God hath said, Blessed are they, who dy in the Lord; We also hae these images to praise God for his gifts bestowed on them, and that we may learn and endeavor to follow their holiness, charity and devotion. In the mean while some dogs were in the Church, and the Turk said, Is it lawful, that dogs be in your Churches? Georgieviz said, This is the sloth of them who keep the doors. Then Dervis a • ked, Wat form of prayer do ye Christians use? Georgieviz turned the Lord's prayer into the Turkish language, and gave it unto him. Dervis commended it, and took his leave. Bar. Georgieviz in disputat. cum Turca printed at Wittemb. Anno 1560.
XLVIII. Howbeit there was no public Reformation in Italy, yet they were not only sensible of their bondage and darkness, but the light of the Gospel did shine upon them, and they, partly for fear, and partly through willfulness did shut their eyes against it. I will show some instances. About the year 1530 Peter Martyr (who was born at Vermile in Florence) Governor of a College at Napels, by his study of the sacred Scriptures, and knowledge of the Hebrew and Greek languages, and through the illumination of the Holy Ghost, did observe the errors and abuses in the Church: thereupon (hearing what business was in Germany) he sought and gote Bucer's Commentaries upon the Evangels, and his Annotations on the Psalms, and some books of Zuingsius: by those (as he afterwards confessed) he profited much. He daily conferred with some others whom he knew to be desirous of Reformation, to their mutual edification, to wit, Benedict Cusanus, Anto. Flaminus, and John Valdesius, a noble Spaniard (made a Knight by Charles V.) who spent his life in Italy, by his life and teaching gaining many unto Christ, especially of the learned men and Nobility, as the Noble Galleacius Caracciolus, Marques of Vico, and the Lady Isobella Manricha, who was afterward banished for Christ's cause &c. So a Church being thus, by God's providence, gathered at Naples, Peter Martyr began to expound unto them the first Epistle to the Corinthians. Not only the Fellows of the College resorted unto him, but some Bishops and Noble men. When he came to the words in Ch. 3. Every man's works shall be made manifest..... he interpreted them contrary to the received opinion. This stirred up many enemies against him: for it was thought commonly, that these words imply a Purgatory, but he showed out of the Fathers, that these words cannot be so understood. But many knowing, that if Purgatory were overthrown, their gain by Masses, indulgences &c. would eftsoon cease. Therefore they accused Martyr, and prevailed so far, that his Lecture was forbidden: but he refused to obey the Sentence as unjust; and trusting to the goodness of the cause, he appealed to the Pope: at Rome he overcame his adversaries by the assistance of some potent friends, as Cardinals Gonzaga, Caspar Contaren, Reynold Poole, Peter Bembus, and Frederik Fregosius, who all were sensible that the Church needed some Reformation. Then Martyr was restored to his liberty of preaching, but could not enjoy it long time: for he became dangerously sick, and by the advice of Physicians, the Superiors of his order seeing that the air of that City did not agree with him, made him General Visitor of the Order. In that Office he so demeaned himself, that good men much commended his integrity, constancy and gravity, and others feared him, yet durst not discover their malice. Not long after in a public Convention of that Order, he was made Prior of a Monastery in Luca: some consented unto this promotion out of love; others thinking, it would be his ruin, because of an enmity between Florence and Luca. But he engaged the hearts of the people there, that he was no less beloved then if he had been born among them. In that College were many learned men, and hopeful youths; and he took care, that the younger sort were instructed in the three languages: for which end he had Paul Lacisius of Verona to read Latin; Celsus Martinengus to read Greek, and Immanuel Tremellius, the Hebrew; and for Divinity he himself daily expounded the Epistles of Paul; and every night before supper he expounded a part of the Psalms. Very many of the City, of the Senators and Nobility resorted unto his Lecturs, and he preached publicly every Lord's day. The enemies of the truth could not endure him, and laid snares for him, nor could conceil their malice. When he was admonished by his friends, he chose to leave them, and went to Strawsburgh. What fruit his teaching brought forth, may be known by this, that in one years space after his departure, eighteen Fellowes of that College left it, and went into the Reformed places : among whom was Celsus Martinengus (afterwards Minister of the Italian Church in Geneva) Hieron. Zanchius, Im. Tremellius &c. Many Citizens also went into exile voluntarily, that they might enjoy the truth in safety. Ex Vita • e Martyris. Another instance was in Bonnonia: in the year 1554. the Popes Governors attempted to make innovations there, which the people would not receive contrary to their former Laws. The Innovators said, They were not tied to former Laws, but had authority from the Pope, who is King of the Country, and may change statutes and ordinances without consent of the people. Against this tyranny both the learned men and the people opposed themselves; and in the Monastry of the black Friers was a general Convention, where Thomas de Finola Rector of the University set forth this Position, All Rulers, whether Supreme or Inferior, may and should be reformed or bridled (to speak moderately) by them by whom they are chosen, confirmed or admitted to their Office, so oft as they break that promise made by oath unto their subjects; Because the Prince is no less bound by oath unto their subjects, then are the subjects unto their Prince: and it should be kept and reformed equally, according to Law and condition of the oath that is made by either party. Vicen • ius de Placentia sustained this Position. And when all reasons, that the Popes Governors could allege, were heard, the Pope was fain to take up the matter, and did promise not only to keep the liberty of the people, but that he should neither abrogate any ancient Statute, nor make any new one without their consent. The Histor of the Reformation of Scotland Pag 399 edit Edinburgh 1644. which was written by Jo. Knox, albeit somesentences have been added by another after him. At that time John Craig (a Scottish man, who afterwards was Minister of Edinburgh, of whom mention is made hereafter) was a Monk, and considering the common doctrine of justification by works, did not approve it, and shown unto an old Monk his arguments in the contrary. The old man said, It is true, as you say: but be silent, lest you fall into danger: for the days are evil. But such was the man's zeal unto truth, that he could not contain himself: and for this and other things that he taught, he was carried to Rome, and cast into prison with many hundreds more in the time of Paul 3: but they all escaped that night of the Popes death, when the Citizens broke up the prisons.
XLIX. John a Lasco a Noble man of Poland intending to see other Nations, went to Zürich: there he was easily persuaded by Zwingli to betake himself to the study of Divinity, and where as he might have been advanced unto honor in his native Country, yet such was his love to Christ, and hatred to Popery, that he chose to embrace that Religion, which hath it's soundation upon the Word of God. In the year 1542. he was called to be Pastor at Embden: the next year Anna the widow Countess of Oldenburgh invites him to reform the Churches there: which he endeavored with great diligence. Afterwards Edward King of England sent (by information of Cranmer) for him, to be Preacher unto a Dutch Church at London. In the first year of Queen Mary he obtained leave to return beyond sea: a great part of his Congregation went with him and Martin Micron another Preacher, to Copenhagen: but the King would not suffer them to stay within his kingdoms, unless they would embrace the doctrine of Luther concerning the local presence of Christ's body, and use the ceremonies ordained by him. For the same cause they were refused by the Hans-towns and Churches of Saxony. At last that vexed congregation was received at Embden. Then he would visit his own Country after twenty years absence : there he found many affecting a Reformation, but few Preachers. The Popish clergy sought by all means to destroy him, or to have him bannished, and they accused him unto the King for an heretic. The King said, Though they called him an heretic, yet the States had not decerned so, and he was ready to clear himself from such imputations. In the year 1557. a Parliament was assembled at Warsaw: there was great contention for Religion. The Princes (whom they call Vaivodes) crave that the Augustan Confession should be established. The Bishops strove against it, so that the Princes could not obtain any liberty. Nevertheless after the Parliament they caused the Gospel to be preached in their own Provinces without the Kings permission. John á Las • o impugned the doctrine of the local presence, and caused the truth (which the adversaries called Calvinisme) to be received by many: and unto this day that Church is miserably rent: the King and most part are Popish; many are Anabaptists, few are Ubiquitaries, yet a great many hold constantly the sounder Truth.
L. When the Kings of Spain had subdued the Sarracens (who had continued there some hundred years) and expelled them out of the realm, many of them not willing to leave the country, feigned themselves to be Christians, and afterwards they were convinced to despise and scorn Religion. Wherefore the Kings, namely, Ferdinand and I • obella did ordain a strict Inquisition, that the Monks should search and severely punish all Sarracens and Jews (all whom by one common name they called Maranites) who profess Christianism, and yet do scorn it. When all those were out of the way, the blood-thirsty Friers ceased not, until they obtained be the same power of Inquisition against the Believers of the Gospel, whom they called Lutherans. That censure proceeds in this manner; If any man be accused of heresy (as they call it) by one witness, he is apprehended: if he confess not, he is tortured, until he confess: who confesses, and recants, he is deprived of all his goods, and must at all time wear a Sambieta, that is, a yellow garment with a red cross and some devils painted upon it; and some are condemned to perpetual prison; Who will not repent, are burnt; And if they be bold to profess, and speak of their faith, while they be in prison, their tongues are cut-out, before they be brought forth. In the year 1559. King Philip II. returning from Flanders, was beaten with a fearful storm; all his ships were lost, and he scarcely arrived on land, when he said, He was delivered from that danger, to root Lutheranism out of his Kingdom. He came to Hispalis September 24. and immediately to take away all hope of immunity, he causeth to burn Don John Pontius Comes Bailenius, and John Consalua a Preacher, with some Friers of the Monastry of S. Isidor. Then he went to Pincia (Pe. Soave in Hist. conc. Trid. Lib. 5. seems to call it Vaglia-dolid): there he caused burn 28 of the chief Nobility in his own sight, and imprisoned Barthol. Caranza archb. of Toledo; and many others of lower condition were burnt, as may be seen Loc. cit. and in Thuan. yea Charles Prince of Spain was imprisoned, and (as was reported) was poisoned by the Inquisitors at his fathers command An. 1568, because he favored them of the Low-Countries, a • d was suspect of Lutheranism. Many Spainjards for love of the Gospel went into Germany, Geneve, and some into England, especially all the Monks of S. Isiodore nigh unto Sivile. This Inquisition was not only in Spain, but in others of that Kings Dominions, as followeth.
LI. Albert of Hardenberg writing the life of Wesselus, saith, The Lord Cornelius Honius, the Emperors Counselor in the Court of Holland in Hague, and some other learned men in the kingdom of God had found a book Of the Lord's supper, which seems to condemn the gross and Capernaitish eating of the Lord's body, and to teach a spiritual, which is also a true and real eating, though only by faith. They had found this book among the papers of Jacob Hoeckius a Deacon of Naeldwyk, as also some other Writings of Jo. Wesselus, concerning purgatory and other purposes: and because that book Of the Lord's supper was found amongst those of Wesselus, they took it to be his: which I will not affirm nor deny: for it is certain, that he had written in the same manner of the Supper. Nevertheless I have heard that that written book of Hoeckius was very old, and that it had been delivered from hand to hand for the space of two hundred years, and that they had kept it as a golden treasure, as whereby they understood, that the idolatry of worshipping the bread should be extinguished. But these treatises of Wesselus and other books of Hoek coming into the Cloister of Saint Agnes-hill, where Wesselus had often resorted (as we have heard) had given light unto many, especially unto Henry Rhodius the father of a Monastry at Urrecht, who went to Luther in Wittembergh, and shown him the books of Wesselus, and that book Of the Lord's supper, and entreated him in the name of others also, that he would give his judgment of it: but Luther fearing that the Lord's Supper might be vilified, would not approve it : whereupon followed some difference between Luther and Carolstad. Afterward Luther did writ unto Rhodius a Letter, which is printed wich the works of Wesselus; and there also is another Letter directed unto Oecolampad, craving his judgment of that book Of the Lord's Supper, and that the books of Wesselus might be printed at Basil: but Oecolampad being a modest and peaceable man, would not give his judgment of it, because he knew, that Luther had not approved it: but he sent Rhodius unto Zürich, and Zwingli approved it: for before that time he was inclining that way; and then began to maintain that doctrine; yet having heard the judgment of sundry other learned men: and after that, Oecolampad began to speak more freely &c. William Gnapheus Rector in Hague in an epistle dedicatory before his book writes thus; The Archbishop remembereth well, with what diligence I did teach the young scholars from my youth, and how great persecution Satan by his soldiers hath raised up at the first, so that I and the honorable Cornelius Honius [above named] without hearing of our cause in the year 1523. were imprisoned, and there we lay together three months, and then were confined within the Hague upon Baile for two years; in which time the Honorable Honius departed this life. But when I after those two years confinement was upon security set at liberty, and my adversaries had seen a consolatory Letter, which I at the request of some good men had written unto a poor grieved widow woman, they caused me to be put in prison again: and when the Sophisters of Lovan with their Commissioners had examined me long enough upon that Letter, they put me into a cloister, to suffer penance for three months upon bread and bier, because I had despised that Cloister-life: for I had exhorted that widow, that she should not be dejected, because her son had forsaken his Coul, seeing the kingdom of God consists not (as Paul teaches Rom. 14) in clothes or places (whereupon the life of cloisterers is principally grounded) but rather in constant faith in God, and unfeigned love to our neighbor, which faith and love, her son might have, after he hath gone away as well as when he had his gray Coul. When I was in that cloister (saith he) in the year 1525, how grievous were those times, because of the grievous persecution in the Netherlands, and the miserable blood-shedding of the boors in the Upper-land! and then I enlarged my little book out of the holy Scriptures for my own consolation, and the destruction of the Devils kingdom, who had so persecuted me for a consolatory Letter. That this book was printed, it was without my knowledge: for I had not written it for that end: nevertheless it hath done good unto many, and brought them to the knowledge of some truth: which I understand by that, it hath been oft reprinted, and one of the Printers hath been beheaded for it: so hardly can Satan suffer the publishing of the truth, and he hath pursued me, until I must leave my native country, &c. He had gone into Embden, and lived there until the year 1557, when he sent the book with the dedication unto the States of Holland. That book was written in way of a dialogue between Theophilus and Lazarus: of which I add a passage or two. Lazarus asketh,
Whereunto doth the Spirit lead the children of God?
Thophilus answereth,
Unto the love of holiness, and hatred of sin: they are also said to have a delyting and resting heart upon the bountifulness of our heavenly Father in all their necessities, sufferings and adversities: for the power of Christian faith is of such virtue, that it drives through all persecution and suffering, unto the acknowledging and feeling of the good will of God toward us, with which will of God a Christian believer is so well satisfied, that he strives no way against it, that the vile flesh of old Adam should suffer here, and the wicked will should not have always the dominion,
Whence comes that Christian faith?
The knowledge of faith comes by hearing God's word: but the lively feeling and the delight, which we get by hearing, reading and thinking-upon that word, is the gift of God, which is poured and engrafted by the Holy Ghost into the hearts of believers: Paul teaches this clearly, saying, I have planted, Apollos watered, but God hath given the increase.
What is that faith?
Christian faith is a lively fast feeling and trust into the love and mercy of God our heavenly Father, manifested unto us in his only begotten Son Jesus Christ.
I confess, that I should have my refuge unto the Lord God, as the Apostles did; but I cannot believe, that God is so near us, as he was with them in the ship.
Albeit God is not with us visibly, as he was with them, nevertheless he is with us and in us, by his Divine power, mercy and anointing of the Holy Ghost; especially God is very near unto them that are grieved in heart: the whole Scripture declares in many places, that the Lord God holds us in the hand of his counsel, and keeps us under the protection of his wings, as a henn keeps her chickens: yea can a mother forget her child, and not have pity on the son of her womb? and albeit she should forget him, yet I will not forget you. Is not this a great comfort, that God pitieth us as a mother doth her children? Saith not God unto his chosen people, He that touches you, touches the apple of mine ey.......
