J. H. Merle D'Aubigné - History of the Reformation in Europe in the Time of Calvin (Vol. 1-8)

'The kingdom of Christ ought not to be without a government. In no place ought order to be stricter, obedience more complete, and power more respected.'

Francis I. and his councillors heard these declarations with pleasure. They had been told that the pretended Church of the protestants was composed of atoms that had no cohesion with each other. Others affirmed that the only superior power recognised in it was that of certain theocratic prophets, like Thomas Munzer and others. Francis, therefore, was satisfied to learn that while they acknowledged a universal priesthood, by virtue of which every believer approached God in prayer, protestantism maintained a special evangelical ministry. But what was this ministry, this government? This the king and his advisers desired to know. Here, in our opinion, the mediating divines went wrong: the king's wishes were to be almost satisfied.

'As a bishop presides over several Churches, no one can think it wrong for a pontiff to preside at Rome over several bishops. The Church must have leaders to examine those who are called to the ministry, to judge in ecclesiastical causes, and watch over the teaching of the ministers.... If there were no such bishops, they ought to be created. 639One sole pontiff may even serve to maintain harmony of faith between the different nations of christendom.'

Francis was delighted; but the more decided evangelicals looked upon this idea of an evangelical pope as a dream to be consigned to the Utopia described by Sir Thomas More. An accessory declaration of another kind was to please the king even more.

'As for the Roman pontiff's claim to transfer kingdoms from one prince to another, that concerns neither the Gospel nor the Church; and it is the business of kings to combat that unjust pretension.'

Now that these concessions were granted, the reformers were about to make the loud voice of the Reformation heard.

~JUSTIFICATION AND THE MASS.~

'The first of doctrines is the justification of sinners.'

'Remission of sins ought to be accompanied by a change of life; but this remission is not given us because of this new life; it comes to us only through mercy, and is given to us solely because of Christ.'

'Thus, then, we have done with the merits ascribed to the observances and prayers of the monks and priests: we have done with all vain confidence in our own works. Let the grace of God be obscured no longer, and the righteousness of Christ be no more diminished! It is on account of the blood of his only Son that God forgives us our sins.'

Francis and his advisers thought that orthodox enough. Even the schoolmen (they said) have used this language in some of their books. They raised no opposition to the opinion of the reformers upon justification by faith. 640But one point made them uneasy.... What will they say of the mass? This important subject was not forgotten.

'What! to be present every day at mass without repentance, without piety, even without thinking of the mysteries connected with it, will suffice to obtain all kinds of grace from God!... No! when we celebrate the sacrament of our Lord's body and blood, there must be a living communion between Christ and the living members of Christ.' 641

~PROTEST AGAINST ABUSES.~

'The mass is the only knot we cannot untie; 642for it contains such horrible abuses ... invented for the profit of the monks. All impious rites must be interdicted, and others established in conformity with the truth.'

'The mass must be preserved,' said Francis; 'but the stupid, absurd, and foolish legends abolished.' 643

The Frenchmen were anxious to learn the doctrine of the reformers on the sacraments: it was, in fact, the embarrassing point, in consequence of the different opinions of different doctors. The enemies of the Reformation spread the rumour through France that the sacraments were to protestants mere ceremonies only, by which christians show that they belong to the Church. 'No,' said the doctors, 'these outward forms are means by which grace works inwardly in our souls. Only this working does not proceed from the disposition of the priest administering the sacrament, but from the faith of him who receives it.' And here came the great question: 'Is Christ present or not in the communion?' Bucer and his friends cleverly extricated themselves from this difficulty.

'The body of Christ is received in the hands of the communicants, and eaten with their mouths, say some. The body of Christ is discerned by the soul of the believer and eaten by faith, say others. There is a way of putting an end to this dispute by simply acknowledging that, whatever be the manner of eating, there is a real presence of Christ in the Lord's Supper.' 644

By degrees the reformers became more animated.

'We must teach the people that the saints are not more merciful than Jesus Christ, and that we must not transfer to them the confidence due to Christ alone.

'The monasteries must be converted into schools.

'Celibacy must be abolished, for most of the priests live in open uncleanness.' 645

'The Church must have a constitution in which everything will be decided by Scripture; and a conference of learned and pious men is wanted to draw it up.'

'That assembly must not be composed of divines only, but of laymen also; and, above all things, no forward step should be taken so long as the pope and the bishops persist in their errors, and even defend them by force.' 646

When the reformers drew up these articles, they had gradually begun to feel some hope. It is possible, perhaps probable, that unity will be restored.... Moved at the thought, they lifted their eyes towards the mighty arm from which they expected help.

'O that the Lord Jesus Christ would look down from heaven and restore the Church for which he suffered to a pious and perpetual union, which may cause his glory to shine afar!' 647

Francis and his councillors were satisfied upon the whole; 648but the doctors of Rome looked with an uneasy eye upon these (to them) detestable negotiations. There was agitation at the Sorbonne and even at the Louvre. All the leaders of the Roman party who had a voice at court made respectful representations. Cardinal de Tournon added remonstrances. Du Bellay held firm; but it was not so with Francis. He hesitated and staggered. An event occurred to give him a fresh impulse, and to legitimatise in his eyes the reforms demanded by his minister.

612'Mores modestissimi.'—Melanchthon to the Queen of Navarre, Corp. Ref. ii. p. 733.

613'Non solum mundities et elegantia singularis, sed etiam quædam non insuavis copia.'—Ibid.

614'Ad quasdam alias operas, a quibus et natura et voluntate abhorret.'—Ibid. p. 735.

615'Paupertas, quasi manus injecit.'—Ibid. p. 752.

616'Velut in quodam numine.'— Corp. Ref. ii. p. 752.

617'Homo infimæ sortis et ignotus Celsitudini tuæ.'—Ibid.

618'Fama tuæ eximiæ pietatis quæ totum terrarum orbem pervagata est.'—Ibid.

619'Et recensebit ad posteros universa ecclesia.'— Corp. Ref. ii. p. 733.

620He died there in 1561. See Senebier, Hist. Litt. de Genève . Ch. le Fort, Livre du Recteur , p. 371. Haag, France Protestante , which contains a list of Baduel's numerous writings.