History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 1300-1600 · Century 16 · Part 2 · Chapter 3 (3 of 5)

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 1300-1600 · Century 16 · Part 2 · Chapter 3 (3 of 5)

p. 99XXVIII. When the Proteſtants underſtood, that the Pope had written The proſtants writ to forrein Kings 1531.againſt them unto ſeverall Kings, they in Febr. 1531. aſſemble at Smalcald, and ſend their Letters unto the ſame Kings, shewing that it was an old complaint of good men, that they were traduced by their enemies, as Nic. Clemangis in France, Jo. Colet in England &c: and where as now p. 100they are traduced by their enemies (and they declare what was done at Auſburg) they are guilty of none of theſe crimes, that are layd unto their charge, as they doubt not to cleare themſelves, if there were a free general Councel, and eſpecially it is grievous unto them, that they are ſaid to condemn Magiſtracy and lawes.....and they entreat them, that, they would not believe ſuch calumnies, and to entreat Caeſar, that for the good of the Church he would call a godly and free Councel in Germany, where ſuch controverſies may be lawfully debated and defined, rather than put them to fire and ſword. The King of France returnes them anſwer, thanking them for emparting ſuch a buſineſs, rejoicing that they did purge themſelves of the objected crimes, and allowing their demand of a Councel as neceſſary for the good not of Germany only, but of the whole Church. To the ſame purpoſe writes the King of England, and addeth, that he earneſtly wishes there were a councel, and that he will interceed with Caeſar for peace. At that time many Proteſtants were ſummoned to appear before the Chamber of Spira, by ſome pretending zeal of religion, and others alledging wrongs done unto them. Sentence was pronounced againſt them according to the Decrees of Ausburgh: ſome who lived within the jurisdiction of Popish Maſters were robbed: but the Princes and Cities would not be ſo abuſed: ſo that the Sentences had not execution, and the Emperour ſaw, that his ſalve was worſe than the wound, when his authority was contemned: Yea and the Princes and Cities made a ſtronger union of defenſe, if any of them shall be oppreſſed; and they ſought the aid of other Princes. When Caeſar ſaw this danger, he was content, that ſome Princes would interceed for making agreement, and to this effect reſolves upon a Diet to be held the next year. The Bishop of Mentz and the Palſgrave were Mediatours: many things were written and changed, Tumults in Helvetia.ere both parties were ſatisfied. Pe. Soave, That ſummer tumults break out in Helvetia: five Popish towns took arms againſt the Proteſtant towns. Zurik hath the worſe the firſt and ſecond day: others came with aid, and the third day they prevaile and then peace was concluded. The lot fell on Zuinglius to go preacher with the army: his friends diſſuade him, and would hade another to go: he ſaid, If he would not go, his enemies would ſay, he that preaches for religion, will not hazard for it. So he went, and was killed: his enemies found his corps, cut it into pieces, and burn it: the next day his friends found his heart untouched by the fire, among the ashes: they aſſcribe it unto God, who thereby would shew the godlineſs of the mans heart. Oſiwald in Vita Zuingl. Within few dayes Occolampade dieth at Baſile, The Papiſts ſaid, that God in mercy to Helvetia had taken away theſe authours of all their trouble: but (ſaith Pe. Soave) the experience of following years doth eaſily evince; that ſo copious an harveſt did come from an higher hand than the travells of theſe two workmen, ſeing theſe towns which were called Evangelici, made greater progreſſe in the doctrine, which they had received.

XXIX. In the year 1532. becauſe Solyman was preparing an Army A diſcourſe concerning the Councell An. 1532.againſt Auſtria, Charles thinks it neceſſary to make peace in Germany; and having communicate his purpoſe unto the King of France, namely concerning a Councel; he writs unto the Pope to this purpoſe; He had uſed all means both of promiſes and rigour of juſtice, to recover the Proteſtants, but all in vain; and now when the Turk is coming againſt his Lands, he is neceſſitated to take another courſe: he entreates the Pope to call a Councel. The pope did abhorre a Councel: but becauſe Caeſar p. 101was ſo earneſt for it, he would not ſeem to refuſe, but granteth it, ſo that it be in Italy; and alledgeth that it can not be in Germany, becauſe Italy would not endure to be ſo vilipended; as nether will Spain nor France give way unto Germany, albeit they yield unto Italy becauſe of the prerogative of the Papacy there: and the authority of a councell in Germany were very poore, if the Italians, Spanish and French shall not reſort unto it: alſo remedies muſt be applied, not at the will of the patient, but by the wisdom of the Phyſician. Germany is corrupt, and can not judge of controverſies, ſo well as the Nations free of the contagion: as for ordering the councell, there needs no talk of it, unleſs he will begin a new way in the Church: for ir is cleare, the power of ſuffrages belongeth unto bb. only according to the decrees; howbeit by cuſtom and priviledge of the Pope Abbots have been admitted; and all others muſt acquieſce unto their decree, after the conſent of the Pope; or if he be preſent, the decrees should be in his name. The Emperours Oratour anſwereth, Italy, Spain and France are not ſeeking a Councel: and the remedies muſt be applied unto Germany, that are anſuerable unto their maladies; and therefore a place muſt be, where they will not refuſe to aſſemble: and albeit none should miſtruſt the Popes ſafe-conduct, yet both old and late experiences make the Proteſtants ſuſpicious of Italy: namely, that they were lately condemned by Leo as hereticks: howbeit alſo that is ſufficient to take away all excuſe from them, that all men should ſubmitt unto the Popes word, yet the Pope in prudence knows, that mens weakneſs muſt ſomtimes be comported, and what is not due ſummo jure muſt be granted, when equity requires. As for ſuffrages, it hath been ſo, partly by cuſtom, and partly by priviledge, but now is an open field for the Pope, to shew his bountifulneſs, by bringing another order as the neceſſity of time requires: of old, Abbots were admitted for their learning and experience in religion: but now equity commanderh, that other men equall or ſuperiour unto them in learning, albeit not honoured with ſuch tittles, should have the like liberty: priviledge makes way for all men &c. In a word the Pope will not yield to the place nor manner. Pe. Soave in hiſt. conc. Trid. Wherefore the Emperour applieth himſelf (in this extremity) unto the other The Emperour grants liberty of religion.courſe the more earneſtly, and July 23. at Ratisbone a decree is published, granting unto the Proteſtants liberty to obſerve the faith of the Auguſtan Confeſſion, ſo that they innovate not more, and none shall be troubled for religion untill a free and general Councel: and if that shall not be called within a half year, and begin within a year thereafter, the controverſy shall be decided in a Councell of the Empire. The Proteſtants were then 7. Princes and 24. Cities, and had agreed that both the Confeſſions were orthodoxe, nor would they make any ſchiſme for that one particulare. So they contribute to the warr againſt the Turk; and God bleſſeth their attempt, that the enemy was chaſed back. Pope Clemens was not content with this liberty of religion: but becauſe the Emperour came into Italy with a great Army, he diſſembleth, and promiſeth to fulfill his petition concerning the Councel; and in the mean time he intendeth, both warrs againſt the Emperour, and the ruin of the Proteſtants. So ſoon as Charles was gone into Spain, Clemens ſendeth Hugh Bishop of Rhegio Nuntio into Germany, certifying namely John Frederik Elector of Saxony (who then had ſucceeded unto his father) that he will call a general and free councel within two years, on this condition, that all shall ty themſelves by oath, to obſerve what shall be decreed; p. 102and that the towns Placentia, Bononia or Mantua ſeem unto him to be moſt convenient; and they shall have it in their option, which of the three: and if the councel shall not begin within two years, he gives them liberty to follow the Auguſtan confeſſion. The Duke anſwereth, thanking him for his reſpects; shewing the neceſſity of a Councel, if it be free, and the controverſies be not judged by humane lawes and doctrin of the Scholaſticks, but only by the ſacred Scriptures: as for the place, it ſeemes not expedient to be in Italy, but in Germany, where the controverſy is for the moſt part; Nor thought they it reaſonable to oblidge themſelves by oath to obſerve the decrees abſolutely (for that is contrary unto Chriſtian liberty) unleſs they knew what were to be the forme of the Councel, who were Moderatour, eſpecially that the party defendent were not Mederator; whether the Acts were to be determined by tradition, or by the holy Scripture alone. Ibid. In the next year Pope Clemens died: but by the providence of God thus the liberty of religion was confirmed by the Pope as well as by the Emperour.

XXX. An. 1533. George Duke of Saxony banished out of Lipſia 1533.all who would not go to Maſſe. Luther hearing of this ordinance, wrote unto the Proteſtants there, exhorting them to ſuffer death rather than do againſt conſcience; and he called Duke George an Apoſtle of Satan. George accuſeth Luther before the Elector, not only that he had reviled him, but had ſtirred his ſubjects unto rebellion. The Elector chargeth Luther, to make his clear purgation, or he muſt ſuffer. Luther publishes a book declaring that he had exhorted the Lipſianes, not to reſiſt their Prince, but rather to ſuffer: which concerneth not rebellion. Jo. Sleidan. commen. lib. 9. That year Eraſmus publisheth a treatiſe De amabili Eccleſiae concordia: but this Neutrall forme pleaſeth neither Papiſts nor Proteſtants: and the next year Luther accuſeth him, that he did but mock religion, and turn it all into doubts, ſporting himſelf with ambiguous words, whereas religion requireth plainneſs and cleareneſs Oſiand. Epit. cent. 16. lib. 2. c. 26.