Can we not deserve the kingdom of heaven? how comes that?
It is, because by nature we are altogether the children of wrath; in ourselves we are unclean, and begotten of them that were unclean, so that the Prophet said truly, All our best works and righteousnesses is as a filthy clothe; where of we may be ashamed to come into the presence of God, and far less can we deserve any good for them. If we could satisfy the wrath of God by our good works, then Christ had died in vain, and we were Savior's of ourselves, nor had we need to give God thanks for his mercy to wards us in Christ. The kingly Prophet confesses this, when he saith,
Lavater Minister of Zürich shows (in a Narration of the Sacramentary strife) that in the year 1524. John Rhodius and George Sagan two learned men coming to Zürich, conferred with Zwingli concerning the Sacrament, and hearing that he was of the same judgment with them in that question, did thank God, that they were delivered from the contrary error; and as yet they had not showed the Letter of Honius, in which the word Is in the institution of the Supper is expounded, Signifieth: which exposition Zwingli did think most convenient. That Letter of Honius is large, but there he saith, Our Lord Jesus had many a time promised remission of sin unto believers, and at his last Supper he willing to confirm their hearts; added a pawn unto his promise, that they might be in no more doubt; as a Bridegrom, who would assure his Bride, that she doubt no more of his love, gives her a ring, saying, Take this, there give I thee myself: She receiving this ring, believes that the Bridegom is her's, turns away her heart from all other wooers, and thinks how she may please that her spouse. So is it with them, who receive the Eucharist, as a pawn from their Bridegrom, &c. At that time lived. John Pistorius or Baker of Woerden: he was a Priest, and had been instructed by Io. Rhodius in S. Jerome's School in Utrecht: because he married a wife, he was accused by the Inquisitors, imprisoned and burnt, An. 1525. He was a learned man, as appears by his books printed lately. These few particulares show how the light of the Gospel began to break out in the Netherlands, so that even before Luther arose, God had preserved from time to time • ome few believers in the midst of the grossest darkness; as also we may under stand, how the truth was hated and persecuted, as I touched before in the life of Charles V. and more may be seen in the book of Martyrs in the Netherlands: about the year 1540. the persecution was hot; and then many went from Flanders and other Provinces into England. Trigland. in his Church histo. against V • enbog. par. 3. King Henry accepted them, and placed them in several towns, not only for envy against the Pope, but because many of them were wool-weavers, and by them he brought that trade into his kingdom. In the year 1550. they obtained liberty under the Kings seal, that the Dutch and French Churches should continue in their Church-Discipline and order, as they were then begun, (though not conform unto the Disciplin and ceremonies of the English Church) and to hold Synods by themselves; and that was; in every congregation to choose their own Ministers, ruling Elders and deacons, but with this condition, that when they had chosen a Minister, they should crave and obtain the consent of the King or of his heirs or • uccessors; as also when in their Synod they shall choose a new Superintendent. John Lasco was Superintendent at that time; and Minister of a Congregation in London: by advice of other Ministers Gwalther Delen, Martin Flandrus, Francis Riverius and others, he drew-up a book of Discipline, prescribing the form of election of Ministers, Elders and deacons; directions concerning prayers before and after Sermon, administration of baptism and the Lord's Supper; the manner of catechizing; the manner of censuring scandalous persons either repenting or obstinate, and prayers belonging to • ach one of those; as also concerning the Visitation of the sick. Those who suffered in these Provinces, were for the most part accused concerning the Mass, prayer to Saints, worship of images, purgatory, the merit of works, the supremacy of the Pope, and the like: all which they denied, upon grounds of the Scripture. King Philip II. went about to turn the Civil gouvernment into a Monarchy, and was advised by the Cardinal of Lorraine, to separate such parts of these Provinces, as in former times were subject unto the Bishops of Germany and France, and erect new Bishopriks in them: then he erected three archbishopriks and twelve bishopriks (whereas before they had but one Bishoprik in Vtrech • ) that by them as so many Overseers the office of Inquisition might be the more strictly executed. This was not darkly made known by the Popes Bull granted to the same effect; and Henry the Ambassador of Spain declared the same plainly unto William Count of Nassaw. Whereupon the States began to consult how to defend themselves against the cruelty of Inquisition. Thuan. hist. Lib. 22. But first they wrote a Confession of their faith in the year 1561. and sent it unto the King with a Supplication, protesting that it was great cruelty and iniquity, to punish them as heretics so horribly, because they forsook the traditions of men, which had no warrant in God's Word. The Confession was at the first written by Guido de Bres (who afterwards sealed it with his blood, and Gode • rid Wingius (who was sent by the Church of Embden to gather the first Reformed Church in Flanders) and other Fellow-laborers in Flanders, Brabant, Holland, &c. and it was communicated unto Cornelius Coolthunius and Nicolaus Carenaeus Ministers at Embden, unto Pe. Dathen, & Caspar Heidan at Frankendal, and others in other parts. It was presented unto the King in the year 1562: but he was so far from yielding unto their Supplication, that they were the more grievously oppressed. In the midst of their cruel persecution the number of true professors increased wonderfully, and by example of the French Church (which in the beginning of King Charles IX. had purchased some liberty) they avowed the Religion openly. Cardinal Granvellan on the other side went about (contrary to the minds of the Noble men, who were appointed by the King unto the government) to afflict Antwerp, though having a particular exemption from the Inquifition. The noble men sent their complaint against him; and he was deprived of his authority by Letters from the King: but before his departure he had provided so, and the King was so affected toward the Inquisitors, that their Inquisition went on the more cruelly: among others great severity was used in Antwerp against the believers of the Gospel in the year 1564. Many Noble Men, who before were enemies of the truth, began to hate such cruelties, and embraced the Gospel; and albeit they saw themselves in danger of the Inquisition, yet they determine to make a league of mutual defense, namely, that they would endeavor to help one another for avoiding pe • ill, and to certify one another of the attempts and plots of their enemies. When they had made this agreement, they sought to gain the favor of others most bitter against them. At that time Margarit the Dutchess of Parma, and the Kings Sister had the government of the seventien Provinces: by the advice of other Rulers foreseeing the imminent danger, she sent Count d' Egmont (a Papist, but a good Patriot) unto the King, to certify him, that great trouble was like to ensue, which could not be prevented, if the severity of those Edicts, and the boldness of some men abusing them, were not restrained. Then the King ordered the Dutchess to mollify the edicts, as necessity required with the advice of prudent men, for preventing the dangers which she feared, yet so that the Roman Religion be kept in safety. She calleth a solemn Counsel, in which twelve men were appointed to rectify the business. They call the odious Inquisition, a Visitation; and for burning they ordain hanging, but the Inquisition was confirmed, and continued still. This petty change did not please Granvellan nor the Pop's Legate in Spain; nor did they cease, until the King discharged that order again: so by a new edict he established the Inquisition, and commanded, that the former edicts should be everywhere put into execution; Dated in December An. 1565.
LII. Often mention hath been made of the controversy concerning the presence of Christ's body in the Lord's Supper: here by way of corollary, for clearing both the history and the state of that question, I add the words of Martin Bucer in his Enarrations on Matth. 26. in his second edition. When he comes to the Institution of that Sacrament, he saith; It seems good to treat of this text, as of new, because in my former edition are some words, whereby, it may seem, both that I have not sufficiently declared the Matter, and that I have been too little dutiful toward those, unto whom we all who worship Christ, do owe very much. For by our ingratitude toward the most large gift of God, the revelation of the Gospel, which hath been in our time, and by our sloth in all the work of Christ our Savior, we have deserved, that God hath suffered Satan to raise a strife (certainly a very unhappy one) amongst the Ministers of the revived Gospel, concerning the sacred mystery of the Lord's table. Into this contentien I also was drawn, while (I know not with what Zeal) I did endeavor to defend some men, against whom others seemed to deal too harshly, and to eschew on the one hand the impanation of Christ, or the local inclosing of him in the bread, and on the other, the preposterous confidence on the outward action in the sacraments. I confess ingenuously, that this Zeal was immoderate, and that I did not honor enough the authority of those, whom I saw to be first promoters of the Gospel unto us all, tow • , Martin Luther and some others; neither did I consider rightly the damages, which the Church hath suffered by that difference: for else I might have taken another way both to defend the innocent, and to wave the fond opinions, neither should I have taken exception against the words that are agreeable unto Scripture, and may bevsed piously, which M. Luther and they who are with him do use. For because I thought, that by those phrases the people were made to believe the impanation of Christ, or certainly was a local inclosing in the bread, and that the sacraments by themselves, after whatsoever manner they be taken, do bring salvation, I thought, that I should not only impugn those phrases, but that they should be waved, and others used; that thereupon Luther and others did judge, that I acknowledge nothing in the Supper but bread and wine, and ascribe nothing unto the sacraments, but that they be badges of Christian profession. But now I affi • e before the Lord unto his Church, as my diu • lged books can testify, that I was never of that mind or did think, that in the holy Supper nothing •• given or distributed, but bread and wine as empty signs of the Lord's body and blood, and not also the body and blood of the Lord. Likewise albeit in the sacraments, I did speak of that as a main thing, that they are the badges of our profession, yet I never denied, that the Lord gives those also for recommending his mercy, and exhibiting the gi • ts of life, yea and the same gift, not in one place only. The only thing that I did impugn, was that the sacraments do of themselves confirm faith, seeing that is the work of the Holy Ghost. But when the dispute continued, and Luther had declared all the matter of the sacrament more fully, I saw, that he neither did unite the Lord's body and blood by any natural ty unto the bread and wine, nor did inclose them locally in the bread and wine, nor did ascribe unto the sacraments the proper virtue, whereby they of themselves can bring salvation unto the receivers, but he did assert only a sacramental union between the Lord's body and the bread, and between his blood and the wine; and that he did teach, that the confirmation of faith, which is ascribed unto the sacraments, is by virtue, not which cleaveth unto the external things by themselves, but which belongs unto Christ, and is dispensed by his Spirit by means of the Word and the holy Sacraments. So soon as I did observe this, it was my serious purpose, to show and recommend it unto others: and so I desire to testify in this place unto all men who shall read this, that Luther and others who are truly with him, and follow his teaching rightly, doth not hold any impanation in the holy supper, nor any local inclosing of Christ's body in the bread, or of the blood in the wine; neither attributeth any saving power unto the external actions of the sacraments of themselves; But they hold a substantial presence and exhibition of the Lord's body and blood with the bread and wine in the holy supper; and the reby they declare plainly the words of the Lord and the testimony of the Apostle, which presence and exhibition is certain by the Lord's word and institution, without any natural union of the Lord's body and blood with the elements: for the Lord doth not come down again from the heavenly glory into the condition of this corruptible life. They do also acknowledge and preach the saving presence and exhibition, but by virtue of the Lord's, and no • of the external action, and that the communicants enjoy it, when with true faith they partake of the sacraments. Certainly our Savior did intend, as in all his actions, so especially in the sacraments, to advanoe our salvation, which if we enjoy not, it must be through our own fau •• . For the bread, which we break, is the communication of the Lord's body, and the cup of thanks-giving is the communication of his blood; and unboubtedly unto the end, that both the communion of Christ may grow • h us, and all salvation may be perfected. Therefore who knowing this mystery can doubt, that all who are religiously partakers of the Lord's table, by the same partaking have their • aith into Christ more confirmed; that is, more full salvation, not indeed by the benefit of the external action of itself, but through the good pleasure of our heavenly Father, and power of our Lord Jesus Christ, which he shows toward us in the ministry of the holy Church. For the more gravely and with the more religious ceremony the redemption of Christ and the communion is set forth in the holy table, pious hearts that believe the promises of the Lord, are the more commoved, and do the more earnestly embrace the tendered communion of Christ, and afterwards are the more zealous in confidence and duty unto Christ. And therefore what either I in my former En •• rations, or others have written against the natural union of the bread and Christ's body, or that local inclosing, think not, godly reader, that those were against Luther and them that stand rightly with him: for those neither hold nor teach any such thing, neither do the words which they do use, carry such an opinion by themselves, as even I thought some time: for which only cause I did carpe at their words, and I doubted not that their mind was any way more sound. Huldric Zwingli whom all that knew him, know to have been Zealous and of admirable dexterity in windicating the Church unto Christ, from the tyranny and superstition of the Pope; when M. Luther and others contended that the bread is the body of the Lord, or that the Lord's body is in the bread, did persuade himself that they thought the Lord's body either to be turned into the same substance with the bread, or to be enclosed locally in the bread: and therefore he did always allege against the first; If the bread be the Lord's body, the bread was crucified for us; and against the other, those passages, which • estify that the Lord left the earth, and went into the heaven, and sits at the right hand of the Father; out of those he began to expound, Is, in the words of the Lord, This is my body, for, signifieth; and by the heat of contention he was so carried, that when he would impugn only the impanation and local inclosing or presence of Christ after the manner of this world, and said that the Lord is more absent then present in the holy supper, and that the signs are rather given here then the body and blood of the Lord; and yet it was not his judgment, that the Lord is simply or wholly absent from the supper, or that the symbols are given without or altogether empty of the Lord body and blood, as he himselfs professed afterwards, when he was here treating about the agreement of the Churches in this particular; and so did he write in the Apology unto the Princes of Germany: for he there did maintain the presence of the Lord, by the words of Augustine. So sometimes, when he would beware, that men sought salvation by the external work of the • acraments, he averred plainly, that the sacraments are but badges of Christian society, and confer nothing unto salvation. But in other places, he writes plainly, that the sacraments do help faith. Whence it it clea • e, that when he writes, Sacraments do confer nothing unto salvation, nor confirm faith, thereby he understood, that the sacraments, that is, the outward actions of the sacraments have of themselves no power to strenghthen the conscience with increase of faith: for when he intended to prove that his saying, The sacraments give not salvation nor confirm faith; he alledgeth, that to confirm or increase faith is the work of Christ by the Holy Ghost. Which argument is like unto this, God healeth by the power of nature, therefore a Physician o • medicin help nothing thereunto. Certainly only Christ worketh whole salvation in us; and that not by the power of any other thing, but by his only Spirit; and nevertheless for the same effect in us he useth his word, both visible in the s • craments, and audible in the gospel; and by them exhibiteth and bringeth remission of sins, communion of himself, and eternal life. Zuingli • s did acknowledge this: therefore when he denied, that the sacraments give grace, he understood the outward action of itself can do nothing to this purpose, but all thing belonging to salvation is from the inward action of Christ, and the sacraments are his instruments in some manner, And it was Luther, who first of all men did impugn this tenent of the School-men, that the sacraments of themselves confer grace without any good motion of ourselves, and wihtou faith. And so in this question Zwingli did impugn what Luther taught not. The same happened unto Oecolampade, whom none doubteth to have been an excellent Divine, if they read his works, as he did read the Scriptures with singular modesty and reverence, and was well acquainted with the fathers, and did much esteem of them, so he wrote very reverently and religiously of the sacraments, howbeit he thought, that Luther's words did import an impanation or local inclosing of Christ's body▪ and upon this account did impugn them: for he writes so in his last dialogue, when he would declare the difference. The difference, saith he, is rather in the manner of the presence and absence, then in the very presence and absence: for none is so blunt, to affirm that Christ's body is every way absent or present. Some hold that the Lord's bread is the very body of Christ, so that whosoever, whether godly or ungodly, do eat it, they eat not only the bread and the sacrament, but also the body of Christ bodily, and let it down into the stomach. But we speak against this, and affirm that the element is not so honored, as that the most excellent of all creatures would unite himself into the same and natural substance of it, or that he is so naturally contained in it, that by it, as a middle pipe, grace is conveyed, (which the Holy Ghost