WEBVTT

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Whilst John Knox was initially a reluctant
preacher, once he accepted the call he

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moved forward with unflinching
determination and undaunted courage.

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It was said of him that he feared not the
face of men, and while the fires of

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martyrs were burning all over Britain,
they only served to intensify his zeal for

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the gospel.

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Ruling was Mary, Queen of Scots,
and it was said that many a reformer

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wilted under pressure in front of her.

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However, that was not the case with John
Knox.

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He stood before her and spoke without fear
and answered boldly for his faith.

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On one occasion he was brought before her
here at Holyrood Palace in Edinburgh,

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charged with heresy, as she said,
he instructed the people to keep a

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religion forbidden by the state.

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Thus she said he transgressed the command
of God, requiring that subjects obey their

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princes.

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However, he was able to answer with strong
and compelling reason, saying that right

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religion receives its original strength
and authority not from worldly princes,

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but from the eternal God alone.

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He went on to use some analogies from the
past that strongly supported his argument.

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If all the seed of Abraham were the
religion of Pharaoh, what religion would

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there have been in the earth?

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Or if in the days of the apostles all men
were the religion of the Roman emperors,

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then what religion would have been on the
face of the earth?

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And so, he said, you may perceive,
madame, that subjects are not bound by the

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religion of their princes, albeit they are
required to give them obedience.

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Mary responded, Ye interpret the
scriptures one way, and they, the Roman

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Catholic teachers, interpret another way.

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Whom shall I believe, and whom shall be
the judge?

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Ye shall believe God, that plainly
speaketh in his word.

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And further than the word teaches,
ye shall neither believe the one nor the

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other.

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The word of God is plain in itself,
and if there appear any obscurity in one

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place, the Holy Ghost, which is never
contrary to itself, explains the same more

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clearly in other places, so there can
remain no doubt except unto such as

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obstinately remain ignorant.

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John Knox pointed to the supremacy of the
Bible and the internal consistency of the

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Bible in being able to answer the
challenging questions that were put before

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him.

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It was answers such as these that
illustrate just how bold he was.

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But it was not just his intellect that put
fear into Mary, Queen of Scots,

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but also his prayer life.

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It was said by her, I feared the prayers
of John Knox more than 10,000 men armed

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and ready for war.

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John Knox started his ministry carrying a
two-handed sword, following his teacher

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George Wishart, but by the end of his
ministry he was more famous for his prayer

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life.

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Prayer is a gift that has been given to
the believer, an opportunity to talk to

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God, to present our petitions and lay our
burdens to him.

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May we strike fear in the enemy's kingdom,
not through might, but through a faithful

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prayer life.

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For it is the key in the hand of faith to
unlock heaven's storehouse.

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For centuries the Waldensians had been a
beacon of light shining amidst the

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prevailing darkness.

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Faithfully they preserved God's word and
worked tirelessly to share it throughout

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Europe.

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For this they paid a high price,
facing wave after wave of bitter

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persecution.

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The intense persecution that they faced
began to wear down the Waldensian churches

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and they began to give in to the
temptation to compromise.

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Many began to render an outward compliance
to the papacy while trying to remain true

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to their faith in God's word.

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But this course of action began to quietly
erode the purity of their faith.

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Around this time of crisis, the
Waldensians got word of the Reformation

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that was beginning to take root throughout
Europe.

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They heard of the work that was taking
place in Germany, Switzerland,

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and France.

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And in order to fully understand the
nature of this new movement and determine

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what similarities they shared,
the Waldensian churches decided to send a

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few delegations of ambassadors to the
churches in Europe.

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As these ambassadors came back,
they brought back some of the writings of

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the late King Charles as well as reports
of what similarities they shared,

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and this greatly encouraged the Waldensian
believers.

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Up until this point, they had been a lone
voice calling people back to the standard

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of God's word, and reports of other
like-minded believers was a source of

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great comfort to them.

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The leaders of the Waldensian churches
then decided to convene a synod with

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representatives from the Protestant
churches so they could meet with the

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leaders of the Waldensian churches to
discuss their beliefs and further

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determine the relationship that the
Waldensians would have with the

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Reformation as a whole.