XXX. The Franciſcan Friers were in danger at Orleans An. 1534. upon A craft of the Franciſcanes in France.this occaſion; The Praetor's wife by teſtament willed, that she should be buried without pompe: here husband deſirous to ſatisfy here will, hath a care to bury her beſide her father and grandfather in the cloiſter without shew, and he gave unto the Monks ſixe crowns: they expected much more: and therefore they diviſea way to make up their loſſe: they accuſe the defunct of Lutheraniſme; and cauſe a young Monke go upon the roof of the Church in the night time, and make a noiſe: an exorciſt adjureth the wicked ſpirit to declare, what he is? whether he be that lately damned ſoul? and for what ſinne? The Monk was informed what to anſwer, and how. They take witneſſes, The fraud was tryed; the Friers were impriſoned, and the young monk revealeth all. The King hearing this, voweth to throw down the Monaſtery: but fearing, that it might be matter of joy unto the Lutherans, he diſmiſſeth them. In November of the ſame year in Paris and other places of France, even within the Kings palace about one time of the night, were papers ſet up againſt the Maſſe and other points of religion. Inquiry was made: many were apprehended; and racked and burnt in the next year. King Francis excuſeth King France writes unto the Proteſtants in Germanyhim to the Proteſtants aſſembled at Smalcald, that ſeing they intended the deſtruction of the Commonwealth (ſaid he) the Germanes should not blame him, more than he did blame them for ſuppreſſing the bowres or Manzerianes; and he having a purpoſe to revenge himſelf on the Emperour, p. 103craves by the ſame Ambaſſade, that the Proteſtantes would make a league with him, for reformation of religion (So he pretendeth) and entreates them to ſend ſome Divines, namely Melanthon, to diſpute with the Maſters of Sorbon: he ſaid, He knew certainly, that many ſuperſtitions were creept into the Church by inſufficiency of prieſts, and the Pope aſſumeth too much authority; how beit by mans law he is the higheſt of all bb., yet not by Gods word; the traditions of the Church may be altered, as time requires: and therefore he is deſirous to hear reaſoning, that things amiſſe may be amended. He ſaid alſo, Pope Julius had excommunicated King Lewes XII. & John King of Navarre, becauſe they held, that the Pope hath not power to call a Councel without conſent of Chriſtian Princes; and he had raiſed Monarchs againſt them, offring their Kingdoms as a prey: In end he concludes, ſuting a league, without the Emperour. They anſwer, Without the Emperour they could and would do nothing. In this aſſembly the former league was continued for ten years; and into it were received all who were willing to profeſſe the Auguſtan Confeſſion; So that they were 15. Princes and 30 Cities. Cownt de Naſſow was alſo admitted. Henry VIII. ſent thither, requiring that they would not admitt a Councell, which would not abolish the abuſes of former times, or would confirme the Popes power. They alſo required of him, that he would receive the Auguſtan Confeſſion: but that he would not do. That year Vergerius the Popes Legate had gone unto all the Princes The policies of Vergerius in Germany.ſeverally, shewing them, that the Pope had called the Councel to conveen at Mantua. They all gave him one anſwere, that they would adviſe in their meeting at Smalcald: and there they told him, they hope, that Caeſar will not depart from his promiſe and decree, that the Councel should be in Germany; nor can they underſtand, what it meaneth, that the Pope promiſeth to provide for the ſafety of them, which shall aſſemble, when they look back into former times; nor how in the Councell the way of treating can be rightly ordered, where he who hath ſo oft condemned them, will have the power in his hand; Nor can it be rightly called a Councel, where the Pope and his prieſts command all, but where men of all conditions in the Church, even Seculares alſo have a like power. Vergerius had alſo been with Luther at Wittembergh. and ſaid, The Church of Rome made great account of him, and were ſory for the want of ſuch a man, who might do good in the ſervice of God and the Church (which two are inſeparable) and the court was ready to vouchſave him all favour: it was diſpleaſant unto them, that former Popes had uſed ſuch bitterneſs againſt him; Nor had he (who profeſſeth not Divinity) a purpoſe to diſpute controverſies with him, but to shew him the weight of humane reaſon, how expedient it were unto him, to be reconciled unto the Church: he may conſider, that doctrine of his was not heard before thoſe 18 years, and hath brought forth innumerable ſects, where of each accurſeth another; whence many tumults and broils have ariſen: and therefore it can not bee from God; but he was ſingularly blown up with ſelve-love, who would endanger all the world rather, than not to vent his own opinions: ſeing he had continued without ſting of conſcience the ſpace of 35 years in that faith wherein he was baptized, he should ſtill mantaine it; He may remember, how Aeneas Sylvius was once addicted unto his own opinions, and hardly attained unto a ſilly chanonry in Trent; but when he changed his opinions, he became a Bishop and then a Cardinal and laſtly was Pope; and Beſſarion being a wretched Clerk in Trapezus, became a gloriou Cardinal p. 104and almoſt Pope. Luthet anſwered, He ſeeth not what more affinity is between Chriſt and the Pope, than there is between light and darknes; nothing in all his life had hapned unto him more happily, than the ſeverity of Leo, by the gracious providence of God: for at that time he had only ſeen the abuſes of indulgences, and the Pope might have eaſily commanded him, if his adverſaries in that matter had been ſubject unto the lawes of equity: but being provoked by the writings of the Maſter of the holy palace, by the reproaches of Cajetan, and ſeverity of Pope Leo, he took the whole matter into more diligent conſideration, and had eſpied more intolerable errours, which he could not in conſcience diſſemble nor hide from others-and whereas he [the Legate] profeſſeth himſelf not to be a Divine, and that appeares by his reaſons, that he accuſeth his doctrine of novelty, yet he can not be ignorant, that Chriſt and his Apoſtles and the antient fathers lived not as the Pope and his cardd. and bb. do now; Nor can theſe arguments taken from the broiles in Germany ſtrick againſt his doctrine, but in the conceit of men, which know not the Scriptures, ſeing where ever the word of God is preached truly, ſuch ſtirres ariſe, that the father is againſt the ſon: but this is the power of the worde, that who believes it, he shall live, and who ſpurneth againſt it, is the more guilty. And this is a moſt known errour of the Romane Church, that they will underprop with humane reaſons the Church of Chriſt, as if it were a ſeculare Eſtate: but ſuch reaſons are foolishneſs with God; and that the councel may go well, and bring good unto the Church, it is not in the power of him who is but a mean man, but rather of the Pope, if he will let it be free, that Gods Spirit may only preſide and rule, and laying aſide all intereſts and uſurpations and crafts of men, let controverſies be judged according to the Canon of the ſacred Scripture; If it were ſo, he for his part will promiſe all Chriſtian ſincerity and charity, and not to gain the favour of the Pope or of any mortal, but only for the glory of Chriſt, and for eſtablishing the peace and liberty of the Church; Nor can ſo great good be expected, unleſs God be reconciled by caſting away hypocriſy, and by earneſt repentance for our ſinns....Nor doth he regard the examples of Sylvius & Beſſarion: theſe darke shewes can not move him....yea the Legate and the Pope shall embrace his faith rather, than he will forſake it. Hiſto. Concil. Tride. lib. 1. The ſame Vergerius dealt with other Preachers in Wittembergh and other places where he came: he found no acceptance among them: and where any did ſpeake ſubmiſſely, he made no great account of them: they were but few, and he thought, they could do little. The ſame year Charles Duke of Savoy was perſuaded by the exiled Bishop of Geneve to take arms againſt that City: they had aid from the Swiſers, eſpecially from Berne, and gave the repulſe: the Swiſers conquered all the land between them and the lake of Geneve. Jo. Sleida. Ibid.

