History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 1300-1600 · Century 16 · Part 2 · Chapter 3 (4 of 5)

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 1300-1600 · Century 16 · Part 2 · Chapter 3 (4 of 5)

p. 122XXXVIII. When the Electour was captive, and many of the confoederats The reconciliation of the captive Princes.were reconciled unto the Emperour, the Electour of Brandeburgh and Duke Maurice did ſolicite for the Lantgrave. Charles was high in his demands: yet the Lantgrave, conſidering his danger, was content of any conditions, ſo that he and his people be not forced to change their religion. He comes to Hall in Saxony, where the Emperour was: before he had acceſſe, he muſt ſubſcribe the demands: this was one clauſe, The Emperour is the interpreter of all the articles. He ſticketh at this, alledging that it was not ſo in the forme which was shewed before unto him. The Bishop of Artois ſaid, It was a miſtake of the writer: and he demandeth, that the Landgrave will promiſe unto the Emperour, to accept the Decrees of Trent. This he refuſes: the Bishop menaceth him that he can not be accepted other wiſe. He anſwereth, He will obey the decres of a free, godly and General Councel, as Maurice and the Elector had done. Then he was brought before the Emperour, and upon his knies did confeſſe his offenſes, and promiſed obedience in all time coming. The Emperour ſaith, Albeit he had deſerved moſt grievous punishment, yet he refuſeth not to reſtore him according to the articles of agreement. Nevertheleſs the ſame night at command of the Emperour, the Landgrave was arreſted, and a guard ſet upon him. Maurice and the Elector of Brandeburgh, proteſt unto him, that it was contrary unto their mind, and they shall never ceaſe, untill they obtain his liberty. And they did ſolicite earneſtly, but could not prevaile. According to an article, 150000 ducats were delivered unto the Emperour and other things of great importance: but the Landgrave was delivered into the hands of Spainards as a Captive, and carried about p. 123with the Emperour: who gave the title of Elector and Dutchy of Saxony unto Duke Maurice. This did not content him: but God made him the inſtrument of delivering the captives, of chaſing the Emperour out of Germany, and purchaſing liberty of Religion, as is hinted before.

XXXIX. Now let us view ſome things done in France; and firſt it A conteſt between a Printer and the Sorboniſtsis worth the marking, what Robert Steven (who is better known by the name, Robertus Stephanus) did, and what was done unto him by the Univerſity of Paris. In the year 1532 he published an edition of the Latine Bible, when he had conferred the Copies, that were in uſe at that time, with ſome old manuſcripts, and according unto them he amended ſome errouts. The Univerſity take this ill, that he had attempted to change the Tranſlation. He defended himſelf, that he had changed nothing, but had printed according to old coppyes, which he had by him. His anſwer was tolerable in the judgement of reaſonable men: nevertheleſs they perſue him before the Court of Paris, and doe petition, that he may be burnt. But their petition was refuſed. Then he printeth the Bible, retaining the vitious tranſlation, and on the margine he addeth the words of the manuſcripts, with Notes shewing the Coppies, whence he had theſe words. Theſe do accuſe him for that edition, before the King Francis and his counſel: but were put to shame and ſilence. In Reſponſ. Ro. Steph. ad Cenſur. Theologor. Pariſ. Pag. 109. Then he printed the ten commandements, in great letters and in ſuch a forme, that they might be fixed upon walls of houſes for common uſe; and ſo did he with a Summe of the Bible. This did provoke them yet more, eſpecially becauſe he had printed the ſecond command, Thou shall not make unto thyſelf any graven image, &c. And they accuſe him: but the King gave him a warrant to reprint both the Ten commandements, and the Summe of the Bible, both in Latin and French. They did ſummon him to compear before them, and ſaid, that his work was worſe then the teaching of Luther. Fivetien members did approve him, and added their ſeals unto his atteſtation; ſo the multitude of them ſeeing the Kings warrant and that atteſtation, were ashamed, and their Deputies did alſo aſſoile him. Ibid. pag. 11. In the mean time the King had ordered Francis Vatablus Profeſſor of the Hebrew, to expound the old Teſtament out of the firſt language: and his hearers did write his expoſition and his annotations. The Kings Printer dealeth with the hearers, and receives from them a new Tranſlation, which he printes with the old Tranſlation and with the Annotations. When this work was perfected in the year. 1545. he shewes it unto ſome of the Univerſity, requiring and entreating them to shew him, if any part thereof had not been rightly obſerved by the hearers, to the end, if there be any thing amiſſe, he may amend it. They doe approve the work, and aſſure him, that no evill could proceed from the Leſſons of Vatablus. But when the books were ſolde, ſome do obſerve, that the Tranſlation and the Annotations were contrary unto the preſent doctrine of the Univerſity: and therefore the books should not be ſolde, ſeing they were printed without the knowledge of the Faculty. The Printer goeth unto the Court. and sheweth Peter Caſtellan Bishop of Maſcon, that the Univerſity were offended, and intend to hinder the ſelling of his books; when he ſaw that the Bishop was doubtfull what aduice to give, he ſaith, If the Divines will give him their Cenſure, he is willing to print it with the Bible, and he will neither be ashamed, nor take in ill part, to advertiſe rhe reader of whatſoever errour is in the book. This Overture did pleaſe the Bishop, and he relates all unto p. 124the King which willeth the Bishop to writin his name unto the Univerſity, that they shall reviſe the Tranſlation and the Annotations; and note what doeth not pleaſe them, and ſubioyn unto every fault a reaſon of their judgement: and deliver their Cenſure to be printed either apart or with the Bible. Caſtellan writs ſo unto them: and they did promiſe to obey. But though they were at ſeveral times required to deliver their Cenſure, they shift it; and ſent unto the Divines of Lovan, entreating to reckon that Tranſlation among the forbidden and hereticall books. The King was informed of their shifts and of that Letter: wherefore he ordereth the Bishop to require them again: after ſeverall exhortations to this purpoſe, they ſend fifetien places, which they had marked. The Bishop conferreth with their Deputie Gagneius upon theſe inſtances, and writes a large letter unto them, commending the Annotations, and shewing what courſe they should obſerve in their Cenſure. They were the more enraged at that commendation, and would not go-on in their Cenſure, but would have the book to be condemned, which they had declared hereticall. Then the King ſent his Letters patent and ſealed, charging them to continue in their Cenſure, and to deliver it unto his Printer. They doe ſtill refuſe, and at that time King Francis dieth. His ſon Henry ſendeth the like charge unto them on Auguſt 16. 