you to the end of the world He is with vs and he is not with vs for he hath not forsaken those in respecte of his diuinitie whome he hath forsaken and from whom he is departed in respecte of his humanitie Moreouer he sayth VVhen his fleshe was in earthe it was not truely in heauen but nowe bicause it is in heauen it is not no doubte in earth Againe he sayth The onely sonne of God which was also man is contayned in one place according to the nature of his fleshe And is not contained in any place according to the nature of his Diuinitie Nowe in the meane time while these things were thus a working the Prelates came together and certaine of the Pâ—…pisticall doctours of the Canon lawe beyng made acquainted wyth the matter did deliberate and consults together what answere they were beste to gyue to the refourmed Churches Here it is reported that the Cardinall of Lorayne sayde I would to God that eyther he were dumbe or else wee deafe and coulde not heare The matter beyng diuersely reasoned and considered of on bothe sides at the laste it was concluded that answere shoulde be made to tâ—…o speciall pointes of the oration the firste poynt concerning the Churche and the seconde poynt concernyng the Lordes Supper They did also deliberate whether it were not good to haue a confession made which shoulde be offered to the protestants but if their chosen men which were appointed to dispute for them had denied to imbrate the same that then they should haue the sentence of condemnation proncuÌ„ced against them as heretikes so the disputation shâ—…ld ende But this their deuise was not fully concluded vpoÌ„ for that many of them woulde not agrée vnto the same And when the ministers of the reformed Churches heard of this deuise they complained to the king Queene that the matter was not indifferently handled beseching them that the fruit and profite of the conference might not be hindred by these plat formes and subtill deuises Therfore the conference began againe the sixtene day of September the king Quéene the king of Nauar and the Princes the kings kinsmeÌ„ being preseÌ„t And here the Cardinall of Loraine first of all spake very largely in the behalfe of the Prelates concerning the obedience of his fellowes towards the king the which they acknowledged to owe vnto him by the commaundement of God confessed that they wold gladly giue the same vnto him Notwithstanding that the king ought to haue great care to defend the Church not as heade but as a member of the same and that in those things which appertaine to doctrine he ought to be subiecte to the Church and to the ministers thereof as the expresse testimonies of scripture and the examples of the ancient fathers doe declare Therefore saith he we doe make this the grounde of all our reasons that all obedience ought to be giuen to the king But comming more neere to his matter he declareth that the assembly whose cause he had in hand did consist of Archbishops of Bishops ordinarily made of Priests of Canons of a great nuÌ„ber of others Whose legâ—…te saith he I am this is the sum of my imbassage Wher as many to my great griefe were fallen from the Church not long a go professing the contrary Religion neither submitting theÌ„selues to their owne constitutioÌ„s being within these few dayes called thither by the kings coÌ„maundemeÌ„t had declared some good will to profite if they would come againe into their cuntrey and into the ancient house of the Fathers they shall be receiued and haue nothing that is past cast in their téeth if so be that they wil shew themselues penitent and will become obedient children to the Churche Therefore I will frame my selfe according to their infirmities being glad that they professe with vs the articles of our faith and I hartely wishe that as in words so in iudgement we maye agrée together Therefore I will answere them in the spirite of loue and modestie But I will handle onely two articles bicause it will be to tedious to intreate of euery one of them particularly And the two articles whereof I will speake are concerning the Churche and concerning the Lordes Supper Wherfore concerning the firste it is not true I hat the Church doth consist only of the Elect bicause in the Lords barne the chaffe is mingled with the wheate and yet notwithstanding the Church cannot erre But if some part of the Church shoulde erre the whole body ought to be preferred before one corrupte member if any euill should créepe in then we muste haue recourse to antiquitie and muste haue respecte to the chiefe and principall Churches among which the Church of Rome hath had alwayes the principall place If any thing were founde to be amisse in some perticular place of the Church we must set against the Ignoraunce of a small number of men the decrées of the auncient and of the generall Counsels But if this thing maye not suffice we muste diligently séeke for the iudgements of the approued fathers of the Catholique Churche notwithstanding we must specially giue place to the testimonies of Scripture being expounded by the true voyce and interpretation of the Church least heretikes shoulde bragge and saye that they alone haue the worde of god For the Catholique Churche must giue authoritie to the word of god The which order bicause the Arrians kept not they fell into great mischiefes into which destruction they also are like to fal which seyng not the beame in their owne eyes are very busie to plucke out the moate in other mens eyes As touching the seconde pointe which concerneth the Sacrament of the Lordes Supper I must néedes confesse that I and the whole Clergie are greatly gréeued to sée that the blessed Sacrament of the Euchariste which the Lorde left vnto vs to be a bonde and pledge of peace and vnitie should by curiositie of searching out of déepe matters be after a sort an occasion not onely of infinite controuersies but also of forsaking the truth which maye scarcely be kepte among these controuersies For in the Eucharste we ought to consider foure things The firste is the vnion and concorde which ought to be among the faithfull according to that which the Apostle saith that VVe are one body and partakers of one cup. The second is the vnion with Christ Iesus as it is sayd He which eateth my fleshe and drinketh my bloude abideth in me and I in him The thirde is remission of sinnes which is purchased by the effusion of Christe his bloude The fourth is the hope of euerlasting life according to that which is writteÌ„ He which eateth this btead shall liue for euer But the contrary doth happen in this disputation namely distractions and diuisions in the Church the separation from God the losse of remission of sinnes of the hope of euerlasting life Diuers and sundrye are the
maner of kissing one another in going bareheaded in signe of authoritie which is coÌ„trary to the common custome of many people All these things therfore ought to be considered before a custome be established as apostolicall least the Apostolicall authoritie and custome be abused to the disturbing of the churches as it came to passe after the Apostles tyme for the feast of Easter and in the Apostles time for the authoritie of the Church of Hierusalem as appeareth by Luke How then shall we thinke that the Apostles founde oute so many ceremonies in which afterwards was placed remission of sinnes when as plainely they haue testified the contrarie Augustine complained of these things long ago and there is no doubte but that if he had bene in these our dayes he shoulde haue had greater occasione to complaine To be short therfore we wishe that the Scripture which is very plaine in these matters maie Iudge betwene traditions that are good and euil betwéen holy and prophane betwene profitable and hurtful and betwene such as are necessary and those that are super flucus The which being graunted this question may easily be resolued namely VVhether the Church be aboue the scripture The which questioÌ„ semeth so absurde vnto me as if a maÌ„ shuld demaund whether the father were inferior to the sonne or whether the wife were aboue the husband or maÌ„ aboue God. And truly the true Church neuer complaineth and murmureth against God in this matter but alwaies modestly submitteth it self vnto him Neither maketh it any matter that the Church was before the Scriptures For that word which was afterwardes written is more ancient thaÌ„ the Church seing of the same the Church was conceiued begotten brought forth hath also of the same his denominatioÌ„ And to disproue this the saying of S. Austine is brought against vs when he saith I would not beleue the scripture were it not that the authoritie of the church did force me thervnto But we must consider that S. Austine speaketh here in the person of Manichaeus For wheÌ„ two meÌ„ do contend about the truth of some instrument to whom in the end shal they go but to the Scriuener or Notary that hath the first draught or couÌ„terpane of the same Notwithstanding it doth not here vpoÌ„ folow that the authoritie of the instrument doth depend vpoÌ„ the person of the Notary the which should be no lesse firme and strong althoughe the Notarie being aliue woulde refuse to giue testimonie of the same The same answere muste be made to those whiche thinke the authoritie of the Canonicall bookes of scripture to depende vpon the determination of the Church But I will content my selfe to adde vnto that wherof I haue spoken before one only argument confirmed by the authoritie of certaine approued Fathers The argument is this Christe him selfe did so muche estéeme of the doctrine of the Prophet that he sought to confirme hys doctrine by their testimonies After the same maner the Apostle Paule went about to confirme the Thessalonians in his doctrine Peter also the Apostle commendeth vnto vs and alloweth this order of teaching Therefore it is not méete that they which call them selues Christ his vicars and the successors of Paule Peter shuld refuse the same condition Furthermore thus sayth Saint HieroÌ„ The error either of the fathers or of the elders ought not to be followed but the authoritie of Scriptures And Chrisostome sayth He which will knowe which is the â—…ue Church of Christ Howe shall he knowe the same in so great confusion of likenesse but by the Scriptures Also in the same place he sayth Let them whiche are in Iudea flee into the mountaines that is to say They which are in Christianisme let theÌ„ busie themselues in the Scriptures But why would he haue all Christians at that time be occupied in the scriptures Bycause so soone as heresie hadde entered into the Churches there coulde not be had a true probation of Christianisme neither can they which would knowe the truth of faith finde any other refuge than the holy scripture Whosoeuer therefore woulde know the true Church of Christ how shuld he know the same but by the Scriptures In like maner the Lorde knowing that there should come so great confusion in the latter dayes commaundeth Christians which will haue the assurance of true faith to haue no other refuge than the holy Scripture otherwise if that they seeke for other meanes they shall be offended and perishe not vnderstanding what is the true Church and so shal fall headlong into the abhomination of desolation which is placed in the holye place of the Churche Also Basill sayth If whatsoeuer be not of faith be sinne as sayth the Apostle and faith commeth by hearing and hearing by the word of God then whatsoeuer is beside that worde giuen by diuine inspiration is sinne Also in the sermon of the confession of Faith he saith If God be faithfull in all his woordes and if all his commaundementes be firme and certaine for euer framed in truth and righteousnesse it is a forsaking of the faithe and a poynt of arrogancie to retect any part of those things which are written or to bring in any thing not written Thus far O Quéene we haue answered copiouslye according to our knowledge to the first principall point of the Oration made by the Prelates concerning the authoritie of the Churche being readie paciently and quietly to heare whatsoeuer shall be shewed contrary to that which we haue spoken There remaineth yet to be spoken of the Article of our Lords Supper the which if it seeme good vnto your Maiestie I will nowe pretermit both for that I haue heide you and the whole companie ouer long and also bicause we desire to haue this conference hereafter framed in better order NotwithstaÌ„ding if it shal séeme good vnto your Maiestie that wee procéede anye farther we are readie to vtter those things which the Lorde shall put in oure heartes alwayes submitting our selues vnto those things which shall be obiected vnto vs oute of the Scriptures moste humblye praying and beseeching your Maiestie O Queene to be fully persuaded in this one thing that nexte vnto the glorye of oure God wée wishe and desire nothing more vehemently than the dignitie of your Maiestie and the peace tranquillitie of the Realme After that Beza had thus ended his oration then the Cardinall beckning to Claudius Espensius a Sorbonist willed him to make his oration TheÌ„ Espensius beginning to shew that not long agoe he had wished to haue this mutuall conference and that he alwayes vtterly abhorred those cruell punishmentes which were vniustlye vsed againste those which imbraced the ReligioÌ„ he sayd that those things which were alreadie spoken of the Church and of the markes and succession of the same were in his iudgemente verye true adding herevnto that if this way had been taken in hande at the first all controuersies had been by this
