The First Book. 1415-1650
That the wonderful Work of Reformation was small and of very little account in its beginning, and yet hath been advanced with remarkable progress, will, I believe be denied by none, that have with attention and due consideration read the history of its first rise; since God the beginner and author of this glorious work, proceeding by steps and degrees, used therein such singular wisdom and prudence, that every circumstance duly considered, instead of censuring any part thereof, we shall be obliged to cry out, Thou, O Lord, alone knowest the right times and seasons to open the eyes of the people, and to make them capable of thy truth!
If we look to the first beginnings, to go back no further than John Huss, we shall find, that though in many things he was considerably enlightened, yet he remained still in several gross errors; for although he had a clear sight of the vain doctrines of purgatory, praying to, and worshipping of images, &c. nevertheless it is reported of him that he favoured the invocation of saints, the seven sacraments, auricular confession, and other tenets of the church of Rome; and yet Christian charity constrains us to believe, (though we find Protestant writers who deny him the name of a martyr,) that by his death, which he suffered in the flames at Constance in Germany, on the 6th of the month called July, in the year 1415, he was an acceptable sacrifice unto God: and with what a sedate and well composed mind he suffered death, may be concluded from this, that seeing a country fellow very zealously carrying wood to burn him, he said, with a smiling countenance, O holy simplicity! And after the fire was kindled, he sang with joy in the flames, his mind being firmly established on God; for he had been faithful according to his knowledge, and had not hid his talent in the earth, but improved it, having shown himself a zealous promoter of that small illumination which God was pleased to grant him; it being without question great enough in that grievous night of darkness, when idolatry had so universally blinded mankind, that, morally speaking, it would have been impossible for them to have understood the declaration of an entirely reformed religion; whereas it is evident that the most sober and discreet people of that age were capable to understand the doctrine and sermons of that honest man.
To give a clearer prospect into this matter, let it be considered, that if a man had been kept shut up a long time in a dark prison, where he could neither behold the light of the sun nor moon, and should have been let out on a sudden at clear noon day, he would not only not be able to endure the bright day light, but would also, if he strove to open his eyes by force, be endangered of losing his sight, and falling into a worse condition than he was in before; whereas if he had been brought into the open air at the time of twilight, he would by degrees, have learned to discern the objects, and come to an ability of beholding every thing in a clear day aright.
Agreeably to this, in the reigns of Kings Henry the VIIIth, and the bloody Queen Mary, the principal test in England was, whether a man owned the corporal presence of Christ in the sacrament; and he who denied this, was to be burnt as an heretic. Also in the Netherlands, it was enough to bring a man to the stake, if he confessed he had been re-baptized. In so much that it seems the Lord did raise in those days zealous men chiefly to testify against the idolatry of the host, and the error of infant baptism, and that so gradually he might break down the great structure of human inventions.
Now, how small soever the beginnings of this great work of Reformation were, yet it increased from time to time; and oftentimes singular instances were seen of the workings of the power and Spirit of God.
In the year 1513, I find that one John Le Clerc, of Meaux in France, being at Metz in Lorrain, was filled with such zeal against idolatry, that he broke to pieces the images in a chapel, which the next day were to have been worshipped in a very solemn manner. And being taken prisoner for this fact, and cruelly tortured to death, he was so eminently strengthened, even to the amazement of the beholders, that in the height of the torments, being torn with red hot pincers, he said, from Ps. cxv. “Their idols are silver and gold, the work of men’s hands.”
Not less was the zeal of one Aymond à Vie, imprisoned in France about the year 1541, because he had preached the gospel undauntedly; and though he had been advised to fly, yet he would not be persuaded thereto, but said with an heroic mind, ‘I would rather never have been born, than commit such a base act; for it is the duty of a good pastor not to fly from danger, but to stay in it, lest the sheep be scattered.’ He was tortured cruelly to betray his fellow believers; but no torment how great soever, could extort the name of any from him; and he suffered death valiantly for the testimony of Jesus, feeling himself very powerfully strengthened by the Spirit of God, which worked so gloriously in the martyrs of those times, that those of Merindol in Provence said, ‘The Holy Ghost is an infallible teacher, by whose inspiration all Christians receive the knowledge of truth: this spirit dwells in them, he regenerates them to a new life, he slayeth the old man in them, and he makes them alive to every good work, consoling them in tribulations, and strengthening them in adversities,’ &c.