XXXI. In the year 1536. the Preachers of the Cities; which had The agreement in the queſtion of the Ls Supper Ann. 1536.preſented their Confeſſion differing from the Auguſtane in the queſtion of the Sacrament conſidering that the Pope might make his advantage upon that difference, if the Councell shall hold at Mantua; thought good to ſeek agreement with Luther and others. So Capito & Bucer went from Stawſburgh and others from Eſſling, Memming, Frankford, Ausburgh, Furfeld and Reutling, and made accord with the Divines of Wittembergh, On theſe articles following, 1. We believe according to the words of Irenaeus, that the Euchariſt conſiſts of two parts, an earthly, and an heavenly; and we think and teach, that the body & blood of Chriſt is truly p. 105and ſubſtantially preſent with, and given & taken with the bread & wine 2 albeit we deny tranſſubſtantiation, nor think that there is any locall incluſion in the bread, or any durable conjunction with out the uſe of the ſacrament, yet we grant that the bread is the body of Chriſt by a ſacramental union, that is, we think, when the bread is given, the body of Chriſt is alſo preſent, and is truly given: for without the uſe [extra uſum] when it is keept in a boxe, or is shewed in proceſſions (as a mong the Papiſts) we thinke, Chriſts body is not preſent. 3. We think, that the Inſtitution of Chriſt is powerfull in the Church; and that it dependeth not upon the dignity of the Miniſter or receiver: Wherefore as Paul ſaith, even the unworthy do eat the Sacrament, ſo we think, that the body and blood of Chriſt is truly reached unto the unworthy, and the unworthy receive it, where the words & inſtitution of Chriſt are keept: but ſuch do receive to their judgement, as Paul ſaith; becauſe they abuſe the ſacrament, when they uſe it without repentance and faith: for it is inſtitute for this end, that he may teſtify that grace and the benefites of Chriſt are applied unto them; and that they are ingraſted into Chriſt, and washed in his blood, who do repent, and lift up themſelves by faith in Chriſt. If followes, Becauſe few of us are conveened at this time, and this buſineſs belongeth unto other preachers and Magiſtrats of both parties, we can not yet conclude the matter of concord, before it be reported unto others alſo: but ſeeing all the Divines here preſent do profeſſe, that in all the Articles of the Confeſſion and of the Apology we would think and teach wholly the ſame, we wish and earneſtly crave, that the Concord may be made and begun and if other Divines of both parties shall approve this article concerning the Lords ſupper, we hope that a firme Concord may be made among us. The above named Divines (eleven in number) did ſubſcribe: ſo did Luther, Caſ. Cruciger, Melanthon, Jo. Bogenhagius, Juſtus Menius and Frid. Myconius. Hence it is cleare, that then was no other difference in the articles of Confeſſion; and who hath made the difference after that time: Oſiander calleth this Formula Concordiae Wittebergenſis: others calleth it Concordia Smalcaldica: But in the year 1537. was a ſolemn meeting of the Proteſtants at Smalcald: by the advice of the Princes and Divines, Luther wrote The meeting at Smalcald 1537.the Heads of Doctrin, to be propounded and defended in the Councel, which were approved, and ſubſcribed by the Miniſters. The article concerning the ſacrament of the altare (as they called it) was thus; Of the ſacrament of the altare we judge, that the bread and wine in the Supper are the very body and blood of Chriſt; and not only given unto, and received by the godly, but alſo by the evill and wicked Chriſtians; and that not one kinde only should be given: for we have not need of that Doxoſophia, that ſeeming wisdom, which teaches, that as much is under one kind, as under both, as the Sophiſts and the Councel of Conſtance teach: for albeit it may be true, that there is as much under one, as under both, yet the one kind is not the wholl inſtitution made, delivered and commanded by Chriſt: But eſpecially we condemn and accurſe in the name of the Lord, all thoſe who do not only omit both kinds, but alſo tyrannically forbid and condem them, and revile it as an hereſy, and ſo exalt themſelves above and againſt Chriſt our Lord and God.....We do not regarde the ſophiſtical ſubtilty of tranſſubſtantiation, by which they faine, that the bread and wine leave and loſe their natural ſubſtance, and that only the form and colour of bread, and not true bread remaineth: for it agreeth well with the holy Scripture, that bread is and remaines there; as Paul ſaith, The bread, p. 106which we break; and, So let him eat of that bread. It is remarkable among the ſubſcriptions, that Melanthton ſubſcribes thus; I Philip Melanthon approve theſe articles as godly and Chriſtian; yea and I think of the Pope, if he would admit the Goſpel, the ſuperiority ouer Bishops, which he hath now, might be permitted alſo by us after an humane law, for the cauſe of peace: and tranquillity of Chriſtians, who are now under him, and hereafter shall be under him. Oſiander addeth in the magine, If he admit the Goſpel, that is, If the Devil becom an Apoſtle: for if the Pope would admit the Goſpel, he were no more a Pope; nor would he exalt himſelf above other Bishops, but would hear Chriſt ſaying, It shall not be ſo among you. Concerning the power of Bishops they ſay, In our Confeſſion and Apology we ſpake generally concerning the power of the Church: for the Goſpel commandeth them who are rulers in the Churches, that they should teach the Goſpel, forgive ſins, and adminiſter the ſacraments: it gives them alſo jurisdiction and power of excommunicating the obſtinat in their manifeſt crimes, and abſolving them who repent; And it's certain by the confeſſion of all men, yea even of our adverſaries, that this power is common unto all rulers in Churches, whether they be called Paſtours, or Presbyters, or Bishops: therefore Jerom ſaid clearly, There is no difference between Bishops and Presbyters, but all Paſtours are Bishops &c. VntoUnto this Aſſembly the Emperour ſent his Vice-Chancellor Mathias Held, exhorting them to prepare themſelves unto the Councel, which he had procured with ſo great difficulty, and wherunto they had ſo often appealed; and ſo they can not now refuſe in making ſeparation from other Nations, all which do iudge a Councel to be the only means of Reforming the Church; As for the Pope; without doubt they shall find him ſuch as becomes the Head of the ſacred Order; Or if they have any exceptions againſt him, they may declare them in the Synod modeſtly and without bitterneſs; Neither should they think to preſcribe unto other Nations concerning the form and manner of the Councel, as if their Divines a lone had the Spirit, ſeeing others may be found no leſs learned and pious; They had petitioned, that the place should be in Germany: but reſpect muſt be had unto other Nations; and Mantua is nigh unto Germany, and the Prince thereof is a Feudatary of the Empire, nor hath the Pope any commande there; Or if they ſuſpect any danger, he will have a care of their ſafty, and accommodation. They returned anſwer, that when they had read the Popes Bull, they had ſeen, that they two had not the ſame mind and aim: then hinting, at what Hadrian, Clemens and Paul had done, they shew that thoſe all had the ſame aim. Then they declair reaſons why the Pope and ſuch as are tied unto him by oath, should not be Iudges; As for the place, it is contrary unto the Decrees of the Empire, nor can they think to be ſafe there: for ſeeing the Pope hath his potent Clients through all Italy, which do hate their doctrin, they can not but ſuſpect ſome hid ſnares; How can they admit him to be their Iudge, who in all his Buls condemneth their doctrin as hereſy? It were but madneſs, to accuſe the Pope and his followers, where he is the only Iudge; and to allow his Bull, were but to bring themſelves unto a ſnair, and to confirm his Sentence againſt them; They have ſupplicated for a free and Chriſtian Councel, not ſo much that every one might freely declare his mind, and to debar Turks, and infidels, as that they might decline ſuch Judges who are their ſworn enemies, and that all controverſies in Religion may be examined and defined by the ſacred Scripture; They acknowledge alſo as moſt certain, that p. 107there be learned and pious men in other Nations, who if the exorbitant power of the Pope were curbed, would heartily contribute unto the Reformation of the Churches, albeit now they lurk, being oppreſt by his tyranny, &c. The Pope alſo ſent the Bishop of Aquae, to invite the Proteſtants unto the Councel: but the Princes would not ſpeak with him, and they published their reaſons more copiouſly, why they can not acknowledge that Councel. Hiſt. Conc. Tride. lib. 1. Likewiſe Held declared, how the Emperour was well pleaſed, that they had prudently shunned a league with France and England: for France had conſpired with the Turk, and endeavours to kindle inteſtin warrs in Germany; He had commanded the Iudges of the Chamber, to ſurceaſe from all cauſes of religion, but thoſe alledge, that the Proteſtants call many cauſes religious, which are not ſuch, and ſo adminiſtration of juſtice is hindered; and he craves that they would not be impediment to juſtice; And whereas they crave, that thoſe who were not named in the Treaty of Noribergh, should enjoy the benefite thereof; He thinks it not reaſon, that thoſe having approved the former Decrees, and promiſed conſtancy in the old religion, should have liberty to embrace what religion they pleaſe: this is againſt his conſcience, and nevertheleſs he will do what is equitablc, &c. After ſome dayes Held craved, that they would contribute againſt the Turkish warre, and unto the neceſſities of the Imperial Chamber; or if the Turk shall not ſtir, they would grant a ſubſidy for ſome months unto the Emperour againſt France. He craved alſo, that they would declare, what kinde of league they had made among themſelves. They anſwered, They fear not, but the Emperour will keep the peace, as he hath often promiſed, but both the Chamber and (Held) himſelf in his diſcourſe hath given ſuch interpretations that the peace may not only be doubted of, but ſeems to be altogether annulled; and the Chamber dealeth contrarily unto the agreement of Noribergh; as for that, which is objected, that they have poſſeſſed themſelves of Church-mens goods, they are not ſo foolish, as for ſo petty triffles to bring into ſo great hazard themſelves and families; but they can not permit Monks and enemies of the true Religion to exercize an ungodly Religion, and enjoy their revenues which they deſerve not, within their Dominions; And if the Judges will proceed againſt them as they have done, they will not obey; and if violence be done to any of their friends, they can not forſake them: for they can not think, but that when ſome are oppreſſed, the ſame will be the caſe of them all: As for the League, it is not for offence, but defence, and ſuch as they are ready without shame to make it knowen unto the Emperour, and unto all men. when Held was gone they agree upon the entertaiment of the Miniſters, the opening of publick Schools; and their common defence. Oſiand, Lib 2. Cap. 38. & 39. They wrote alſo unto other Princes abroad, vindicating their innocency, and promiſing, whenſoever a lawfull councel shall be called, to appear, and approve their cauſe according to Gods Worde Eſpecially the King of France returned them his anſwer, that he was of the ſame judgement concerning a councel, neither would he accept any, if it were not lawfull, and in a ſafe place. The Emperours Vice-Chancellor was not contented, and went to the other Princes ſeverally, to make a League in name of Charles and Ferdinand againſt the Proteſtants: nor did he ceaſe untill he brought it to paſs. For this cauſe there conveened at Noribergh the Bishops of Mentz and Salisburgh, the Dukes of Bavier, George Duke of Saxon, two Dukes of Brunſwick, &c. This was in the year 1538. p. 108In the mean while Joachim Elector of Brandeburgh by Letters ſent unto the Elector of Saxon, entreates for aid from him and his confederats againſt the common enemy the Turk. Saxon and the