be chosē to the same by lawfull election if so be the same may be had We adde this if bicause sometime as in oure time also when the Church hath bene troubled and persecuted many haue béen constrayned without ordinarie callyng by the motion of Gods holye spirite to take vpon them to repaire the ruinousnesse of the decayed Church notwithstanding howsoeuer the matter be we doe beléeue that this rule ought to be followed that all pastors and ministers maye haue sufficient testimonie of their calling 32 We doe beléeue it to be necessarie that they which are chosen to be the chiefe ouerséers of some one Churche doe diligently waye and consider among them selues by what waye or meanes the whole body of the same Churche may be best gouerned Notwithstanding so that they swerue in no poynt from that which our Lorde Iesus Christ hath appointed And this letteth not but that certaine places maye haue their peculiar and speciall institutions to them appertaining as it shall séeme best 33 And we doe exclude all humane inuentions and lawes whiche vnder the pretence of the worshippe of God doe bynde the consciences of men and we doe onely admit and alow those which tend to the maintaining of concord the keping of euerye one in due obedience in the which thing we thinke it méete to follow that which our Lord sauiour Christ appointed concerning excommunication the which with the circumstances also we allow thinke necessarye 34 We doe beléeue that there are Sacramentes ioyned to the woorde for further confirmations sake as pledges and seales of the grace of God by which our infyrme and weake faith may be stayed and holpen For we confesse these externall signes to be such that God by them worketh with the power of his holy spirit that nothing there might be set before vs in vaine Notwithstāding we doe thinke that al the substance veritie of them resteth in Christ Iesu frō whō if they be separated they are nothing but vayne shadowes 35 We doe confesse that there belong onely two Sacramentes to the whole Church of the which the first is Baptisme giuen vnto vs to testifie our adoption bycause thereby we are grafted into the body of Christ as beyng washed with his bloud and are also renewed to holynesse of life by his spirite This also we affirme that although we are but once baptized yet notwithstanding the fruite of Baptisme doth appertaine to the race of our whole life to the ende that this promise mighte be sealed in vs by a sure and certaine seale namely that Christ will be alway our sanctification righteousnesse and redemption Furthermore althoughe Baptisme be a Sacramente of fayth and repentaunce yet notwithstanding seyng God doth recken and accounte the children wyth the parentes to be of his Church we affirme that infantes borne of holy and godly parents ought by the authoritie of Christ to be baptized 36 We affirme that the holy Supper of the Lord which is the other Sacrament is a testimony vnto vs of our vnion with our Lorde Iesus Christ bicause he did not thinke it sufficient for vs onely to dye and to be raysed agayne the third day for our sinnes but also féedeth vs still ▪ and nourisheth vs with his fleshe and bloude that being made one with him we maye be partakers of life with him For although he be now in heauen and shall abide there vntill he come to iudge the worlde yet notwithstanding we beleue that he doth by the secrete and incomprehensible power of his spirite nouryshe and quicken vs wyth the substance of hys fleshe and bloude apprehended by faithe And we saye that this is done spiritually not that we go about to put fantasie and imagination in steade of efficacie and veritie but bicause this misterie of our vnion and knot made betwene Christ and vs is sodaine and far paste our reache that by no meanes we are able to comprehende it To be shorte séeing it is a thing so diuine and heauenly it can not be by any meanes apprehended but by faith onely 37 We beléeue as it is saide before that the Lord as well in the Supper as in Baptisme doth giue vnto vs in verye déede that is to saye truely and effectually whatsoeuer is therin figured Sacramentally and therfore we ioyne with signes the true possession and fruition of that thing which is so offered vnto vs Therfore we affirme that they which bring a pure fayth as a vessell with them to the holy table of the Lorde doe verily receiue that which the signes doe there testifie for the body and bloude of Iesus Christ is no lesse meate and drinke to the soule than bread and wine is the sustenance of the body 38 In like maner we saye that the element of water although it be corruptible doth truely testifie vnto vs the inward washing of our soule in the bloude of Iesus Christ by the efficacie of the holy Ghost And therefore we reiecte all those fanaticall persons which reiect these outward signes when as our Sauiour Christ him selfe spake these wordes saying This is my Body and This Cup is my Bloud 39 We beléeue that it is Gods will that the world shoulde be ruled and gouerned by lawes and politique gouernement that there may be some meanes by which the immoderate desires of the worlde may be bridled and restrained and that therefore he hath appointed kingdomes common weales and other kindes of dignities whither they come by inheritance or otherwise and not onely that but whatsoeuer pertaineth to right and equitie the author whereof he himselfe woulde be counted Therefore also he hath put the swerde into the hands of Magistrates to punishe offences not onely against the seconde table but also against the first Wherefore we must for his sake which is the author of this order not onely suffer that they may rule whome he hath set ouer vs but also honour and reuerence them as his Ministers appointed by him to take that lawfull and holy office vpon them Therefore we affirme that lawes and statutes ought to be obeyed tribute and taxes payed and all other burthens discharged and voluntary subiection yelded to magistrates yea although they be infidels so that God be not dishonored Therefore we detest all those that denie rule and gouernment and refuse to obey desiring a confusion and to haue all things common and going about to ouerthrow all lawe and good order This therefore was the plaine and simple confession of the faythfull Christians of the reformed Churches of Fraunce and a plaine explication of that Doctrine for the which they were so greatly persecuted by the Popishe Bishops Thus endeth this first Book ¶ The seconde Booke of Commentaries of the state of Religion in the kingdome of Fraunce IT was prouided and appointed as we haue shewed before by the kings Edict that there should be a Parliament by which the great perturbations which at that time all men sawe
to be The like words also he hath in his 112. Epistle Also in 37. cha of his second booke against Crescon In like maner S. Cyprian sayth VVe must not haue regarde what this or that man doth before vs but what Christe Iesus hath done who is before all Like vnto this is the rule whiche S. Augustine gaue to Hierome And in an other place also when hée disputeth againste those which woulde vse the Councell of Ariminum Neyther will I saith he alleage the Councell of Nice against you nor shall you alleage the Councell of Ariminum againste me By the authoritie of Scripture lette vs weye matter with matter cause with cause and reason with reason Chrysostome was of the same opynion as may appeare in his 49. Homely vpon Mathew For the Church is founded vpon the foundation of the Prophetes Apostles Therefore to conclude this matter we embrace the holy Scripture for the fâ—…l and perfect declaration of al things which appertayne to our saluation But as touching that which appertaineth to generall councels and to the bookes of the fathers we meane to vse them and we forbid not you to vse them so farre foorth as that which ye shall bring from them be not disagreeing with the worde of god But for Gods sake bring not in their bare authoritie vntill al thinges are examined by the Scriptures For we saye with S. Augustine in his seconde booke De doctrina Christiana the. 6. chapter If there bee any difficultie in the interpretation of Scriptures the holy Ghoste hath so tempered the Scriptures that what soeuer in one place is obscurely spoken in another place is more playnely and euidently reuealed And thus far concerning that Article the whiche I haue prosecuted the more largely to the endâ—… all men maye knowe that we are enimies neither to generall Councels nor yet to the auncienâ—… Fathers There remayne yet to speake of two articles namely concerning the Sacraments and Ecclesiasticall discipline The first truely deserueth a copious and long tractation by reason of the often and great controuersies euen at this day concerning the same but bycause it is not our purpose to dispute but onely to declare the speciaâ—…l pointes of our confession it seemeth enough to me to eâ—…plicate the summe of our faithe We agree as I thinke in the description of the name of the Sacrament namely that Sacramenteâ—… are visible signes by the meanes and helpe whereof the coniunction which we haue with our Lord Iesus Chryst is not only simply signified or figured but is also truely offered vnto God and is confirmed sealed and as it were grauen by the power of the holy Ghost in their mynds which with a true faith apprehend that which is so signified and offered vnto them I vse this word Signified not to weaken or abolishe the Sacramentes but to the ende I might distinguishe the signe from the thing signified Herevpon we confesse that it is alwayes necessarie in Sacramentes that there be a heauenly and supernaturall change for we say not that the water in Baptisme is simply water but a true Sacrament of our regeneration and of the washing of our soules by the bloude of Christe Neither do we say that the breade in the holy Supper of our Lorde Iesus Christe is simply breade but a Sacramente of the precious body of Christe Iesus whiche was giuen for vs and that the wine is not simply wine but a Sacrament of his precious bloud which he hath shed for vs Neuerthelesse we deny that there is any change made in substance of the signes but in the ende and vse for the which they are instituted We denie also that the same mutation is made by the efficacie of certaine wordes pronounced neyther by the intention of him that pronounceth them but by his wil only which hath ordeined this heaueÌ„ly and diuine action the institution also wherof ought euidently and playnly to be expounded in the vulgar tongue that all men might vnderstand and receiue the same Thus muche concerning externall signes Nowe to come to that which is shewed and exhibited by those signes We say not that which many do who not well vnderstaÌ„ding our myndes haue supposed that we haue taught namely that in the Lords supper ther is only a coÌ„memoration of the death of our Lord Iesus Christe Neither do we say that we are partakers of the frutes of his death passion onely in that thing but do ioyne the ground it self with the frutes whiche do come fro him to vs affirming with S. Paul â–ª The bread which we breake according to the Lords instiâ—…tion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the participatioÌ„ of the bodie of Christ which was crucified for vs The cup which we drinke is the participation of his very bloud which was shed for vs yea â—…ueÌ„ in the verie same substance which he toke in the wombe of the virgin which he caried vp into heauen Behold I pray you can ye fynd any thing in this Sacrament which we séeke find not But me thinks I heare some body make answer For many wold haue vs to confesse the the bread the wine are changed not into the sacraments of the body bloud of our Sauior Iesus Christ but into the very bodie bloud of our lord Other some peradueÌ„ture wil not so vrge vs but wil haue vs coÌ„fesse that the body bloud is really corporally in with or vnder the bread wine But here my Lordes I pray you heare me paciently a little for a time suspend your iudgements If either of these opinions shall be proued vnto vs out of the worde of God to be true we are redy to imbrace it and wholly to reteine it But it séemeth vnto vs according to the measure of oure faith that this Transubstantiation cannot be reuoked or brought to the analogie substance of faith and to sounde doctrine bicause it is wholly repugnant to the nature of Sacramentes in which it is necessarie that there remaine substaÌ„tial signes that they may be true signes of the body blod of Iesu Christ. Furthermore it doth euert and confound the veritie of the humane nature in Christ of his ascentioÌ„ And as my opinioÌ„ is of TraÌ„substantiatioÌ„ eueÌ„ so is it also of ConsubstaÌ„tiatioÌ„ which hath no grouÌ„d in the words of Christe neither is it necessary to this that we be partakers of the Sacraments But if any man demaund of vs if we make Christ to be absent froÌ„ the supper we answer that we do not separate him from the supper But if we haue respect vnto the distaÌ„ce of places as we must of necessitie wheÌ„ we speake of his corporal presence of his humanitie distinctly considered wee affirme that his body is so far absent from the bread wine as the heauen is absent from the earth fâ—…r so much as we the sacraments are in earth but he is so glorified in heaueÌ„