And the pious professors at Meaux, I find mentioned in the year 1546, that though a great number of men and women were led prisoners by but a few, they yet made no resistance, but showed themselves harmless, not sad with grief, but singing with joy.
Nay, so powerfully did God work in Gabriel Beraudin, who was executed at Chambery in Savoy, in the year 1550, that after his tongue was cut off by the hangman, he spoke intelligibly to the people, and celebrated God’s praise in a miraculous manner.
Claude Morier being burnt very cruelly at Lyons in France, wrote whilst in his prison, ‘Let us pray our heavenly Father continually, that he create in us a clean heart, that he give us a new heart, that he guide our will by the leadings of his Spirit.’
Very remarkable it is also, that Godfried de Hammelle, a year after that, being imprisoned at Tournay in the Netherlands, and being told that the Apostle in his Epistle to the Ephesians, had called marriage a sacrament, said in a letter, ‘That though at first this had puzzled him, yet the Lord had not long left him in this difficulty, but put him in mind by his Spirit, that the word there was not sacrament, but mystery.’ For the martyrs of those times did not stick to profess, with the primitive Christians, that the children of God must be led by his Spirit.
Peter Schryver, burnt at Lyons about the year 1552, wrote from prison, ‘That he having heard God’s pure word preached, believed it, because the Spirit of God gave him a testimony [or evidence] of it in his heart: and did so confirm it to him, and he could not question it in the least.’ He also says in his letter, ‘That once having prayed to God, he had been so refreshed by the virtue of his Spirit, and so strengthened, that though he sat in a dark nasty place, yet he felt such consolation and joy, that overcame all sorrow and anguish. Nay, said he, the least comfort and joy I feel now in my bonds, surpasseth all the joys that ever I had in my life; for now the Holy Ghost puts me in mind of those gracious promises that are made to those who suffer for his name’s sake.’ And being asked how he knew that which he asserted to be the pure word of God, he answered, ‘Because it did agree with the doctrine of the prophets and apostles, and that of Jesus Christ; and that the Holy Ghost gave him a certain evidence thereof.’ Concerning the indwelling of God’s Spirit in man, he also speaks very notably in his letter to John Chambon, (whose wonderful conversion in prison, was an eminent proof of the truth of his sayings,) telling him, ‘That his heavenly Father was near him, and by his Spirit dwelt in his heart.’
That this was also the doctrine of John Calvin, appears from his letters to the said man and his fellow-prisoners, where he saith, ‘Do not doubt but God will, in those things wherein he will use your service, give you that power, by which the work in you being begun will be perfected, for that he hath promised to do: and we have many examples and instances of that excellent faith, by which we clearly know, that God never in any thing hath failed those who have been led and guided by his Spirit. Trust firmly, brethren, that when it is needful, you will become so strong and steadfast, that you shall not faint under any burden of temptations, how great and heavy soever. The fight is now at hand, to which the Holy Ghost exhorts us, not only that we should go, but even that with all alacrity of mind, we should run.’ Many other excellent testimonies of eminent men of those times might be produced: and it also is very remarkable that Peter Bergier, being prisoner at Lyons, in the year 1553, and afterwards suffering death, cried in the midst of the flames, ‘I see the heavens opened.’
Now that the doctrine of being taught by the Spirit of God, was generally received by the martyrs of those times, we learn from many of their writings. Denis Peloquin, burnt in the said year at Vile Franche, said in his confession, That it was the Holy Ghost that gave him witness in his conscience, that the books of the Old and New Testament were the Holy Scripture. Lewis de Marsac being about the same time put to death by fire at Lyons, when he was asked how he knew the Holy Scriptures to be the gospel, said, ‘God hath taught me so by his Spirit:’ and being also asked whether it was his incumbent duty to read the Holy Scriptures, and who had instructed him concerning them; he answered, ‘That God by his Spirit had effected it, that he got some knowledge thereof; and that without his grace and the enlightening of his Spirit, he could not comprehend and understand any thing in the gospel.’ John Calvin did also write to the aforesaid Peloquin and Marsac; ‘God will cause that the confession which you will make according to the measure of the Spirit he has given you, will produce a greater fruit of edification, than all others that might be sent you.’ And to Matthew Dymonet, prisoner at Lyons, he wrote thus: ‘Submit modestly to the guidings of God’s Spirit; answer with all moderation and discretion, keeping to the rule of the Scriptures. I have believed, and therefore I will speak; but let not this hinder thee to speak freely and sincerely, being persuaded that he who promised to give us a mouth, and such wisdom as the gainsayers cannot withstand, will never forsake thee.’