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On the 12th of October 1532, right here in
the Angrona Valley, the Synod of

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Champhoran was convened and sat for six
consecutive days.

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One of the most significant decisions that
was made was the resolution to translate

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and print the entire Bible into the French
language, and the Waldensian churches

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raised the funds for this endeavor.

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The work was then undertaken by Calvin and
his cousin Oliverton and was completed in

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1535.

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The Bible was then printed in Neuchâtel,
Switzerland, and then distributed amongst

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the French-speaking Protestants in Europe.

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Some of the commonalities shared between
the two churches was a rejection of

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decidedly papal institutions such as the
mass, confession, the celebration of

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feasts, the worship of saints,
the celebration of Lent, the observance of

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the lenticular fast, and prayers for the
dead.

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Other doctrines that they also rejected
was purgatory, penance, and celibacy.

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However, it was not all good.

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In their joy at finding fellowship,
the Waldensian churches were quick to

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embrace some of the shortcomings of the
Reformation as well.

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Whilst the Reformation of the 16th century
was a decided step in the right direction,

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it did not bring about a complete
restoration of biblical truth.

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In some areas of belief and doctrine,
the Waldensians made compromises that

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represented a step backwards as they found
fellowship with the Reformation.

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Two things that stand out from the Synod
of Chanfran.

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Firstly, we see the importance of
Christian fellowship and we see the

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importance of the accountability and
encouragement that comes with Christian

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fellowship.

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However, fellowship can be a two-edged
sword and sometimes we can be tempted to

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compromise as we do fellowship with other
believers.

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Let us be careful as we're on this road to
heaven that we do not let our Christian

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experience be derailed, but that we stay
on track and keep our eyes focused on

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Jesus.

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As the New World was discovered by
Columbus in 1492, two men were born on

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this side of the Atlantic who would have a
powerful impact on the shaping of

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Protestantism in Britain, Latimer and
Cramner.

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Hugh Latimer was born in 1491 here in the
small village of Thurcaston, just north of

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Leicester, a similar area that John
Wycliffe would have worked just over a

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century before.

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His father was a farmer, and yet despite
their humble occupation, he made sure that

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Latimer stayed in school and got an
education, a vital decision that would

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take him far in life.

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He enrolled in Cambridge University at the
age of 14 and in 1510 was elected a fellow

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here at Clare College.

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He was at the time an ardent papist and
preached passionately against men such as

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Luther and Melanchthon for seven years.

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His belief in Catholic teachings was
great, and his zeal in the divine mission

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of the papacy was unshakeable.

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So what turned this pillar of papism into
a pillar of Protestantism?

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An encounter with a man by the name of
Thomas Bilney who afterwards would visit

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him, even coming to the confessional booth
to speak with him, and he eventually

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changed his views.

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The two men would later go and visit the
sick and imprisoned in Cambridge together.

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Latimer went on to become the royal
chaplain and the bishop here in Worcester,

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advocating for papal reform and denouncing
the clergy who did not own a Bible,

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or the parishioners who could not even
recite the Lord's Prayer.

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His clarion call to reform ended him in
prison in 1539, but he was spared the

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stake by the intervention of Thomas
Cromwell.

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He remained in prison until the death of
Henry VIII when Edward VI released him

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from prison.

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He would never ever hold the high office
of bishop again, but continued to preach

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regularly where audiences enjoyed his
preaching, which was known for its wit,

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its intelligence, and its biblical nature.

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When Edward VI died on July 6,
1553, England was thrown into turmoil.

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Lady Jane Grey ascended the throne,
but only had it for nine days before Mary

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Tudor took the throne.

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Despite initial favour toward the
reformers, her intentions of making

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England a Catholic nation soon became
clear.

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Mary ordered the arrest of Latimer,
and word reached him that his captors were

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on their way, offering him an opportunity
to escape, but he chose not to.

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As he passed Smithfield on his way to
London, he commented, This place has long

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groaned for my life.