as might conueniently there shoulde be Councels Synodes or Parlings of those Churches that were not farre oft 4 That there be diligent eye and heede giuen specially to the doctrine and also the maners of Ministers 5 That no Minister vsurpe superioritie or principalitie by any maner of meanes among his fellowe Ministers but that all things bee done indifferently and soberlye among them 6 That all offences and stumbling blocks be taken away 7 That the faithfull be taught their dutie and also instructed in the puritie of the worde and in the chaste rule of discipline ▪ 8 That nothing in this discipline be rashly altered by one man or by one Church without the authoritie of the generall Councell But now when the most excellent and famous Princes Protestantes of Germanie vnderstoode of the great punishments and intollerable afflictions layde vpon the faithfull for the Gospels sake they sent their Ambassadours wyth their charge and letters vnto the King beséeching him that he woulde inhibite and staye those grieuous persecutions of the which their letters this was the effect and summe as followeth When they vnderstoode and weyed with themselues that men in all ages estates and times suffered imprisonment and bondes for professing the doctrine of the Gospell which is contrarie to those superstitions which are of the most part obserued and that for the same cause onely they were extréemely punished both in body and goodes they also knowing themselues to be members of the same heade Christ with them whome they hearde to be so cruelly handled and being perswaded that they were bounde in conscience to helpe them so much as they might they thought good for these causes to sende their Ambassadours vnto the King with those letters And that the King might not thinke that the matter is not throughly considered off of them they signifie vnto him that they knowe for a suretie that those men which were restrained from their libertie did maintaine or defende no seditious opinions nor any thing else that is contrary to the true and Apostolicall articles of the Christian faith And bicause they themselues did take no lesse labour and paine than the King himselfe to roote out and abolishe all those things which were against the glorie of God and did onely desire to defende the true inuocation of his holy name and the syncere doctrine of the Catholike Church contained in the writings of the Prophetes Apostles and Fathers and also did seuerely punishe the maintainers of false doctrine and men of impure and vnhonest lyfe and to be short bicause they themselues did acknowledge and worship one God as the hyest and Lorde of all these were the causes which had moued them to write those letters of intreatie for the releasing of those captiues out of miserie whose doctrine they knewe to be farre from all falshoode heresie and sebitious opinions the which thing might euidently appeare by their confession the which they sent vnto the King to that ende There is no man but he will confesse that many corruptions are crept into the Church and haue preuayled partly by error and partly by couetousnesse to roote out the which saye they that diuers good and godly men haue taken great paine of late and that not long since also certaine vertuous and singular learned men in the vniuersitie of Paris as VVilliam of Paris Gersone VVestelus and others had done the like and also that they themselues haue reformed errours in their dominions for the which they are not a little ioyfull Moreouer that his father king Frances of happie memorie a Prince of singular wisedome and vertue purposed to haue made the like reformation folowing herein the examples of his auncelors the Kings of Fraunce who woulde oftentimes themselues finde out the controuersies that happened in the Church The which waye he ought to followe in ending these matters rather than to suffer the crueltie of manye against their brethren and his subiectes assuring himselfe of this that he shoulde so smallye preuayle in suppressing the doctrine of the Gospell by those sharpe and cruell punishments that contrarywise the bloude which was shed for the same shoulde be the séede more and more dailye to increase the number of christians and furthermore ▪ that by this meanes namely by shedding of bloude he shoulde haue the greatest part of his faithfull subiectes cut from him Eeside all this that God doth threaten to take vengeaunce of the bloude of Innocentes vniustly shedde and will seuerely punishe those which shall reiect the perfect knowledge of his doctryne and truth Moreouer they signifie vnto the King in their letters that they did of late sue vnto him and require the selfe same thing of him that they doe nowe by their letters then and Ambassadours also and were almost perswaded by his aunswere againe that he woulde neuer more suffer the miserable Christians so to be afflicted and appressed with those iniuries Notwithstanding that they vnderstoode that the same affliction by all maner of punishment was as great in his kingdome as euer it had bene before Insomuch that in this poynt they did greatly bewayle so much as Christian Charitie required the state and condition of his good and faythfull subiectes who for this cause were onely afflicted for that they followed that doctrine which they retayned sure and firme in their Churches and in the which they grounded their fayth The which wonderfully grieued them not onely bicause they sawe that it was preiudiciall and hurtfull to them but chiefly bicause they perceyued the glorie of the most mightie God to be defaced and as it were derided And bicause Charitie with the which his subiects were beloued of men did prouoke them also to wishe their peace and tranquilitie and aboue all things to desire that the King might behaue himselfe in that thing which appertained to the glorye of God and soules health that he might not prouoke the wrath of God against him they most hartily beseech hym that he woulde prudentlye expende and weigh all the circumstances of this facte and specially that he woulde consider the causes why his miserable subiectes shoulde be so greatly troubled and that he woulde endeuour himselfe that the Church of God might be pourged from all these corruptions with the which it had bene a long time contaminated and infected in so doing he shoulde satisfie the honest desire of a great number in this poynt And bicause he coulde not come to the knowledge of those things which were of so great weyght without the hearing of the iudgementes of godlye learned men they perswaded him so call vnto hym out of hande men expert in knowledge and desirous of Gods glorie after the ensample of his Elders by whome the matters nowe in controuersie might be vprightlye and peaceably decided and determined by the rule of holye Scripture Also that whyle these thinges were in hande and vntill it were fully concluded of the matters in controuersie his subiectes which followe the doctrine agréeing
whom it pleaseth God to giue the same that the faithfull might haue nothing in them selues to boast of wheÌ„ as rather they are two folde more bound to God than others in that they are preferred before others Also we beleue that faith is giuen to the electe not that they should once onely walke in the right way but rather to coÌ„tinue in the same al the dayes of their lyfe bicause as the beginning is of God so is also the ende 22 We beleue that we which are by nature the seruants of sinne by the same faith are regenerate into a new life For by faith we receiue grace to lyue a holy and godly lyfe wheÌ„ we imbrace that â—…uangelicall promise that the Lorde will giue vnto vs the holy Ghost Therfore faith is so far from taking away the desire to leade a godly life that it doth rather inflame the same in vs from whence good workes necessarily do follow But although God doth regenerate vs to the ende he might fully saue vs notwithstanding we affirme that the good workes which we do by the assistance of Gods holy spirite are not so regarded of God that we shuld be iustified by them or deserue to be counted the sonnes of God bicause we shoulde alwayes doubte and feare if so be that we had not that satisfactioÌ„ by which Christ Jesus hath deliuered vs from all harme 23 We beleue that all the figures of the law are taken away by the comming of Christ although we know that the truth and substaunce of them remaine in him in whoÌ„ they were fulfilled Howbeit we must vse and exercise the Law and the Prophets both for the framing of our life and also that we may be the more confirmed in the promises of the Gospell 24 We beleue that seing Jesus Christ is giuen to vs to be our onely aduocate who also commaundeth that we should boldly come to the Father in his name and seing it is not lawfull for vs to pray in any other order and forme than in that which God him selfe hath appointed in his word what soeuer men haue deuised concerning the intercessioÌ„ of dead Saintes it is nothing else but the deceite and crafte of Sathan to drawe men from the right and true forme of prayer We doe also reiect all those meanes whatsoeuer that men haue inuented to delyuer them selues from the wrath of God for so muche as they doe derogate so much from the death and sacrifyce of Jesus Christ as men gyue and attribute vnto them To coÌ„clude we thinke that Purgatory is a fable brought forth of y same shop froÌ„ wheÌ„ce also came Monastical vows pilgrimages prohibitioÌ„ of Matrimonie the vse of meates the ceremoniall obseruation of certaine dayes Auricular confession Iuduigences and suche like abhominations by which some thinke that they merit grace and saluation All which things we do reiecte not onely for the false opinion conceyued of meriting adioyned vnto them but also bicause they be the inuentions of men and a yoake layde vpon consciences by the authoritie of men 25 We beléeue bicause we can not obtaine Christ but by the Gospell that the holy and inuiolable discipline established by his authoritie in the Churche ought to be obserued and that therefore Pastours ought to be in the Church to whom appertaineth the office of preaching the worde and the ministration of the Sacramentes whom men ought to honor and reuerently heare if they beyng lawfully called discharge their dutie not that God of necessitie néedeth such inferior helpes but rather bycause it thus seemeth good vnto him to rule vs as it were with a bridle And therfore we do detest all those fanaticall persons which so muche as in them lyeth séeke to abolishe the holy ministerye that is to say the preaching of the worde and the administration of Sacraments 26 We beléeue therefore that it is lawfull for no man to withdrawe himselfe from the Congregation and to trust in himselfe but is rather the duetie of all men to defende and kéepe the Unitie of the Churche submitting them selues to the common Institution and yoake of Christe wheresoeuer God hath appointed the true and Ecclesiasticall discipline althoughe the Edictes of Magistrates be against the same from the which order whosoeuer separate them selues they resist the ordinance of God. 27 We beléeue that with great diligence and discretion the true Church must be discerned by the name whereof many are too much abused Therfore we affirme out of the worde of God that the Churche is a company or congregation of the faithfull which do agrée in following the word of God and in imbracing true Religion in the which also they dayly profite and go forward grounding and confirming one another in the feare of God who although they receiue neuer so great profite yet must they daylie of necessitie seeke for remission of sinnes And yet for all this will not denie but that manye hipocrites and reprobates are mixed with the faithfull but yet their wickednesse can not take awaye the name the Church 28 Therfore in beléeuing of this thing we also openly affirme that where the worde of God is not receiued nor no profession of that obedience shewed that belongeth thervnto nor no vse of the Sacraments there to speake properly we can Iudge no Church to be We therfore condemne the Papisticall Church bicause the pure truth of God is banished out of the same in the which the Sacramentes of faith are corrupted falsified or else quite abolished in the which all superstition Idolatry is to be founde And therfore we thinke that all they which do ioyne themselues to such actions and do communicate with them doe separate them selues from the body of christ Nothwithstanding bicause in the Papacy remaineth some Imitacion of the true church and specially the substance of Baptisme the efficacie wherof dependeth not vpon him that ministreth the same we graunt that they which are baptized in the same Popishe Church haue no néede to be baptized againe howbeit bycause of the corruptions with the which Baptime is there mixed no man can offer his childe to be of them baptized but he must pollute him selfe 29 We do beléeue that the true Churche oughte to be gouerned with that discipline which our Lorde Iesus Christ appointed and to haue in the same Pastors Ministers and Deacons that the pure doctrine of the Gospell may be preached vice bridled and poore afflicted persons so far as nede shall require comforted 30 We do beléeue that all true Pastors wheresoeuer they be placed haue power and authoritie all a like vnder that onely head and chiefe vniuersall Bishop Iesus Christ And therfore that it is lawfull for no Church to chalenge vnto it selfe imperie or rule ouer another 31 We do beleue that it is vnlawfull for anye man of his owne authoritie to presume to take vpon him the gouernment of the Church but ought rather to
let vs assure our selues that there must néedes follows thereof prosperous successe séeing that God is alwaies present with those which assemble themselues togither in hys feare and name Neither let vs defer the time any more séeing that necessitie doth so vrge vs and séeing spéedie remedie is so greatly required We haue many sorowful and lamentable examples to set before our eyes which are forewarnings vnto vs of great desolation to come as the miserable state and condition of the Churches of the Jewes of the Greekes of the Egyptians and Africans the which in time past florished but at this day they scarsly retain a christian name For these causes I conclude that we must defer the time no lenger to call a Parliament to remedie these things without hauing any consideration or respect to those things which the Pope maye obiect as lettes against the same séeing that both it is lawfull for vs so to doe and also bicause our conseruation safetie is now in hazarde For if any one part of the kingdome were lost it is not in the Popes power to restore the same vnto vs againe Whatsoeuer my happen or befall we must not perish to fulfil the Popes minde but must rather follow at this time specially that rule which God hath giuen vnto vs and which our elders haue so oftentimes folowed But yet truly while this Parliament shall be a preparing I think it shall serue very wel for the purpose if we prouide thre or foure ▪ remedies which may greatly further this our enterprise The first is of the Churches that Prelates maye remaine and abide in their Diocesses and in this point let no man be borne withall And here I think it good to put you in mind of the Italians who enioying and occupying the thirde part of the benefites spirituall promotions of this kingdome draw vnto 〈◊〉 selues great profit like horseleaches suck out our bloude hauing no care at al to dwel vpō their benefices And laughing vs to scrone we are so blinde that we cannot sée it And if we chaūce to espie it we are pacified againe by their flattering words If the King should hire a great multitude of souldiers and giue them wages and if they should abide stil at home haue no care of their martiall affaires in the war had not then think you the King