gives unto believers) and by the touch and taste of it, even the ungodly do touch and eat the very body of Christ, and are partakers of grace. From those his words who may not see that Oecolampad impugneth three things only, that the body of Christ is united with the bread into one and the same natural substance, contained naturally in it, and that by the touch or taste of bread, all, both godly and ungodly are partakers of grace. But Luther did never affirm any of these, albeit not a few did judge that those things were in the words, which he did use in this purpose, especially when he did deny any trope in the words, This is my body. I will also adioyn a whole epistle of Oecolampad, where in he plainly avouches his faith concerning this point. It is thus; John Oecolampade unto N. a brother in Christ. Grace and peace from God the Father. I have need to be informed by thee, my brother, and thou comest unto me, and violently pressest me unwilling to answer. Is this thy tyranny tolerable? and yet in Christ it is to be comported, for it is friendly and brotherly, and yet upon this condition, that I may have the same power over thee, and thou shalt impart unto me thy judgment mutually, when thou shalt receive mine. Receive then plainly, what I believe. The sacramental signs, whereby the sacramental promise concerning the remission of my sins, that it may be more believed by my infirm conscience, are not unto me bread and wine: for I who seek higher things, make no reckoning, what sort of bread and wine be given, but I desire more admirable things and powerful to streng then my weak soul: and those are no other, but the very body and the very blood; not the figure of the body and blood but the body that was given and suffered for my sins; and which the Angels of heaven do enjoy deliciously, which Christ promised to give, and did give to be meat, not carnal, but spiritual; and the blood which flowed out of his body, and was shed for my sins: for that doth powerfully seal the promise of purging me from all mine iniquity: and for this I believe simply the words of Christ, saying, This is my body, which shall be given for you, and, This is my blood of the new testament, which is shed for you. Whereby he testifieth, that that body is a seal, that sins are forgiven unto him who believes and eats spiritually, seeing he suffered for this cause. The word of Christ went first, which the effect hath sealed by the holy seal. I hunger and thirst for this bread and drink, not that it, as bodily meat, may be converted into me, but that I may be turned into it, and may become spiritual by spiritual meat; that when I shall be in Christ, Christ also abiding in me (to wit, being received in the sacrament) may by his grace work his own works; that so I may be ready to obey all the members of Christ, albeit it were to die for them, as he died for me, and so I may be a true member in that his mystical body; not in the body of Antichrist, because I desire not a portion with him; but I desire to be a member of Christ, though the lowest. I cannot speak more plainly: take this in good part: do with courage, and trust in the Lord. Basil. Aprile 19. By the providence of God (saith Bucer.) this epistle is amongst the epistles of Zwingli and Oecolampad, which other ways were not happily published: for in that book some epistles, that were published in the first heat of the disputation, came abroad again, which annoy not so much the concord of the Churches, which the Lord gives at this time, as the sincere and solid knowledge of those mysteries, amongst not a few. Moreover when I heard that those epistles were a printing, and intended in a preface, (which might have been prefixed unto the work in name of some man in Basil) to supply some things (that were written in these epistles slenderly concerning the sacraments, and therefore might offend many) that the readers might understand, how even that Church approves the right faith of the sacraments, even as they had embraced it long ago, and doth profess it soundly; Some man (the Lord forgive him) caused the preface be published in my name. And so, when it is said in the beginning of the epistle, When we set forth those epis • les, many did judge, that I had caused these epistles to be divulged; and thence did infer, that I do not intend the agreement of the Churches in the doctrine of the sacrament. And because at this time I cannot do it by another writing, I protest unto he • , Christian reader, my very great grief, that those epistles are not blotted out of that works, as also in that too large preface, which also without my knowledge is prefixed unto that work. I allow not whatsoever things may seem to maintain strife, or unjust explication or commendation of the sacrament, or may seem to advance any man with the disparagement or imputation of others: but of this at another time: only I would now purge myself from that edition. But whereas I have alleged the writings of M. Luther, Zwingli, Oecolampad and mine own, concerning the presence of the Lord in the holy Supper, godly reader, doubt not but I have done so, to advance the true doctrine of the sacraments, and the agreement of the Churches, and not for the pleasuring or contemning of any man, or of a mind to offend any, or to commend any without cause or desert: I know by the Lord's grace, that Luther thinks well of this mystery, as of all things, whereof true knowledge is necessary unto Religion. Therefore seeing in the former editions of my Enarrations, I have spoken against the natural either union of the body of Christ with the bread, or its circumscriptive incl • sing in the bread, as also of the comforting of consciences by the only outward receiving of the sacrament, and against such other fictions, as if they had followed upon the words of Luther, which he had used, when he was speaking of the sacraments; it is my part both for Luther's cause who hath deserved well of the Church, and for the Church of God, and for Christ himself, to testify unto the world, that I acknowledge him to be free from such devices, not only in his judgment, but in his words; lest any one upon occasion of my writing, which may seem to fight with Luther's writings, shall think, that either Lu • h •• maintains any presence of the Lord in the Supper, unworthy of the Lord, or that I maintain no presence. The judgment of Zwingli and Oecolampad (so far as I could understand it) therefore have I mentioned, that those who reverence these men's works, now knowing that these did not maintain naked seals in the Supper without Christ, may the more willingly receive the truth of the sacrament, if they have missed it; and cleave faster unto it, if they continued in it; and such who make no account of those men's writings, should no way reject the gifts of God, which were bestowed on those in no small measure, specially on Oecolampa • , as his elaboured works show abundantly....God remove all contention from his people, and all proposterous affectation and contempt of men, and give us grace to embrace his truth truly, and to p • omote it happily. Amen. So far Bucer. This was written in the year 1536: what may be gathered out of it, I leave unto the judicious reader, as also how it agreeth with the practice and doctrine of Luther and them who have followed him after that year.
CAP. IV. Of BRITANNE.
1. William tindall is reckoned among the Englishes, to have been next unto John wickliff for knowledge of the faith, and innocence of life: he instructed the people in true faith toward Christ, as his books (yet extant) do show clearly, and none did reveal Antichrist more plainly. John Fisher Bishop of Rochester did provoke King Henry VIII. against him, and called him a rebel and contemner of the Kings laws. Therefore he wrote a book with this title. The obedience of a Christian man, and how Christian rulers ought to govern, wherein also (if thou mark diligently) thou shalt find eyes to perceive the crafty conveyance of all jugglers. In his epistle to the reader, he saith, The word of God is ever hated of the world, neither was ever without persecution (as thou mayst see in all the histories of the Bible both of the New and Old Testament) neither can be; no more than the sun can be without his light: And forsomuch as contrarily thou art sure, that the Popes doctrine is not of God, which (as thou seest) is so agreeable unto the world, and is so received of the world, or rather which receives the world and the pleasures of the world, and seeks nothing but the possessions of the world, and authority in the world, and persecutes the word of God, and with all wilies drives the people of God from it, and with false & sophistical reasons makes them afraid of it, yea cur • eth them, & excommunicates them, and brings them in belief, that they be damned, if they look on it, and that it is but doctrine to deceive men; and move the blind powers of the world, to slay with fire, water and sword all that cleave unto it. Fol. 6. God promised to David a kingdom, and immediately stirred up King Saul against him, to persecute and hunt him, as men do hares with grehounds, and to feret him out of every hole, and that for the space of many years, to tame and meeken him, to kill his lusts, and make him feel other men's diseases, to make him merciful, and to make him understand that he was made King to minister and serve his brethren, and that he should not think, that his subjects were made to serve unto his lusts, & that it were lawful for him to take away from them life & goods at his pleasure. O that our Kings were so nurtured now a days, which our holy bb. teach in a far other manner; saying your grace shall take his pleasure: take what pleasure ye lust: spare nothing: we shall dispence with you: we have power, we are God's vicares: and let us alone with the realm; we shall take pains for you: your Grace shall but defend the faith only. Fol. 13. he saith unto the Curates, Wherefore were the holy days appointed, but that the people should come and learn? are ye not abominable Schoolmasters, in that ye take so great wages, if ye will not teach? if ye would teach, how can ye do it so well and with so great profit, as when the lay people have the Scripture before them in their mother tongue? for then they should see by order of the text, whether thou juglest or not....but alas! the Curates themselves (for the most part) wote no more, what the new or old testament meaneth, than the Turks do: neither know they anymore than that they read at mass, matens & eevensong, which yet they understand not: nor care they but even to mumble up so much every day, as the pye & popingay speak they wote not what, to fill their bellies. If they will not let the lay man have the word of God in his mothers tongue, yet let the priests have it, which for the most part of them understand no Latin at all....A thousand things forbid ye, which Christ made free, and dispence with them again for money: neither is there any exception at all, but lack of money. Ye have a secret counsel by yourselves: All other men's counsel • & secrets know ye, and no man yours: ye seek but honors, riches, promotion, authority, and reign over all, and will obey no man...when a parish hyreth a school master to teach our children, what reason is it, that we should be compelled to pay this schoolmaster his wages, if he take license to go where he will, and to dwell in another country, and leave our children untaught? Doeth not the Pope so; have we not given up our tyths of courtesy unto one to teach us God's word, and comes not the Pope and compelleth us to pay it violently to them that never teach? makes he not a Parson, which comes never at us? yea one shall have 5. or 6. or as many as he can get, and woteth oftymes where never one of them stands. Another is made Vicar, to whom he gives a dispensation, to go where he will, and to set in a parish-priest, which can but minister a sort of dumb ceremonies: and because he hath most labor, and least profit, he polleth on his part, and fetcheth here a mass-penny, there a trentall, yonder dirige-money, and for his bead-role with a confession penny, and such like. Fol. 31. he saith. Why did not David slay Saul, seeing he was so wicked, not in persecuting David only, but in disobeying God's commandments, and in that he had slain 85. of God's priests wrongfully? verily because it was not lawful: for if he had done it, he must have sinned against God: for God hath made the King in every realm judge over all, and over him is no judge: he that judgeth the King, judgeth God: and he that layth hands on the King, layth hands on God; and he that resistes the King, resists God, and damneth God's law & ordinance. If the subjects sin, they must be brought to the Kings judgment. If the King sin, he must be reserved unto the judgment, wrath and vengeance of God. And as it is, to resist the King, so it is to resist his officer, which is sent or set to execute the Kings commandment.....they asked Christ Mat. 22, whether it were lawful to give tribute unto Coesar? for they thought, it was not sin to resist an heathen Prince; as few of us would think (if we were under the Turk) that it were sin to rise against him, and to rid ourselves from under his dominion: so sore have our bishops robbed us of the true doctrine of Christ. But Christ condemned their deeds and also the secret thoughts of all other, that consented thereunto, saying, Except ye repent, ye shall likewise perish, as if he had said, I know that ye are within your hearts such as they were in their deeds, and ye are under the same damnation: except therefore ye repent betimes, ye shall break out at the last into the like deeds, and likewise perish; as it came afterward to pass....Another conclusion is, No person nor any degree may be exempt from this ordinance of God. Neither can the profession of monks or friers, or anything that the Pope or bb. can say for themselves except them from the sword of the Emperor ot kings, if they break the law: for it is written, Let every soul submit himself unto the authority of the higher powers. The higher powers are the temporal kings & Princes, unto whom God hath given the sword to punish whosoever sinneth. God hath not given the sword to punish one, and to let another go free, and to sin unpunished. Moreover with what face durst the spiritualty which ought to have been the light & example of good living unto all others, desire to sin unpunished? Fol. 41, They have robbed all realms not of God's word only, but of all wealth and prosperity. and have driven peace out of all lands, and withdrawn themselves from all obedience to princes, and have s • parated themselves from lay men, counting them viler than dogs, and have set up that great idol the whore of Babylon, Antichrist of Rome, whom they call Pope, and have conspired against all commonwealths, and have made them a several kingdom, wherein it is lawful and unpunished to work all abomination: in every parish they have spies, and in every great man's house, and in every tavern and ailhouse: and by confessions they know all secrets, so that no man may open his mouth to rebuke whatsoever they do, but he shall be shortly made an heretic. In all Counsels is one of them: yea the most part and chief rulers of the Counsels are of them: but of their Counsel is no man. Fol. 55, Let Kings rule their realms themselves with the help of lay men that are sage, wise, learned & expert. Is it not a shame above all shames, and a monstrous thing, that no man should be found to govern a worldly kingdom, but Bishops and prelates, that have forsaken the world, and are taken out of the world, and appointed to preach the kingdom of God?......To preach God's word is too much for half a man: and to minister a temporal kingdom is too much for half a man also: each of them requires a whole man: therefore one cannot well do both. He that avengeth himself on every trifle is not meet to preach the patience of Christ, that a man should forgive and suffer wrongs. He that is overwhelmed with all manner of riches, and doth but seek more daily, is not meet to preach poverty. He that will obey no man, it not meet to preach how we should obey all men.....Paul saith, God sent me but to preach; A terrible saying verily for Popes, Cardinals & Bishops. If he had said, W • unto me, if I fight not, and move not Princes unto war, or, If I increase not S. Peters patrimony (as they call it) it had been a more easy saying for them. Christ forbidds his disciples to climb above Lord's, Kings and Emperors in worldly government, but also to exalt themselves one a bove another in the kingdom of God. But in vain: for the Pope would not hear it, though he had commanded it ten thousand times. God's word should rule only, and not Bishops decrees, or the Popes pleasure He hath many such passages against the government of the Pope and prelates. And also of the doctrine of faith he speaks well; as Fol. 43. he saith. Thou wilt say, If love fulfill the law, then it justifieth. I say, That, wherewith a man fulfilleth the law, • declares him justified: but that, which gives him, wherewith to fulfill the law, justifieth him. By justifying understand the forgiveness of sin, and the favor of God. Now (saith the text Rom. 10.) the end of the law or the cause wherefore the law was made, is Christ to justify all that believe, that is, the law is given to utter sin, to kill the consciences, to damn our deeds, to bring unto repentance, and so to drive unto Christ, in whom God hath promised his favor and forgiveness of sin unto all that repent and consent to the law, that it is good. If thou believe the promises, then doth God's truth justify thee, that is, forgives thee, and receives thee to favor for Christ's sake. In assurance where of, and to certify thy heart, he sealeth thee with the Spirit Eph. 1. &. Fol. 54. Peter in Act. 2. practiseth his keys, and by preaching the law brought the people to the knowledge of themselves, and bindeth their consciences, so that they were pricked in their hearts, and said What shall we do? Then brought he forth the key of the sweet promises, saying, Repent, and be baptized everyone of you in the name of Jesus Christ for the remission of sins...... As Christ compares the understanding of the Scripture unto keys, so compares he it to a net and unto leaven and many other things for certain properties. I marvel therefore, that they boast not of their net & leaven, as well as of their keys: But as Christ biddeth us bewar of the leaven of the Pharisees, so beware of their counterfited keys. Fol. 56. The Bishop of Rochester would prove by Moses & Aaron, that Satan and Antichrist our most holy father the Pope is Christ's Vicar, and head of Christ's Church: Moses (saith he) signifieth Christ, and Aaron the Pope. And yet the epistle unto the Hebr. proves, that the high priest of the old law signifieth Christ, and his offering and his going once in the year into the inner temple, signify the offering wherewith Christ offered himself, and Christ's going-in to the Father to be an everlasting Mediator or intercessor for us......If the Pope be signified by Aaron, and Christ by Moses; why is not the Pope as well content with Christ's law & doctrine, as Aaron was with Moses? why do our bb. preach the Pope and no • Christ, seeing the Apostles preached not Peter but Christ? Paul speaking of himself and of his fellow apostles saith, We preach not ourselves, but Christ Jesus the Lord, and, We preach ourselves your servants for Christ's sake, &c. For such doctrine Tyndale was persecuted: and when he escaped out of their hands into Germany, they burnt the New Testament, that he had translated into English, and they caused the Masters of Lovan to burn his body An. 1535.