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Imprisoned here at the Tower of London,
he met Nicholas Ridley, Bishop of London,

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and Thomas Cranmer, Archbishop of
Canterbury.

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In March of 1554 there were tribes here in
Oxford where Latimer was asked whether the

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natural body of Christ was in the
sacrament, to which he responded,

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Our Saviour's body is in heaven.

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Wither he departed at the ascension.

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He went on to explain that the change at
communion was not in the bread,

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but in the heart of the believer.

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He and Ridley were sentenced to death,
and on the 16th of October they were

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brought to the place of their execution
outside Balliol College.

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Here, a cross marks the ground of the
exact spot where they were burned to

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death.

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Before the flames they shared an embrace,
and Ridley said to Latimer, Be of good

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cheer, brother.

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God will either assuage the fury of the
flames or strengthen us to endure it.

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Latimer then responded, Be of good
comfort, Master Ridley, and play the man.

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We shall this day, by God's grace,
light a candle in England, as I trust in

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God, shall never be put out.

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History says that Latimer died soon after,
but Ridley died a slow and painful death.

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The cost of their death was just over one
pound and five shillings, but the real

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result was the overthrow of Romanism here
in England.

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The entire country was appalled by a
religion that had to resort to such brutal

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methods in order to sustain itself.

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As we contemplate their life and their
death, the real question for us though is,

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does the light that they lit at their
death still burn in our lives and our

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witness today?

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Some men are born heroes.

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They can look fear in the face and wonder
what it is.

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Others are not born that way, but they end
their life as heroes.

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Thomas Cramner was such a man.

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Born into a good family, a well-to-do
family here in the village of Ashlockton

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on the 2nd of July 1489.

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Thomas Cramner was educated from a young
age, and growing up we know that he was an

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expert bowman, hunter, and a great
horseman.

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He enrolled at Cambridge University at the
age of 14 and earned his BA in 1511.

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He was then elected a fellow here at Jesus
College and earned his Doctor of Divinity

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in 1523.

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He lost his fellowship a year later when
he got married, but a year after that when

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his wife and child died, he regained his
fellowship.

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His rise to archbishop was unconventional
and not sought after.

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The issue of the day was King Henry VIII's
desire to divorce his first wife Catherine

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of Aragon, and Cramner commented to some
friends at a lunch that he thought the

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king should obtain a consensus of opinion
from the leading universities around

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Europe regarding whether this was
permissible.

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Word of these comments reached the king,
who liked them and thought highly of

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Cramner.

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This set in series a motion of events that
ended up with Cramner becoming the

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Archbishop of Canterbury, even though he
had never been a bishop before and was

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quite content being a university scholar.

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Henry

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subsequently divorced Catherine and
married Anne Boylen, whose daughter,

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Elizabeth, later Queen of England,
was goddaughter to Cranmer.

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Henry's gift to England was to break the
yoke of Rome and to abolish monasticism,

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but he himself was a faithful papist in
his beliefs until the end.

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At the coronation of Edward VI,
Cranmer preached a sermon likening him to

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the biblical boy king, Josiah.

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Cramner also was instrumental in
translating the Book of Common Prayer into

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English for the first time rather than
using the traditional Latin.

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In 1553, following Edward's death,
Mary Tudor ascended to the throne despite

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an attempt by Lady Jane Grey to hold the
throne, which lasted only nine days.

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Mary then took Stephen Gardner from the
Tower of London and made him Lord

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Chancellor.

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She then threw Thomas Cranmer in prison
for his role in Henry's divorce from her

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mother and for his Protestant beliefs.

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Cranmer spent two and a half years in
prison, during which time he was brought

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to the roof of the prison to watch the
martyrdom of Ridley and Latimer in an

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attempt to make him recant, which he
eventually did, pledging his allegiance to

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Catholicism, but this did not secure his
freedom.

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He was finally brought to trial here at St
Mary's Church, where he was forced to

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listen to a two-hour sermon denouncing
himself.