1547. They return anſwer, that they shall perfect their Cenſure before November 1. but then in place of the Cenſure they ſend a ſupplication, craving that the books may be forbidden, becauſe he is a ſacramentarian, and had written that mens ſouls are mortal. The Printer is informed, and addreſſeth himſelf to anſwer before the King and Counſel: then they return unto Paris: but he shewes how falſe their calumnies were. At that time they ſent unto the King 46. Articles, which they had collected. It was told unto their Deputies, that they had ſpoken of ſome thouſands of errours, and were theſe all turned to 46. Their anſwer was, The Univerſity had more, but had not as yet put them in forme. The Printer returnes to Paris, and chides ſome of the Divines, that they had accuſed him falſely. They produce the place, where they alledge, he denieth the immortality of the ſoul. He replieth, They underſtand not Latine, who will from theſe words forge ſuch an errour. And ſaith he, I give them this praiſe, that when they can not prevail in reaſon, none are more impudent to bear down the innocent with monſtrous lies. Then he returns unto the Kings Court, and petitioneth, that his adverſaries should plead their cauſe againſt him, and bring-in all their articles. When they were ſummoned to do ſo, ten of them do compear: and in their pleading they fall into variance among themſelves, and could not agree in maintaining their articles. Then they were charged, that hereafter they shall not uſurp that power of Cenſure in matter of faith, which belongs unto the Bishops; unleſs the bb. shall call for their advice. The Articles were delivered unto the Cardinals and Bishops, to be examined, and it was appointed, that their Cenſure be given unto the Printer, to be printed. The Deputies of the Univerſity do lament that their power was taken from them; yet durſt not ſpeak in publick: and the ſelling of the books was ſtopped, untill the bb. had given their cenſure. The Deputies returning, a publick thankſgiving was appointed, as if all the buſineſs had been well done; and they were confident, that no more should be required of them. The bb. and Cardinals do conferre upon the 46. articles; they ſay, five or ſixe were liable to miſintetpretations, but all the reſt were ſound and Catholick. When the p. 125Printer heard it ſpoken ſo in the Court, he preſſeth, that the Univerſity should be charged to bring what other articls they have to object. The King commandeth them once and again to bring all their accuſations. They delay, thinking, that if the bb. had given ſuch a cenſure of the 46. articls, they can have little hope of any more. Therefore they do alledge that they can not attend the Court in ſuch a cauſe, and they do ſupplicat, that it be referred unto the Inquiſitors. The King not being preſent, it was ſo concluded by the Councel. The Printer was then afrayed, becauſe the Inquiſitors muſt condem all, whom the Univerſity condemneth. Therefore he addreſſeth himſelf unto the King, who in Councel cauſeth ſeal an Act, ſuſpending the former Act, and commandeth the Univerſity to produce what other articles they had againſt the book. Then they deal with Guiancurt the Kings Confeſſor, that he would ſolicit the King to condem the Printer as an heretick, and that they be not preſſed to bring more articles; and in the end of their Letter it was written, It were a shame unto the Univerſity, if a mechanick man shall prevaile againſt them. The Confeſſor prevailes ſo, that the ſelling of the books was again forbidden; yet ſo that the Univerſity muſt produce their other Articls. The Printer knowes not of this, which was done by the King: and he going unto Court, gives thanks unto the Cardinal of Guiſe for his favour in the judgement of the articls. The Card. telleth him, The courſe was changed. He askes, is there no remedy? I know none, ſaith the Cardinal. The Printer is feared, and intendeth to leave the Countrey: he communicats the caſe unto the Bishop Caſtellan, and being betwixt fear and hope he entreats him to ask the King for what cauſe he had given order to perſecut his Printer. The King ſaid, It is true, I have forbidden to ſell the books, becauſe the Divines have complained of him as a moſt peſtiferous heretick; but not that he shall be banished, untill they bring the reſt of their articls. Then the Divines deal with Senalis Bishop of Orange, to perſuade the Printer unto ſubmiſſion; and the Bishop ſaid unto him, It were better for him to agree with the Divines, than to leave his Countrey, nor could he have any hope to prevail againſt the holy Univerſity: He anſwereth, I expect no victory, but only let them obey the King, and produce their articls. The Bishop replieth, That can not be expected, ſeing it is not the cuſtom, that the Univerſity should prove what they do judge hereſy, but only shew by word of mouth, and their word muſt be believed; or els we could never come to an end of an action. After a day or two the Printer ſaith unto the Bishop, that he is willing to deſiſt, if the Divines will no more perſue him, and afterwards he shall print nothing without their advice. The Bishop applaudeth the motion, and adviſeth him to communicat it unto Gujancurt. The adviſe pleaſeth him alſo, if the Printer will give it in writ, and he undertakes to ſend it unto the Univerſity. The Printer conſidereth, that if they had that under his hand, he were no more ſafe from them, and they might produce that as a ſufficient reaſon, why they should not