More of the like instances of the operations of the Spirit of God in his witnesses I could allege, if I had so intended; but I give here only a slender draught of the sincerity and the principle of those that were come but to the dawnings of the Reformation; for higher I cannot esteem that time, because the eyes of the most zealous men of those days, were yet so much covered with the fogs which then were, and the prejudice of the old leaven, that they did not discern all things in a full clearness; for one saw the error of one thing, and others of another, but human affection did work too strong, and thereby they judged one another, as is abundantly mentioned in history.
If we rightly look into this, it seems very absurd to think that the Reformation, (which in former times had been pretty much advanced by some eminent men; as Luther, Melancthon, Œcolompadius, Calvin, Menno, and others,) then was brought to perfection: for we perceive that even those reformers themselves at first had not such a clear sight into many things, as afterwards they got, which to demonstrate at large, I count unnecessary. Since England being the chief stage on which the things I intend to describe have been transacted, I will turn my face thitherward, to take a view cursorily of the beginning and progress of the Reformation there.
Passing by Wickliff and others, I begin with Thomas Cranmer, who, because of his sincere and good life, being advanced by King Henry the VIIIth to the Archbishop’s see of Canterbury, did all that was in his power to reform the errors crept into the Church of Rome; and therefore in the year 1536, he exhorted the King, who much loved him, to proceed to a reformation, and that nothing in religion should be determined without clear proofs from Scripture; and therefore he proposed that these points, ‘Whether there was a purgatory? Whether deceased saints ought to be invocated? and how images were to be regarded?’ well needed to be inquired into; since it began to appear that several things were errors, for which some people not long before had suffered death.
Some time after, Thomas Cromwel a chief minister of the kingdom, and a great friend of Cranmer, published some injunctions in the king’s name, wherein all churchmen were required, no more to recommend to people, images, relics, or pilgrimages, but to teach them the Lord’s Prayer, the Creed, and the Ten Commandments in English. This was a great step towards the translation of the Bible into English, which being also furthered by Cranmer, the next year came out in print; and by the king’s warrant, the clergy were required to set up Bibles in their churches; so that now all that could, might read the holy Scripture in their native tongue. Cranmer not content with this, obtained in the year 1539, a permission for all people to have the Bible in their houses; yet for all that, he still was an asserter of the corporal presence of Christ in the host, until in the year 1549, in the reign of King Edward VI. when the times were more free, he was induced by Nicholas Ridley, a zealous reformer, and afterwards a martyr under Queen Mary, to inquire better into the thing, and to discover the absurdity of it; from whence he did not only oppose and suppress that superstition, but also many others; and it is likely, that if opportunity had been given him, he would have reformed more. Nevertheless it cannot but be wondered at, that he who seems to have been a man of a meek temper, could give his vote to the burning of those whom he looked upon to be heretics; as John Nicholson alias Lambert, in the reign of Henry VIII. for denying the corporal presence of Christ in the sacrament; and Joan Bocher and George Parr, under Edward VI. the first for denying that Christ had taken flesh from the Virgin Mary, and the latter for not believing the deity of Christ: from whence we may see, what a strong zeal for religion is able to effect: but without question, he was come to be of another mind, when in the year 1556, under the bloody reign of Queen Mary, this was not only laid in his dish, but he was also forced to undergo the same lot of being burnt alive.