II. It is not necessary to speak more of the gross ignorance and wickedness of the clergy & people at that time (unless i • fall in by the by): but behold how God brought the light of the Gospel into this Island (I may say) wonderfully. First Patrick Hamilton a young gentleman was made Abbot of Ferne; and then he would go and see other countries: and in his travels he visits Witemberg, and there he heard Luther, Melanthon & others: he had little or no understanding before, and hearkened unto them, and took it to heart. He returns • ome in the 23. year of his age in the end of the year 1526. In what company he came, he spared not to speak against the corruptions of the Church, and to declare the truth as he had learned it. The clergy could not endure this, and under color of conference they entice him unto Santan drews. They had persuaded the young King James 5. to go in pilgrimage to S. Duthess in Ross, lest he sold hinder their proceeding. In the night time Patrick Hamilton was taken out of the chamber (where he was lodged) and carried into the castle: the next day he was presented before the arch Bishop James be • on, and accused upon these articles; The corruption of nature remains in children after baptism. 2. No man by the power of free will can do any good. 3. No man is without sin so long as he liveth. 4. Every true Christian may know himself to be in the estate of grace. 5. A man is not justified by works, but by faith only. 6. Good works make not a good man, but a good man doth good works, and an ill man doth ill works; yet the same ill, if truly repented, make not an ill man. 7. Faith, hope & charity are so linked together, that he who hath one of them, hath all; and who lacketh one of them, lacketh all. 8. God is the cause of sin, in this sense, that he withdraws his grace from man, and grace being withdrawn he cannot but sin. 9. It is a devilish doctrine, to teach that by any actual pen • nce remission of sin is purchased. 10 Auricular confession it not necessary to salvation. 11. There is no purgatory. 12. The holy Patriarchs were in heaven before Christ • passion 13. The Pope is Antichrist, and every priest hath as much power as the Pope. He is demanded, What he thinks of these articles? He answereth. • hold the first seven to be undoubtedly true, and the other are disputable points, nor can I condemn them, unless I see better reason than as yet I have heard. After some conference with him, these articles were delivered unto the Rectour of the University, who with other twelve (as they were called, Divines & Lawyers having censured and condemned them as heretical, redelivereth them within two days in a solemn meeting (March 2. year 1527.) of the two archbb. three bb. six Abbots and Priours, and eight Divines. These all set their hands unto the sentence; and the • ame day Pa. Hamilton was condemned by the Secular Judge, and burnt in the afternoon. When this execution was reported, many in all parts of the kingdom do inquire, why was such a man burnt? and when they heard of the articles, they talk of the truth of them, and many do apprehend otherwise then was judged. In the University these articles took a deep impression; yea and many Friers beg • n in their Sermons to comdemn the errors and abuses of the Clergy. Thus God made the martyrdom of one man to be the means of spreading the truth unto many. In time of that Lent Alex. Seton (a Dominican) preached oft in Santandrewes : the substance of his Sermons was; The law of God is the only rule of righteousness: If God's law be not violated, no sin is committed: It is not in man's power to satisfy for sin: The forgiveness of sin is no way purchased, but by unfeigned repentance, and true faith apprehending the mercy of God in Christ. He spoke not of purgatory, pilgrimage, prayer to Saints, merits nor miracles, as the Friers were wont : therefore he was suspected of heresy. Before the Lent was finished, he went to Dundy, and there he was advertised, that another Dominican had publicly contradicted his former doctrine: without delay he returns, and in a Sermon confirms what he had taught before, and moreover he speaks of the virtues, that are required of a faithful Bishop: and made this Use of them; Within Scotland are no true Bishops, if they be examined by those notes, which the Scripture requires. This was by and by reported to the Bishop, in words varying a little, that a Bishop must be a preacher, or else he is a dumb dog. He is sent for, and said, The reporters are manifest liars. The reporters are called, and they affirm that he had said so; and they profer to bring more witnesses. He still saith, They are lya •• . More witnesses are brought, and many come to hear. Then said Seton, My Lord, you may consider, what ears these asses have: they cannot discern betwixt Paul, Isaiah, Zechariah and Malachi, and Frier Alex. Seton: I said indeed, Paul saith, A Bishop should be a teacher; Esa • e saith, shepherds not feeding their flocks are dumb • oggs; Zechariah saith, they are idle pastors; and I declared what those have said: and, my Lord, if you be not offended at them, you cannot be offended at me: therefore I say again, these men are manifest lya • s, which have reported, that I called you or any other Bishop, no Bishops but belly gods. The Bishop was offended: but durst not at that time proceed against him, because he was learned, bold, and in favor with the King, and his Confessor. But he and his complices did judge it not expedient, such a man to be with the King: and so they endeavoure to make him odious unto the King, and call him an heretic. The King did remember, how in private confession the Frier had admonished him for his lusts of the flesh, and loved no • such advice, and said, He knew more of that man, than any of them; and then subscribes their accusation, and promiseth to follow their advice in punishing him and all of that sect. Seton is informed of these things, and fleeth to Berwick, whence he wrote unto the King in this manner,
Most Gracious Sovereign Lord, under the Lord and King of all, of whom only thy Highness and Majesty hath power and authority to exercize justice within thy realm, under God, who is King & Lord of all realms, and thy Ma. and all mortal Kings are but servants unto that only immortal Prince, Chr. Jesus
....It's not unknown to thy gracious Highness, how thy Mas. sometime servant & Orator (and ever shall be to my life's end) is departed out of thy realm.....but I believe, the cause of my departing is unknown, which only is, Because the bb. and churchmen of thy realm have heertofore had such authority over thy subjects, that apparently they were rather King, and thou, the Subject: which unjust regiment is of itself false and contrary to holy Scripture: Thou art the King & Master, and they are thy subjects, which is true, and testified by the word of God. And also because they will give no man of whatsoever degree (whom they once call heretics) audience, time nor place to speak, and use defense, which is against all law....So that if I might have had audience, and showed my just defense....I should never have fled....albeit it had cost me my life: But because I believed, that I could have no audience (they are so great with thy Ma.) I have departed, not doubting, but moved of God, until a better time, that God illuminate thy Ma., even to give every man audience (as thou shouldst & mayst, and art bound by the law of God) who are accused to death. And to certify thy Highness, that these are not vain words, here I offer me to come into thy realm again, if thy Ma. will give me audience, and hear what I have for me according to the word of God; and cause any Bishop, abbot, frier or Secular; which is most cunning (some of them cannot read their Matins, who are made Judges of heresy) to impugn me by the law of God; and if my part be found wrong, thy Ma. being present and judge, I refuse no pain....and if I convince them by the law of God, and that they have nothing to lay to my charge, but the law of man, and their own inventions to uphold their own glory and pridefull life, and daily scourging thy poor subjects; I refer myself unto thy Ma. as judge, Whether he hath the victory, that holds him at the law of God, which cannot fail nor be false, or they that hold themselves at the law of man, which is very oft plain contrary, and therefore of necessity false: for all thing contrary to verity (which is Christ and his law) is of necessity a lie. And to witness that this comes of all my heart, I shall remain at Berwick, while I shall have thy Mas. answer, and shall without fail return, having thy hand writing, that I shall have audience and place to speak, I desire no more, whereof if I had been sure, I should never have departed....Pardon me to say that, which lieth to thy Mas. charge. Thou art bound by the law of God (albeit they lie, and say, It appertains not to thy Ma. to intermeddle with such matters) to cause every man, who in any case is accused of his life, to have their just defense, and their accusers produced, according to their own law. They do blind thy Ma. eyes, that knowest nothing of thy law: but if I prove not this out of their own law, I offer me to the death. Thy Ma. therefore may learn by daily experience (seeing they neither fear the King of heaven, as their lives testify; neither Thee their natural Prince, as their usurped power in their actions shows) why thy Highness should be no longer blinded. Thou mayst consider that they intend nothing else, but only the upholding of their barded mules, augmenting their insatiable avarice, and continually overthrowing & swallowing up thy poor subjects; never preaching nor teaching out of the law of God (as they should) the ignorant people; but contend, who may be most high, most rich, and nearest thy Ma; to put thy temporal Lord's and Lieges out of thy Counsel & favor, who should be and are most tender servants to thy Ma. in all time of need, to the defense of Thee and thy Crown......Let thy Ma. take boldness and authority, which thou hast of God, and suffer not their cruel persecution to proceed, without audience given to him, who is accused...and then no doubt, thou shalt have thy subjects hearts and all that they can do in time of need, tranquility, justice and policy, and finally the kingdom of heaven. May it please you, to give a copy of this to the Clergy, and keep the original, and thy Ma. shall have experience, if I go against one word, that I have spoken, &c.
III. The heat of persecution in England seemed but to begin in year 1527. those who before were called Lollards, were then called Lutherans: great numbers were burnt: whereby the King thought to promerite the Popes favor. Behold how God brings light out of darkness! When King Henry had been 20 years married, he falls into the scruple, whither his marriage was lawful? but who can tell, whither he was so touched indeed, or but a pretext, in respect he had not a son, or that he loved another woman? Yet so it was; he abstains from her company, and speaks of divorcement: The Queen sendeth unto the Pope and complains: the King also sendeth, and craves, that the Pope would justify by the sacred word the former dispensation to marry, or dissolve the marriage. How this was carried in the Popes court, none can declare better than an Italian: and so Pe. Soave in Histor. Conc. Triden. hath it thus; Pope Clemens in time of his distress had good hope, if the Kings of France & England shall continue in his grace, and make disturbance unto Caesar in the Kingdom of Naples: therefore he dispatches Card. Campegius into England, and commits the cause unto him and the Card. of York. The King was certified by letters from Rome, that the cause shall be discerned speedily in his favors: this was in the year 1528. But when Clemens considereth, that the Emperors favor was more useful unto him in recovering the City Florence; in the year 159. he sent Francis Campana unto Campegius, ordering him to burn his former Bull, and proceed warily in that cause. Campegius deviseth pretexts of delay, and pretends difficulties. The King observes his juggling, and asks the advice of the Universities in Italy, Germany & France. Some were against his mind, and some for him, especially the Parisians, and many thought, that they were moved by his gifts more than by weight of reason. But the Pope whether willing to gratify Caesar, or fearing, that by means of the Card. of York some what might happen contrary to his mind, draws back the cause unto himself. The King being impatient, and smelling the fraud, forsakes Catharin, and marrieth Anna Bolen in the year 1533. Nevertheless the plea is continued, but slowly; that, if the Pope can., he may both satisfy the Emperor, and decline the offense of the King. And then he touches not the point, but some accessory articles: especially he decerneth against the King, that it was not lawful for him by his own authority and without the Sentence of the Church, to forsake the company of his wife. When the king understood this, in the beginning of the year 1534 he denieth obedience unto the Pope, and chargeth all his subjects, that they send no money unto Rome, nor pay Peter-pence unto any of the Collectors. This vexeth the Roman Court, and all their thoughts were upon remedies. Many would proceed with censures against the king and interdict all Nations to have commerce with England: but they took a more moderate course to serve the time, and by intercession of France to compose the business. And Francis undertook it, and sent the Bishop of Parise unto Rome with tolerable propositions; and in the mean while they went on slowly at Rome, that they would decern nothing, unless Caesar would either first, ot at the same time revenge by the sword his cousin's wrong. The plea was branched into 23 articles, as 1. whether Prince Arthur had carnal copulation with Catherin? The half of Lent was spent on this question: then March 19 News were brought to Rome, that a famous libel was published in England against the Pope and all his Court; and that before the king was a come • dy to the great reproach of the Pope and the Cardinals. Then all were in a rage; and March 24 they pronounce sentence, that the marriage betwixt Henry & Catharin was lawful, and unless he hold her for hi • wife, he shall he reputed as excommunicated. This praecipitation pleaseth not the Pope: for within six days Letters come from France, showing that Henry is content to submit unto their judgment, and obey the Pope, if such Cardinals were secluded of whom he was jealous; and such as were free of suspicion, were sent to Camerac, and there determine the plea: and Francis sent Orators for t • is effect. Th • n Clemens adviseth on pretenses, to suspend the Sentence, and recover a lost cause, But Henry said, Their Sentence was nothing unto him: he is the only Lord of his own kingdom, as the Pope is the only Bishop of Rome; and he will do as the Eastern Church did of old, to wit, he will keep the Christian faith, and cast-off the Popes authority; nor will he suffer that the Lutheran or any other heresy have place in his • ealm. And so he did: for he publisheth an Edict, whereby he declares himself The head of the Church of England, and chargeth upon pain of death, that no man ass • ribe any power unto the Pope within Engl • nd, and commandeth all the Collectors of Peter-pence to be gone. All those were confirmed by ordinance of the Estates, which they call the Parliament. And it was also Acted, that the archb. of Canterburry shall invest all the bb. of England. and that the Churchmen shall pay yearly unto the King 150000 pounds, for defense of the kingdom against whatever enemy, Various were the judgments of men concerning this action of the King : some said, it was done prudently, that he had cast of the Roman See without any alteration of religion, without any sedition among his subjects, and without appeal of his cause unto a Council: for if he had permitted it unto the judgment of a Council, he saw, that he could not carry it without difficulty, and the issue might have been dangerous : for a Council consisting of Church-men would without doubt have maintained the Papal power, seeing, albeit they be in some respect obnoxious unto Emper. and Princes, yet they do prefer the eminency of the Pope, nor among the Churchmen is any but the Pope that carrieth sway, having no Superour in degree of honor. But the Roman Court argueth, it could not be affirmed, that he had made no change in religion, • hen the chief and first article of their faith, concerning the Primacy of the Pope, was changed: for which alone they should have kindled the fire of sedition, as if all had been changed: and the event did confirm this, seeing the King was driven by necessity of maintaining this edict, to punish severely his formerly dearest minions Nor can it be easily told, how great offense and sadness not only at Rome, but everywhere, this departure of so great a