bring-in the reſt of their articles: therefore herefuſeth. So both parties come again into ths Kings Court: there it was reported, that the Printer should have 1500. crowns for his damnage. Then the Deputies do rage and ſay, Shall a wicked man have a reward for impiety? and ſo others shall be encouraged to do more miſchief. So the King was perſuaded to give no money: but he ſaid unto his Printer, that he will be more bountifull unto him another away. The Printer gives the King humble thanks, ſaying, that he craved no more, but that he would protect him from the p. 126malice of theſe his enemies. The King granteth him his warrant: but with difficulty could he obtain the ſeal: and when he had it, he keeps it quiet. In the mean time the Divines endeavour to prove other things againſt him by witneſſes: and when it was told them, that he had the Kings warrant, they do uſe all means to have him impriſoned; and will not believe, that he had obtained a protection. He shewes it unto them: and then they demurre. When this ſtorm was over, he gathereth fifetien old manuſcripts of the New Teſtament in Greek, and printeth it with the diverſe lections on the margine, and gives the firſt coppie unto Caſtellan: he calleth the Printer ſawcy, that he had printed it, before he had aduiſed with the Divines. Robert anſwereth, There can be no danger in printing that book, nor could he be ſuſpected of hereſy for it; yea and ſome of them had adviſed him to change the text in 1. Cor. 15. 51. Wee shall not all ſleep. but wee all shall be changed. The Bishop ſaid, He should have done ſo: for there is a different lection. He anſwereth, He could not change a word contrary unto all the Greek coppies: for ſo he might have been condemned as a falſifier. The Bishop in great wrath ſent unto the Divines, and tolde them, that Robert Steven had deceived his expectation, and he will no more aſſiſt him: let them therefore adviſe what they will do with him for that edition of the New Teſtament. Gallandius the meſſenger shewes his order unto Robert, and adviſeth him to preveen another ſtorm. Robert shewes ſome of the Divines what he had done, and craves the approbation of the Faculty, before he vent the books. They commande him, to bring the old coppies, that he had followed. He anſwered, They are in the Kings bibliothek: he can not have them when he would: but he had conferred them diligently, and ſaved them a labour. Two were appointed to examine the book. He waites upon theſe, and could have no anſwer. At laſt the Faculty conveenes. Some ſaid, The man had been troubleſom unto them, and now if they shall approve any thing that he doeth, it will be a commendation of the man, and an acknowledgement of their fault. Others did coldly commend the work: and they were commanded by the greater part, either to be ſilent, or go out of the houſe. So they diſſolve without any determination. He asketh the Dean, What have yee concluded? What shall I report unto the King? He anſwereth, The Maſters are not of the opinion, that the books be vented. Why? ſayth Robert. The Dean anſwereth, Becauſe of the marginall annotations. There be no annotations (ſaid he) but only diverſe readings. He craves the Sentence of the Faculty in writ, which he may shew unto the King: and when this was denied, he told the Dean, he would relate what anſwer was given him. The next day he preſenteth a coppy as the firſt fruit of his work, unto the King before the Cardinals and Peers, and shewes what he had done with the Faculty, and what their anſwer was. If we will believe his teſtimonie, All without exception did laugh, and ſaid. The mens impudence, ignorance, temerity and foolishneſs is intolerable. So he had liberty to ſell the books: but to appeaſe the Faculty, he promiſeth to print no more without their advice. Then for fear of their implacable malice he went without their reach, and dweltin another place: where he printed His anſwer unto their Cenſure: of which I will give you a taſte. Art. 11. on Deut 9. 4. the ſummary on the margine is, God gives not unto men any thing for their righteouſneſs or equity of their hearts. The cenſure. This propoſition is hereticall. His anſwer, Let the unpartiall reader iudge, how windy are theſe bellies, that ſo oft blow forth ſo p. 127many hereſies. The queſtion is, Whether men do purchaſe Gods favour, ſo that He rendereth any thing for their deſerving? The Scripture teaches plainly, that a reward is rendred unto the good works of believers: But wee muſt firſt ſee, whether men doe purchaſe grace for their works, or if God embracing them freely, and then their works, which he hath wrought by them by vertue of his Spirit, doeth vouchſave them the reward. But all men are by nature the children of wrath Eph. 2. 3. all men come short of the glory of God: none doth good. Rom. 3. 12: all are enemies of God Rom. 5. 10: of ourſelves we have no good thoughts 2. Cor. 3. 5: all the devices of mans heart are ill from his childhood, Gen. 6. 5. Whence it followes, that God, who is debter unto none, gives graciouſly unto men whatever good they have. Remember alſo that of Paul, Who hath given unto him firſt and it shall be rendred unto him? Rom. 11. 35. The annotation which is condemned, was on the text of Moſes, where the Lord ſayth, he gave not the lande unto the people for their righteouſneſs or uprightneſs of their hearts: And far leſs can man attain more excellent benefits for his merits: for he who deſerves not a litle poſſeſſion on earth, how shal he be worthy of the kingdom of heaven? Finally he, who thinks it an hereſy, God beſtowes nothing on men for their righteouſneſs, denieth and abolishes the gracious bovntifulneſs of God in Chriſt. Art. V. on Pſ. 62. 10. Annotation, Wee muſt run unto God: for the defences of men are meer vanity. The cenſure. This annotation is hereticall and impious. Anſwer. Where the oppoſition is betwixt the defences of God and of men, certainly theſe are called of men, which God doth not bleſſe. David went againſt Goliah with a ſling and ſtones; yet he ſaith, Thou comeſt againſt mee with a ſpear and weapons and a buckler, but I in name of the Lord of Hoſts, 1. Sam. 15. 45, And, There is no King ſaved by the multitude of an hoſt: a mighty man is not delivered by much ſtrength: a horſe is a vain thing for ſafety, Pſ. 33. 16 And There is no ſafety by the children of men Pſ. 146. 