Here is from book on the Reformation..
HISTORY OF THE REFORMATION IN THE TIME OF CALVIN VOL. 3
by J.H. Merle d’Aubigne BOOK 5 STRUGGLES OF THE REFORMATION.
CHAPTER 2 PLOT OF THE WOMEN AGAINST REFORM;
FAREL’S PREACHING. pg. 199
Farel, without possessing the iconoclastic ardor which Hollard displayed ere long, was indignant at the worship paid to the images of the saints, and strove against them with the arms of the Word. ‘The people,’ he said, ‘set candles before the saints who are out of this world and have nothing to do with them... While if those saints were alive and had need of a light to read the Gospel by, instead of giving them candles, you would tear out their eyes!’... Then scandalized at the disorderly living of the world and the Church, the christian orator exclaimed: ‘Farces full of scoffing, filth, ribaldry; obscene and idle songs, books full of vanity, lewdness, falsehood and blasphemy, wicked and illicit conversations... all this is suffered openly... But the New Testament which contains the doctrine and passion of Christ is forbidden, as if it were the Koran of Mahomet, or a book of
witch- craft and enchantment... O Sun, canst thou pour thy light on such
countries? O Earth, canst thou give thy fruits to such people? And thou,
O Lord God, is thy vengeance so slow against such a great outrage? Arise,
O Lord, and let the trumpet of thy holy Gospel be heard unto the ends of
the earth.’
HISTORY OF THEREFORMATION IN THE TIME OF CALVIN VOL. 4
by J.H. Merle d’Aubigne BOOK 7 CHAPTER 3
FAREL, MAISONNEUVE,
AND FURBITY IN GENEVA. Pg. 205
The new year was to make the balance incline to the side of the Reformation; accordingly the clergy, as if terrified at the future, resolved to destroy the tree by the roots, and inaugurated the first day of the year 1534 by an extraordinary proclamation. ‘In the name of Monseigneur of Geneva and of his vicar,’ said the priests from all the pulpits, ‘it is ordered that no one shall preach the Word of God, either in public or in private, and that all the books of Holy Scripture, whether in French or in German, shall be burnt.’ The reformed, who were present in great numbers in the church, were staggered at the new-year’s gift which the bishop
presented to his people......................................
Meanwhile the episcopal mandate was causing disturbance in the city.
‘Forbid the preaching of the Gospel,’ said some; ‘burn the holy books! What a horrible notion! The Mahometans never did anything like it with regard to the Koran, or the Ghebers with the books of Zoroaster. Those who are charged to preach the Word of God are the very men to condemn it to the flames! ‘Thus catholics and evangelicals took up arms — the former to destroy the Bible, the others to defend it.
HISTORY OF THE REFORMATION IN THE TIME OF CALVIN VOL. 6
by J.H. Merle d’Aubigne, BOOK 10, CHAPTER 7
CONFESSORS OF THE GOSPEL AND MARTYRS
ARE MULTIPLIED IN SCOTLANDpg. 89
The clergy had now got rid of Hamilton, Seaton, and Alesius; but they were nevertheless disquieted because they knew that the Holy Scriptures were in Scotland. Notice was therefore given in every parish that ‘it is forbidden to sell or to read the New Testament.’ All copies found in the shops were ordered to be burnt. Alesius, who was in Germany at that
time, was greatly afflicted, and resolved to speak.
‘I hear, sire,’ he wrote to the king, ‘that the bishops are driving souls away from the oracles of Christ. Could the Turks do anything worse? Would morality exist in independence of the Holy Scriptures? Would religion itself be anything else than a certain discipline of public manners? That is the doctrine of Epicurus; but what will become of the Church if the bishops propagate Epicurean dogmas? God ordains that we should hear the Son, not as a doctor who philosophises on the theory of morals, but as a prophet who reveals holy things unknown to the world. If the bishops promote the infliction of the severest penalties on those who hear his word, the knowledge of Jesus Christ will become extinct, and the people will take up pagan opinions.