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When he was brought to make a public
recantation, he stood on a wooden platform

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which rested against a pillar where a
wedge was cut, which can still be seen

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today.

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He stood up, denounced the Pope as
Antichrist, withdrew his former

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recantation, and stood by his previous
teachings.

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He was taken to the place of his
execution, and as he reached the flames he

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held his right hand in first, the same
that had signed the recantation,

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saying, This hand hath offended,
it shall first be burned.

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He held it there for a while before
collapsing into the flames.

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Mary went on to slaughter 250 more
Protestants during her reign, and when she

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died, Elizabeth I took the throne.

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One of her first acts as regent was to
revive the Book of Prayer written by

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Cramner, which was a fitting tribute to
the man who was her godfather.

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Though Cramner recanted in the face of
pressure and persecution, he ended his

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life a hero, faithful to God at the very
end.

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Proverbs 24 verse 16 says that a just man
falls seven times but rises again.

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It's not how often you fall that matters,
but that you rise at the end.

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In 1572, here in Paris, an event took
place that has been described in the book

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Great Controversy as Blackest in the Black
Catalogue of Crimes.

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On the 24th of August, Saint Bartholomew's
Massacre began.

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As the bells sounded at night,
a slaughter began of the French

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Protestants who were in the city.

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There were more of them than usual because
they had gathered for the wedding of one

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of their leaders.

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And in the night, they were dragged from
their houses and murdered in cold blood.

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The slaughter continued here in the city
of Paris for seven days, and then it

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spread abroad to other cities like Lyon
and Rouen and Orleans.

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And some people estimate that up to 70,000
people were killed over the next weeks and

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months.

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Two days before Saint Bartholomew's,
the king's mother, Catherine, ordered the

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assassination of Admiral Gaspar de
Coligny, a Huguenot leader.

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The assassination attempt failed,
and they feared that the Huguenots would

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launch a counter-attack.

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And so the second time round they made
sure and they killed the admiral in his

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bed.

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And then the killing spree started.

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The butchery continued for seven months
across the whole of France.

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Many of those who were killed were great
and honourable people in society,

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as commoners and nobility alike suffered
the same fate.

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Two or three governors refused to obey the
king's orders, and one of these,

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Paul Monmorin, wrote a letter that
deserves to be repeated.

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Sire, I have received an order under your
majesty's seal to put to death all the

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Protestants in my province.

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I have too much respect for your majesty
not to believe the letter is a forgery,

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but if, which God forbid, the order should
be genuine, I have too much respect for

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your majesty to obey it.

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When the news reached Rome the response
was jubilant and very undiplomatic.

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The joy amongst the clergy knew no bounds.

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The Cardinal of Lorraine rewarded the
messenger with a thousand crowns.

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The Canon of Saint Angelo thundered a
joyous salute, and the bells on every

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steeple rang throughout the city.

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Gregory XIII, accompanied by cardinals and
other ecclesiastical dignitaries,

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led a procession to the Church of Saint
Louis where the Cardinal of Lorraine led a

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chant of Ah!

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Te Deum.

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A medal was struck to commemorate the
massacre, and in the Vatican today can be

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seen the three frescoes of Vasari
describing the attack on the admiral,

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the king in council plotting the massacre,
and the massacre itself.

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Saint Bartholomew's was one of those
events that helped to create a shared

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identity between Lutherans, Calvin's
Reformed Church, and the Anglicans.

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Catholicism was the other, and the
violence directed towards Protestants

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created a shared sense of injustice and
solidarity that spread through our

25:10.670 --> 25:12.130
international Protestantism.

25:18.500 --> 25:22.980
Saint Bartholomew's remains one of the
many stains on the Catholic Church when

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the tragic consequences of the union of
church and state were seen in full effect.

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In the Bible, Jesus said that we should
render to Caesar for the state that which

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is Caesar, and to God that which is God's,
meaning that church and state should

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remain separate.

25:39.600 --> 25:43.840
May we defend the freedoms of those we
agree with and those we disagree with,

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for freedom, religious freedom,
is something that God wants for everyone.