Landgrave return anſwer; They can not, unleſs undoubted peace were eſtablished at home. The King Ferdinand repreſenteth by Letters unto the Emperour their preſent danger. The Emperour writes from Toledo to this purpoſe; It had been lately shewd unto him, that the Proteſtants are deſirous of peace, which is his earneſt deſire: therefore he deputeth the Bishop of Londa and Mathias Held, or either of them, and gives them his full power to treat and decern together with the Counſellers of his Brother Ferdinand, and the other Princes Interceſſours, in that cauſe; and whatſoever they shal Judge, he will approve it. Before this Commiſſion was brought, the Judges of the Chamber had publickly preſcribed the City Minda, for not paying the Prieſts. The Elector of Saxony and the Lantgrave did complain of this iniquity, and entreat the Iudges to recall that Sentence; or if any execution shall follow, they will not ſuffer their friends to be oppreſſed. In the end of December the Lantgrave findeth (by acident) the Duke of Brunſwik's Secretary, who called himſelf a Servant of the Marques of Brandeburgh: after examination the Lantgrave finds it a ly, and carrieth him to Caſells: then he finds and openeth the Letters, which Brunſwik ſent unto the Elector of Mentz and Held, whereby he knew of the League among them. Whereupon followed mutuall invectives between the Duke of Brunſwik, and the Lantgrave. In February 1539. the Eſtats of the Empite conveen at Frankford after long debating it was concluded, that at Noriberg a Conference shall begin Auguſt 1. to treat of the queſtions of religion: there shall conveen Divines on both ſides, and other learned and prudent men, to be deputed by Caeſar, Ferdinand and the Princes, to order the Conference; and whatever shall be concluded, shall be ratified in the next Diet. The Popish party propounded, that the Pope should be entreated to ſend his Legat the ther: but becauſe the Proteſtants were ſerious in the contrary, that was omitted. When theſe news were brought to Rome, the Pope was impatient, that any Conference in matters of religion was without him; and he ſends the Bishop Montepulcian into Spain, to accuſe the Bishop of Londa for yielding unto the demands of the Lutherans, to the prejudice of the Apoſtolical See, and diſparagement of his Caeſarean Majeſty. Many grievous things were layd unto the charge of that Bishop, and many fearfull things were repreſented unto the Emperour againſt that Conference, as is to be read in Hiſto. Conc. Triden. lib. 1. But the Emperour would not diſcover himſelf unto the Nuncio, whether he would confirm the Conference, or not. George Duke of Saxony in time of his ſicknes ſent unto his A rare example, of Conſtancy.brother Henryk in Aprile, shewing that if he will renounce his new religion, he shall be his heir; or els he hath made his teſtament diſponing all unto Caeſar and Ferdinand. Henry anſwered the Meſſingers, This is ſuch a tentation, as Satan uſed againſt Chriſt, Fall down and worship me, and I will give thee all thoſe things: But think yee, that I will forſake the known truth and pure religion, for riches? truly if yee think ſo, yee Miſtake me. Before they had returned, George was departed: and though King Ferdinand knew how the Teſtament was made, yet he never ſought it, and Henry went immediatly to Leipſich, entreth into poſſeſſion, and reſtoreth the Reformed religion there at the Whitſonday. The Electors Palatin and Brandeburgh being Interceſſors did advertiſe the Emperour concerning the agreement at Frankford, and entreat him to give way unto the Conference, p. 109that was appointed at Noriberg. Before the Letters came to his hands, the Empreſs was dead, and the Emperours anſwer was: He was taken up ſo by the death of his Queen, and of other affaires, that he can not reſolve upon the petitioned Conference. Theſe do communicate the Letters unto the Proteſtants: who conſidering that the Emperour had not confirmed the truce of 15. months, do meet at Arnſtet in Thuringia Novemb. 19. there they adviſe concerning their defence, if it be needfull; of ſeeking friendship of King Ferdinand; of ſending into England, becauſe of ſome Decrees concerning religion lately made there; to ſolicite the King of France, that he would not trouble any for religion; and to ſend new Commiſſioners unto the Emperour. And becauſe many were abſent, and ſo they could not reſolve as they would, they appoint another meeting at Smalcald the firſt day of March following: In the beginning of the year 1540. Charles comes into Flanders: the Oratours of the Proteſtants meet him, and congratulate his ſafe arrivall; they shew how their enemies had falſely traduced them; they ſupplicate the ratification of the late agreement; or els all deliberation of the Turkish warres shall be hindred. After ſome dayes they receive faire words, but no determinate anſwer. Within ten dayes the Oratours return to Smalcald, where the Princes and Deputies of Cities were frequently conveened. They had appointed Jonas, Pomeran, Melanthon, Cruciger and Bucer, to draw up a forme of reconciliation in doctrine with their adverſaries. After the deliberation they report; they can not change from the Auguſtan Confeſſion and the Apology thereof. Other preachers hearing of this Overture, did approve it by their Letters. At this time there hapned a variance betwixt two of the Emperours greateſt Counſellours, the abovenamed Feld, and Granvellan: this man accuſed the other, that he was too vehement in his counſells, and that he had drawn the Emperour unawarſe into unneceſſary warrs. Whereupon Feld left Court, and lived privatly. Then Granvellan ſent two Earles unto Smalcald, with ſome demands, and in his own name he inſtructes them to shew, that the Emperour was almoſt perſuaded, the Proteſtants do not aim at religion, but at the Church-goods, and that they encline toward his enemies. They return thanks unto the Emperour and unto Granvellan; and they shew that many abuſes had creept into the Church, which the bb. knew well, but will not amend becauſe of their own intereſt: Nor had they appropriated any of the Church-goods, but had applied them into pious uſes, as the entertainment of their preachers, mantaining of Schooles. and relief of the poore; Nor had they made any league with the Emperours enemies, but had conſtantly continued in loyalty, albeit promiſes of defence had been profered unto them; and they entreat that Granvellan would interceed for them, to obtain the Conference of learned men, and that the ſeverity of the Judges of the Chamber may be ſtayed; and the peace begun at Frankford, may be ratified by the Emperour. Aprile 18. the Emperour ſent Letters unto the Elector of Saxony and the Lantgrave, appointing a meeting at Spira or what place they think expedient, to treat of religion, and requiring the Princes to be preſent.

32. The meeting at Spira was (becauſe of the peſt) held at Hagonoa. Conferences in Germany about Religion.King Ferdinand came a month before; as alſo the Proteſtant Princes had ſolicited the Electors Palatine, Colein and Trevers, Eric of Brunſwick, and the bb. of Ausburgh and Spira to be Counſellers of peace. Becauſe the Proteſtant Princes came not, Ferdinand cauſeth examine the Commiſſions, that they had given unto their Oratours: then he named Interceſſours p. 110the Electors Palatin and Trevers, Lewes of Bavier and William Bishop of Strawsburgh: the Proteſtants accept them: and their Preachers did preach oft in their lodgings, eſpecially when they did meet for conſultation. King Ferdinand diſchargeth theſe preachings: but they would not omitt them. The Interceſſours crave from the Proteſtants their controverted articles. They anſwer, they had published them ten years before in their Confeſſion & apology thereof, as they are alſo ready to give more reaſons thereof, if it be needfull. The parties could not condeſcend upon the way of treaty. The King appoints another meeting at Worms within 18. dayes, when the Deputies of both parties should be preſent, the Divines in equall number, elleven on each ſide, to treat on the Auguſtan Confeſſion; and in the mean time the clergy that have been ſpoiled by the Proteſtants, shall be repoſſeſſed, or ſeek to be reſtored by law in the Chamber; lykwiſe they shall ſeek the prorogation of the truce, and none to be comprehended, which had not received that Confeſſion before the agreement at Noribergh, nor shall they admitt any other. The Proteſtants do proteſt againſt this Decree of repoſſeſſing and admitting: Auguſt 13. the Empetour confirmeth the meeting at Wormes, and promiſeth a Diet of the Empire, where he shall be preſent, and heare the reſult of this next Conference. November 25. Granvellan comes to Wormes as Commiſſioner from the Emperour, and with him was his ſonne Bishop of Artoiſe, and three Spanish Divines, Muſcoſa, Malvenda, and Carobello: he had a long ſpeach exhorting to concord, and enlarging the incommodities of diſſenſion as appeares (ſaid he) that religion is decaied in Germany, charity hath departed from men, and the glory of the antient and catholick Church is gone &c. The next day two Scribes were named on each ſide. Sleidan. Comm. The Pope had hindred this Conference ſo far as he could (ſaith Pe. Soave): he did know, that ſuch Colloquies were prejudicial unto his See: nevertheleſs he thought, it were leſs diſcredite, that he conſented unto the meeting, than if they shall conveen againſt his ſeeming will, And ſo Thomas Campegius Bishop of Feltra was ſent by the Pope: and he shew the great mind [forſooth] the PP. namely Paul, had to have a Councell; and as yet is thinking on it for the peace of Germany; and in the meane while he had at the Emperours requeſt yielded conſent unto this Conference as a preamble unto the Councell, and he (ſaid the Bishop) at the Popes command will contribute to his power: he entreates them to think upon Overtures of peace, and they may expect from him, whatſoever may be done without prejudice of piety. Thether alſo was Vergerius ſent, who had been oft in Germany, but now under colour of Ambaſſadour from France, that ſo under the name of another he might do the Pope the more ſervice: he had cauſed print (before his coming) an Oration, pleading, that a Nationall Counſel was not a convenient, meanes for eſtablishing a peace of the Church: and then diſperſed coppies of it, to interrupt the Conference. They triffle about the form of their treating; that nothing shall be divulged before the finall concluſion; concerning the number of the diſputants; and ſome other queſtions (by the advices of Campegius & Vergerius) purpoſely to waſte time. Nevertheleſs it was at laſt condeſcended, John Eccius and Ph. Melanthon shall diſpute the head of originall ſin. Whil they deal ſo ſlowly, the Popes Nuntio in Flanders is dayly telling the Emperour, that no good can be expected of this Conference, but rather a greater ſchiſme, and all Germany is like to turne Lutheranes, which is not ſo much derogatory to the Pope, as the p. 111damnage of Caeſarean authority, as it hath been oft told him, and he may ſee by experience. Whether by ſuch perſuaſions, or by other difficulties, the Emperour recalleth Granvellan, and delayeth all furrher treating unto the Diet at Ratisbone in March An. 1541. Pe. Soave in hiſt. Conci. He ſent alſo unto the Pope, craving that he would ſend a Legate with full power, to define or finally conclude what the Eſtates shall accord upon, for the good of the Church. Paul ſent Card. Contaren, with inſtructions, that if in that Diet any thing shall be done to the prejudice of Papall authority, he should oppoſe it, and declare it null; and then leave the Diet, but leave not the Emperout. When Contaren came to Ratisbon, he excuſeth the Pope that he had not given him ſo large commiſſion, as Charles had ſought; becauſe the power of not erring is the Popes perſonall priviledge, nor can be communicat unto any other, ſeing Chriſt had ſaid, Peter, I have prayed for thee. The Pope had given him power to make accord with the Proteſtants, if they will acknowledge the principles of religion, ſuch as, the primacy of the Apoſtolicall See ordained by Chriſt, and other things determined; and he entreated the Emperour that