3. And yet more clearly, Vain is the help of man Pſ. 60. 13 Certainly this ſentence is hereticall in their judgement, if they condem mine. For David, by the name of help, underſtandes all defences, wherein he findeth meer vanity. And that wee may know, that God is delighted with this form of ſpeaking, it is repeated in another Pſalme, 108. 13. Neither meaneth he otherwiſe, when he ſayth, It is vain to riſe early, but, Without God nothing is proſperours, Pſ. 127. 2. In the ſame ſenſe it is ſaid, Our eies yet have failed for our vain help-Lame. 4. 17. Art. VI. on 2. Sam. 7. 7. God will have nothing to be done without his word. The cenſure, This propoſition is heretical. Anſ. When Paul teaches, Whatſoever is without faith, is ſin Rom. 14. 23, by the name of faith, he meaneth certainty, which is not grounded but on Gods worde. Therefore to undertake any thing without Gods command, is not more acceptable unto God, than if a ſervant will attempt this or that rashly in his maſters ſervice. And there it is ſpoken of the worship of God, wherein that rule holdeth, Obedience is better thē ſacrifice, 1 Sa. 15. 22. Therefore the Lord ſaith by Jeremy, When I brought your fathers from the Land of Egypt, I gave no commande concerning ſacrifices, but that they should obey my voice. Hither belongeth, that he forbade to offer ſacrifice without ſalt Levi. 2. 13, and to lay ſtrange fire upon his altare Lev. 101. And what account he maketh of worship done without his word, we may learn from the Prophet, ſaying, Who required that at your hands? Eſa. 1. 12. And there is no word more frequent, What I command thee, that only shall thou do. And, every one shall p. 128not do what is good in his eies Deut. 12. 8. 32. and elſwhere. And Chriſt ſpeakes not otherwiſe, in vain they worship mee, teaching for doctrines the precepts of men. When Paul calleth ſuperſition will-worship, by this word he deſpiſeth whatſoever men do of themſelves thruſt upon God Col. 2. 23. Seing ſuch ſobriety is hereticall in the judgement of the Maſters of Sorbon, what manner of Divine worship will they preſcribe? Art. VIII. on Matt. 22. 12. Annot. The marriage garment is faith. Cenſure. This annotation is hereticall. Anſ. Forrein Nations, I know, will wonder at this barbarity: and truly I am ashamed of our shame. Albeit it were the greateſt glory of the Kingdom of France, if it were cleanſed from ſuch vile naughtineſs, under which it fainteth for ſo long time. It is a hereſy to call faith the marriage garment. I will not mention the antient and Claſſicall Doctors, which have thought ſo: let the matter be conſidered without the defenſe of man. Art. IX on Jam. 2. 17, Annot. Faith without works is not faith. Cenſure. This propoſition is hereticall. Anſ. I grant, hiſtoricall faith, by which the devils do tremble, is called faith: but I ſpeak with James, who affirms, that faith without works is dead......But theſe reverend fathers think that heaven will fall, unleſs they maintain. their formleſs faith, by which Chriſtians may bee without Chriſt. Art. X. on Pſ. 31. 4. Annot. Sela, is added, to shew, that this ſentence is remarkable, where wee are taught how ſin is forgiven, to wit, by believing in God, who only can forgive ſin. O the ſingular grace and bountifulneſs of God toward men confeſſing their ſins! Cenſure. This annotation is hereticall, taking away ſacramental confeſſion, and the power of the keies, where it is ſaid, Who only can forgive ſin, ſeing the hierarchicall prieſts may forgive ſin in their manner, although only God forgive authoritatively and chiefly. Anſ. But Chriſt dealt more tenderly with his moſt fierce enemies: for when they objected unto him, God only can forgive ſin, he did not call them hereticks for that; but rather confirming what they had ſaid, he teaches that he had that power, becauſe he is one God with the Father Matt. 9. 6. If it be an hereſy, to give this honour unto God, that he only can forgive ſin; then God is an heretick, who affirms by the Prophet, ſaying, I, even I blot away your inquities for my own ſake Eſa. 43. 25. Wee know that men do forgive in their manner, when they forgive the injuries that are done unto them Matt. 6. 14 And becauſe the Apoſtls are not only the witneſſes of the forgiveneſs of ſin. and by their teaching do ſeal it in the conſciences of men, but lykwiſe they, do offer it as a thing wherewith they are entruſted, the duty of forgiving ſin belongeth unto them alſo Joh. 20. 23. But this hindereth not, that the power of forgiving ſin should be aſcribed unto God wholly, And indeed if it be not lawfull to ſpeak of the remiſſion of ſin, unleſs mention be alſo of confeſſion, we muſt put away all the Scripture, which preſſeth that doctrin ſo oft, and never ſpeakes one word of auricular confeſſion. Art. XIII. on Pſ. 47. 10. Annot. Only God can help men. Cenſure This annotation is hereticall, taking away the help of the Saints. Anſ. Why do they not rather complain, that the mutuall help of men is taken away? But ſo all men might have clearly ſeen, that they do carp maliciouſly at a pious ſaying: and yet I think not, they were ſo wary: for they look alwiſe unto their own gain; and what ever ſuperſtition is lucrative, they will fight for it luſtily. The condition of France is wretched, and to be bewailed, that none dar ſpeak of faith and truſt in God, of praying unto him, or of any part of his worship, but theſe butchers will draw p. 129him as an heretick into the fire. If a preacher ſay ſimply, We should pray unto God, the cry goeth, He ſmelleth of hereſy, becauſe he nameth not praying unto Saints. If any ſay, Truſt in God; that is intolerable, becauſe he ſpeaks not of confidence in Saints. But if prayer to Saints brought not lucre unto them, they would let them sliep. If is ſufficient unto mee, that the reader ſeeth, they condem the firſt rudiment of the faith. For by whatever way we be helped, God only doth help, whether by means of men, or by another means: and who do not acknowledge that all creatures are the inſtruments imployd by God, is more foolish than a beaſt. Art. XV. on Eſa. 63. 16. Annot. According to the late Tranſlation Abraham neither doth nor can help us. Cenſure. This is hereticall, taking away the help of Saints. Ans. If they do make ſuch account of the Saints help, why do they prefer Barbara & Nicolaus unto Abraham the Father of believers? yea, why do they forget him in their praiers both publick and privat, and cry ſo much unto Criſtopher, Antony, Catherin, and ſuch others? There is not any Breviary or Miſſal, that obttudes not ſuch Mediators upon God, and never a worde of Abraham.....But let the Holy Ghoſt plead for himſelf, who hath ſpoken by the mouth of Iſaiah: my annotation is but a paraphraſe of the Prophets words. Theſe are a few of many. This Robert ſteven did firſt diſtinguish the verſes of the Bible with arithmetical figures.