iust occasion to depryue them of their wages to dismisse them And thus truly doe our Prelates behaue themselues who in the troublesome time of the Church when heresies such like wickednesses were in diuers places sowne abrode the which in dede is the greatest warre of the Church being so much greater than the earthly warre as the helth of the soule surpasseth excelleth the helth of the body sate notwithstanding in the midst of their pleasures voyde of all care of their flockes cōmitted to their charge The second remedie is to shew declare by some notable manifest act that we are fully perswaded bent seriously to séeke a reformation least the aduersaries should cauil say that we call a Councel not to reforme the Church but to séeke our owne aduantage to stablishe and confirme our owne prerogatiues priueledges In the which matter nothing séemeth to me more méete conuenient for vs to declare that we haue an earnest care for the reformation of the Church than if we looke diligently about that nothing be done in the Church for money and bribes to the ende that Babilonicall beast Couetousnesse which hath brought so many euils corruptions into the Church may at the length vtterly be ouerthrowne And so we shall finde a more easie waye to controuersies and shall also stop the mouths of those that slaunder backbite vs If any man obiect say that so great a matter cannot be brought to passe by so small a number of men as we are without the determination of the Generall Councell we make vnto thē this answere namely that there is no new or vnwanted thing brought in by vs but we séeke to bring those things to passe which Christ hath plainly commanded Councels determined Kings the executors of Councels confirmed which in our time also they which haue ben the best learned in the Romish Church by their iudgementes haue allowed The authoritie of this voice abideth for euer Freely ye haue receyued Giue freely Spirituall things are giuen fréely therfore it is not lawfull to buye sell them and are in that order that they were giuē to be distributed that is to say freely Herevpon they are called Simoniakes which take vnto themselues that vnlawful and forbidden game of the which simonie or forbidden gaine we haue so many examples both in the scriptures also in the historie of the ancient Church that we shall not néede at this time to make any longer discourse of the same And to say somwhat of the Coūcels how oftentimes was this forbidden namely that not onely corruptions but also suspition of corruption should be taken awaye Inso much that they which distributed gaue the almes were forbidden to giue it in the time of the sacramēts least they should séeme to giue their almes for the receiuing of the sacraments as ye may reade in the Councel of Ancyrane and others In like maner king Lodoicus séeing that confusion créeping by little and little into the Church commaunded that the Clergie shoulde abide and dwell in their Diocesses and that no money euer after should be caried to Rome shewing how greatly this chopping and chaunging did displease him yet there was neuer any man that was counted a greater Catholike than he Also Pope Paulus the third himselfe in our time séeing that many departed forsooke the Church of Rome and fearing that this mischiefe wold grow more more was constrained by the continuall cries of the Protestantes to confesse that there were many errors got into the Church therfore commaunded certain men that were coūted notable in learning to note diligently what things were worthie of reformation swore them to hide nothing thereof from him threatning them that if they did not discharge their office throughly they should incurre the penaltie of excommunication Among the rest to whome this charge was cōmitted were these Contarenus who was made Cardinal in Germanie for his dealing in y notable cōtrouersie cardinal Theatinus who after the same Paule the third was made Pope Cardinall Sadoletus cardinall Poole the Englishman fiue others also which for their great learning were chosen to this office These men whē they had diligētly examined the matter gaue forth their sentence opiniō in publike writing the first article wherof was this Nothing ought to be done for money in the vse and administration of the keyes that is to say in the power of the Church Notwithstanding that Pope Paule the thirde which was so hote in the matter with his thundering
foreséen that the office of an Ecclesiasticall person might not be committed to an vnlearned vnapte and ignoraunt person affirming it to be vnlawfull for them to dwell from their flockes in other places at their owne pleasure and so giuing them selues to worldly businesse wholy to neglecte their offices but sayth he it is the Kings duetie to cal them to their office againe And in the ende he made earnest peticion that there might be wayes taken in time to stop the seditions at hande and also that it wold please the king to haue regard consideration to his nobles as his auncetours had done before him When he had thus spoken he put vp a Supplication in the which peticion was made in the name of the nobilitie that temples might be graunted for the vse and seruice of the reformed Religion After this man one Quintinus Heduus who was chosen to be the speaker for the Clergie when he had commended the king and Quéene to their face saying that the kings of Fraunce were specially chosen euē as if they had béen borne and appointed to be defenders of the Churche of Rome and that therefore they had that moste auncient name from all ages as to be called Most Christian Princes he sayde that this assembly of States or court of Parliament was verye well called The causes of the which assemblye saith he is that the complayntes of the people mighte be hearde and holpen and that meanes and remedyes might be prepared for the scarsitie of the kings treasure and substāce But this saith he is the greatest cause of all whiche I speake with great sorrowe and griefe and yet notwithstanding muste néedes speake the same namely that the corruptions and notable faultes of Ecclesiasticall persons myghte bée refourmed and amended For sayth he the matter is nowe come to thys passe that they thē selues which shuld declare this Ecclesiasticall holynesse by their life are more afrayde of the kings Edictes than they are of Gods word and of the Gospell of christ Notwithstanding we muste therefore thinke saith he that the reformatiō of the Church is sought for which hath not erred neither can erre but a correction only of those most greuous faults in those men which were the chiefe gouerners of the Church which correction must procéede from the king but so notwithstanding the king must vse correctiē that he follow the steppes of those kings that haue gone before him who alwayes fauored the Church Adding to this also that those kings his auncetours woulde neuer haue suffered the wicked practises of these newe fellowes which falsely and wickedly of late time take vnto them selues the profession of the Gospell that they mighte therby both refuse all ecclesiastical order and also abolishe if they might al Ciuill power and authoritie For saith he the king ought to this ende specially to exercise his authoritie and draw his swerde to punishe and vtterly to roote out all heretikes giltie of criminall punishments Therefore he desired that Churches might not be graunted to those horrible men for so he termed them and that they also might be counted punished as heretikes which durst offer the supplications of Heretikes to the king This truely saith he hath bene the olde subtill practise of Sathan to bring this libertie to heretikes that they might the more securely and without feare of punishment destroy the Gospell the which subtill practises he hath nowe also in hande and therefore the more diligent héede saith he ought to be taken In like maner also he desired the king that according to the doyngs of his Auucetours and also according to the example of Charles the great whose name he bare he wold constraine all his subiectes to liue according to the Canons rules of the fathers For detestable sayth he is the boldnesse of these new heretikes which scoffing at the authoritie of the fathers and reiecting the doctrines and Canons of the Churche saye that they will haue nothing but the true Gospell onely as thoughe the promise of Christ were vaine and to no effect who promised that he would neuer forsake his Churche and as thoughe that they were wiser than so many Fathers which left so many godly Canons behynde them in writing also as though they alone vnderstoode the word of god Horrible boldnesse reebllion is that sayth he which casteth of the yoake of the Church and what else will they do at the last but murmur and grudge also against the power and authoritie of the Ciuill Magistrate Moreouer he said that the notes badges of the Church were not obscure which these new men wanted as the euerlasting and continuall successiō from the Apostles time and the Canons and rules which the Fathers left behinde them which badges the Church of Rome hath Therefore saith he that they may neuer hereafter abuse the name of the Churche we must plainely pronounce and affirme That the Church of Rome is the Catholique or vniuersall Church But if these newe men take vnto them the name of the Church we will not denie it them but we saye that they are not of the True Catholique Church but of the Malignant Church Also he made petition that they which had fled the Realme for Religions sake might be banished men for euer that they might loose all maner of priuilege and that they mighte be handled euen as if they were forraine enimyes Furthermore he saide that aboue all things that drowning floud which had flowed out of the diches of Geneua was most pernicious and therfore he exhorted the king that he would to the vtmost of his power roote out all such as came from that place and not to holde the yong childe excused if so be he came from thence seyng that God would call him to an accounte for the doing of his duetie And perswaded Queene Katherine also the kings mother by the example of that Katherine of whome Eusebius maketh mention to ouerthrow and roote out these newe Heretikes Therefore he sayde that this was the onely cause of the great mischief at hande that there were so many heretikes in euery place to the destruction of the Realme and all estates Moreouer he desired of the King that Ecclesiasticall persons might be defended and maintayned accordyng to the commaundement of God bycause they are The Lordes Christes or annointed as their badges that is to say their shauē crownes doe declare Also he complayned that the authoritie to chose Prelates was taken from the Clergy and giuen to Kings saying that it was done against Gods word against the holye Canons and againste the approued examples of the Elders and that euer since that tyme namely from the yeare of oure Lorde god M. D. XUII. when the same was first vsurped all things haue had euyll successe For saith he in that very yeare in the which that lawfull right was abrogated from Ecclesiasticall persons began that damnable heresie of Luther whiche afterwarde soke suche rooting
end that ye might not doubt of this what say ye to that which was don by Pope Paule iij. and also by Pope Iulio iij. Of the which matter I my selfe can be a sufficient witnesse and my testimonie the more worthye to be receyued for that I my selfe for bewraying this coloured deceite was constrained to depart from Trent Who knoweth not that here vpon came this prouerbe The holy Ghost is brought from Rome in a Cheste I my selfe was once a Bishop as ye be and that waye bent that ye are vntill I forsoke the Pope and got me to the Church of Christ. The which I count the greatest benefite that euer I receyued But truely those toyes and deceitfull fleightes are appointed now out of tyme in these dayes soing the cléere light of the Gospel so brightly shineth throughout the whole worlde and séeing the deceites of the Pope are so openlyâ—… knowne Is this your generall Counsell from the which we that are the contrary part and for whose cause y same is assembled are excluded Is this I say the order of your generall Councell that the Pope shall commaund Patriarkes Archbishops Bishops and Abbates to be at the Councell shall exhort Kings and Princes also to sende their Clergye and prelates thither which are our aduersaries and seclude vs which ought to make answere before we be condemned And wheras the Pope woulde séeme greatly to desire that Kings and Princes shoulde either they themselues be presente or else their Legates and Ambassadors what a ieste and ridiculous thing is that seing they haue no definitiue voyce in the Councell but are onely lookers on Therefore in your Councels not wisedome not godlynesse not grauitie giue Councell but your Miters This and muche more he wrote which for breuities sake we omit Thus the Pope went aboute to bring to passe to haue a Councell at Trident. And now at this time the Electors and Princes of Germanie which were protestants met togither at Numburgh that they might deliberate and consulte of the Confession made at Augusta and offered to Charles the fifth in the yeare of our Lord god M. D. XXX and that bycause they heard that they were many wayes misreported of before the Emperor Ferdinando And writing letters to the Emperour they declared that they did hold fast embrace with one coÌ„sent that confession made at Ausburgh that they were ready to giue an account of the same confession out of the word of God. While the Princes were thus occupied there came two Legates from the Pope to intreate the Princes of Germanie to come to the generall Councell The which two declared their message as followeth The one of them began thus saying That the most high bishop so soone as he was called to the most holy reuereud office of gouerning the Churche to the end he might do the dutie of a true pastor he had this care aboue al others to correct and amend whatsoeuer was amisse that the Church mighte be quiet that all nations might be of one consent minde and embrace one doctrine To bring the which thing to passe séeing he saw no better way or remedie than an assembly of a generall Councell