he would not hearken unto any propoſition, which he may not grant without the conſent of other Nations. This Diet began Aprile 5: the Emperour declares what diligence he had uſed to have union in Germany for preventing the inconvenients of the Turk (Ibid) and becauſe the difference is mainly in religion; he adviſeth, that they would cauſe a few good and peaceable men on each ſide, to treat of the controverſies amicably: and when they shall agree; the particulares may be referred unto the Eſtates, to be decerned by them and the Popes Legate, ſo that the Decree of Ausburgh An. 1530. may ſtand: Sleidan. The firſt queſtion of chuſing ſuch perſons ſpent ſome dayes: the Emperour ſought and obtained from both parties the naming of the men, and promiſed that he would do nothing, but what might be for the good of both. For the Papiſts he nameth John eckius, Julius Pflugius & Jo. Gropper. On the other ſide he nameth Melanthon, Bucer & Jo. Piſtorius: theſe he did admonish to lay aſide private affections, and look only unto Gods glory. He named alſo Frederik Prince Palatin, and Granvellan, Preſidents, and others as witneſſes. When theſe did meet, Granvellan gives them a book, which (ſaid he) was writen by good and learned men, and preſented unto Caeſar, as convenlent for reconcilation: he biddeth them read and weigh it: shew what articles they can accord on; what they diſ-allow, amend it, and wherein they conſent not, ſtudy a conciliation. The book contained 22. heads, of the creation of man and his eſtate before the fall, of free-will, of originall ſin, Iuſtification, the Church and notes thereof, the interpretation of Scripture, the ſacraments, the ſacrament of orders, baptiſme, confirmation, euchariſt, pennance, marriage, exextrem unction, charity, hierarchy, articles that are determined by the Church, the uſe, rites and adminiſtration of the Sacraments, diſcipline of the Church, diſcipline of the people. Lu. Oſiander ſaith, The writer of the book was not altogether Popish: he had written ſoundly of juſtification and ſome other articles. When they had examined the heads, they agree in ſome; and they amend ſome with common conſent: they agree not on the heads of the Church and her power, the Euchariſt, the enumeration of ſinns, orders, of Saints, uſe of the whole Sacrament, and ſingle life. They render the book, as they had amended it, and the Proteſtants adde their judgement of the articles wherein they did not agree. The Emperour p. 112commendeth them for their diligence, and exhorts them to continue the ſame way, if they shal be further employed. And he reported in the publick meeting of the Eſtates what was done. Pe. Soave ſaith, The bb. which are the greateſt part of that Diet, reject both the book, and all that was done: and becauſe the Electors and Catholick Princes, which loved peace, did not conſent unto them, then Caeſar as the Church's advocat, dealt with the Legate to approve, what heads they had agreed▪on, and would expound what was dubious; and alſo with the Proteſtants, that they would not ſtoppe the way of further reconciliation. The Legate anſwereth in write [I uſe the words of Soave] but ambiguous lyke the old oracles; He had read the booke, and the annotations, and the Proteſtants exceptions; and he thinks, that ſeing the Proteſtants have departed from the conſent of the Church, yet there is hope that by the help of God they may be brought unto conſent; as for other things, nothing more is to be decerned, but to be referred unto the Pope and the Apoſtolick See: he will call a councel shortly, or take ſome other courſe convenient for the time, and will uſe diligence to do what is expedient unto the Chriſtian world, and namely of Germany. And to teſtify, that he was deſirous to have the clergy reformed, he calleth all the bb. into his lodging, and exhorts them unto their duty; to bewar of all ſcandals, al shew or ſuſpicion of Luxury, covetouſnes & ambition; that they govern their families, ſeing by that the people do judge of a Bishops manners; that they should dwell in the moſt populous places of their own Diocies, that they may attend their flock; and where they live not, they should ſend faithfull Miniſters; that they viſite their Provinces; beſtow prieſthoods on good & ſufficient men; diſtribute the Church-goods to the uſe of the poore; appoint pious learned, temperate and not-contentious preachers to teach the people; have care to breed the youth in good arts, ſeing upon this account the proteſtants do allure the children of the Nobility unto them. He cauſed this ſpeech be written, and gave it unto Caeſar, the bb. and Princes. The Proteſtants declare their judgement of both theſe writes, and ſaid unto the Emperour If they had keept ſilence, they might have been judged to have approved both. In the publick meeting the Emperour shewes the Legates anſwer, and ſeeing no more can be done for the time, he propoundeth, that they would adviſe, whether without prejudice of the Decree at Ausburgh, theſe heads wherein the Collocutours had conſented, may be received as truly Chriſtian, and no more to be controverted, untill a generall councel shortly to conveen (which ſeemes to be the Legat's mind) or if there be no councel, untill the next Diet of the Eſtates. The Elector Princes do conſent, it should be ſo, becauſe there is more appearance to agree in other points, if theſe be ratified; and they entreat the Emperour to continue even now the further agreement, if he can; or if not, that he would deal for a General or National councel in Germany. The Proteſtants anſwer to the ſame purpoſe, and adde, that as they had alwayes deſired a free councel in Germany, ſo they can never conſent unto ſuch a one, wherein the Pope and his party shal have the power of cognoſcing and judging the caſes of religion. But the Bb. and ſome Popish Princes do flatly oppoſe, and profeſſe, they will not conſent unto any change, but by authority of a coucel, to be called by the Pope. And they were the more adverſe, becauſe they thought, the Emperours overture was in favours of the Proteſtants. Then Contaren hearing that the Emperour had commended him as conſenting unto the accommodation of the Collocutours, they p. 113goeth unto Charles, and complaines, that his anſwer was altogether miſtaken, as if he had conſented unto theſe conciliations untill a Councel: for his mind is, that no matters of religion can be concluded in ſuch meetings, but all muſt be referred unto the Pope as the faithfvll Paſtor and Univerſall Bishop. July 28. the Emperour referreth all unto a councel, for which he promiſeth to deal with the Pope; and if it can not be obtained, he promiſeth to appoint another Diet within 18. months to end the differences of religion; and in the Interim he forbiddeth any more alterations, and ſuſpendeth the Decree of Ausburgh. Soave. lo. cit. Then the Proteſtants promiſe their aid againſt the Turk, and interceed for the Duke of Cleve, who had offended the Emperour by invading Gelderland. That ſummer King Ferdinand beſieged Buda in Hungary: the Queen a widow ſent unto the Turk for aid: who came, repulſed Ferdinand, and took Buda to himſelf. Then Ferdinand held a Convention of the Eſtates in Prague, where the Nobility of Auſtria did ſupplicate for a Reformation of their Churches, according to the articles of Ratisbone, and that none be troubled for piety in religion; or els, he may feare, the Turk will prevaile more. This was referred unto the General Councel.

34. In the beginning of the year 1542, King Ferdinand in name of the Ielouſies & conteſts between Ceſar & France 1542.Emperour, calleth a Diet at Spira: he sheweth, what aid Boheme, Auſtria, and the Clergy of his Jurisdictions wil contribute to the warrs againſt the Turk, and demandeth what the Princes will do. The King of France by his Oratours shewes his opinion, that it is not expedient to invade the Turke; but if he invade Germany, then the Princes should lay aſide all other quarels, and reſiſt with one accord. Moron the Popes Legate adviſeth wars preſently, and offereth 5000. foot, if the Emperour will go: but if he go not, half the number: and he shewes, that a Councel shall be called shortly, but the Pope in reſpect of his old age can not come into Germany; and therefore deſireth them to make choiſe of Mantua, Ferraria, Bononia, Placentia, or Trent, which is in the Jurisdiction of the King Ferdinand. The King and ſome Popish Princes made choiſe of Trent. The Proteſtants refuſe both the place, and that the Pope should be preſident. Here the Princes conſent unto the Warrs againſt the Turk, and with common conſent Joachim Elector of Brandeburgh is choſen Commander in chieff. This meeting endeth Aprile 11. Then Luther publisheth a book, shewing that howbeit before he had diſſuaded from the wars againſt the Turk, becauſe it was undertaken under pretext of Chriſtian religion; but now ſeing Princes are better informed, and the Turk pofſeſſeth himſelf of other Princes Landes, it is all reaſon to reſiſt him upon this account as a robber; yet ſo that Miniſters should earneſtly exhort all men unto repentance and pious prayers: and he exhorts all ſouldiers unto courage; and if any be taken captives, that they make not apoſtaſy for fear of afflctions, or for the hypocriſy of the Mahumetanes: he added alſo a forme of prayer againſt the cruelty of the Turks. But the ſupplee was not ſent, as the Princes had promiſed; and they which went, did no good, May 22. Pope Paul calleth a councel to begin at Trent Novemb. 1. and this he profeſſeth to be of his proper motion. He ſent his Bull unto the Princes, but very unſeaſonably, ſaith Pe. Soave: for Francis denounceth warrs againſt the Emperour in July, and invaded fyve ſeverall Provinces all at once with fyve armies. The Emperour ſent word unto the Pope that he could not be content with that Bull, ſeing he had done, ſo much for a Councel, and Francis had always oppoſed it, yet now he makes p. 114them equall: then he shewes what iniuries he had ſuffered of the Pope eſpecially by his Legate at Spira, where he had promiſed alike favour unto both the diſſenting parties in religion: he ſubmittes it to be conſidered in prudence, whether the actions of that King be for healing the wounds of the Church, who upon all occaſions had hindered the Councel, and now compelleth him to take another courſe; wherefore if the councel shall not aſſemble, it is not his fault, but rather the Popes, who if he made account of the common intereſt, should declare Francis to be his enemy; nor is there any other way of aſſembling a councel, or of eſtablishing peace. On the other ſide Francis conſidering, how his actions might be expounded, will take away all ſuſpicion of religion, by making ſevere inquiſition againſt the Lutheranes (as he ſpoke) in France, and gave charge to the Maſters of Sorbon, to uſe all diligence againſt them and all book-ſellers having any of their books. So ſome were burnt, and ſome did recant: whereupon the Sorboniſts made their proceſſions of triumph, and the King honoured them with his preſence. And when he heard what Charles had written againſt him, he ſent his apology unto the Pope, upbraiding Charles with what he had done unto Pope Clemens, and imputing unto him the cauſe of all the warrs betwixt them, and alledging that he had never done ſo much for the Church, as he had done in France: and therefore the Pope should not believe the calumnies of his enemy. The Pope ſent his Commiſſioners to Trent, but none others came but two Commiſſioners from the Emperour, and ſome few bb. from Naples: the Pope gave them order, at the firſt to proceed ſlowly; and when none came, he ordered them to proceed quickly: but the Emperours Oratours hindered, and in December left it: So nothing was done. This ſummer Henry a Duke of Brunswick troubled the people of Goſlaria & Brunswick confederates in the articles of Smalcald. The Proteſtants complain into Ferdinand in name of the Emperour: but Henry ſtood not in awe of Ferdinand's command. Wherefore the Elector of Saxony and the Landgrave ſought leave to reſiſt him: and they cauſed him to flee into Baviere. Otho one of the Princes Palatine embraced the Auguſtane Confeſſion; and ſo did the City Hildesheim.