XL. John Calvin living as a Student at Baſile, published his book of The diſcipline in the Church of GenevaChriſtian 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 Lewes 12. King of France. In his returning he was choſen to be Profeſſor of Divinity in Geneva: where the trueth 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 licence and courſes, in which they had lived under Popery, and antient feuds (through occaſion of the Savoyan warrs) were not layd aſide. Though the Miniſters did fairly, and then more sharply admonish them, yet they prevailed not; ſo that Farel, Caluin and Carold openly profeſſed, that they could not adminiſter the ſacrament of the Lords Supper unto people who live in ſo bitter enmity, and ſo averſe to Church-diſcipline, For this cauſe the Sindics or Magiſtrats (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 dayes. Theſe Magiſtrates did ſo miſſ-carry themſelves. In their office, that within two years they were found guilty, ſome of murther, 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 Zurick, untill they brought again Jo. Caluin Septemb. 13. An. 1541. Then he profeſſed, that he could not confortably exercize the Miniſtry among them, unleſs with the teaching of the goſpell, diſcipline were alſo eſtablished. So a Model of presbyterian gouvernment was drawn up, and Elders were choſen again. This was ſetled by conſent of the Senate, ſo that from the Sentence of the Presbytery it should not be lawfull either for Miniſter or people to recede. Though both Senat and the people did agree thereunto p. 130as conſonant unto Gods worde, 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 cryed out, that it would introduce again a Popish tyranny. But he overcame theſe difficulties, by shewing that not only the true doctrine, but diſcipline alſo muſt be warranted by the Worde of God; and that this hath the approbation of the moſt learned men of that age, as, Oecolampade, Zuinglius, 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 shewing a vaſt difference between the Popish tyranny, and the eaſy yoke of the Lord. So that at laſt the diſcipline was eſtablisht Novemb. 20. 1541. Nevertheles 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 Caluins thunderings againſt his laſciviouſneſs, and began to diſcover what he and his aſſociats 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 Caluin of falle doctrine: The cauſe was heard before the Senate, and that Senatour was condemned of ſlander, and two Miniſters which had ſet him on, were conuicted of drunkenneſs, and removed out of their places. Caluin shews ſtill, that the life of Chriſtianity conſiſts not ſo much in profeſſion of truth as in the practiſe of godlineſs: Then Perrin and his aſſociats do appeal from the Presbytery unto the Senate. The Presbytery pleadeth their Conſtitutions, agreeable unto Gods worde, and ſetled by autority; and therefore that their priviledges 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. Caluin in name of the Presbytery oppones shewing 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-Councel 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 publick ſeal. Then Perrin and his aſſociats hoped for one of two, either that Caluin would not obey this mandate, and ſo he would be oppreſſed by the people; or els if he did obey, it were eaſy to contemn the Presbytery, and they might follow their licenciouſneſs. Caluin underſtood this but two dayes 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 Chryſoſtome, 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 prevaile (though the men were head ſtrong) that Perrin ſent privatly unto Berteler, and adviſed him not to obtrude himſelf upon the ſacrament. So it was peaceably adminiſted, through Gods mercy. In the afternoon Caluin preached on Acts 20, where Paul took his leave of the▪ p. 131Epheſians, 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 paſſe, give mee 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 mindes being much changed: and it was decreed, that the Act should be ſuſpended, and that the judgement of the four Helvetian Churches should be craved therein; and in the mean time nothing should be done prejudiciall to the Lawes formerly eſtablished. Thus the faction was diverted from Caluin: but afterwards they ſought to bring the ſtorm on Farell, who in theſe dayes 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 Farell appeare at a day appointed. Farell came again to Geneva, not without danger: for that faction cryed out, that he deſerved to be thrown into the river. An honeſt young man ſaid to Perrin, that Farell the common Father of the City should not be wronged: and he with another Citizen took upon them to ſtand by Farell at the day of hearing. His adverſaties were aſtonished, and of their own accord craved pardon. So Farell 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 Perſecution in France.