by due aduise deliberatioÌ„ by his own authoritie also which he hath froÌ„ God hath ordained appointed a councel which shal be holdeÌ„ at the feast of Easter next coÌ„ming And that the Princes might be the more fully certified of this matter to the end they ioyning their indeuor with the Popes carefulnesse might be willing diligent to procure the tranquillitie peace of Germanie they said that his holinesse greatly desiring seking the peace quietnesse of the countrey of Germanie had sent his legates to pray exhort all meÌ„ to come to y holy assembly in the which it should be lawfull for all men to speake what they would Also they intreated those Princes by name that they woulde not by any meanes hinder that godly zeale and peace of the Church the most holy Father being ready to giue vnto all men a most large Charter of the publique faithe and most solemnly to be bound to performe the same his holynesse exhorting al Princes to send their Ambassadors to that holy counsell with their commissions to the ende the controuersies of the Church in the which there are so many opinions as there are heads and so many Gospels as there are teachers maye by their industry and diligence be spéedily ended and that they also giuing that honor which is due to the Church one Faith may be kepte and one God alone adored and worshipped Thus when the first Legate had very copiously vttered his mind the other also begaÌ„ in maner forme following saying that he would not repeate those things whereof his fellow before him had spoken séeing that they had all one charge and commission from the holy Father There is no man sayth he that can be ignorant of the most greuous calamities of the Church and into what miserie the same is cast one euill and mischiefe following another occasioÌ„ being giuen to the enemies of Christes name to calumniate and speake euill of the same Insomuch that of necessitie so great confusion must be prouided for a remedy sought For the dangers do require these things the oportunitie of the time persuadeth to the same and the clemencie and godly zeale of the holy Father allureth men therevnto so that there could neuer be a better consent and a more fitte occasion offered the Christian common welth being pacifyed Gods grace so plentifully being giuen to y most holy father who is not only very careful for Princes but also for souls helth the peace tranquilitie of the church Thus they both made an end of their Oration to whom this answere was gyuen The moste honorable Electors Princes Ambassadors and Counsellers of the moste sacred Empire of Rome make this answere to the proposition of the Legates namely that they doubt not but that a great sorte of learned godly and wyse men of all ages and conditions haue wished a long tyme that the Churche might be in better state praying that at the length the pure doctrine of the Gospell might be restored and that the wicked errors might be takeÌ„ away Of the which matter Byshops of Rome ought to haue a speciall care for that they haue of long tyme attributed to themselues the tytles of Pastors of the Church but say they experience hath hytherto declared that they haue bene rather occupyed in establyshing of their Tyranny and in bringing errors into the Church than in amplyfying and setting foorth the glory of God and in curing the diseases of the Church The which truly is most manyfest by too too many sorrowfull effectes as the best friendes that the Pope hath cannot but confesse if there be any shame in them Also they sayd that they did not a little maruel what moued the Pope and what hope he
summe besides towardes the maintayning of garrisons of souldiers the fortifying of Cities and other such lyke vses to the great profit and commoditie of the people They made Supplication in like maner that the Edict of Iuly of the which we made mention before and in the which the faithfull were forbydden to assemble themselues together might be taken awaye that also there might be vsed peaceable and quyet meanes in matters of Religion and yet notwithstanding that no Heretikes Libertines Anabaptistes Atheistes and suche lyke seditious persons might be borne withal And that there might be called out of hand a Nationall Councell to reforme the errors of Ecclesiasticall persons Furthermore they requested that the King with his kinsmen the Princes woulde be at the counsell that all men might haue frée libertie vnder the kings warrant to come to that conuocation that they might haue Churches for the administration of their doctrine and Sacramentes graunted vnto them which affirme that they cannot with safe conscience come to the Ceremonies of the Romishe Churche that they mighte openly and plainely professe and maintayne their Religion and put awaye all occasions of slaunder and reproche Last of all they required that all iurisdiction mighte be taken away from Ecclesiasticall persons and restored to the King to whome the same truely appertayned that Ecclesiasticall persons myghte haue no place in the Ciuill assemblyes of Parliamentes and also that Ciuill or temporall persons mighte not haue benefices or spirituall promotions These things were spoken by the orators and speaker for the States according to their commission Moreouer at the length motion was made vnto them â—…o helpe to confirme the couenant made betwéene the Quéene and the king of Nauarre concerning the gouernement of the kingdome To the which they answered that it seemed vnto them verye vnmeete and strange that a woman should rule the Realme of Fraunce which was plaine againste the lawe therof called the lawe Salic After long contention by the earnest persuasion of the king of Nauarre who sought to haue the Queenes fauour and sayd that he did willingly giue place vnto hir the speakers answered that if the king of Nauarre woulde departe from his right and that the king and Quéene could so agrée they would not be against it nor hinder it But it was sayde that those speakers dyd not well in that they swarued from their Commissions and therefore that theyr assente to be voyde and of none effecte neither was the facillitie and myldnesse of the King of Nauarre well lyked of Nowe the Pope feared as we sayde before that Nationall Councell which the king had promysed least it woulde be greatly hurtfull vnto him therfore so muche as he could he made haste to haue a generall Councell And for thys cause he sente the Cardinall of Ferrer to the king Thys Romishe Cardinall called hym selfe the Protector of the Churches of Fraunce for the which names sake manye presents and giftes were giuen to him in Fraunce At the nexte comming together of the States it was concluded that the Pope should neuer afterward haue authoritie to giue anye benefice or spirituall promotion in Fraunce Therefore the Cardinall when he was come woulde haue vsed his accustomed power and authoritie but beyng let by the newe decree of the States or Parliament he rayled vp great controuersies Then the Chauncelor 〈◊〉 affirmed that it was a thing not to be suffered that so newe a decrée of Parliament shoulde be infringed and broken Notwithstanding the matter came to that pasâ—…e by the daylye complayntes of the Cardinall that the king gaue straighte commaundement to the ChauÌ„celor to seale his letters The Chauncelor sayde that it was against lawe and equitie so to doe howbeit he sealed his letters with the kings seale and subscribed these wordes with his owne hande without my consente and will. Then these letters according to custome were sent to the Senate of Paris that they also myght confirme them But when the Senate had read these wordes of the Chauncelor they made this answere They cannot neither oughte they to be receyued Which wordes they alwayes vse when they meane to note any vnlawful or vniust matter Therfore Cardinall Ferrar was without hope of his letters and was very sore agréeued to sée the Popes authoritie so sore diminished and shaken in Fraunce besyde this ballets and rymes were made â—…f hym and hauing his Crosier goyng before hym as the manner is he was deryded of boyes and chyldren that followed him also pretie Libels were set forthe agaynst hym and the image of Pope Alexander his grandfather finely paynted with a liuely description of his wickednesse oute of the wordes of the Poet Pontanus was helde forthe in euerye mannes hande againste him The Cardinall taking this in very euill parte departed out of FrauÌ„ce loking for better occasions to haue his purpose the which in deede he gat afterward But shortlye after thys the Popes authoritie was cut off more and more in Fraunce and all the people almoste euerye where sayde that nowe the authoritie of men must not be wayed but the substantialnesse of reason and truth that the great errors whych long ago were growne were nowe spredde abroade that the Couetousnesse and Luxurie of the Churche men was insatiable that they were more outragious and cruell agaynste those whiche followed the contrarye opinion in Religion All estates and degrées had these and the like communications oftentunes in their mouthes yea and they which as yet were on the Popes side came not so often to their owne Churches as they had wonte but came often to the sermons of the refourmed Churche kepte companye with the faythfull and had often conference with them concerning Religion and sayde that for this cause there ought to aryse no trouble nor breache of friendship or brotherly loue They which more obstinately leaned still to their olde opinions kepte theÌ„selues so cloose within their dores that they scarce durst to come in anye companye Many were dayly alured to the companye of the faythfull in so muche that the alteration of Religion séemed nowe withoute all doubte to be at hande The greatest parte of the Nobilitie also embraced the doctryne of the Gospell And the Queene séemed to prefer Religion verye muche and openly to fauour those of the refourmed Religion whether to please the king of Nauarre or to serue the tyme I knowe not and wrote verie earnestly to Pope Pius the fourth desiring him that he would prouide remedies to stay those troubles And when the time of the parley appointed was rome she wrote very large letters to him the fourth of August to this effect as followeth If sayth she the state of the Kingdome of Fraunce maye be expressely described to the holye Father for so she was wonte to call hym in what and howe manye straites and perills the same was by reason of the diuers opinions of Religion he would prouide with al spéede for it and would helpe to staye these
it is done against the pure and sound iudgemeÌ„t of the Churche which hath decréed and appoynted Water and the Worde to be only necessarie in the Sacramente but as for Exorcismes and Prayers not to be necessarie to the Sacrament Furthermore they saye that in Baptisme the wordes of the auncient Catechismes are reteyned still the vse wherof is nowe gone and therfore at this tyme is vsed in vayne in Baptisme Also many do very much misselike that a diseased or infected priest should spit his vncleane spittell into the mouth of the infant wherby some great euill and perill mighte arise All these inconueniences she sayd might be remedied if it might be left in the choyce of al men eyther to vse Exorcismes and prayers in baptizyng their infantes or else purely and simply without any additions to kéepe the substance of Baptisme that is to saye water and the word and to haue the same ministred in the vulgar tong that the people may vnderstand it The whiche libertie were more tollerable than eyther the offence or separation of many men and so no infantes shall be baptized out of the Congregation of the Romishe churche 3 As concerning the holie Comunion many good men do misselyke thrée things in the same Of the which the firste is that it is giuen to communicate only vnder one kynde Whose consciences in this matter can not bée quieted and stayed eyther by the authoritie of the Councell of Constance or by the obseruation of custome receyued not many yeares agoe seing that Iesus Christ playnly sayth Take yee eate ye drinke ye Paule the Apostle also sayth VVho soeuer eateth of this bread and drinketh of this cup. To the which expresse word of God is ioyned also the auncient custome of the Churche constantly obserued for a thousande yeares and more And although for reuerence sake whiche they owe vnto the Church they will not condemne the couÌ„cell of Constance yet notwithstanding seing thorough feare of erring they leane only to plaine testimonies of Scripture and to the auncient custome of the Church it is to be feared that whyle there is controuersie aboute this matter others whiche are weake will easily be broughte to their opinion and so withdrawne from the fellowship of the Churche of Rome For the obiection of the aduersaries séemeth to be of greate force seing they bring bothe the expresse word of God and also euident reasons for that whiche they alleage Maye it please him therefore to consider whether it be not best to giue libertie that the communion may be ministred vnder both kindes although the councell of Constance be against the same 2 The seconde thing they misselyke in the holie Communion is this Manie are afeard to come to the holy communion being ministred in such order as it is in the Romishe Churches that is to say to one or to a few alone vsing no prayers that may be vnderstode of the common people neither yet expounding the vse of the Sacrament the aduersaries on the contrarie part saying and openly shewing in verie deede that they haue restored in this poynte the approued maner of the auncient Church The which matter when diuers reasons and wayes of communicating are alleaged on both sydes can not be tolde howe many of oure countreymen it doth pierce and moue in so much that there is no doubt but that very manie shal be constrayned for this cause to depart from the Church â–ª For when â—…n the one part they sée some one alone or a cerâ—…ain smal numbre without prayers without a sermon without giuing of thanks to 〈◊〉 any part of the sacrament and that in an vâ—…knowne tongue on the other part a congregation of a great number of men together plainly to make confession of their faith publikely to confesse their synnes to giue thankes