HISTORY OF THE REFORMATION IN THE TIME OF CALVIN VOL. 7
by J.H. Merle d’Aubigne BOOK 13. CHAPTER 11.
THE VICTIMS OF CHARLES THE FIFTH. pgs. 437&438
These are the last two lines of his epitaph, written by himself. f805 Sartorius was one of the noblest combatants of the Reformation. Although the doctors had to take their flight, the Holy Scriptures and the Christian books remained. It is even possible that Mary of Hungary secretly promoted the printing of the Bible. This sacred book was eagerly read in the Netherlands. ‘Ah,’ people used to say, ‘it is because many of the dogmas taught by the clergy are not to be found in the oracles of God, that the reading of them is so rigorously prohibited.’ Thus the wrath of Charles and of his councilors was kindled against the authors, the printers,
and the readers of these books which contradicted Rome; and a new placard made its appearance (1531), drawn up with a refinement of cruelty. It was posted up in all the provinces, and ran thus — ‘It is forbidden to write, to print, or to cause to be printed or written any book whatsoever without permission of the bishops. If anyone do so, he shall be put in the pillory; the executioner shall take a cross of iron, he shall heat it red-hot, and applying it to his person shall brand him; or he shall pluck out one of his eyes, or cut off one of his hands, at the discretion of the judge.’ The papacy in the sixteenth century was not in favor of freedom of the press.
HISTORY OF THE REFORMATION IN THE TIME OF CALVIN VOL. 8
by J.H. Merle d’Aubigne BOOK 14. THE SPANISH MARTYRS. CHAPTER 4.
THE NEW TESTAMENT IN SPANISH PRESENTED TO CHARLES THE FIFTH BY ENZINAS.
(1542-1545.)
pg. 63- The persecution which had befallen a great number of his friends now absorbed all his thoughts; but when the storm had somewhat abated, his project of translating his Spanish translation of the New Testament again engaged his attention. Being modest, as distinguished men generally are, he felt some hesitation when he considered how great an enterprise it was, especially for a young man like himself. ‘I do not wish,’ he said, ‘to accomplish this work in obedience to my own impulse alone.’ He therefore consulted several men belonging to different nations and eminent for their learning and wisdom. All of them approved his project, and begged him to hasten the printing. ‘Since the birth of Jesus Christ,’ say some of the monks, even among the superstitious, ‘so great a benefit has never been offered to the Spanish people.’ ‘I could wish,’ said another, ‘to see that book printed, were it even with my own blood.’ Enzinas took another step even more humble, and which might have compromised him.
It was necessary that theological books should receive the sanction of the faculty of theology. ‘Assuredly,’ said Enzinas, ‘this was never required, nor ought to be required, for the Holy Scriptures. But no matter. He sent his translation to the dean of Louvain by a monk of his acquaintance. The members of the faculty, after conferring together, replied, ‘We do not know Spanish; but we know that every heresy in the Netherlands proceeded from reading the sacred book in the vulgar tongue. It would, therefore, be advisable not to furnish the common people in Spain with an opportunity of refuting the decrees of the Church by the words of Jesus Christ, the prophets, and the apostles. But since the emperor has not forbidden it, we give neither permission nor prohibition.’ The reply was at least candid and ingenuous...................
pg. 64 There were, in fact, at this time in the Low Countries dignitaries of the Spanish Church whose eyes were open and who would not fail to use every effort to hinder the printing of the Holy Scriptures in Spanish.
Amongst others was the archbishop of Compostella, Don Gaspar d’Avalos, a man whom Spanish devotees considered, on account of the perfection of his ultramontane doctrine, as a divinity among mortals, but whom men of sound judgment regarded as a fanatic. Filled with abhorrence for the holy doctrine of the gospel, he took every opportunity of contending against and uprooting it. He was the first to oppose the translation of Enzinas. ‘To publish the New Testament in Spanish,’ said he, ‘is a crime worthy of death.’