Prince from the obedience of the Pope, wrought in the • earts of Churchmen. Certainly • t was a clear document of human frailty: whereby it often happeneth, that what things were most advantageous, turn at last to the greatest loss and harm. For the Romish PP. by dispensations of marriages, and sentences of divorces either granted or denied, were wont to make great advantages, under the name of Christ's Vicar as under a shadow covering those Princes, which thought it expedient, (either by some incestuous marriage, or by violating one, and contracting another) to make new purchase of other Lands, or to cut away the rights and titles of diverse competitours; and that made sure friendship among them [The Pope and the Princes] when his authority did serve to maintain their power, without which the actions of Princes, being unlawful, had been clearly condemned & hindered; nor only unto these Princes, but unto all their children, which might have been called, to prove the lawfulness of their birth. So far Pe. Soave in hist Con • . Trid. Lib. 1. Others show what was done in England: Card. Wolsey archb. of York had advised the King unto that divorcement: but when he understood of his affection toward Anna Bolen, he changeth his mind, because she was infected (so he spoke) with Lutheranism; and he wrote unto the Pope that for this cause he would not consent unto the divorce. Thus we see, that in all these variations both at Rome and in England, the Pope and his Cardinals look not to any Rule, either of God's word or of reason, but are moved by the Spring of their own interest. When the King understood of these Letters by his Agent lying at Rome, he was highly displeased, and displaceth Wolsey of his office of Chanceller in France, and of two bishopricks (for he had three, York, Duresme & Winchester) and at last • e sent the Captain of his Gaird to bring him to London: but he died by the way, of a flixe. When the king was married with Queen Anna, he entangleth all the Clergy by the law Praemunire, for assisting the Popes Legate. They submit themselves: namely, the Prelates profer for discharge of that law, to give unto the king 100000 pounds out of Canterburry, and 18840 pounds out of York; and in their submission they call the King the head of the Church. In the Parliament An. 24. of his reign, in January following, he annulleth some former Acts, that were made against heretics, and ordaineth, that none shall be in danger for speaking against the Popes pretended authority or his Decrees or laws, which are not grounded on the holy Scriptures. Item An. 25 ch. 39 he appointed 32 judges out of the higher & lower houses (whereof 16 should be of the clergy, and 16 of the temporality, and all at his own nomination) to examine the Synodal Canons, and to determine of them, either to stand in strength, or to abrogate them at their discretions. Item the Clergy should promise on the word of a priest, never to assemble without the Kings license, nor enact constitutions without his consent. Item that all cases, that were (before) reserved from the power of the bb. unto the Pope, were declared to appertain unto the King and his commissioners; as to dispense with Canons, to divide or unite bishopricks. Item all annats or first year's fruits, and tyths of Benefices were forbidden to be carried out of the Country; and An. 26 c. 3. they were ordained to be paid unto the King as before unto the Pope. Item no appellation should be made to Rome. Item Peter-pence, pensions & all such exactions shall cease; With express provision, that the King nor his subjects shall not intend to vary from the articles of the Catholic faith of Christendom. Item the degrees of consanguinity & affinity that are prohibited by the law of God, were explained & published. The Kings marriage with Catherin was declared unlawful, and his marriage with Anna daughter to the Earl of Wiltshire was approved. The excommunication of the King was affixed on the church-doors of Dunkirk, because the Nuntio durst not come into England. But the King proceeds in parliament An. 26. c. 1. renouncing and causing the subjects to renounce the Pope, and establishing the Papal authority in his own person. The oath of the clergy unto the Pope is made void, and they are ordained to give their oath unto the king. The bb. and Doctors of Divinity and of both laws do both by word & write, and in their Convocations confirm all that the king had done in Parliament. Jo Fisher Bishop of Rochester and Thomas Moore refuse to subscribe: therefore they were committed. Pope Paul hearing of Fisher's constancy (as they called it there) creates him a Cardinal: for he said, The King will not put hands in a Cardinal: but ere the Bull came, the king had intelligence of it, and caused to execute the Bishop and Thomas Moore An. 1535. It was the just judgment of God on them: for they had incensed the king against many Martyrs; namely, Fisher caused his Dean Do. Parker to take up and burn the body of William Tracy an Esquire in Rochester-shire, after it had lain in the grave three years, because he said in his latter Will, he would have no pomp at his burial, and he trusted in Christ only, hoping to be saved by Him, and by no Saint. Tho cooper at An. 1532. Likewise lest the Pope did provoke other Princes against king Henry, he sent Ambassadors with Letters and informations unto the Emperor, the kk. of France....entreating them to keep amity. The sum of his Letter unto James V. king of Scotland was; Forasmuch as the Pope without the knowledge of the Emperor or French king or Germane Princes hath excommunicated me, and now the Popes N • ntio the Cardinal of Scotland is arrived with commission (as I hear it brooted, but have no intelligence) to pract • ze some anoisance by his pretended censures against me thy uncle; Therefore I premonish and require thy Grace, and most heartily pray thee, to consider 1. the Supremacy of Princes granted by the holy Scriptures unto me and other Princes in their Churches 2. to weigh what God's word calleth a Church 3. what superstitions, idolatries and blind abuses have crept into all realms to the high displeasure of God. 4. what is to be understood by the censure & excommunication of the Church, and how no such censure can be in the power of the Bishop of Rome or of any other man against me or any other Prince, having so just ground to avoid from the root, and to abolish so execrable authority which the Bishop of Rome hath usurped and usurps upon all Princes to their great damage; My request therefore to my nephew is to consider, of what moment it should be unto yourself (having your subjects evil instructed in the premisses) if you agree unto such censures, and by such example give upper-hand over yourself and other Princes unto that usurper of Rome, as is like to happen in other places of Christendom, (where the true declaration of the word of God shall have free course) to scourge them unless they will adore and ki •• e the foot of that corrupt holiness, which desireth nothing but pride and the universal thrall of Christendom under Rome's yoke; I a • so premonish your Grace, that you would not receive the Popes Cardinal into your Country: for he will not be content to be next unto you, but assuredly he will be equal, yea and usurp over you, and be a heavy burden unto your conntrie, as experience teaches in England, &c. After this, Henry enjoyeth peace, notwithstanding all that the Pope wrought against him. Jo. Fox Act. & moni. But upon this occasion the King of France was persuaded by the Pope not to pay (as he was wont) yearly 95000▪ Crowns, and other 10000. crowns, as a Treatie of peace betwixt the kingdoms did specify. In the year 1536. Q. Catherin died; Q. Anna and her brother were beheaded, with Henry Norreys and Francis Weston and other two gentle men of the bedchamber; for what cause, it is not known, • aith Jo. Fox: but within three Days the king married Lady Jane Seimer. First by a Convocation, and then by Parliament An. 32. Henry VIII. his marriage with Lady Anna was declared unlawful (no reason is alleged in the Act) and he excludes his daughters Mary and Elisabet from succession, and declareth the Crown to appertain u • to the heirs to be begotten. In the next year prince Edward was borne, and within 12. days his mother died. Then by determination of Synods and Sentence of both Universities it was acknowledged, that unto the king did belong the title The Supreme head of the Church, that is, (as they expounded it) under Christ the Supreme member of the Church within his own dominions, to command for truth, and not against truth. Fran. Mason lib. 3. c. 3. According to this title he began to consider the estate of the Church: by advice and prudence of the godly Lord Cromwell and others of his Counsel he understood, that the corrupt estate of the Church had need of Reformation in many things; yet because so many superstitious persons were to be turned from their old customs; he procures an Act of Parliament (An. 32. of his reign) that whatsoever article of faith and declaration of other expedient points, the Archbb. Bishops and a great number of the learned Doctors with consent of the King shall think needful & expedient, together with their determination of other points and ceremonies in Divine Service, shall have the strength of an Act of pa • liament. Then he would not Reforme all at once, but purposing to lead them softly, he intendeth to proceed by degrees. First he publisheth a little book, bearing the inscription, Articles devised by his Highness to estable Christian quietness & unity. In this were 1. the articles of the Creed necessary to be believed by all men. 2. the doctrine of baptism, penance and sacrament of the altar, little or nothing differing from the Church of Rome. 3. he declareth, that the cause of our justification is the only mercy of the Father promised freely unto us for his son Christ's sake, and for the merit of his passion; yet good works are necessary with inward contrition, charity and other spiritual graces and good motions, that is, when we have received remission of our sins, or are justified, we must give obedience unto God, in observing his Law. 4. he commandeth pastors to teach their people, that images should not be worshipped, and are but representers of virtue and good example; and therefore no incense, knieling, nor offering should be done unto them. 5. Saints are to be praised, or Christ is to be praised in them, for their graces and good example, that they have left unto us; but we obtain all grace by the only Mediation of Jesus Christ, and of none other. 6. concerning ceremonies, as holy vestures, holy water, bearing candles on Candlemes-day, and some such others, he admits them to be good, so far as they put men in remembrance of spiritual things, but so that they contain in them no power to remit or take a way sin, &c. There he addeth other injunctions: specially he causethto translate the Bible, and commandeth all priests to have a Latin and English Bible lying open in their parish-churches, that whosoever pleaseth, may read them. Then diverse images were demolished An. 1538, especially the most notable stocks of idolatry at Walsingham, Worchester...which had devices to role their • ies, and to stir other parts of their body, and many other false jugglings; wherewith simple people had been deceived: all which was then made known, and destroyed. Jo. Fox in Acts. In the same year followeth the ruin of all religious (as they had been called) houses, by advice of the same L-Cromwell Lord of the privy seal; So that all friers, Nuns and sects of religion were rooted out of England, to the number of 645. Abbeys, priories and Nuneries, and by Act of Parliament their lands did return to the heirs of the first Donours. All that time Steeven Gardener Bishop of Winchester so dealt with the king by representing unto him the grudge of his subjects for rejecting the pope and for his dealing toward his wifes (he had then married Anna Sister to the Duke of Cleve An. 1539.) and for these his late doings; that he persuadeth him (for taking away suspicion of heresy) to consent unto the burning of John Lambert: yea Gardener prevaileth so, that the king hearkened no more unto L. Cromwell, but contrariwise he beheaded him and Walter. L. Hungerford, July 28 An. 1540. Tho. Cooper. He made an Act discharging the Translation of the Bible made by W. Tyndale, and restraining the authorized Translation with many limitations, An. 34. Henr. VIII. It came then to pass, that the estate of Religion seemed more and more to decay, and popish injunctions were authorized, establishing Transubstantiation, vows of chastity, private Masses and auricular confession; and forbidding communion in both kinds and marriage of priests (wherefore some said, Henry had forsaken the Pope, but not popery) and he annulled not those former Statutes. Such was the craft of the venomous serpent! But God raiseth up some good instruments: for Thomas Cranmer archb. of Canterburry resists Gardener; and the Counsel of England was divided: some were for the old Religion, and some for the Reformed; and Statutes of both sorts were in force. So in one day at Smith field An. 1541. Gardener with his faction, for refusing his articles caused burn three godly men, Do. Robert Barns, Tho. Garret & Will. Jerome priests; and Tho Cranmer with his side, caused hang, draw and quarter other three, Ed. Powell, Ric. Fetherston & Tho. Abel, for denying the kings Supremacy, and maintaining the Bishop of Rome's authority. Jo. Fox in Acts. A stranger beholding these, said, Good God. how can men live here? on the one side Papists are hanged, and on the other anti-papists are burnt. The people were brought marvelously into doubt of Religion. All the number of them, which suffered in England for maintaining Papacy (which was called Treason) wer 24 persons: but of the other sort many were burnt, and so many were imprisoned the same year, that room could not be found in the prisons of London, and many were kept in other houses: by intercession of the L. Chanceller Audley, many of them were given to the custody of Noble men. where they were used favourably. In that year Henry was divorced from his fourth wife by Sentence of his Clergy, which did hate her for Lutheranism (as they spoke) yet with her own consent, and within a month he married Catherin Howard a brothers daughter of the house of Norfolk: the next year she was accused of adultery with Tho. Culpepper, and beheaded in the Tower with Jane Lady Rocheford as accessory unto her deeds. After that, Henry began to miss his good Counselor L. Cromwell, and to perceive the scope of Gardener : he wrote unto Archbisbop. Cranmer, to reform pilgrimages and idolatry; and he permits to eat flesh in Lent, pretending a civil respect and the ben • fite of the people. But bloody Gardener • easeth not from persecution, and burnt in one fire Ro. Testwood, Ja. Filmer, Jo. Marbeck and Antony pierson, at Winchester An. 1543; and great numbers at Calais; amongst whom was the abovenamed Alex. Seton. The Commissioners of this bloody Inquisition were restrained by the Lord's of parliament An. 1545, that no indictments should be received against any person, but by the oaths of 12. men (at least) of honesty & credit, and free of malice. Item, that no person should be put in ward before his indictment were heard & judged except at the Kings special command. Item An. 35. Henr. VIII. c. 16. it was enacted, that the king should have full authority to appoint 16. of the clergy, and 16 of the Temporalty, to peruse and examine the canons, constitutions and ordinances Provincial and Synodal, and according to their discretions with his Royal consent, to settle and establish an order of Ecclesiastical laws, to be observed in time coming in all spiritual courts. As these Acts did in some measure show the mind of the King, so Gardener ceaseth not; yea he spareth not the godly Lady the Kings sixth wife, and sent to apprehend her: but by her wisdom and submission unto the King she was saved out of the butchers hands. In a word, Henry was much led by his Counsellers: he died in January 1547. When he saw death approaching, he nameth his son Edward to be his heir; and failing him, he appointeth the Crown unto Mary; and failing her, unto Elisabeth. he appointeth 16. Counselors, as Governors of his son: amongst whom were Th. Cranmer, and Gardener: but afterward he caused to blott out Gardeners name, because (said he) he would trouble all the rest, he is of so turbulent a spirit. The chieff of these Counsellers was Edward Seymer Earl of Herford uncle to king Edward, and Zealous of the Reformed religion. Henry would not suffer Gardener to come into his presence in time of his sickness, but called oft for Cranmer, to receive spiritual confort. Jo. Foxin Acts. Great joy was among the Fathers at Trent and Rome, when they heard of his death. Pe. Soave. But they where disappointed, as follows.