vnto God to pray vnto God to sing Psalmes in the vulgar tong to come to the Sermon by which they may be instructed to liâ—…e a godly and a chrisâ—…ian lyâ—…e and to prepare themselues alâ—…o to receyue the Sacrament it is harde to say but that they whiche take oure parte onely for a zeale and true desyre of Religion will take these occasions to fall awaye from vs. To remedie this inconuenience let the Pope himselfe consider if it shall not be well doone to suffer the holy câ—…mmunion to be ministred euerye moneth according to the maner of the primitiue Church that the Pastors and Elders of Churches may call all those togither whiche wyll communicate the first Sunday of euery moneth or oftner if they be required and that there in the vulgar tongue Psalme maye be soong and a generall confession of fayth and of sins lykewise to be made publike and coÌ„mon prayers also for the preseruation of Magistrates for the purenesse of the ayre for the frutes of the earth and for suche as are afflicted deuoutly to be sayde And to them thus assembled togither some place either of the Euangelistes or of Paules Epistles whiche concerneth the vse of the Lordes supper may be red and so to be receyued to the coÌ„munion vnder both kynds And although this seemeth to be newe and not customably heretofore to be vsed yet notwithstaÌ„ding seeing the Apostles and they which straight after succeded them did so it can not be sayde that the holy father hath done or appoynted any thing against the coÌ„mandemeÌ„t of God and the maner of the Church And to the end he may vnderstande for what cause they vrge and so earnestly desire this thing it may please him to know that there is nothing that so much troubleth and burdeneth their consciences as the feare of not rightly receiuing the Sacramentes And here the aduersaries triumphe and crie that the commaundement of God is broken and thus by little our ministerie and all our doctrin groweth out of credite insomuch that the shame and reproche hereof will redound to the holie Father himselfe at the length except it be foreséen For the which they thinke that there can not be a better more present remedie founde than if the Lordes Supper be celebrated in that order as is before declared The whyche thyng she hir selfe so muche the more vrgeth and earnestly craueth that he might helpe and remedie so greate troubles in tyme. 3 The thirde speciall poynt of offence is this There are many men of the more learned sort in al the realme which are offended at that rite or feast whiche is commonly called Corpus Christi day at which yearely feast the bodie of the Lorde is caried about the Cities to the which solemnitie they saye they can not with safe consciences come and that for these causes Firste bicause it is against the expresse institution of the Sacrament Take ye eate ye drinke ye Also Doo this in remembraunce of me That is to saye Do yée as I haue doone And therefore they say that there is so great difference betwéen the giuyng of bread to be
séene and the eating of breade in déede euen as if a man shoulde not receyue that wholsom medicine giuen vnto him for his health but should cause it verie sumptuously to be caryed vp and down the chamber They saye also that Paule sayd not Carie this bread about the stretes but VVhosoeuer eateth of this bread and drinketh of this wine Furthermore they say that Christe is in heauen and that therfore there is onely required a spirituall worship Wherevpon they say that great iniâ—…rie is done to him by those corporal and externall worships seing he exalted 〈◊〉 from earth to heauen to the end he might be worshipped and adored with true and spirituall honor And last of all they say that this rite of carying the Lords bodie vp and down was brought in and by little litle established not by any authoritie of Scripture but by the deuotion of some singular man Also that neither Clement nor Gregorie bishops of Rome whiche appointed the same to be a solemne feasâ—…e haue not spoken one worde of that deambulation and that therefore our sacrifiâ—…ing Priests do erre and offende against their will and institution seing that no other day hath such fréedome and libertie to commit all kinde of wickednesse as that hath the whiche truly is not the waye to knowledge and worshippe Christ seeing that he requireth of his disciples purenesse and newnesse of lyfe and in his holy worde vtterly detesteth all sinfull libertie The which things séeme hurtfull not onely to those whiche haue separated themselues from our felowship but also to those which will not leaue the same They doe perceyue that herevpon many things are done amisâ—…e as the pollutiâ—…n of the Sacrament against the word of God and the approued customes of the Church Also that by the occasion of this day many men are aâ—…used and led to commit wicked and horâ—…ible things and that the same day is a verâ—…e prâ—…uocation of most 〈◊〉 sedition as we hitherto to our great griefe haue felt Therefore except this thing be foreseene and a remeâ—… prouiâ—…d for the same at the length experience will shewe that it is better to séeke a more deuoute way to worship God withall than to refeyne kepe this ryte to the hurt and offence of many The Masse also is an other greate cause of offence All men crie out that the Masse is a great offence slumbling block to the Church the same being sold of ignorant dissolute and most vngodly Priests and yet no man seeketh to reforme and amende the same This thing truly hath of late diminished the deuotion of the people very muche yea and many of our felowship do proceed further also â—…o doubt of the Masse both touching the substance and also touching the forme In the subsâ—…aÌ„ce they doe note that the Churchemen afâ—…irme that the priestes do offer Christe and do more esteeme of their owne sacrifice than they dâ—…e of the sacrifice of Christe And that certaine of the Doctours doe saye that the same sacrifiice whiche the Priests offer is onely a monument and signe of the true sacrifice whiche Christe offered for vs once for all but the ignoraÌ„t people are taught by ignorant priests that he ought to be counted for an heretik which thinketh otherwise The which truly seeing it seemeth to be most absurd it giueth great occasion to the aduersarie to speak euil But in the forme of the Masse they note foure principall things First that all things are done in the same in a strange an vnknowne tong the which in déed is vnprofitable and dangerous séeing no fruite commeth thereof vnto the people but are onely fed with certaine outward shewes Wheras on the contrarie part say they it is necessarie that the confession of the faith shoulde be plainly and euidently vnderstode of all men and séeing the Latine tongue muste needes be vsed let the same yet be expounded into the mother tong that it may of all men be vnderstode And seing the prayers which are there made appertaine to the common profit of all the hearers who vnderstanding not what is spoken shall aunswere Amen Furthermore they saye that the consciences of the Clergie doe accuse them and tel them that they doe amisse séeing no part of the vse of their Masse is declared without the which notwithstanding the administration of the Sacramente seemeth to be but vaine Thirdly séeing those things which are spoken in the Masse doe belong to the whole congregation and not to the Priesâ—…es alone and specially those things whiche concerne the Communion and yet neuerthelesse one Priest only communica 〈◊〉 the people sâ—…anding by and looking on it séemeth iusâ—…ly to be verâ—…e farre out oâ—… order and not agréeing to the truthe Wherfore they thiâ—…ke it 〈◊〉 that it shoulde be reduced and brought to the ancient maner of the church agréeing to the first institution â–ª Fourthly they misâ—…yke the order of the diuine seruice In the which is to be coâ—…idered what great profiâ—… the singing of Psalmes and the maâ—…ing of Prayers in the vulgar tong hath brought in tyme paste And truly our aduersaries of late days vsing these meanes haue allured and drawne many vnto them Wherefore let the holy Father consider if it shall not be best to giue libertie to haue the Psalmes soong and Prayâ—…rs also made in the vulgar toung that they maye be 〈◊〉 of all the people These are the principall poyntes whiche they saâ—…e are needfull to be amended â—…en they which haue separated themselues from our felowship which they 〈◊〉 to haue taken in good part seeing they goâ—… not about to violate the Apostoliâ—…ie authoritie of the holy father and 〈◊〉 perâ—…ct in these two things namely that nothing be altered â—…n dâ—…ctrine And also that if the Minisâ—…ers of the Churche doÌ„ offende in any thing the Ministeâ—…e therefore shoulde nâ—…t be taken away but the authoritie thereof alwayes to remain preserued and safe These two things being firmely holden they thinke it no absurditie if diligente inquiâ—…ition be made of other matters which haue neede of reâ—…ormation Therefore she dothe humbly beséeche the holye Father that he woulde prouide for these thinges for that greater inconueniences no dout woulde folowe if so be that there were not remedie prouided in tyme As for other thinges the Quéene promiseth that she hir selfe with the counsell of good men and with hir diligence and iâ—…deuour will looke vnto so muche as she maye both for the peace and quietnesse of the Church and also for the dignitie of the Popes holynesse These thinges haue ben by vs faithfully gathered out of the Copie of hir owne letters ¶ The thirde Booke of Commentaries concerning the state of Religion and or the common vvealth of Fraunce IN the meane season the Prelaâ—…es and Clergée came from all partes of the realme to a towne called 〈◊〉 néere to Sangeiman at the â—…ay appointed in the moneth of August to reason and fréely to
dispute on both parts of the principall poyntes of Religion nowe in controuersie â—…bertie was graunted vnto all 〈◊〉 of the reformed Church freely to come to heare 〈◊〉 samâ—… and that vnder safe conduct by the kings 〈◊〉 Certain men were chosen to be of that Councel â–ª 〈◊〉 of the râ—…rmed Churches â–ª being 〈◊〉 conducted at the kingâ—… coÌ„manâ—…ment by his gard from Paris to the towne called Sangeiman â–ª Among whome the principall were these namely Peter 〈◊〉 â—…rofessor of diuinitie in the Tygurâ—… Churche and The â—…tore 〈◊〉 â—…ho were chiefe in this disputation 〈◊〉 of Gods word â—…t Geneua whâ—… were procured to 〈◊〉 thither by the kyng of Nauarre and by the reformed Churches â–ª There were also â—…icolaus Gelaâ—…us Augustinus Marloraâ—…us Iohannes 〈◊〉 â–ª Franciâ—…cus Morellus and Iohannes â–ª Malo wyth whomâ—… also came 〈◊〉 a lesrâ—… man whiche a little before abjuring and forsaking the Popes religion imbraced the doctrine of the Gospell They therfore to begin the matter offer to the king a supplication in the which they desire that this disputation might be begon forthwith by his authoritie and that these might be the conditions to be obserued in the same Firste that those prelates which were of the contrarie opinion might not be set as chiefe Iudges in this disputation but that the king with his Counsellours shoulde by his authoritie moderate and rule the whole matter Secondly that all controuersies should be referred and ended by the word of God only Thirdly that what soeuer should be determined and concluded in that disputation shuld be registred in the kinges publike commentaries by his notaries To the whiche the kyng made answer that he woulde consult of this matter with his councel that if it might be al the matter might by some meanes with the consent of the Prelates quietly be ended But the Prelates complayned and sayd that this libertie of disputing oughte not to be graunted vnto them which were long agoe condemned Whervpon they deferred the matter for certayn dayes béeing busied in the mean time to â—…ynde out the scruples and doubtes of these questions namely concerning the dignitie of Cathedrall Churches Concerning Regulars and their exemptions Concerning Cures and their ordinarie presentation Concerning the excéeding number of inferiour Priestes Concerning the reformation of Monasteries Concerning pluralities of Benefices and such like seeking to helpe the disordered Churche in due time with these inquisitions But this one thyng they specially pretended that they should haue great iniurie if authoritie to iudge were taken from them But nowe it shall not be disagréeing from our purpose to make mention of certayne communication had betwéen the Cardinall of Lorayne and Theodore Beza before the solemne diâ—…putation began Certayne communication betweene the Cardinall of Lorrain and Theodore Beza Minister of Geneua BEza came into the bedchamber of the king of Nauarre being so commaunded by him to the intente he might salute the Quéene And at that tyme there was also the Cardinall of Lorrain Then the Quéen began to talke with Beza concerning his bookes Upon which occasion the Cardinall then sayd to Beza as foloweth Card. Lorrain I haue séene a booke the author wherof you are sayd to bée in the whiche are contayned these wordes Chryst is to be sought in the Supper after the same manner that he was before he toke vpon him our flesh I haue heard also that you haue written another moste absurde saying which is that Christe must be sought for in the Supper as in the myre and dirte At the whiche saying the standers by greatly maruelling Beza answered Beza If the bookes were here I could the better tel whither they were myne or no but concerning the first saying it may séeme very absurde as you repeate it but the place being diligently wayed it shall be founde to be moste true As for the seconde it is blasphemous and wicked neyther shall it bée founde written in myne or in anye of oure bookes Card. Lorrain No doubte I maruell that any man dare affirme that we haue no more than the auncient Fathers had iâ—… the tyme of the lawe and how could they speake of the flesh of Chryste which as yet was not Beza Do ye thinke that there was alwayes a Churche from the first creation of the worlde Do ye thinke that the Church which was from the beginning of the world was called a Churche by him whiche was a Mediator betweene God â—… men And do ye thinke that Iesus Christe was