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. untill 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 anceſtours. They were delated for rebellion againſt the King; and this was a common accuſation in thoſe dayes, more odious then true, ſaith Sleidan in Comment. lib. 16. They were ſummoned to compeare before Bar. Caſſanaeus Preſident of the Counſell at Aignes November 17. Ann. 1540. and the Kings Proctour was ordeyned 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 levell with the ground; their caves shall p. 132be ſtopped; their woods shal be burnt, and their lands shal 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 minde of the Preſident, by repreſenting the cruelty of the fact (if ſuch cruelty were execute againſt ſo many men not heard in their own defence): So the levying of ſouldiers was put off, untill the Kings pleaſure were required. The King referreth the tryall of their cauſe unto the Preſident of Piemount William Bellay. After tryall he reported unto the King, that the Waldenſes were a people, who about 300. years ſince had purchaſed a barren peece of lande in farme from their Lords, and they by induſtrious manuring had made it fit for paſturage; they can endure toile and hunger, they abhorre ſtrife; they are liberal to the indigent; they render all obedience unto theyr Prince and Maſters; they profeſſe the worship of God with frequent prayers & innocency 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 ſigne of the croſs; when it thundereth, they ſprinkle not themſelves with holy water, but lifting up their eies unto heaven they call upon God for help; they diſcover not their heads before images in the wayes; 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 prelats 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 moneths, 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 offred 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 perſwaded by the wordes 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 beſeege Marſiles, or to attempt ſome greater buſineſs. The King received this Letter in January An. 1545. and was exaſperated (the Cardinal Turnon adding oile to the fire) that he ſent his mandate unto the Senate of Aignes, to execute their former Sentence. Minier keept this charge ſecret, to the end, the poore 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 p. 133England 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 ſexe: 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 cruell 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 shew 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 bloud out of his lower parts, nor could voide any urine, ſo that his bowels rotted within him, and he died miſerably. Ja Thuan. loc. cit.

XLII. In Melda a City ten myles 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 Worde, and celebration of the Lords Supper according to the firſt Inſtitution. Theſe were all apprehended, and carryed 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 The perſecution is ſtopped for a time.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 kinde 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 perſecuters. So the Merindolians and other Waldenſes p. 134gathered 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 publickly fifty dayes 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 perſecuters, and having no favour among the Courtiers) was beheaded, and Miniers died, as is ſaid before. Little was done publickly for Religion in France untill 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 Goſpell, and before they had done any thing, they were taken at Lions, and the King would not ſpare them for the interceſſion of Bern. Thuan. lib. 12.

XLIII. Charles Cardinal of Lorrain intending toward Rome, would do ſome thing to gratify the Pope: therefore he perſuaded the King, to Perſecution is renewed.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 Anceſtours, (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 priviledge, 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 errours, but rather have exaſperat the people: and therefore it were more reaſonable, to commande the Bishops and prieſts to inſtruct their flocks in the worde of God more diligently, either by themſelves or by qualified Vicars; and in time coming to promote only ſufficient Paſtours, who have no need of Vicars. Thuan. lib. 16. In the year 1557. Septemb. 4. a great number aſſembled in a private houſe of S. Jacques ſtriet, to hear the Worde, and receive the Lords Supper in the night, becauſe they had not liberty in the day. The multitude conveened 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 ſingulare 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 Phyſicion, 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 ly with p. 135her ſone.....their cloaths 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 mindes of many did boile againſt them ſo, that he was called the beſt man, who could deviſe the means of their deſtruction. The Proteſtants wrote an Apology, shewing the falſhood of thoſe calumnies, even as the like were imputed unto the antient 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 Trueth, to the end, they may enjoy other mens 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 ſolde unto the impudent accuſations of the Bishops and Cardinals; and he ſent the Preſident Julianenſis, commanding all hereticks or Waldenſes (as they called them) to ſubmit themſelves unto the Bishop of Rome in all points of Religion; or to want lands and lifes. The Reformed with humble anſwers appeaſed the minds of The Commiſſioners. Oſiand. 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 entred 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 privat marriage without clear conſenr of both parties and of both parents; or otherwiſe parents may lawfully disherish their children; and the Iudges 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 reigne warrs 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 enquire within their own Dominions, and punish all Sectaries (as they called them) with the ſword, Charles Cardinal of Lorrain, 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 reigne, whereſuch have place: and among all thoſe p. 136bloody Counſelours the moſt venemous was Egidius Magiſter Princep… Senatus: he ſaid unto the KIng, Forrain peace is unprofitable, if warr begin at home: for this ſore is ſo great, that if it be diſſembled longer, it can not 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 autority 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 Advocats, 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 Counſellours Annas Burgaeus, Lud. Faurus, Paul Fumaeus, Anto. Foix; and others fled. Then he ſent Letters through all the realm, commanding all Judges, to enquire 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 favours of thoſe his faithfull ſubiects: but he would no way relent. Then God doth, what men can not. 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 hapned that the lance was broken on the Kings cuirace, and a ſplinter of it ſtrok the King through the helmet into his eare and brains, and within few dayes he died. John de Serres.