IV. Pope Paul seeing that England had left him, and fearing the like departure of Scotland, creates David beton (one, which was not entered into the order of priesthood) Cardinal S. Stephani de Mon • e Coelio, and sent him as his Legat to prevent defection. Strict inquisition was made at his command in the year 1538. many both in Edinburgh and Sant Andrew's for fear did abjure the reformed Religion. Notwithstanding his opposition, the light of the Truth spreads in the cloisters, and the Friers preach against the ignorance and malice of the Bishops. In February 1538. the bishops held a meeting at Edinburgh: There two Friers Killore and Beverage, two priests Duncan Simson and Thomas Forest, and a gentle man Tho. Forrester were condemned and burnt upon the Castle-hill. Thomas Forest had been Vicar of Dolor, and was delated unto the Bishop of Dunkell for preaching every sunday to his parishoners upon the Epistles & Gospels of the day: the Bishop desireth him to forbear, seeing that diligence brought him into suspicion of heresy: but (said he) if you can find a good Gospel or a good epistle, that makes for the liberty of the holy Church, teach that, and leave the rest. Thomas answereth, I have read both the New testament and the old, and I never found an ill epistle or an ill gospel in any of them. The Bishop replieth, I thank God, I have lived well these many years, and never knew the old nor new: I content me with my Portuise and Pontifical; and if you leave not those fantasies, you will repent, when you cannot mende it. He answered, he thought it his duty to do as he did, and had laid his account with any danger, that may follow. The summer following, Jer. Russell a gray frier and Thomas Kennedy a young man of Air not above 18 years of age were at Glasgow accused of heresy: because the Bishop Gawin Dumbar was thought cold in the business, M rs John Lawder & And. Oliphant, and frier Maltman were sent from Edinburgh, to assist him. The young man would have saved his life by denying the point • laid to his charge: but when he heard Russel's answers, he falls upon his knees, and saith, Wonderful, o Lord, is thy love and mercy towards me a miserable wretch! for even now I would have denied thee and thy son the Lord Jesus Christ my only Savior, and so have thrown myself into everlasting condemnation: thou by thy own hand hast pulled me back from the bottom of hell, and given me to feell most heavenly comfort, which hath removed the ungodly fear, that before oppressed my mind: now I defy death: do what ye please: I praise God, I am ready. The Frier reasoneth a long time with his accusers, and when he heard nothing from them, but bitter and menacing speeches, he said, This is your hour and power of darkness: now ye sit as Judges, and we stand, and wrongfully are condemned: but the day comes, which will show our innocence, and ye shall see your own blindness, to your everlasting confusion: go on, and fulfill the measure of your iniquity. At these words the Bishop was moved, and said, These rigorous executions hurt the cause of the Church more than we think of: and therefore in may opinion, it were better to spare the men's lives, and take some other course with them. These which were sent to assist, said, If he will follow any other course, than which had been kept at Edinburgh, he could not be esteemed a friend of the Church. So he consentes to their cruelty. All the time the fire was a preparing, Rusell comforts the young man, and useth such speeches, Fear not brother: for he is more mighty which is in us, than he who is in the world: the pain which we shall suffer is short, and light, but our joy & consolation shall never have an end: death cannot destroy us: for it is destroyed already by him, for whose sake we suffer: let us strive to enter by the same strait way, which our Savior hath taken before us. The hearers were wonderfully moved with these and such words, and seeing their constancy. Spotswo. in the Histo. Lib. 2. At that time Geo. Buchanan was imprisoned for his poësie written against the Franciscans: but he escaped out of prison. The Bishops intend to use the like cruelty in all parts of the realm: nevertheless day by day not only the learned, but even those of whom such gifts could scarcely have been expected, began plainly to paint forth the hypocrisy of friers, and ignorance of priests. Bishop Beaton becomes sick, and commits his charge to his nephew the Cardinal which did succeed him. At his first entering, to show his grandeur, he calleth to Sant Andrew's in Maje 1540. eight Earls & Lord's, 5 Bishops, 4 Abbots with a great number of Barons, Priours, Deans and Doctors; and sitting in a chair somewhat above them all (because he was a Cardinal) he speaks of the danger of the Catholic Church by the increase of heretics, and their boldness even in the Kings Court, where they find too great countenance. He named Sir John Borthwick (commonly called Captain Borthwick; and some call him Provost of Lithgow) whom he had caused to be summoned for dispersing the English New Testament and books of Jo. Oecolampade, Melanthon and Erasmus; and for maintaining diverse heresies: and the Cardinal craves their assistance in proceeding in justice against him. Among other articles these were read; 1. The Pope hath no greater authority over Christians, then any other Bishop hath. 2. Indulgences granted by the Pope are but to deceive poor souls. 3. bb. priests and other clerks may lawfully marry 4. the heresies commonly called the heresies of England, and their new liturgy is commendable, and should be embraced &c. He appears not, and is condemned for these particulars as an heresiarch, and is ordained to be burnt in effigie, if he cannot be apprehended. He sled into England, and King Henry imploieth him in a commission to the Protestant Princes in Germany for a confoederation in defense of their common profession. Some years preceeding, King Henry had sent the Bishop of S. David's with some English books unto his nephew K. James, aiming to induce him unto the like Reformation: and in that year he craves a meeting at York, to treat of the common good of both kingdoms. The King was advised by the Nobility, to prepare for that journey: and he returns answer, that he will come. But the Cardinal and clergy fearing the effects of that Conference, set themselves against it: they cast the seed of discord among the Counsellers, and propound unto the King the inconstancy of promises from an hostile king: he needs not go into England for any benefit, seeing he hath enough at home: they promise to give him yearly 30000 crowns from the Church; and of them, which are rebellious against the holy Father the Pope, and his laws, he may make unto the Crown yearly above 100000 Crouns, if he will authorize such a Judge as they would name, to proceed against them. Nor can there be any danger in arraigning them, seeing it is known, that they do use the Bible in English, they talk commonly of the Popes power; they despise the Service of the Church; they deny obedience unto sacred persons, and are not worthy to live under a king. By these persuasions the king gives-over his journey to York. Wherefore king Henry was offended, and prepares an Army against Scotland: and James prepares another to invade England. In time of these levies, the Cardinal gives unto the king a catalogue of above 300 persons, whom in his inquisition he had appointed unto death: but this bloody design was stayed by that preparation, and taken away by the death of the king. For the sum of the wars is; when the Scots were past Solvay, a gentle man Oliver Sinclare shows his Commission, to be Commander in chieff: the Noble men refuse to fight under his command, and were taken captives (the water flowing, they could not return) and King James hearing of their overthrow, died in sorrow within 3. days, on December 13. year 1542; leaving a Daughter Mary five days old, to be his heir. Then were various discourses, what might be the issue of those wars: Everyone talks as he wisheth or feareth. Henry calleth for the captives unto White-hall, and shows them, how God had offered them a most fit occasion of firm concord, if their Queen were contracted with his son. They do promise to use their diligence, so far as they could, without prejudice of the kingdom and their own infamy: and so were dismissed in January. Buchan. Histor. Libr. 14. & 15. Then the Cardinal had more than hope, to be Regent: he causeth a Priest Hen. Balfour to write (as the Kings last will) that he and some others should be Governors; and the Queen Dowager favoreth him. But these who loved not his Inquisition, and others calling to mind the former difficulties of the kingdom in the like case, chooseth and declareth February 10. James hamilton Earl of Arran (who was one of these, whom the Cardinal had appointed unto death, and next heir of the • rown) to be Regent, during the minority of the infant Queen. He had two preachers Thomas Guilliam and John rough sound in religion according to these times. The Card. was not content with the Regent, nor his preachers: he endeavoreth to molest him, and to stay the preaching of the Word. In March a Parliament was assembled: thither Ralph Sadler Ambassador from England comes for common peace; and by the way to put in mind the former captives of their promises. The Contract of promise was once concluded: but the Qu. Dowager, the Card. and the Prelates do so willfully oppose it, that with common voice of the most part, the Cardinal was removed, and shut up strait in a chamber, until the votes were asked: then the marriage was concluded; other conditions of peace were penned, and pledges were ordained to be sent into England. The Cardinal was convoied to Palkeith, and there kept as in firm ward: by intercession of the Queen he obtains liberty to go unto Seton, and afterwards was set at full liberty. In the same Parliament the rigor of Acts against them, who have English Bibles was taken off. The Prelates did object, that the Church had forbidden all languages in religion but three, Hebrew, Greek and Latin. The Lord's demand, When was that inhibition made, seeing Chrysostom complains, that men will not use the sacred books in their own language. The Bishops answer, These were Greeks. The Lord's reply, Christ commandeth, that his Word be preached unto all Nations, and therefore it should be preached in every language, which the Nation understands best: and if it should he preached in all tongues, why should it not be read in all tongues? In the end the best part prevails, and liberty was granted to read the Bible, and to say prayers in the vulgar language. This was not a small victory of the truth, and thereby many simple ones receive information. Sundry treatises went abroad against the tyranny and abuses of the Church of Rome, and many in foreign Nations praise God for the Regent. At that time the New Testament was so unknowen unto the multitude of priests, that they were not ashamed to say in their preachings, That book was written by Luther. Not long after, the Abbot of Pasley comes out of France, and prevails so with his brother the Regent, that Frier Guilliam was put from preaching, and went into England; and John rogh went to Kyle; and all godly men were terrified from Court. Likewise the Card. hindereth the sending of the pledges into England, and by his means and of his complices, the Regent was persuaded to alliance with France. Yea the craftly insinuations of the Card. and Abbot move the Regent, to ren ounce the profession of the Gospel, and submit himself unto the Pope. Then everything was done at the nod of the Cardinal: many were persecuted: of whom some fled, and some were burnt, as An. 1546. in February Ja. huncer, Will. lamb, Witanderson and Ja. rannelt burgesses of Sant John stoun, because they had eaten a goose on a fryday; and a woman, because in her travelling she would not call upon Mary. John rogers a black • rier (who had faithfully preached the gospel unto many in Anguise and Merns) was murdered in the sea-tower of Saint Andrews, and then was thrown over the wall, and a report was spread, that he had broken his own neck. In the year 1544. came home that blessed servant of Christ, George wishart, one of great learning, Zeal and modesty: as I being young have heard of very ancient men, he had been Schoolmaster of Montros, and there did teach his disciples the new testament in Greek: for this fault he was delated unto the Bishop of Brechen in time of the persecution An. 1538. when he was summoned to appear, he fled; and after six years returns with more knowledge of the truth and with more Zeall: He preached first in Montros within a private house next unto the church, except one; then in Dundie, where by authority of the Card. he was prohibited to preach: because the town was so ready to forsake the Word of God for boast of a man, he foretold that a scourge was coming shortly upon them. From thence he went to Air, and preached in the open fields at the church of Gastoun: for he was hindered by the Bishop of Glasgow to preach in a Church. There he is informed, that within four days after his coming from Dundie, that town was infected with the pest. Upon this occasion he leaves Kyle with the grief of many, and returns to Dundy, being confident, that in that visitation they would hearken unto the comfort of the Word. Because some were sick, and some were clean, he stood upon the east port, and preached both in the hearing of the sick without, and of the clean within. They hearken then unto him with such comfort, that they wish to dy rather than live, thinking that possibly they could not have such comfort afterwards. He spareth not to visit the sick both with bodily and spiritual refreshment. The Cardinal was enraged at this preaching, and hireth a frier to kill him: but Cod made his servant to espy the weapon under the friers goun, and to gripe his hand. The people would have used violence against the frier: but he stayed them, saying, He hath done me no wrong, but rather good; and shows, that I have need to take heed unto myself. The frier declares, who had sent him, and was let go. When the plague ceaseth in Dundy, he returns to Montros, to visit the Church there, and ministereth the Communion with both elements in Dun. From thence he was called by the gentle men of the West, to meet them at Edinburgh, because they intend to seek a dispute with the Bishops. In the way he lodged at Innergoury in the house of James watson, there it was revealed unto him, that he was to glorify God shortly by martyrdom; and not many shall suffer after him. When he told these things unto others in that house, he said also, The glory of God shall triumph clearly in this realm, in spite of Satan but alas! if the people shall become unthankful, fearful shall their plagues be. When he came to Edinburg; these of Kyle came not : he preaches sometimes there, and sometimes in Lieth within private houses: at the entreaty of some he preached now in Brounstoun, then in Ormestoun, and sometimes in Hadingtoun: in that town for fear of the Earl Bothuell few did hear him, and he foretold the desolation, that came on that town. When he returned to Ormestoun, he told that he was to be apprehended shortly: the same night Bothuell comes with a number of armed men at the instigation of the Cardinal. Wishart yields himself, and is convoyd to Edinburgh, and then to Saint Andrews. There he was accused upon the doctrine of justifi • ation: he defends himself by the Scriptures. Neverthelesss he is condemned, and burnt March 1. year 1546. When he was in the fire, the Captain of the castle went near him, and in few words exhorts him to be of good courage, and crave pardon of his sins from God. He ansvereth. This fire is grievous to my body, but touches not my soul: yet (said he, pointing at the Card.) he who so proudly looks out of his window, shall be shortly laid forth ignominiously. Many of the Nobility were rather provoked than afraid with such cruelty; and they began to think, Some thing must de attempted with hazert, rather than always suffer shamefully. So Normand Lesley (the eldest son to the Earl of Rothes, whom the Card. had much respected) and other 16 persons conspire his death. Buchanan (Lib. 15 Histor.) saith, a private quarrel moved them. May 7. in the morning, when the masons were wont to be let in to work, they kill the porter at the gate, and then (having locked the gate) they kill the Carldinal in his bedchamber. A noise ariseth in the City; some would climb the walls: then the murderers lay the corps forth at the window, (whence he had beheld the burning of Mr Wishart) to show, that their business was too late. The report is quickly spread: some said, God had done justly, albeit the attempt was wicked. I pass over what was done by the Regent, to punish the fact, and how they keep the castle. If we will judge of the fact by the event, some of these murderers died in prison, some in the galeys, some escaped, but all died miserably. Nor did the posterity of the Cardinal enjoy long prosperity: for his three daughters were Ladies of Crawford, Vain and Kelly in Anguise; and all these families are now ruined. He gave good estates unto his three sons, but none of their posterity have any heritage that he gave them: but I return to the history. Because the Scots were intending a match with France, a fleet of ships sent from England, arrive at Lieth unaworse: they spoil Edinburgh and the country thereabout, and sent their ships loadned with spoil again in the same year. The Regent and Queen bring some aid from France: but the country was a common prey to both the Nations; and they were divided among themselves, some adhering unto England and their first Contract, and others pretending the old league with France, but indeed cleaving to idolatry: whereupon followed that infortunat battle at Pinky on the tenth of September An. 1547. The wars continue some years betwixt the two Nations, and the Queen was sent to France in April An. 1548. John Knox happened to be within the castle of Saintandrews, when the last siege began; and was carried away to France with the others: because it was made clear, that he was not at the murder, nor did consent unto the other crimes, he was set at liberty, and went to Geneva: thence he was called to the Ministry of Englishes at Frankeford. In the year 1553. Mary being Queen of England, peace was concluded with France, England & Scotland. The next year the Queen Dowager went to France, and procureth, that the Regent was moved to dimit his office: they terrify him, that within a few years he may be called to account of his intromission; and in present contentation the King of France gave him the Dukedom of Chatterault. So he resigneth his office in Parliament unto the Ambassador Mons. d'Osell in favors of Q. Mary and her Curatours King of France and Duke of Guise. The Ambassador delivereth instantly the same office unto the Q. Dowager. Then the Prelates thought, that none durst open a mouth against them: but the provident eye of God brought from England in time of persecution under Mary some learned men, as Wi : harlaw, John willock, &c. and Jo. Knox returns in the end of the year 1555. Before his coming the best men thought it not a sin, to be present at Mass: he by authority of God's word persuades them to abhor it. He abode at Dun, and was exercised daily in preaching : then he went unto Calder, where the Lord Erskin, L. Lorn and James Prior of Sant Andrew's son of James V. and sundry other Noble men were his hearers. He went to Finlastoun, and preaches before the Zealous Earl of Glencairn: he ministereth the Lord's supper wherever he preacheth. When the Bishops heard of this, they summon him to appear at Edinburg May 15. An. 1556. The Bishops assemble not, and he preaches in the Bishop of Dunkells loding with greater audience than ever he had before. There the Earls Marshall, Glencairn and others advise him to write unto the Regent an exhortation unto the hearing of God's word. He obe • et • them: but it was in vain. He is called by his flock at Frankford to return: he goeth against the mind of many, but promiseth to return, if they abide constant in the truth. Then the Bishops summon him again: for no-compearance they burn him in effigie at the cross of Edinburgh in July An. 1556. He wrote his appeal, and caused it to be printed, and directed it unto the Nobility and Commons of Scotland. William harlaw preaches publicly in Edinburgh: so did John Douglas a Carmelite, and sometimes in Lieth. Paul meffin preacheth ordinarily in Dundy; and many leaving the Cloisters preach in all parts of the Country; and the number of professors of Reformation was multiplied. When the priests saw, that they were much deserted, they complain unto the Bishops; and the Bishops judge it vain to summon these Preachers for heresy: therefore they complain unto the Regent, and accuse the Preachers of mutiny and sedition. The Regent knew that the multitude of all sorts were earnest that way, and saith, It is safer to delay for a time all contrary course: let the heretics have some way, and we shall wait our opportunity. Buchan. Hist. Lib. 16.