that Mediatâ—…ure Card Lor. It is my opinion Beza Therefore the communion of the faithfull wyth Christ oughte not to be restrained to that tyme when he ioyned his diuinitie in verie déede to our nature â–ª for y which was not as yet by the order of nature was notwithstanding alwayes by the force and efficacie of faithe Is it not sayd that Abraham sawe the day of Christ and reioyced And Paule sayth That the fathers did eate the same spirituall meate and did all drink of the same spiritual drink whereof we haue droonke namely Christe Card. Lor. It is verie true For he is the Lambe that was stain from the beginning of the worlde After this when Beza had brought in manye places concerning the difference betwene the olde and newe Testament there began a newe disputation concerning the presence of the bodie and bloud of Christ in the Supper Card. Lor. We do disagree in the explication of these words This is my bodie Beza We disagrée in very déed for which we ar very sory Car Lo. I teach the children of my dioces wheÌ„ they are demauÌ„ded what the bread in the Supper is to answer that it is the bodie of Christ do ye disalowe this Beza No truly for they are the very wordes of Chrisâ—…e But I demaund how the bread is called the body of Chrisâ—… For all that is is not after one fashion or manner But the Cardinall vrged these wordes The rocke was Christe whiche wordes Beza had cited before agaynst the which he set these wordes of S. Iohn The worde became flâ—…she To the which Beza answered Beza There is great difference betwéen that substantial communion and the Sacramentall communion And this question sayth he doth consâ—…st of foure principall 〈◊〉 The first is of â—…gnes the second of the thing signified the third of the coniunction of signes the thing signified the fourth is of the participation of signes and of the thing by them signiâ—…ied Concerning the first we differ in this that you apoint in the Supper only accidâ—…nts for signes but we for signes put the substaÌ„ce of breaâ—… and wine as the nature of Sacraments doth require and the Scripture vniuersallye teache Heere the Cardinall interrupting Beza in his talke sayde Card. Lor. I thinke truly that I am able to proue desend Transubstantiation but I thinke that the same was not greatly néedefull to be founde oute by the diuines neyther doe I thinke that there oughte to be in the
Thus far Beza procéeded in his oration who with his fellowes fell on their knées and standing vp straight way againe offred vnto the king the confession of the Churches of Fraunce and then he spake thus vnto him We beséeche your Maiestie not to regarde oure rude and barbarous speache but our well wishing mindes wholy consecrated to obedience But bicause the principall pointes of oure doctrine are more plainly and copiously contained in this confession of our faith we beséech your Maiestie to receiue the the same and we trust by the leaue of God it will come to passe that when we haue conferred together with all sobrietie and reuerence we shall come to some agréement But if our iniquities be the cause that we may not obtaine so greate a blessing we doubte not but your Maiestye will consyder of all thinges and prouide for them accordingly without preiudice of any partie And here wée thinke it not good to let one thing passe namely that when Beza intreated of the Lords supper and spake these wordes As touching the distance of places the bodie of Christ is so far from the bread and wine as the heauen is higher than the earth the Prelates were so moued that by and by they began to make disturbance and to murmur but this being somewhat quieted Beza made an ende of his oration After whom the Cardinall of Turnon hauing great indignation and shaking and trembling for very anger began in the name of the Popishe Prelacie of which he was chiefe to declare vnto the king that the Cardinall Bishoppes and the reste of their fellowship by reason of the kings commaundemente gaue their consente that the newe Euangelistes for so he termed the menne of the refourmed Churches shoulde be hearde what they coulde saye but notwithstanding not withoute some offence of their consciences bycause they perceyued that they myghte speake manye things not méete for a Christian Prince to heare which might also and that not withoute cause offende the mindes of many good men â–ª Therfore he sayd that the Prelates suspecting that it woulde so come to passe had giuen hym commaundement to intreate the King that if any suche matters fell oute he woulde not in any wyse beléeue their wordes And that therefore he would reiect both the wordes and sentence of that fellowe that had spoken in the name of those of the new Religion staying and suspending his iudgement vntill the Prelates hadde otherwyse opened the matter the which if it might please him he trusted that both the king and the whole assembly shoulde vnderstand see â–ª what diffenreÌ„ce there was between the truth and a lye He required also that he might haue a daye giuen him to answere Adding that had it not beene for the regarde they hadde vnto the King and to his commaundementes they would not at the hearing of those horrible and abheminable wordes which that other fellowe vttered haue suffered him to haue procéeded any further At the length he beseeched the King that he would follow the faith and footesteps of his auncestors the whiche he prayed all the Saintes in heauen and the Uirgin Mary to graunt To this the Quéene answered that nothing was doone in this matter without due aduice and counsell by the deliberation of the Princes and the priuie Councell and by the iudgement and consent of the Senate of Paris The whiche she sayd was not done to alter any thing in Religion but to quiet the troubles that were rysen through the diueâ—…sitie of opinions in Religion and by these means to bring those that were gone astraye into the way againe Which sayth she you and your fellowes ought to séeke specially at this time by vsing good and strong argumentes Thus the mynds of the Popishe Prelates being galled and very much grieued at the first méeting with the words of Theodore Bâ—…za the daye following he writ vnto the Quéene saying bycause he feared that she was not fully satisfied by reason of certen words wherat the Prelats were offended therfore he earnestly desired of hir that he might haue libertie more plainly largely to discourse that matter which then he could not copiously declare The occasion therfore saith he of those words by me vttered was the opinion of certaine men which not wel vnderstanding our mindes thought that we went about to exclude Christ froÌ„ the Supper the which to doe were manifestly wicked seing we haue the contrary to be found in the word of God namely that that precious Sacrament was therefore ordayned by the sonne of God that he might make vs more and more partakers of the substance of his verye body and bloude whereby we might more straightly be vnited vnto him and mighte growe to euerlasting life And vnlesse it should be so it were not the Supper of Iesu Christ. And therefore it is so far from vs that we should say that Christ is absent from the Supper that none of all others more resiste that blasphemie than we But we saye that there is great difference betwéene these to say that Iesus Christ is in the Supper in that he gyueth truely vnto vs his bodye and bloude and to say and affirme that his bodye bloude is ioyned to the bread That first I haue affirmed bicause it is the principall chiefe the seconde I haue denyed bicause I thinke it to be repugnant to the truth of Christ his nature and to the article of the ascention as it is in Scripture and as the ancient fathers expounde the same This sentence and opinion gyueth more dignitie and authoritie to the worde of God thaÌ„ that which teacheth that Christe is really and corporally ioyned to signes This therefore is the declaration meaning of that which we spake which I desyre may satisfie you being ready to be taught if better be shewed To this also he added certaine testimonies of the Fathers As of S. Augustine writing vpon the. 5. Chapter of S. Iohn where he saith VVhen our Sauiour Christ saide ye shall not haue me alwayes with you he spake of the presence of his bodie For according to his Maiestie prouidence and inuisible grace that which he promised in another place is fulfilled I will be with you to the ende of the world But according to his humane nature which he toke according to that that he was borne of the virgin Mary that he was crucifyed buried and rose againe it is said Me ye shall not haue alwayes VVherfore Bicause according to his body he was conuersant with his disciples fortie dayes and as they wentâ—… wyth him ascended from them into heauen neither is heere any more Also the same Saint Augustine saith writing to Dardanus As he is God he is euery where As he is man he is in heauen And Vigilius whiche wrote againste Eâ—…yches in the yeare of our Lorde God. 500. sayth The sonne of God in respecte of his humanitie is departed from vs but in respect of his diuinitie he saith I am with
the two principall poyntes of our confeâ—…ion namely concerning the Church and the Supper of the Lorde But if we mighte haue had leaue to answere at the first out of hand when those things that were spoken were yet freshe in memory we mighte haue bene able more aptly and distinctly to haue made answere But notwithstanding we will speake as God shall make vs able that it may be vnderstande in what things we agrée and in what also we doe disagree of the which I woulde to God there mighte be made a perfecte vnitie and concorde Therefore concerning the first principall poynt which is of the Church we will declare thrée things First what the Church is Secondly what are the markes of the Churche and thirdlye what is the authoritie of the same There is no doubte but that this name Church was dâ—…riued of the Gréeke worde which signifieth to call from one place to another But in the Scripture there are found two kindes of callings The one conioyned with the efficacie of the holy Ghost of which there is mention made in the Epistle of S. Paule to the Romaines in these words Those whome God hathe iustified he hathe called The other although it be allone with the first as touching the externall matter yet notwithstaÌ„ding it is of no efficacie as touching saluation not that God is to be blamed therefore but thorough mens default which will not heare the word of god Of this thing the Lorde speaketh when he saythe Manye are called but fewe are chosen Herevpon it commeth that the name of the Churche which is a congregation of men gathered together by the voyce of God which calleth them is taken two maner of wayes For if it be taken generally for all those which doe externally professe that they doe answere to Gods calling then there is no doubt but so many reprobates and â—…ipocrites are comprehended And thus truly haue we alwayes both writteÌ„ and taught with one consent seyng that matter is very common in the Scriptures But if this worde or name Churche be taken more properlye and strictlye as oftentimes it is then we saye that it onely comprehendeth those that are predestinate and chosen of god And to the ende men maye perceiue that wee haue not deuised nor inuented this phrase of speache and much lesse this doctrine when it is sayde That the Church is the bodye of the Lorde bones of his bones and fleshe of his fleshe how can the reprobates be comprehended in this number seing they are the members of the Deuill For these two things cannot agrée together To be a member of Christ and a member of the Deuill also the which S. Augustine well vnderstoode This same distinction of the Churche that Author also vsed writing vpon the sixtie foure Psalme when he sayth The Churche fignified by Hieruâ—…alem began at Abel and Babilon at Caine. And yet notwithstaÌ„ding in this first booke of Baptisme against the Donatistes the sixtene chapter taking the name of Churche more generally he saythe He which begat Abel Enoch Noah Abraham the Prophets begat also Cayne Ismael Dathan and such others In fine therfore let vs take that which the same Saint Augustine hath written in the forenamed booke where it is sayde that there are two sortes of men as touching the Churche For sayth he some are the members of Christe and of the true Churche and so of Gods house that they are euen the house of god But other some are in the house of God but are not the house of god For they are as the chaffe with the wheate But hereof there séemeth to aryse a question whether the Churche be inuisible the which séemeth of necessitie to be concluded for so muche as God onely knoweth his electe seing also we confesse that we beléeue the holy Church And that which is beléeued is not séene But hereby maye come great inconuenience if we haue not a more depe consideration of this matter For if the matter be so into what assemblie can we come Where shall then be the waye of our saluation except the Churche be knowne that we may cleaue vnto Christe Iesus seyng that he doth declare his vertue and sauing health in one Churche Therefore wée saye that althoughe the Churche in consideration of those things whereof we spake euen nowe can not be séene of men yet notwithstanding we haue certain notes to know to what Churche we oughte to ioyne oure selues namely the pure worde of God and the sincere administration of Sacramentes The which notes are so plaine and manyâ—…est that wheresoeuer they shall be wée oughte to be oute of all doubte that there is the Churche of God in so muche that by the rule of Charitie we oughte to account all those for the faythfull Children of God which professe the pure Religion excepte God shall reueaâ—…e their hipocrisie And of this matter Saint Paule hathe giuen vnto vs a playne example when he calleth the Corinthians and Galathians Saints attributing also vnto them the name of the Church althoughe there were greate errors among them both in corruptions of doctrine and also of manners The which also he hath shewed in another place when he sayth If anye man build on this foundation Golde Siluer Precious stones Tymber Hay or Stubble c. Thus therefore we speake of the Churche not transformyng the same into fantasticall imaginations neyther yet as it séemeth vnto vs doe wée giue occasion to aâ—…ye man to counte vs in the number of suche as are fantasticall as the Catharistes the Donatistes and those furious Anabaptistes also that were in our time with whome diuers of our brethren oftentimes haue contended Nowe therefore I come to those notes and badges of the Churche the which we must diligently beholde seing out of the same there is no saluation neither anye manner of thing which Sathan our auncient ennme hath not gone about at all times to counterfaite and falsifie I sayde that there were two certaine and vndoubted markes namely the preaching of the word and the sincere administration of Sacramentes There are some also which adde Ecclesiasticall discipline and the fruite of the preaching of Gods worde But bicause our iniquities will not suffer these two notes to appeare therefore let vs contentour selues with those two first That the word of God is a true badge and marke of the Church it may hereby appeare that the word is compared vnto seede Therefore Paule sayth that he had begotten the Corinthians in the Lorde that is to saye by the preaching of the worde And therefore in manye places it is called meate and foode according to the saying of the Lorde My sheepe heare my voyce but they knowe not the voyce of a straunger Also the sacraments are a true note of the Church bicause the Lord would instruct vs not onely by the eares but also by the eyes and other corporall senses in so much that he would haue