XXXV. In January 1543. was a Diet at Noribergh: there the Prince Elector 1543. The Proteteſtants are debarred from the Diet.Palatin and the Bishop of Ausburgh were Commiſſioners for the Emperour and ſought aid againſt the Turck, and King of France, and Duke of Cleve. The Proteſtants complain unto King Ferdinand and the Commiſſioners, that they were wronged by the Judges of the Chamber, contrary unto the Decrees; and they crave that that Court may be ordered to Judge juſtly; or elſe they can not contribute. After long diſceptation, the Proteſtants were debarred, and the others made a decree for fortifiying the gariſons neareſt the Turk, and to contribute unto the wars; and theſe which had refuſed were condemned. The Proteſtants declare, that they can not conſent unto this Decree, ſeing they were debarred from the counſell; and there was great inequality in the decreed contribution. The Acts were not regiſtred: In January Ann. 1544. was another Diet at Spira, where was the Emperour and King Ferdinand, and all the Electors, and very many Princes, The Emperour declares his good affection towards Germany, but was hindered from doing, as he would, by the Turk, and the King of France, which had a mutuall league. Then the Proteſtants complain againſt Henry Duke of Brunſwick, that he had falſely accuſed them unto the Emperour in Italy, and that he should not ſit there, nor do they acknowledge p. 115him a Prince of the Empire. So altertacions were mutually for a long ſpace. In end, the Elector of Saxony acknowledgeth Ferdinand King of the Romanes; and the Emperour confirmeth a contract of marriage betwixt Saxony and Cleve: both which he had refuſed before. And a Decree was made, that the Princes shall contribute to the warrs againſt France, and furnish 4000. horſe & 24000, foot, and to fortify the frontier towns againſt the Turk; that no Germane shall beare armes with the French, or if any shall do it, the Magiſtrate is ordained to punish ſuch. And becauſe the difference in Religion can not be treated now, another Diet is appointed in December for that end; and in the mean time Charles shall give charge unto pious and learned men, to deviſe a way of reconciliation; and exhortes the Proteſtants to do the like, which may be obſerued untill there be a general Councel in Germany; or untill the next Diet of the Germane Nation; And in the Interim all shall keep peace, and make no ſturre for diverſity of religion; and the Churches shall poſſeſſe their revenues for mantaining teachers and Schooles &c. The Popish party loved not this Decree, but being overcome with plurality of ſuffrages, they would not ſpeak againſt the Emperours authority. Theſe wars continue not: but within a few months the two Monarchs do accord: among their articles this was one, that they shall joyne all their endeavours to reſtore the old religion and peace of the Church. Sleidan. Yea, Pe. Soave. writes, that the Emperour did the more willingly accord with Francis, becauſe he was deſirous not only to be free of that warr, but he thought by meanes of Francis to have peace with the Turk; and then he might the more ſecurely attend his affaires in Germany, ſeeing in time of his other warrs the Germanes were aſpiring unto liberty, ſo that they wil not leave the name of an Emperour. Upon occaſion of this agreement, the Pope proclameth the Councel to be held at Trent. The Emperour was diſpleaſed with the proclamation: for he would have been called the principal cauſe of the Councel, partly for his own honour, and partly that the Germanes might the more readily condeſcend thereunto. Nevertheles he made ſerious preparation, and gives warning unto the Germanes as if the calling of the Councel were his work, and the Pope were his adhaerent. Both he and the King of France gave order unto their own Divines at Lovan, and Paris, to collect what doctrines were to be propounded: which thoſe did without any proofe or confirmation, but with ſerious exhortations to perſecute all who would not embrace theſe naked propoſitions. Luther anſwereth unto theſe of Lovan, and calleth them hereticall and bloody men, which do both teach contrary unto Scripture, and alſo exhort unto cruelty.

XXXVI. In Aprile An. 1545. was a Diet at Worms, where was no 1545. Of conference about Religion.Prince, but King Ferdinand and Oratours from the Emperour and the Princes and Cities. The Emperours Ambaſſador preſſeth the wars againſt the Turk, and would delay the cauſe of Religion. The Proteſtant Oratours, and with them the Oratours of the Electors of Colein and Palſegrave do anſwer, This meeting was called eſpecially for Religion, wherein ſomething had been done before, and there is good hope of effectuating more: and therefore it should not be delayed unto a councel, and they do not acknowledge that which is called at Trent, to be according to the former promiſes; as alſo they had given their other reaſons againſt it. And by what reaſon can they be preſſed to take warrs, who can not obtain peace unto their own families? In the mean time the Emperour had written unto p. 116the King of Poland (as alſo unto others) to concurre with the councel, and becauſe he thinks that the Proteſtants will not ſubmit unto it, it is neceſſary, that he and other Princes join with him againſt them as diſturbers of common peace and Religion. About the 16 day of May Charles comes into the Diet: and then it was told the Proteſtants, that they shall be heard in the councel, nor shal the Pope have abſolute power there, as they alledge: or if they find any iniquity, then they may complain; but now to pretend ſuch excuſes, it is but their rash prejudice. They anſwer, The Pope and his retinue had now often condemned their Religion; and the matter may be taken up in Germany, by comparing the different opinions, and ſearching the truth in a friendly way. After much diſceptation the Emperour cloſed the Diet Auguſt 4. ſo that al the Princes shall aſſemble perſonally in January at Ratisbone, and for difference in Religion there shall be a conference of four learned men on either ſide, and two Preſidents, wich shall conveen in the ſame town, Decemb. 1. Then the former edicts were renewed, and confirmed untill the Diet. The Popish party will not acknowledge the conference. But the Emperout ſent four at the time appointed, and likewiſe four praeſidents; and ſo did the Proteſtants ſend as many. The Emperour gave order to examine the confeſſion of Auſburgh, and to omitt the three firſt articles; becauſe there is no controverſy in the firſt two, and the third concerning originall ſin was defined already. The Proteſtants demand for the manner of the conference, that all their conference shal be written, to the end, the Emperour and Princes may the more ſurely know the differences and their arguments. The praeſidents ſay, That were too prolixe: it is ſufficient, the ſumm benoted; and layd in a chiſt, that nothing he divulged without common conſent; yet ſo as it shall pleaſe the Emperour. The Proteſtants were content, if their Princes will conſent. Peter Malvenda a Spaniard began to treat of Juſtification by way of Lecture. Bucer ſaid, That way is contrary to the preſcribed order: for he should object againſt the articles of the Confeſſion, if they can; and the point of Juſtification was handled and determined five years before. Then the Emperour ſent his pleaſure concerning the manner of treating, as is touched before, eſpecially that nothing be divulged, untill it be reported unto the Emperour and Eſtates of the Empire. The Proteſtant Princes will not accord unto theſe conditions, and ſent for their Preachers, to know what was done. The orher party take this impatiently, and by printed books accuſe the Proteſtants. Bucer publisheth a large reply, and declareth the doctrine of juſtification; shewing alſo their readineſs to continue the Conference. But the Emperour was plotting another courſe, While things are ſo dubious, the Elector Palatine reformeth the Churches within his jurisdiction: January 10. An. 1546. he puts away the Maſſe in the high church of Heidlbergh: and ſaid, He had waited many years for a Reformation: but now ſeing it is dangerous to delay, and there is no hope thereof, he can not refuſe the earneſt deſire of the people. At that time he and the Landgrave were advertiſed from Augsburgh, that the Emperour was preparing an army againſt them. The Landgrave writes unto Granvellan one of the Emperours Councellers, shewing what he had heard, not only from Germanes, but from Italy, concerning the Pope and Emperours confederacy againſt the Proteſtants &c: Granvellan anſwereth, that the Emperour intendeth nothing but peace, and he admireth the vanity of men conceiving ſuch things of the Emperour. So did another Counſeler Navius write unto the Count of p. 117Solme, and adviſed him to exhort the Landgrave, to come unto the Emperour, and he shall ſoon be ſatisfied of all theſe jealouſies. The Landgrave goeth unto Spira; the Emperour denieth that he had any ſuch purpoſe, and exhorts him to keep the appointed Diet at Ratisbone. None of the Proteſtant Princes came thither but the Landgrave: only they ſent their Oratours. The Emperour calleth this a contempt of his authority: he shewes his care for eſtablishing peace in Germany, and preſſeth them abſolutly unto the decrees of the councel. The Oratours beſought the Emperour, that he would not violat the former peace; as they refuſed no charges nor ſervice with the reſt of the Empire, nor had any thoughts to do otherwiſe in time coming: As for Religion, ſeing the councel was not ſuch as he had promiſed, and the States had decreed, they humbly entreat, that it may be yet referred unto a councel of Germany; or a Conference of learned men, which will determine thereof according to the written Word. While they make ſuch a shew of conſulation, it was publickly known, that the Pope and the Emperour and King Ferdinand were levying ſouldiers. Then the Landgrave and Oratours entreat the other Princes, that they would go with them unto the Emperour and ſolicite him, that he would not warre againſt them. The Princes refuſe; and the Emperour ſtill profeſſes peace with them as his loving ſubjects. The Landgrave enquireth, for