Now, though after his death, the bishops under Queen Elizabeth were content with the reformation made by Cranmer, yet it pleased God in the year 1568, to raise other persons that testified publicly against many of the remaining superstitions; and although Coleman, Burton, Hallingham and Benson were imprisoned by the Queen’s order, yet they got many followers, and also the name of Puritans. And notwithstanding the Archbishop, to prevent this, drew up some articles of faith, to be signed by all clergymen, yet he met with great opposition in the undertaking: for one Robert Brown, a young student of Cambridge, (from whom the name of Brownists was afterwards borrowed,) and Richard Harrison, a schoolmaster, published in the year 1583, some books, wherein they showed how much the Church of England was still infected with Romish errors; which was of such effect, that the eyes of many people came thereby to be opened, who so valiantly maintained that doctrine which they believed to be the truth, that some of the most zealous among them, viz. Henry Barrow, John Greenwood, and John Penry, about the year 1593, were put to death because of their testimony, more, (as may very well be believed,) by the instigation of the clergy, than by the desire of the Queen: for some time after it happened, that she asked Dr. Reynolds his opinion of those men, especially Barrow and Greenwood: To which he answered, ‘That it would not avail any thing to show his judgment concerning them, seeing they were put to death.’ But the Queen yet pressing him further, he said, ‘That he was persuaded if they had lived, they would have been two as worthy instruments for the Church of God, as had been raised up in that age.’ At which the Queen sighed, and said no more. But afterwards riding by the place where they were executed, and calling to mind their death, she demanded of the Earl of Cumberland, who was present when they suffered, what end they made; he answered, ‘A very godly end, and they prayed for your Majesty and the State.’ Moreover one Philips, a famous preacher, having seen Barrow’s preparation for death, said, ‘Barrow, Barrow, my soul be with thine.’
After the death of Queen Elizabeth, when James I. had ascended the throne, the followers of those men suffered much for their separation from the Church of England: but very remarkable it is, that even those of that persuasion, of which many in the reign of King Charles I. went to New England, to avoid the persecution of the bishops, afterwards themselves turned cruel persecutors of pious people, by inhuman whippings, &c. and lastly by putting some to death by the hands of a hangman: a clear proof indeed, that those in whom such a ground of bitterness was left still, though it had not always brought forth the like abominable fruits, were not come yet to a perfect reformation; for though the stem of human traditions and institutions sometimes had been shaken strongly, yet much of the root was left. Therefore it pleased God, who is used to enlighten men gradually, to make yet a clearer discovery of his truth, which in some places already darted forth its beams to mankind, in a time when many godly people were zealously seeking after a further manifestation of the will of God, from a sense that, notwithstanding all their outward observations of religious performances, there still stood a partition wall whereby the soul was hindered from living in perfect peace with its Creator.
For in that time there were in England many separate societies, and amongst the rest also, such as were called Seekers, who at first seemed to promise great matters; but the sequel showed that their foundation was not the Rock of Ages, and so divers of them soon lost their first integrity. Now those people who began to take heed to a divine conviction in the conscience, and accordingly preached to others the doctrine of an inward light, wherewith Christ had enlightened men, in the latter end of the time of King Charles I. began to increase in number, and they became a separate society among men, and in process of time the name of Quakers, was in scorn imposed on them; and in most countries in Europe, they have been accused of many exorbitant absurdities, both in life and doctrine. I have designed to describe impartially, and according to truth, the first beginnings and rise, and also the progress of that people, and to stretch out the relation of their increase and transactions, so far as my time of life and leisure will permit.
I enter upon a work, which consisting of many very singular instances, in its beginning appears hard and difficult, and in the process often sad and dreadful. For among manifold adversities, we shall not only meet with bitter revilings, scornful mockings, rude abuses, and bloody blows from the fool-hardy rabble; but also severe persecutions, hard imprisonments, grievous banishments, unmerciful spoil of goods, cruel whippings, cutting off of ears, smotherings in prisons, and also putting to death by the hands of the hangman, by order of the magistrates; afterwards some quiet and rest; then again severe persecution, until the furious promoters of it, at last wearied, desisted from their mischievous labour for a time, more by being at their wits end, than out of mercy. And among all these vicissitudes, notable instances have been seen of unfeigned godliness, sincere love, much true-heartedness, extraordinary meekness, singular patience, ardent zeal, undaunted courage, and unshaken steadfastness, even among the female sex, which though the weakest, yet in the hardest attacks, showed a more than manly spirit; insomuch, that seldom any age hath afforded matter where more powerful examples to virtue have been seen.
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