V. After the death of King Henry, follows a blessed Reformation in England: for he had caused his young son Edward to be well instructed by Do. Cox; and Edward L. Herford (who then was called Protectour of England, and Duke of Somerset) both loved the Reformation, and did his endeavor that the true light of the Gospel might shine everywhere. He had a good helper Tho. Cranmer archb. of Canterbury. The King also was of singular gifts above his age; one of the rarest Princes, that had been in many ages; yea it is doubted, if ever he had an equal in prudence, besides his knowledge of Sciences and languages, Greek, Latin and French. So he as another Josiah purgeth the temple of the Lord from Popish idolatry and false invocation, and would have brought it to greater perfection, if time and life had answered unto his godly purpose. It may be easily conceived, how difficult it was to Reform all things at the first, when the greatest part of the Privy Counsel, of the Bishops and Nobility were open or close Papists: but his purpose was not to leave one hoo • e of the Romish Beast, and did forbid, that the Mass should be permitted unto his sister. In • . is first year; by authority of Parliament the sacrament of the Lord's supper was administered unto the people with both elements; and Cranmer did translate and in some measure purge the Missal and Breviary. In the second year that book under the name The book of common prayer and administration of Sacraments was by act of Parliament, to be used in all churches and chappells; and that none practice, nor speak against it, nor any part of it, Providing also, that they who are acquainted with other languages, may use that which they understand best, in chappells, but not in parish-churches. In this third year an Act was made against all books called Antiphoners, Missals, grailes, processionals, manuals, legends, pies, portuisses, paimers and other books whatsoever used before, for service in the Church of England in English or Latin, other than were then, or after shall be set forth by the King. Item, against all images of stone, timber, alabaster or earth; graven, carved or painted in any church or chapel, except only images or pictures upon any tomb for monument only of any person, which had been of good reputation. The book of Common prayer was some what amended in the year 1552. He put the Popish Bishops and priests to silence, and removed them from their Benefices. Bo • er Bishop of London was removed, and for contumacy was condemned to perpetual prison in the Tower, and Do. Ridley became Bishop of London. Gardener was deposed from Winchester &c. But he killed none; yea when the Counsel would persuade him, to burn a woman Joan but • her, he said, What? will ye send her quick to the Devil in her errors? When the Reformation was first intended, a general Visitation of the Bishoprics was made by certain prudent and learned men, which were appointed Commissioners, for several Diocies; and unto every Company two or three preachers were adjoined. to preach at every Session, and dehort the people from their wonted superstition, and inform them in the truth. And that they might proceed the more orderly in their Comm • ssions or visitations, 32 persons (as in the time of King Henry VIII) were appointed to prescribe certain instructions and orders of Visitation. The troubles in Germany at that time did contribute (by the gracious providence of God) to the furtherance of the Gospel in England, Tho. Cranmer by Letters brought Martin Bucer, Paul Fagius, Peter Martyr and other learned men in the year 1548 and 1549: their coming was most acceptable unto the King & country. Fagius an expert Hebrician, and Bucer were sent to be Doctors in Cambridge, and Martyr was designed Reader of Divinity in Oxford. But (as Theod. Beza in • esp. ad. Fr. Balduin. Vol. 1. Tractat. Pag. 322 edit An. 1570. hath observed in epist. Buceri da • ed Cantabrig. Januar. 12 An. 1550) concerning the purity of rites, the advice of no foreigner was sought: what they could do, they did not fail both by word and write, to advise the people to choose good Pastors, and to endeavor more purity both in doctrine and rites : but some through man's wisdom and vanishing thoughts would glue God and Belial with the leaven of Antichrist. And John à Lasco a Polonian was then a preacher of a Dutch congregation in London: he in his preface before his book de Ecclesiastico ordine, saith, That most holy King was desirous to have the whole Religion so reformed throughout a •• the king • om, that he was careful of no other thing almost: but because some Laws of the country were in the way; that the public rites of Divine worship especially, which had been in use under Popery, could not be purged out as the King himself would; and I was instant for the foreign Churches; it pleased them at last, that the public rites should be purged out of the English churches by degrees, so soon as they could by the laws; and in the mean time foreigners (which in this respect were not so tied unto these laws of the Country) should order their churches freely, and without any respect unto the rites of t • e Country, if their doctrine were only Apostolical: for so it may come to pass, that the English churches also might be moved by unanimous consent of the Estates; to embrace the Apostolical purity: and some took t • is so ill, that they did strive against the K • purpose. So far he. yea they did so strive, and were so malicious, that they did accuse the Duke of Somerset, that he had changed the laws of the realm, and had secret intelligence with foreign Ambassadors, without their knowledge, &c. And for these causes he was beheaded in the Tower An. 1552. So variance entereth among them, and coldness of Religion repossesseth many; and some have written, that the King was poisoned. Certainly for a clearer manifestation of men's hearts, the King was visited with long sickness, and died July 6. An. 1553. In time of his sickness he advised with his Privy Counsel, who should have the government after him: for albeit his Father had appointed Mary to succeed, yet seeing she is of a contrary religion, and it is doubted of the lawfulness of her birth; and himself is of lawful years, he accounts it proper unto him, to name his heir; and the rather, that it is to be feared, that she will not only sub • ert religion, but the realm shall be thralled to a stranger, as Scotland is unto France. After deliberation it was decreed, to choose Lady Jane daughter of the Earl of Suffolk and of Mary daughter of King Henry. 7. So four days after Edwards death, Lady Jane was proclaimed Queen, by authority of the Counsel. Many of the Nobility and people were much displeased, not so much for love of Mary, as for hatred to the Duke of Northumberland, because Lady Jane was married unto his fourth son. At this time Mary goeth into Norfolk and Suffolk and promiseth unto them of the Reformation, that she shall change nothing in Religion as it was established by her brother. They take her part; She writes abroad for aid, and carrieth herself as Queen. The Counsel c •• v • e • ing at London, sendeth some • forces under the conduct of Northumberland, to apprehend her. But then the Counsel perceiving the inclination of the people, and hearing that the Reformed of Norfolk and S •• folk were for her, change their Sentence; they cause proclaim Mary Queen, and keep La. Jane in the Tower: When these news were brought into the Campe, all men forsook the Duke: but when they receive Letters from the Counsel in name of Queen Mary, they take him, and bring him to London. Then he made open profession of Popery, under hope to gain the Queen's favor and liberty: but was beheaded. Ja. Thuan lib. 13. ad An. 1553. Cardinal Reginald Pool hearing at Rome, that King Edward was dead, hasteneth towards England, hoping to have the Crown by r • g • t (for he had pretensions) or by marriage with Mary. The Emperor invites him to come into Germany by his way; and entertains him with great show of honor, until by his Ambassador he had finished a Contract of marriage betwixt his son Philip & Mary: and by the Queens patent he became archbishop of Canterbury. Then another world was to be seen: processions of joy were in Italy for regaining England u • to the Roman Se • . Pe Soave in Co •• . Trud. Gardener, Tonstall and other Popish Bishops were a • vance • : Cranmer, Latimer, Ridley and other Reformed Bishops were committed to prison, and burnt: reading and printing of English Bibles and of late book • were discharged: the Supremacy of the Pope was ploclaimed: the Latin • as •• was u • ed: the clause of prayer, that God would deliver the kingdom from sedition and tyranny of the • ishop of Rome, was blotted out of the L • ta •• : the Queen would not suffer her fathers name in public prayers, because he • ad made aposta • y from the Church. Ja. Thua. lo. cit All temporaries tur • their clock • , wicked men rejoice: good men are oppressed: some fi • d: ma • y were imprisoned: some starve in prison: many hundreds were b • rn • : in a word, in no Kings time (being free from wa •• e) were so many killed as in the five years reign of Q. Mary by beheading, hanging, burning, racking and s • erving. That cruel Bishop Bonner beholding how joyfully the Martyrs suffered, said to one of them, They call me, bloody Bonner: a vengeance on you all: I would fain be rid of you: but ye have a delight in burning: if I might have my will, I would sew your mo • ths, put you in sacks, and drown you all. God's revenging hand was • pon these p • rsecuters: Gardener the archpersecuter, being at dinner with the Duke of Norfolk, and hearing that Bishop Ridley and Mr. Latimer were burnt at Oxford, shows no little joy, and by and by was so smitten (none knowing how) that he was carried from table to a bed: where he lay 15. days in such intolerable torments, that in all that space he could void neither by urine nor otherwise, his tongue hangeth out, and so died. Do. Morgon, who condemn • ed Ferrare Bishop of S. Davies, and usurped his place, was s • itten, that when he would eat, nothing went down, but it bursted out again, sometime at his mo • th, and sometime at • is nose. Do Dunning the bloody Chanceller at Norwich was taken away suddenly: the like befell B • rrie Commissary of Norfolk, &c. Mary had her kingdom diminished by loss of Cales, which eleven English kings had kept, and the country was plagued with famine, that the subjects were glad to eat ackorns: she was never able to put the Crown on her husbands head : of all things both he and she was most desirous to have children, but she had none: once she was thought to be bigg with child; but of what she was delivered, it was known to few: then Philip left her; and she had neither the love of h • r subjects, nor his company, nor could marry another: at last she was diseased; some called it a tympany; others call it melancholy, because of her deep and continual groans: she died November 17. An. 1558. and her cousine the Card. died within sixteen hours after her. Jo. Fox in Acts. Enduring her reign; La. Elisabeth was kept in the Tower: Gardener and others sought her death often; they accuse her of treason, and would have stirred up King Phillip against her: but he preserveth her, not for any love to her person or religion, but for reason of State, lest she being taken out of the way, and the Queen dying without children, the kingdoms of Scotland, England and Irland might be annexed unto the Crown of France, by means of Mary Qu of Scotland, next heir of • ngland, and at that time affianced to the Daulphin of France: than which the Spaniard thought nothing could happen more adverse to his affectation of greatness. At first when She was locked up, she was much daunted: but being comforted afterwards she said, The skill of a Pilot is not known but in a tempest. and a true Christian appears best in time of temptation. In the year 1558. they condemn her to be beheaded, and went to bring her to execution: by miraculous providence she was preserved. The lieutenant of the Tower will not give them credit, and goeth to ask the Queen, whether it was her will? Mary saith, Not: and commandeth to set her at liberty. On the very day of Marie's death, Elisabeth was proclaimed Queen, and so of a prisoner was acknowledged by Counsel, Nobility and Commons to be the only Heir, and was crowned January 15, with many glad hearts: all the Bishops except Owen Bishop of Carlisle, refuse to perform the solemnities of the Coronation, because of her Religion. At her coronation she did secure the kingdom by oath, that she shall not marry a stranger: nor would she make open declaration, what doctrine she would follow : only she set free all the prisoners for Religion (many hundreds) and promiseth, that when she shall be established in her government, to establish religion by advice of Parliament and of learned & godly men: and causeth it be proclaimed, that in the mean time none shall alter any ceremonies, unless it be according to the rites of her own chapel: and these were as it was ordered in her fathers time. Speed & Cambden. She sendeth to make account unto the Pope of her assumption. He answereth, That kingdom was held in fee of the Apostolic See, and it was her presumption to usurp the name of Queen. without his knowledge: therefore she deserveth not to be heard, unless she renounce her pretensions, and submit herself unto his free disposition. This soundeth harsh both to her and to the counsel, therefore she will treat no more with him PeSoave in conc. Tride. Then knowing the difference of opinions in religion among her • ubiects, and willing to satisfy both parties according to reason, she calleth a Parliament, and by common advice appointeth a Conference of eight persons on either side, that after debating of reasons they might come to an happy agreement. The persons were named; the day appointed; the questions were (for the first) concerning the vulgare tongue in Divine Service, and the communion under both kinds; order was prescribed, that for avoiding heat of contention. they shall not dispute by word, but both parties shall write their reasons, and give them in the first day; and answers shall be prepared against the next day; and all to be in English, that everyone may receive information. Both parties were content. But when the day was come, the Papists allege, they understood not the ordinance concerning the disputation in write, and they will dispute by voice only. The second day they were pressed more instantly: but as despising authority, nor regarding their own credit, or rather being convinced in their consciences, they still refuse. The third day both parties were required • o produce their books and opinions. All the Popish party (excep the Bishop of Westminster) plainly deny to let their books be read: some spake unreverently. even of excommunicating the Queen. Sir Nicolas Bacon Lord Keeper, and Nicolas archb. of York were named by the Parliament, to be Judges of the Conference: they take this carriage as a contempt both of Nobility and Commons, as also of her Roiall Majesty. Then the Bishops were required to give their oath of allegiance and Supremacy, as in King Henry VIII. time. They refuse this also. Wherefore the Bishop of Winchester, who had shown more folly than others, was committed to the Tower (afterwards he was set at liberty). Boner Bishop of London (who was the chief butcher in Mary's time) was committed to the Marshall-sea: some fled out of the Country; and others were charged to answer before the Counsel: some were confined; not one more imprisoned: and all the exiled bb. and others in Q. Mary's time were recalled. Franc. Mason. Lib. 3. c. 1. A Parliament was held at Westminster: where was much debate in matter of Religion, and hot study on both sides. In the goodness of God, the Gospel had the upper hand: the hope of the Popish falleth: their rage is abated: the supremacy of the Pope is denied: the bloody Statutes of Q. Mary are repealed : popish bb. were deposed, and good men put in their rooms : the Mass is abolished; altars are appointed to be removed, and tables set for them : the zeal of many (pulling down the altars, before that Act) was approved. Jo. Fox in Acts. In a brief view behold the hand of God toward her afterwards, 1. The king of France pretending right by his Queen Mary, intended to invade England, but he was taken away. II. Philip king of Spain sought her in marriage: she abhorred that, because he had married her Sister. Therefore he sought to match her with Charles son of the Emperor Ferdinand; but to the end he might bring the Nation to the house of Austria: and because She refused, he became her utter enemy, yet to her greater glory. 3. An. 1562. Arthur Pool of the house of York, intended to bring an Army from France into Wales: but he and his confederates were discovered before the execution of the plot, and were condemned. 4. As before, the French king, so again Philip sought • ft, that the Popes would accurse her, that so he might have pretext to invade her kingdom. God hindered Paul 4. and Pius 4. from decerning it; and more follows.