what cauſe was the levying of ſouldiers every where, ſeing he profeſſeth univerſal peace, and he had truce with the Turk? He replied at laſt, He aimed at nothing but the peace of Germany; and all who will give due obedience, may look for favour from mee (ſayd he) but againſt others which will not obey, I muſt deal according to my right. Briefly cruell warrs followed: the Proteſtants at the firſt prevaile, and cauſed the Papiſt towns and bb. give them money: they diſpoſſeſſe Maurice Duke of Saxony, who was a Proteſtant in Religion, but a Commander for the Emperour, becauſe he truſted the Emperour, that the warrs was undertaken for civil authority only. The Elector of Saxony and the Landgrave were of equall authority at that time, and their different judgements made them loſe many good advantages: and in the end they were both taken, as is before related. In the Diet at Ulms Ann. 1547. the Deputies of the States bewaile the great damnages, that had befallen unto them all by theſe inteſtine wars, and they crave peace. The Emperour profeſſeth readineſs: but becauſe of the peſtilence the treaty of peace was deferred to a more ſolemne meeting at Ausburgh. Where the Emperour appointed ſome bb. and other Prelates to pen ſome articles of doctrine, concerning ceremonies, and reformation of the clergy. Theſe Deputies wrote a litle book, all Romish, excep that they permitted marriage unto prieſts, and communion under both kinds. The Emperour took this courſe, becauſe he could not bring about his purpoſe in the councel: he propoundeth this book in the Diet, and cauſed ſome to diſpute the articles there; and then ſent it unto the Bishop of Rome. The Pope wrote back, that none but the Bishop of Rome, had authority to permitt ſuch liberty; and immediatly he ſought to diſſolve the councel by tranſferring it.

XXXVI. In May 1548. The Emperour aſſembleth the States at Ausburgh, Troubles for the Interim.and ordaineth that theſe which had not as yet made defection, shall continue in former obedience and condition of Religion, and unto others he ſaid, Seing ſome well affectioned men and lovers of tranquillity have propounded unto mee a book of articles, which we have cauſed to be examined, Wee will you, as yee regard the good of the commonwealth, to accept p. 118theſe articles, and approve your teaching thereby, until a fuller remedy be provided by a general councel. The Bishop of Mentz (as if all the reſt had given him their voices) gave in name of all the States unto the Emperour immortall thanks for his zeal and care; and he promiſed to obey. The Emperour takes this anſwer as an univerſall conſent, and would hear no excuſe from any other. He commanded it to be printed in Dutch and Latine: it was called, The Interim. John Marques of Brandeburgh went unto the Emperous lodging, and ſaid, that he had ſerved him heertofore upon this affiance, that he had aſſured him of liberty of Religion. The Emperour ſayth, This is a general Decree, nor can any be againſt it. The Marques began to ſpeak in the contrary: but the Emperour commandeth him to be gone, leſt he give a bad example unto others, to refuſe the book: and he went home the ſame day, but changed nothing in religion. The Electors Palatine & Brandeburgh accept the book. Wolfgang Duke of Bipont refuſed it with great boldneſs. Ulric Duke of Witembergh would not accept it for his perſon; but becauſe the Spanish ſouldiers were quartered in his land for the time, he gave leave to uſe it: yet the prieſts were not regarded there, ſo that within a short ſpace they left his land again. The Emperour ſent Granvellan and the Bishop of Artois unto the captive Duke of Saxony with ſome hope of liberty, if he would approve the booke. He ſaid, He coul not accept it, unleſs he would wound his conſcience, and ſinne againſt the Holy Ghoſt, ſeing it containes many things contrary to the holy Scriptures. After that he was keept more ſtraite, and his preacher for fear changeth his habite and left him. The Emperour ſent alſo unto the Duks two ſonns, and they alſo refuſe the book: then he complaineth unto the Duke that his ſonns would not obey the Decree, and they ſuffered the Preachers to ſpeak and writ aguinſt the book: and therefore he should cauſe them ſatisfy him. The Duke returneth anſwer, Seing he himſelf approves not the doctrine of the book, he can not adviſe his ſons to receive it: The Deputies of the towns ſought ſome ſpace of time to communicate with their principales, ere they give answer. The laſt day of Iuny was granted unto them. Some for fear did accept it; and others accept it with ſome exceptions. Some returned anſwer, Seing the Emperour preſſeth this as an Imperial decree, they will refuſe no proportionable burden of the Common wealth: but this particulare concerneth their ſouls, and the burden thereof lieth upon the godly people: ſo many as are careleſs of Religion, care not what be decreed: they doubt not but the Emperour loveth peace: yet if men be compelled to ſpeak and practize againſt conſcience, it is to be feared, that ſuch decrees shal raiſe greater troubles. Nevertheleſs the Emperour preſſeth the book upon them by force; as upon Ulme, Conſtance, &c. The preachers chuſe rather to leave the townes, as Brentius left Hala, Muſculus left Ausburgh, &c. Some were perſuaded to accept it, and afterward with many tears confeſſed their ſin publickly: Albeit the Emperour had commanded, that none should write againſt that Interim, yet many books were published, condemning the doctrine in it, and admonishing men to bewar of it as a moſt pernicious peſt, not only for the errours of doctrine, but lykewiſe becauſe it is a meanes to bring in whole Popery again: Ausburgh was compelled to receive their Bishop again, and he would not come in, untill he covenanted with the Senate, that he shall have three of the beſt churches for the Maſſe; and the Bishop granted liberty unto the people to follow either the Romish or the Proteſtant Religion, as they will. So after the Maſſe had not been ſeen in p. 119that town the ſpace of 20. years, it was begun again: at the firſt time was a frequent concourſe of people, eſpecially of the young folke: they wondered to ſee men with shorn crounes and ſtrange habites; to ſing and reade what they underſtood not; to ſet up torches at midday; to burn in cenſe; to uſe ſuch geſticulations, ſometimes bowing: their knees, ſomtime ſtretching forth their hands, ſomtime folding them; ſomtime crying aloud, ſomtime mumbling; ſtanding now in one place, and then in another; to eat the bread alone and drinke the wine ſo that not a drop wes left in the chalice; to wash their hands; to kiſſe the altar and the images, &c. After noone a prieſt went to preach in the high Church: a young man made ſome noiſe: a ſergeant threatneth him: all the boyes runne together to ſave him: the prieſt ſeeing the fray, leaveth the pulpit and flyeth: report is carryed unto the Magiſtrates: when they came into the Church, the multitude was gone. The next day the Senate ſent unto the Chapter, to excuſe the matter, that it was done only by boyes, and they would have a care, that the like shall not be done. The Chapter will not accept the excuſe, but runne unto the Bishop dwelling in his houſe called Tabernae without the town: he complaines unto the Emperour: who ordered the Bishop to begin again, and the Burgermaſters to be preſent for preventing any more tumult: Oſiand. Epit. Cent. 16. Lih. 2. Cap. 73 & 76. Maurice Duke of Saxony returning after the Diet unto Leipſich, preſſeth his people with the Interim: they require a conference with the Divines of Wittembergh, and had ſeverall meetings in ſundry places; the laſt was at Leipſich: they were unwilling to change their Religion, and they ſtood in awe of Caeſar'… wrath; and they conſulted upon a middle courſe, that if they shall yield in ſome indifferent things, the Emperour will accept their obedience, and will not perſecute them. While they ſift the Interim for indifferent things, they patch up a new modell of doctrine alſo; and did not conſider the ſcandals, which did ariſe thereupon: for many of the people hearing that ſuch things were called Indifferent, did think and ſay, All Religion is indifferent, and they had erred before in their zeall; and all Popery may be reſtored. On the other ſide the Papiſts ſaid, All Proteſtants will return, if they be preſſed with authority. I adde ſome inſtances of their indifferent doctrine. 1. A man is chiefly juſt and accepted before God, by faith for the Mediators ſake: we will not ſtrive for the particle only faith. 2. God worketh not in men as in a block, but ſo converts, that in underſtunding perſons he wil have ſome action of the will, which accompanieth his efficacy. 3. we will not contend for the number of Sacraments: all the Sacraments may be accepted, cum ſano intellectu. 4. all Miniſters may be ſubiect unto the higheſt Bishop and unto inferiour bb. adminiſtring their office according to the commandement of God, or unto edification and not deſtruction; that is (ſayth Oſiander) we wiil take wolves to be shepherds, if they will not devour the sheep, but lead them faithfully into wholeſom paſturage, &c. Magdeburgh and Breme would not accept the Interim: and albeit Duke Maurice, the Elector of Brandeburgh, the Duke of Brunswick, Meckelburgh and others went againſt them in armes, and beſeeged Magdeburgh, they would not accept it: when they had received a foyl, they by a published write, declare, that their loſſe was not ſo great as it was called; God had put them to a tryall, but they were confident of his helpe; and howſoever it shall pleaſe Him to diſpoſe of them, they will rather die, then return to Antichriſt, or receive the decree of Ausburgh: and they entreat all Chriſtians, that they would not fight againſt them in ſuch a cauſe, but rather aid them in ſuch extremity. p. 120They endured ſuch ſtrait difficulties the ſpace of thirtien months, untill another variance hapned betwitxt the Emperour and Princes. Theſe troubles for the Interim continved above two years; howbeit I have joyned them together, that I might carry-on the moſt publick affaires of Germany: ſome particulars were alſo then remarkable, of which I give a touch.