XLIV. After the coronation of King Francis 2. Septemb. 20. he commanded to examin the cauſe of the Counſellours whom his father had The perſecution under Francis 11.imptiſoned. The Preſident of Santandrews 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 oppreſſe 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 judgement of God, becauſe he had gloried, that he should ſee with theſe eies Annas Burgaeus burnt. The conſtancy of this learned and honoured man ſtirred up in many an earneſt deſire, to know the Religion, for which he had ſuffered p. 137ſo joyfully, and gave occaſion unto many to follow it. Therefore they who ſought to deſtroy that Religion, deviſed other ſnares to intrap 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 day-time, and cauſed baſe fellowes 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 almes to buy ſuch candles; and if any man paſſed away without worshipping the images, or not liſtning 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 neece of the houſe of the Guiſe, and the realme was governed by that Duke and his brother the Cardinal: thoſe two not only ſet forth new Edicts more cruell than were before, againſt the Reformation, but likewiſe they endeavoured 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 antient Governours 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 Lewes Prince of Condee, Godefrid de Barri Lord of Renaude. Their Counſell was to compell 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 ſicknes, and in his agony ſaid, He had deſerved that judgement for condemning innocent men. The Cardinal of Lorrain came to viſite 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 ſumm was, It is not the Kings mind to begin his reigne with ſlaughter of his ſubjects, albeit they have deſerved it, but willing to shew mercy he grants a general pardon for all offences 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 Burbon, de Lorrain, de Chaſtilion, and of the p. 134Dukes Monpenſier, de Guiſe, de Miniers, and d'Aumale. Then the Cardinal de Lorrain (a ſubtile and timorous man) shewed himſelf favourable unto the Miniſters of Gods 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 murthered, and for fear of troubles all men ſtood in awe of the Bishops. A Counſell was called at Fountain-bleaw A Counſel at Fountainbleaw.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 faithfull Chriſtians diſperſed in diverſe places of France. It was read: the ſumm was; They did humbly beſeech his Royall Majeſty to examine their Religion by the written Word, and untill then, to cauſe thoſe bloody perſecutions to ceaſe: they proteſt that they have not attempted, nor do intend any thing againſt him their lawfull king, nor ſeek any licence unto any vice, as they are falſely traduced, but all their endeavour is to live worthily of the Goſpell of Chriſt; and becauſe their private meetings were miſinterpreted by their adverſaries, they humbly crave liberty for the publick miniſtry of the Goſpell, untill the controverſies be more fully conſidered by the Councell. 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 fourty years ago three or four hundred Preachers have taught every where of Jeſus Chriſt the Saviour, and this ſweet name of a Saviour 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 endevoured 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 viſite 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 diſtruction as he dealt once with the Jewes, 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 yee aſſured, that God p. 135allowes 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 Councel, as the Fathers were wont in the Primitive times; and I can not ſee, how the Popes conſcience can be at reſt, who ſeeing ſouls perishing with diverſity of opinions, ſeekes not means to recover them: But if a general Councel shall be hindered, the King shall do well, to call a Councell of this Nation after the example of his Anceſtors, Charles the great, and his ſon Lewes, and the beſt learned of both parties should be called, to diſpute the principal grounds of Religion, as the Emperour Theodoſius did with the Arrians, 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 diverſly 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 shew their deſire to enioy ſalvation, and to find the way thereunto, and when they have that way, they fear not loſſe 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 Councels, who never uſed any other weapons but the word of God againſt the Arrians and other heretiks: And the Chriſtian and good Emperours did uſe no ſeverer punishment againſt the authours of theſe ſects, but bannishment: As for thoſe privy meetings, they were alwaies 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 antient times were determined in general Councels: but now there is no hope of a general Councel for two cauſes; firſt, it is not in our power, that the Pope, the Emperour and Kings will agree on the time, place and manner of a Councell, ſeeing there be ſo many queſtions for thoſe circumſtances; And next as when a man is grieved by ſome dangerous ſicknes, he can not tarry for remote Phyſicians, becauſe of the uncertainty of their comeing, So the preſent malady is grievous unto every part of the kingdom, and there is ſmall hope of forreign cure: therefore we muſt have a Councel 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 credite; and the decrees yet extant shew that our anceſtours were wont to aſſemble every fifth year in a general Councel, and the hiſtories of this Nation shew, that Councels 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 ſeldome 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 ſorrowfull examples to ſet p. 140before us, which are forewarnings of ſad deſolations enſuing, as the miſerable condition of the Jewes, 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 Councell, notwithſtanding theſe things which the Pope objecteth as letts thereof; And while this Councel 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 confeſſe out own faults unto God, and make this manifeſt by publick faſts, which was alwayes the cuſtom of the Church in time of publick calamities: and what greater danger can there be, then that which ſlayeth mens ſouls? 