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.