XXXVII. In the Diet at Regensburgh An. 1534. the Emperour and Troubles at Colen for Reformation.the Popes Legate did enioyn all the bb. to endeavour a holy reformation of their clergy within their ſeverall juriſdictions. Herman Elector of Colein ſent for Bucer and Caſpar Hedio preachers of Strawsburgh: he ordered them to preach in Bonna his See; and to write the articles of Chriſtian Religion. He ſent a…ſo for Ph. Melanthon, and Jo. Piſtorius a Preacher of Haſſia. He recommendeth the Articles unto his clergy of Colein, to conſider them. Theſe do urge the Bishop to remove theſe new Preachers, and crave a time to aduiſe upon the articles. The Bishop telleth them, He is ready to remove them, if they can convince them of falſe doctrine or of wicked converſation. They write a contrary book, and in the preface they ſay, They would rather live under the Turk, then under a Chriſtian Magiſtrate attempting a Reformation, and they raile againſt Bucer. Bucer offereth to defend his doctrine by diſputation. When the Emperour underſtood of this, he writes unto the Senate of Colein, and commandeth them, that they ſuffer no alteration in Religion: and the Pope wrote lykewiſe; commending alſo the clergy, that they had reſiſted their Bishop, and exhorting them to continuance. The Emperour comes with a train of Spanjards to Bonna, and cauſeth all the Preachers to be removed: for the clergy made appellation from the Bishop unto the Pope and Emperour. The Bishop declared, that their appellation was not to be regarded, ſeing he craues nothing, but as it becomes a godly Bishop, and he refutes all their criminations. In the year 1544. the Clergy do preſſe the people and the inferiour bb. and Univerſities throughout the province, to ſubſcribe their appellation; and they caſt out ſo many of their number, as would not ſubſcribe. The appellation is ſent unto the Emperour and to Rome, In the year 1545. the Emperour ſummoneth the Bishop to appeare within thirty daies, or to ſend his proctour, to anſwer unto theſe accuſations, July 18. the Pope ſummoneth him to appeare at Rome within 60. daies, and citeth alſo ſome of his accuſers. In the year 1546. Aprile 16. the Pope excommunicates and deprives the Bishop of his prieſthood and Benefice. The bb. of Leodium, & Utrecht, and the Univerſity of Lovan joyn with his accuſers at Rome. Herman appeales from the Pope unto a free Councel, and declares that he can not acknowledge the Pope to be his Judge, becauſe he is guilty of hereſy and idolatry, which he will prove, when the Councel shall begin. The Pope gives the bishoprick unto Adolph Count of Schavenburg, and writes unto the Eſtates of the Province to accept him: and ſo doth the Emperour. The Clergy obey readily: but the Civil Eſtate complain, that they are unjuſtly deprived of their godly Bishop. So both had their parties: but Herman chuſeth to quit the Bishoprick; and did renounce it Januarie 20. 1547; and with him Frederik Bishop of Munſter was deprived of the Proveſtry of Bonna, and the Count of Stolbergh was deprived of his Deanship, becauſe they did cleave unto Herman. So the new Bishop reſtoreth the old errours at Colein. Oſiand. Libr. Cit. Cap. 48 & 50.

XXXVIII. So bitter was the malice of the Papiſts againſt Luther, A Popish lieing talethat in the year 1545. they put forth in print a tale of his death; A horrible p. 121miracle (ſay they) and ſuch as was never heard, that God, who for ever is to be praiſed, in the fowle death of Martin Luther damned in body and soule, shewed for the glory of Chriſt, and confort of the godly. When Martin Luther fell ſicke, (ſay they) he craved the body of our Lord Jeſus to be communicated to him: which having received, he died ſoon after: and when he ſaw his end approach, he willed his body to be layd on the altar, and to be worshipped with divine honours. But God willing at laſt to make an end of horrible errours, by a ſtrange miracle warned the people to ceaſe from the impiety which Luther had begun: for when his body was layd in the grave, on a ſudden ſuch a tumult & terrour aroſe, as if the foundation of the earth had bin shaken: they which were preſent at the funerall grew amazed with fear, and lifting their eies, they ſaw the holy hoaſt hanging in the aire: wherefore with great devotion they took it, and layd it in the holy place: when that was done, the hellish noiſe was heard no more. The next night a noiſe and tumult was heard about Luthers grave, much lowder than the former, and raiſed all that were in the City out of their ſleep, trembling and almoſt half dead for fear. In the morning they open the ſepulcher, where Luther's deteſtable body was layd, and found neither body nor bones nor cloath…, but a ſtinck of brimſtone coming out of the grave &c. This merry tale being ſpread over Italy, a copy was brought to Luther, and when he read it, he writes under, theſe words, I Martin Luther, by this my hand-writing, confeſſe & teſtify, that on March 21. I received this fiction concerning my death, as it was full of malice and madnes: and I read it with a glad mind and chearfull countenance, but deteſte the blaſphemy, whereby a ſtinkingly is fathered on the Majeſty of God: As for the reſt, I can not but rejoice & laugh at the Devils malice, wherewith he and his rout, the Pope and his complices perſue mee: God convert them from their devilish malice: But if this my prayer be for the ſin unto death, that it can not be heard, then God grant they may fill up the meaſure of their ſin, and with ſuch lying libels let them delight themſelves to the full. It's alſo remarkable, that when Luther heard ſome to be called Lutheranes, and ſome Zwinglianes, he was greatly offended, and he entreated, that his name be keept in ſilence, and that none be called Lutheran, but Chriſtian. What is Luther, ſaid he; the doctrine is not mine, nor was I crucified for any: the Apoſtle would not have any Chriſtians called Paulinianes, nor Petrinianes: whence therefore shall this happen unto mee, that the children of Chriſt should be called by my vile name? away with it, ô friends; away with ſchiſmaticall names? Tom. 2. edit. Witemb. fol. 4. In Decemb. An. 1545. he was intreated by the Earls of Mansfield, to be arbiter of a controverſy Luthers Death.between them: for reſpect to their perſons and the Province wherein he was born, he would not refuſe. When he was fitting himſelfe for this journey, he ſaid to Melanthon, that he had gone too far in the controverſy of the Sacrament. Melanthon exhorts him to explain his mind by publishing ſome book: he anſwered, Thereby I may bring a ſuſpicion upon all my doctrine; but I will commend it unto God, and I requeſt thee to amend by thy watchfulneſs after my death, what I have done amiſſe. John. Foxe in Act. & Monim. from the teſtimony of Melanthon, Alex. Aleſ. Daniel Buren. Herbert de Langen, &c. January 17. he preached his laſt Sermon at Wittembergh; on the 23. day he took journy: he was ſickly before he came to Iſleben: yet after ſome fomentations he recovereth a little, and attendeth the buſineſs about which he came, untill February 17. during this time he p. 122preached ſomtimes, and adminiſtred the Lords Supper twice. That day he dined and ſupped with his friends, and among other diſcourſes he was talking of heaven, and ſaid, We shall know one another there, as Adam knew Eve at the firſt ſight: After ſupper his pain increaſeth in his breaſt: he went aſide to pray, and then went to bed: about midmight his pain wakened him out of ſleep: then perceiving his life at an end, he ſaid unto his friends attending him, Pray God, that he would preſerve unto us the doctrine of his Goſpell: for the Pope and Councel at Trent have grievous things in hand. When he had ſaid ſo, he was ſleepy, but the pain made him complain of a ſtopping in his breaſt; and then he praied in theſe words, Heavenly father, even God and Father of our Lord Jeſus Chriſt, and the God of all confort, I give thee thanks, that thou haſt revealed thy Sonne unto mee; in whom I have believed, whom I have profeſſed, loved and preached, and whom the Bishop of Rome and the reſt of the wicked do perſecute and reproach: I beſeech thee, my Lord Jeſu Chriſt, receive my poor ſoul: and heavenly Father, though I be taken out of this life, and shall lay down this my body, yet I believe aſſuredly, I shall abide for ever with thee, and that none shall be able to pull me out of thy hands. After this prayer he repeated the 16. verſe of Joh. 3. and the 20. verſe of Pſ. 68: and thrice he ſaid, Lord, into thy hands I commend my Spirit; with tokens of much confort, untill as a man falling a ſleep, by little & little he departed this life. His body was honourably convoied to Wittembergh and by appointement of the Electour was buried in the Tower-church in the 64 year of his age. The next year the Electour was taken captive, and when the Emperour came into Witembergh the Spaniards would have taken his body to burn it: but the Emperour ſaid, Suffer him to reſt till the day of reſurrection and judgement of all men.