4. to ſtay ſeditious perſons, that they hinder not the common tranquillity; and let it not be permitted upon any occaſion whatſoever, to riſe in arms without the kings leave, ſeing hereby have been many enormities: on the one part we have ſeen the tumult of Amboife; and on the other, certain preachers have ſtirr'd up the people, violently to deſtroy and bannish the Proteſtants, Under pretence of godly Zeal: ſo grievous offences followed on both ſides.....The other main point is to keep the people in due obedience and reverent eſtimation of their Soverain: whereof I judge this to be the way, If the complaints of the people be hearkned unto, and convenient remedies be applied: There is a great difference between privat and general grievances: publick complaints should be heard in a publick 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 judgements of others were heard; namely, the Cardinals ſaid, Nothing can be done concerning a Councel 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, Seing the preſent maladies require preſent remedies, there should be a National Councel; and on Aprile 11. it shall be called to aſſemble September 10: and an Oratour was ſent with all poſſible ſpeed, to declare. unto the Pope their neceſſity of a Councel, and to entreat that he would take in good part what they had concluded. But his travell was in vain-Soave in Conc. Triden. lib. 5. At that time it was decreed alſo, that the Eſtates should conveen at Orleance, or where the King will pleaſe to appoint, to adviſe of things to be propounded in the Councel; 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 Councel: therefore the National Councel 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 Emanuel Duke of VValdenſes are perſecuted in Savoy.Savoy commanded the Waldenſes of Lucern, Angronia, Peroſſa and Sanmartius, to receive the Maſſe, &c. or he would punish them as rebels. p. 141They 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 antient 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 errour, if they shall be convinced from the Word of God: they craved that it be enquired, how their fathers through ſo many ages had behaved themſelves toward their Governours, 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 Magiſtrats 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 ſeverall times and conflicts they killed a thouſand ſouldiers, 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 cruell enemy had had his thighbone broken by a ſtone: the ſouldiers carried him away, but when they were perſued 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 interceed for them. They were called to a parlee, and beſids other conditions it was agreed, They should uſe their accuſtomed Religion; they should not be accuſed for any thing done at this time; they should have liberty to buy and ſell throughout the Dukes dominions; they shall render all obedience, and live without offence. French Commentar. Ibid.

45. In the dayes of Charles IX. brother of King Francis the condition The beginning of King Charles IX. reigne.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 feare 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 Orleance: 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, p. 142at this time it comes from Religion, which is moſt wonderfull; 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 defence, nor is their anſwer ſufficient, who ſay, They take arms not to offend any man, but to defend themſelves; Seing it is not lawfull 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 Emperours. 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 evill: 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 Councel, 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 any thing rashly, thereby to bring confuſion and warr into the kingdom, and let the Prelates look better unto their office.....If remedy can not be had by a general Councel, 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 ſeemes 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 covetouſnes, ignorance and luxury: Their ignorance is ſo manifeſt, that none doubteth of it; and ignorance is the mother and nurſe of all errours, as both experience, and teſtimonies of antient 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 diſcredite 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 pompe is ſcandalous to all men: for they are painted ſo, as if by outward shew 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 antient and true Bishops?.....All thoſe corruptions muſt be removed by a lawfull and godly Councel to be called by the Kings authority. James Silly ſpeaker for the Nobility, ſpake in commendation of their Eſtate, shewing how neceſſary it is for maintaining the honour 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 Clergie, and petitioned that the new Religion should p. 143have 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 neereſt kinſmen. The meeting was adiournied untill the firſt of May: the Prelates were commanded to prepare themſelves unto the Councel; 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, Lorrain, and Guiſe went away malecontent, 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 Prelats, that they live not licenciouſly; And ſeeing it is the Royal priviledge to maintain Religion, and all theſe troubles ariſe upon occaſion of Religion, the readieſt remedy is to call a Councel, whereunto all men may have free acceſs; as alſo that they who can not with ſafe conſcience go unto the rites of the Romish Church, may have liberty to aſſemble peaceably and publickly for hearing Gods 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 hereticks, who are condemned, before their cauſe be heard and examined by Gods 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 Councel: he would have obſerved the accuſtomed power of the Roman Legats 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 Trueth 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 can not 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 hereticks that ſpeak againſt the Chriſtian faith, nor againſt the Acts of the firſt ſixe general Councels; 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 Councel, p. 144or 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 Gods 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 ſeemes ſtrange unto many good men, that in baptiſme exorciſme is uſed, and many other rites, which perhaps may profite them who underſtand them; but ſeing 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 Maſſe many are offended with three things, one, that it is given under one kind only, albeit Chriſt ſaid, Eat yee, drink yee; and ſuch was the cuſtom of the Church for a thouſand years and more; another, it is miniſtred unto one alone or ſome few without prayers that may be underſtood by the vulgar people; and the other party have shewed that they reſtore the manner of the primitive Church; the third, that the body of our Lord is carryed about the ſtriets againſt the expreſs inſtitution, Take yee, eat yee; and not, Carry yee; They ſay alſo, that Chriſts body is in heaven only, and therefore only ſpiritual worship is required; fourthly the Maſſe 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 Maſſe, 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 Chriſts ſacrifice; In the manner they note four points, it is done in an unknown tongue 2. the uſe of no part of the Maſſe 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 forrein 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 shew his Maſter, that he hoped, the Goſpell should be freely preached through out France, ere one year went about. Then ſaid Gluch, Oh I pray, take heed, that the doctrine of Caluin 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 Caluin profeſſed to differ from the Church of Rome in fourty 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.