VI. In Aprile An. 1558. Walter mill priest of Lunan in Anguise was accused by the Bishop of Santan drews for leaving the Mass, and that therefore he and John petrie priest at Innerkilor were condemned by the late Cardinal to be burnt, wherever they should be apprehended. Walter answered, I served the Cure there before the Cardinals time 20. years, with the approbation of all the parishoners: but when the furious Cardinal persecuted me and many more for the preaching of Godsword, I was constrained to keep myself quiet, and I went about reproving vices, and instructing people in the grounds of Religion, for which cause now I am taken. When he was brought to trial in the Church before the Bishops of Saint Andrews, Murray, Briechin, Caitnes, the Abbots of Dumfermlin, Lundors, Balmerino, and Couper, and many Doctors of the University, he looked so feeble partly by age, and partly by hard usage, that it was feared, none could hear, what he would answer; yet he delivered his mind with such courage, that his enemies were amazed. At first he kneeled to pray. Andrew oliphant a priest said, Sir Walter mill, get up and answer, for you keep my Lord here too long. He continued yet praying, and when he arose, he said, I should obey God more than man; I serve a mighter Lord then your Lord is: and whereas you call me, Sir Walter, they call me Walter, and not, Sir Walter, I have been too long one of the Popes Knights: now say what you have to say. Oliphant asked, What thinkest thou of priests marriage? He answered; I think it a blessed bond, ordained by God, approved by Christ, and free to all sorts of men: but ye abhor it, and in the mean while ye take other men's wives and daughters : ye vow chastity, and keep it not. Oliphant said, Thou sayst; that there are not seven sacraments. He answered, Give us baptism and the Lord's Supper, take ye the rest, and part them among you. Oliphant, Thou sayest, the Mass is idolatry. He answers, A Lord sends and calleth many to a dinner, and when it is ready, he tolleth the bell, and they come into the hall, but he turns his back upon his guests and eats all himself, giving them no part; even so do ye. Olip. Thou deniest the sacrament of the altar to be the body of Christ really in flesh and blood. Mill. The Scripture is not understood carnally but spiritually, and your Mass is wrong : for Christ was once offered on the cross for man's sin, and will never be offered again : for at that time he put an end to all sacrifices. Oliph. Thou deniest the office of a Bishop. Mill. I affirm, they whom ye call Bishops, do not Bishops works, nor exercise the office of Bishops, but live after their sensual pleasures, taking no care for Christ's flock, nor regarding His word. Oliph. Thou speakest against pilgrimage, and callest it pilgrimage to whoordom. Mill. I say, pilgrimage is not commanded in Scriptures, and there is no greater whoordom in any place, than at your pilgrimages, except it be in the common brothels. Olip. Thou preachest privately in houses, and sometimes in the fields. Mill. yea man, and upon the sea too, when I was sailing. Olip. If thou will not recant thy opinions, I will pronounce sentence against thee. Mill; I know, I must die once: therefore as Christ said to Judas, Quod facis, fac cito: ye shall know that I will not recant the truth : I am corn, and not chaff: I will neither be blown away with the wind, nor burst with the flail, but will abide both. Then he was condemned of heresy, and was kept two days, because the Bishop could not find a Judge to condemn him to death. The Bish. sent for Patrick Lermond of Dairsie Provost of the city, and willed him to condemn him, as being now condemned of heresy. The Provost answered, I will do anything at your Lordships. command, that belongs to my office according to justice: but I will not medle with the innocent servants of God, and preachers. The Bishop said, Provost, you are Bailive of my Regality, and ought to judge all such as transgress within my bounds. He answered. Yes, and if your Lo. please, I will take him, and give him a fair assise of temporal men, who perhaps will absolve him. I am conte • t, said the Bishop, make me quite of him any way you please. But some said unto the Provost, It is dangerous to absolve a man, who is already by the clergy condemned of heresy : wherefore the Provost desired • im to advise till the morne; and ere then he went out of the town, Wherefore the Bishop sought this man and that, to be Judge; and at last set. Alexander Somervail one of his domestic servants, to supply the place of a Judge for the time, and he condemned him to the fire: and because no • e in the town would sell ropes for that use, the ropes of the Bishops pavilion were taken. When they brought him nigh the fire, they said unto him in derision, Recant. He answered, I marvel at your rage, ye hypocrites, who so cruelly do persecute the servants of God: as for me, I am 82 years old, and cannot live long by course of nature: but an hundred better than I, shall arise out of the ashes of my bones. which shall scatter the proud pack of you hypocrites and persecutors of God's servants, and who of you thinks yourself worthyest, shall not dy so honest a death, as I dy now: I trust in God, I shall be the last, that shall suffer death in this Land for this cause. Out of a manuscript History written by Lindsay, in the Bibliothek of the College of Edinburgh. Oliphant commandeth him to go unto the stake. Mill said, I will not go, unless thou put me up with thy hand: for by the law of God, I am forbidden to put hand in myself: but will thou putto thy hand, and thou shall see me go up gladly. Oliphant put him foreward : and he went with a cheerful countenance, saying, Introibo ad a • tare dei. then he craved liberty to speak unto the people. Oliphant said, You have spoken too much, and the Bishops are offended with so long delay Some youths standing-by, willed him to speak, and accursed the Bishops. and all the executioners. He first prayed, and spake unto the people to this purpose, Deare friends▪ the cause, why I suffer tooday, is not for any crime laid to my charge: I acknowledge myself a miserable sinner before God: but I suffer for the defense of the truth of Jesus Christ, set forth in the old and new Testaments: for which as many Martyrs have offered their lives most gladly, being assured after their death to enjoy endless felicity, so this day I praise God, that he hath called me of his mercy among others his servants, to seal up his truth with my life: which as I have received of him, so willingly I offer it to his glory: And as ye would escape eternal death, be no more deluded with the lies of the priests, monks, friers, Priors, Abbots, Bishops and others of the sect of Antichrist: but depend only upon Jesus Christ and his mercy, that ye may be delivered from condemnation. The people made great lamentation, and were exceedingly moved with his words. When the fire was kindled, he cried, Lord have mercy on me: pray, good people, while there is time. And thus he departed, showing a wonderful courage. His death was the very death of Popery in this realm: for the minds of men were so greatly enflamed, that resolving openly to profess the truth, • hey did bind themselves by promise a • d subscription of oaths, if any shall be called into question for Religion hereafter, they shall take arms, and join in defense of their brethren against the tyrannous and persecuting Bishops.
VII. Immediately some Noble men and Barons did present unto the Queen Regent this supplication, the copy whereof I found in fair write (as sundri • e other papers concerning these times, among the papers of John erski • Superintendent; in the hands of his great grand-child Alexander enskin of Dun) with this Inscription, The subjects of this rea • m of Scot and wish unto the most Excellent Princess Mary Queen dovrier and Regent, all fe • icity, Most Noble Princess, It is not unknown, unto your Majesty, our ard • ent desire, to see the name of God glorified in this our native Country, and we have often made humble suit unto your Grace, to have your good will and protection, to live quietly in free conscience without oppression of tyranny, according to the will of our God made manifest to us in his holy Scriptures: And because some men, which most minustly have entered themselves by title and name, as Ministers of God's Kirk, are conspired together against the Lord and his anointed, to put down his name and honor, and to maintain most odious abominations, we have forsaken them and their detestable ministry, knowing them to be accursed of God; And according to the Scripture we have received such Ministers as with humble minds submit themselves, their doctrine and ministry unto the word of God and trial thereof, of whom we have experience, that they do minister truly according to the institution of our Savior; And now, Madam, the Bishop of Saint Andrews by the corrupt Counsel of most wicked and ungodly persons, hath given forth his letters of summons against our Ministers to compear in Saint Andrews or otherwhere, such day as he hath appointed in his letters (the copy whereof being required, was refused) to underly the most corrupt • udgement of them, whose Counsel in this cause he doth most follow, And knowing how dangerous a thing it is, to enter under the judgment of enemies, we cannot suffer them to enter under their hands, nor to compear before them, unless they be accompanied with such as, may be able to defend them from the violence and tyranny, where of we have now experience: But to stop all tumults and other inconvenients, that may thereby occur, we most humbly offer ourselves and Ministers to come before your Grace and Counsel, to abide trial in all things, that they have to lay unto the charge of us and our ministers, according to the word of God; Beseeching your Grace as you ought of duty, and as you are placed of God above his people, take our cause, or rather the cause of God, to be tried most justly according to the holy Scriptures, before yourself; and put inhibition to the said Bishop to proceed further. until trial be taken, as said is: Unto the which, your Gr. shall find us at all times ready, as shall please you to command: and your Gr. good answer we most humbly beseech. This supplication had no answer, as they did expect. Then the Counsel convening, they did agree to hazard their lives and estates, in advancing the cause of Religion : and after deliberation what were fittest first to do, they conclude these articles, 1. that in all parishes the Curate should be caused to read the prayers and Lessons of the old and new Testam. on sundays and festival days, conform to the book of Common prayers; and if the Curate be not qualified or refuse, another shall be chosen to do the same. 2. preaching and interpretation of Scriptures shall be used only in private houses after a quiet manner, until God shall move the Queen, to grant further liberty. It was performed accordingly in many towns and parishes, to the great offense of the clergy, who complain unto the Regent, and were answered, that it is no fit time to enter into these matters, but ere long she will find occasion to put order unto them. Archbald Earl of Argile had been in the Council at the making of these Acts; and the Bishop of Saint Andrews sent a letter unto him, showing the peril, whereinto he casts himself by that open defection from the Church; willing him to rid himself of that defamed and perjured Apostat John douglas (whom the Earl had chosen to be his Minister) and offering to provide unto him a learned and wise Preacher, for whom he would lay his soul in pawn, that he shall teach no other but true doctrine and agreeable to the Catholic faith. The Earl answered; he feared no peril to himself nor his house, having resolved to live in obedience to his Prince, and to serve God all • well as he could according to his word: as for the alleged defection, seeing it hath pleased God to open his eyes, and give him the knowledge of his truth, which he takes as a token of his favor, he will not forsake it for fear of any inconvenients: and that man he had named, he had heard him teach the doctrine of Christ, condemn idolatry, adultery, fornication and the like vices, as he is ready to give account, whensoever he shall he cited: but to call him defamed and perjured, there was no reason, seeing he was not declared to be such by any Sentence; and if formerly he had taken any unlawful oath, he had done much better in forsaking it, than if he had observed it: and whereas he had proffered unto him some learned man, he gave him thanks, seeing, is so great necessity of laborers in the Lord's harvest: but he understood his meaning, and minded not to be led with such teachers: In end he wished, he would not begin the battle with him, whereof the event may be doubtful, but that he knew, God is God, and shall be still, whatsoever the craft of man can work or devise. The Bishop receiving this answer, communicates it unto the chief of the clergy, who began to think upon other defenses; and they summon some Ministers to compear at Edinburgh the 20 of July, especially Paul meffan Preacher 〈…〉 . So many people did convene, that the Bishops thought best ••• delay all process, except that they condemned the absents, and summoned them to compear on September 1. with promise of pardon, if they will recant their errors. Buchan. hist. lib. 16. The feast of S. Giles was then approaching: for the custom was on September. 1. to carry the image of their Pa •••• -Saint through the town with drums, trumpets and other musical instruments, and to envite nighbours unto feasting and great drinking. At that time the Clergy did entreat the Regent, to honor the solemnity with her presence; and she fearing some tumult consents to accompany the procession: but when the time of solemnity was come, the image could not be found. This made a stay, till another little image was brought from the Gray Fri • rs: the people in mockery called it, young S. Giles. They go-on with this, and the Regent went with them till the procession was nigh ended. So soon as she went to dinner, some young men drew near, making show to help the bearers, and perceiving by the motion, the image was fixed to the Fertor, they threw all to the ground: then taking the image by the heels, they dash it against the stones, until they break it into pieces: the priests and friers run away, to make show of violence: but when no danger did appear, they come to the striet again. And albeit the clergy were out of all hope to stand; yet to put the fairest face on their condition, they convene, and delay their censuring, until November 7. In the mean time, who were most foreward for Reformation, went through out the Shires, exhorting all men to take the Reformation to heart, and that they would not suffer themselves nor friends to be oppressed by a few priests, and assuring them of victory, if the cause be handled legally; or if violence be used, they shall not be inferior. Unto so many who were willing, they offered a bond to subscribe, which they had drawn up conform to the act of the Council. The subscribers were called The Congregation: which name became more famous. In November a Parliament for articles of the marriage betwixt Francis Daulphin of France and Queen Mary, was to be convened: then they knowing by the return of the subscriptions, that the Country for the most part was inclined that way, resolve to make an end of the work, and draw up a supplication unto the Queen and Parliament, for promoting the Reformation. The Prelates hearing of it, were highly enraged, that any man durst presume to appear in so great a crime, and said, They would not depart a jot from the decrees of Trent. But a little afterwards they made offer to commit the cause to dispute; trusting to carry it, because they were to be the Judges. The Congregation accepts the disputation with two conditions, 1. the controversies in debate shall be decided by Scripture. 2. such of the brethren, who were exiled or condemned, might savely be at the dispute. Both these were refused: they would admit no other Canon, but the canon-law, nor would they dispence with any Sentence, that they had pronounced. Then the priests propound other articles, but so unworthy (saith Buchan.) that they are unworthy of an answer, to wit, if the Congregation would continue in former reverence, acknowledge purgatory, prayers to Saints, and prayers for the dead, they shall be permitted to use the common language in prayers and administration of the Sacraments. They therefore did entreat the Queen, to present their Supplication unto the Parliament publicly. She answered, I think it not expedient at this time: for it will make the Ecclesiastical persons adverse unto the main business in hand: but how soon order shall be taken herein, ye shall know my good mind. They were content to give place for a time: but withal they thought good to make protestation, ere the Parliament were dissolved, in this manner; IT IS not unknown unto this Honorable Parliament, what controversy is lately risen betwixt those that will be called the Prelates and Rulers of the Church, and a great number of us the Nobility and Commonalt • of the Realm, for the true worship of God, for the duty of Ministers, and the right administration of Christ Jesus his holy sacraments; How we have complained by our supplication unto the Queen Regent, that our consciences are burdened with unprofitable ceremonies; that we are compelled to adhere unto idolatry; That such as take upon them the ecclesiastical office, discharge no part thereof, as becomes true Ministers to do; And finally that we and our brethren are most jujuriously oppressed by their usurped authority: And we suppose it is sufficiently known, that we were of mind to seek redress of these enormities at this present Parliament. But considering that the troubles of the time do not suffer such Reformation as we do by God's plain word require, we are enforced to delay that which we most earnestly desire: And yet lest our silence may give occasion unto our adversaries, to think, that we repent of our former enterprises, we cannot cease, to protest for remedy against that most unjust tyranny, which heretofore we have most patiently sustained. And so I. we protest, that seeing we cannot obtain a just Reformation according to God's word, that it be lawful unto us, to use ourselves in matters of Religion and conscience, as we must answer unto God, until such time our adverfariers be able to prove themselves the true Ministers of Christ's Church, and to purge themselves of such crimes as we have already laid unto their charge; offering ourselves, to prove the same, whensoever the Sacred Authority shall please to give us andience. II. We protest, that neither we, nor any other of the godly, that list to join with us in the true faith, which is grounded upon the invincible word of God, shall in cur any danger of life or lands or any political pain, for not observing such Acts, as heretofore have passed in favors of our adversaries, nor for violating such rites, as man without God's commandment or word hath commanded. III. We protest, that if any tumult or uproar shall arise among the members of this realm, for the diversity of Religion; and if it shall chance, that abuses be violently Reformed, that the crime thereof be not imputed unto us, who now do most humbly seek all to be reformed by Order: but rather whatsoever inconvenient shall happen to follow, for lack of Order taken, it may be imputed unto those, that do refuse the same. IV. and lastly we protest, that these our requests proceeding from conscience, do tend to none other end, but to the Reformation of abuses in Religion only; Most humbly beseeching the sacred Authority, to take us faithful and obedient subjects into protection against our adversaries, and to show unto us such indifferency in our most just petition, as it becometh God's Lieutenant to do unto those who in his name do call for defense against cruel oppressors and blood-thristy tyrants.