called do build vpon their foundation and do first of all set forth the word of God in certaine places whether the succession of persons be perpetual or whether it decay or ceasse for a time Wheras on the contrary parte they which either preach not the word of God at all or else preache their owne doctrine in stéede of the Apostles doctrine althoughe they alledge and bring in for them selues a thousande continuall successors are not to be hearde as pastors but to be shunned as wolues according to the expresse commaundement of Christ Iesus and of his Apostles But some man will obiect and say is it lawfull then for euerye man to preache the worde and to minister the Sacramentes No truely it ought not so to bée For al things muste be done in the Churche of God as the Apostle saith in order Who are then true Pastors surely suche as are lawfully called It resteth therefore now to consider what is lawfull calling that this speciall matter also may be vnderstoode We say that there is one forme and maner of ordinary calling and another of extraordinarie calling That is ordinarie calling in the which the order appointed of GOD in the Church is obserued In this order the first thing is The examination of doctrine and maners the seconde lawfull election and the laste imposition of handes These thrée things may be gathered approued by diuers testimonies of Scriptures as by the election of Mathias and of the seuen Deacons in the Actes of the Apostles and also by those things which Paule writeth in his Epistles to Timothie to Tâ—…tus This is the descriptioÌ„ of ordinarie calling Wherby it maye be gathered that the same is an extraordinarie calling in the which although it be lawful by Gods authoritie either one of these two things or both or else all are wanting The which kinde of callings God hath ofteÌ„times vsed as in the Scriptures appeareth For who layd hands on Moyses to dedicate Aaron Who annointed the Prophetes Esayas Daniel Amos and many others Therfore when they which had authoritie abused the power of ordinarie calling then I saye it was necessarie that the Lorde should vse extraordinarie meanes not to bring in confusion but to refourme those which had peruerted and depraued al things in the Church vnder the colour and pretence of ordinarie succession And that the matter standeth thus the writings of the Prophetes which specially inueye against the Priestes do manifestly declare If any man obiecte and say that they had extraordinarie testimonies of their calling confirmed with certaine miracles we answere That this is so far true in some that in other some it is starke false except we shuld speake of those things of the which there is no testimonie And truely I cannot tell whether there be many Prophetes to be found of the progenie of Aaron vpon whome hands were laide after an ordinarie maner If in like maner it be alledged that they contented themselues with the office of reprehending and reprouing and exercised not the office of sacrificing we answere first of all that this is not founde euery where to be true For Samuel which was not of the familie of Aaron but of Chore sacrificed in Mispa And Elias in Carmel Secondly we answere that it ought not to séeme straunge that the prophetes at that time extended not that extraordinarie office to the doing and fulfilling of ceremonies seing that the same office did appertaine by inheritaunce to the kindred and stocke of Leui which at this day is out of vse Thus far therefore concerning these speciall pointes what is the Church what are the markes of the same what is the vocation of Pastors we haue spoken oure iudgement The which things if ye meane to call in question to séeke and trie whether they be in oure Churches or in oure persons we trust by the helpe of God to bring suche certaine reasons that no maÌ„ can doubt that we haue the true Church and that our calling is lawfull Now let vs come to the third principall point which concerneth the authoritie of the Church It is manifest by those things wherof we haue spoken already that we do derogate nor take away none of those precious magnificeÌ„t notes with the which the Church is beautified But we say that it is the body of the Lord that as yet it is a pilgrime in this world loking for the fulnesse of the head that is Christ. This is the house of the Lord which is dayly builded erected by little little which is gouerned by the holy Ghost but as yet fighting against the fleshe it is purified but so that by little little it may be brought to the perfectioÌ„ of that beautie cleannesse in the which there is neither spot nor wrinkle it knoweth God but in part To be shorte we confesse that out of the Church there is no saluation seyng there is life no where else thaÌ„ in Christ Iesus who exerciseth his quickning lyfe in no other than in his members the vinion and coagmentatioÌ„ wherof is called the Church But in this all the whole controuersie consisteth namely whether the Church maye erre in this world whether it be subiect vnto the scripture or the scripture vnto it To the which I answere that it is out of all controuersie doubt that the particular members of the Church may erre do dayly erre both in doctrine in maners according to this place of the Apostle Paule saying VVe know in part And S. Ihon sayth If we say we haue no sinne we deceiue our selues If any man would go about to exempt the ancient fathers from that nuÌ„ber he shall not be offended if we beleue not his words For it were an easie matter sauing y reuerence which we owe vnto theÌ„ to note many blemishes spots eueÌ„ in the greatest most ancient fathers but we wil not stand in repeating of them both for the honour which they worthily deserue also for that the Lord Cardinall if I wel remeÌ„ber his words thinketh not that they ought rashly and indifferently to be receiued This is our opnion concerning the particular meÌ„bers of the church whose perfectioÌ„ notwithstaÌ„ding is no such cause or let but that the Church may consist of them For the faithfull profit by litâ—…le and little both in the knowledge of God and also in the perfection of maners But and if the meÌ„bers of the Church be considered more generally as they be distributed into diocesses prouinces shal we say that they may erre Moreouer if I be not deceiued my Lorde Cardinall thoughte of late that particular Churches and prouinciall councels may erre and haue oftentimes erred And truely this thing is confirmed by so long experience that I thinke not that any man in his right wittes will denie the same It remaineth therfore that we consider the whole Church vniuersally But
time ended But as touching that principall poynte of the Succession of the Churche I haue sayth he oftentimes maruelled with my selfe by whose authorite and by whose calling ye are entered into the Church and haue taken vpon you the office of teaching seing that ye are not come in by the ordinary way nor by such as haue ordinarie authoritie nor haue not receiued of theÌ„ the impositioÌ„ of hands Here vpoÌ„ he gathered that the ministers of the reformed churches were not true lauful pastors for so much as they could not say that they were come in by ordinarie successioÌ„ much lesse by extraordinarie bicause extraordinarie vocatioÌ„ ought to be coÌ„firmed by miracles eueÌ„ as Moises being raised vp of God to deliuer the people was established by extraordinarie miracles or else truly these extraordinarie callings ought to be coÌ„firmed by some expresse testimonie of scripture as the calling of Ihon by the testimonie of Malachy Both the which seing they lacked he coÌ„cluded that their calling ministery was not lawflul As concerning traditions the interpretatioÌ„ of scripture if ther shal happeÌ„ to be any disputatioÌ„ about theÌ„ theÌ„ we must run haue regard to ordinarie successors as to those to whom the holy Ghost is promised who were ordained to that end purpose as it is manisest by the example of the Leuites with whom in time past meÌ„ ought to consult from whose iudgement it was not lawful to decline Many things yea eueÌ„ those that are most certaine farthest from all doubt are retained by traditioÌ„ As the the father is not begotteÌ„ that the sonne is of like substance with the father that infantes ought to be baptized y the virgin Mary was a pure virgin after the birth of Christ so remained such like the which being receiued from the fathers although they be not plainly writteÌ„ in the word of God the is to say in the bookes of the prophets Apostles yet notwithstanding they are not of lesse credit and authoritie Moreouer he said the whatsoeuer was coÌ„cluded determined by generall couÌ„cels were ought to be accounted most certaine true seing the councels coulde not erre in those things that appertained to doctrin For the which saith he you haue alledged out of S. Austin that one couÌ„cell was correâ—… 〈◊〉 proued by another couÌ„cell following neuer came to passe in those things which appertained to ReligioÌ„ For there were only thrée councels in the time of S. Augustine namely the couÌ„cell of Nicene against the ArriaÌ„s the couÌ„cell of Constantinople against the MacedoniaÌ„s the Ephesine councel specially against Nestorius none of the which were afterward reproued ameÌ„ded That which you brought in coÌ„cerning Paphnutius it is neither certainly true nor yet doth it appertaine to the purpose Here vpoÌ„ he repeated that which was spoken coÌ„cerning the Supper disputing a little about the corporall presence he alledged many things out of the books of a certaine author which as he saide the ministers could not refuse meaning Caluine one of whose bookes he brought forth It was said that Espensius at the coÌ„mandemeÌ„t of the Cardinal of Loraine of purpose begaÌ„ to reason concerning the Supper to the intent he might finde conuenient occasion to breake off the conference While Beza was about to make answer to that which EspeÌ„sius had said a certain Sorbonist a white monke whose name was Xainctius being fully bent to dispute rose vp making a long tedious repetitioÌ„ of those things which were spokeÌ„ by Espensius before said that traditions had a more firme foundatioÌ„ than the scripture it self bicause the scripture might be drawen euerye waye by the varietie of interpretations for the which cause he saide that Cyprian contended with many Affricans affyrming that Christ said not I am custome but I am the way the truth the life The which sentence froÌ„ that time forward was many wayes wrested traÌ„sformed To the same effect he cited the testimonie of TertulliaÌ„ in his booke of prescriptions of heretikes said that Beza had spoken very stately sending him to the same place of Tertullian to reade it more diligently Who saythe Quoth the Monke that Heretikes bring in the scriptures and do leade the ignorant into error beyng moued by the authoritie ther of And thus he concluded that the Scriptures ought not to be vsed and that from them simply we ought not to take weapons to conuince heretikes for bicause of thynges so vncertaine the certaine victory of truth cannot be gotten At the last he obscurely sayde that God beside his Councell had giuen vnto vs his doctrine in writing saide that Chrisostome was the author of this saying Here Beza made answere that those long tedious words of the Monke were very impertinent to their conference and nothing helping to that peace and concorde which they wished and directing his oration to the Quéene he did besech hir to prouide that they might neuer afterward swarue fall into perturbations troubles not seruing to the purpose Therefore sayth he that I may answere to the firste doubt of Espensius from whence the Ministers of our Churches had their calling seing they were not called by ordinarie meanes neither had receiued the imposition of handes know ye that Imposition or laying on of handes is not the speciall note of lawfull calling for the principall and substantiall notes are the Inquisition of maners and doctrine and Election from the which two if imposition of handes shall be wanting yet we muste not thinke the calling to be any whyt the lesse lawfull We are elected Ministers and approued of our Churches which with one consent haue allowed our Ministerie But wheras we haue not had imposition of handes nor appointed by those whome ye call Ordinaries that oughte not to séeme straunge seing that in so greate confusion of all things in the Churche of Rome wée would not receiue imposition of hands of those whose vices superstition and false doctrine we disalowe for that they were open enimyes to the truth It is out of all doubte that the Prophetes in olde time had no greater aduersaries than the Priestes whiche reiected sounde doctrine and neglected their office and duetie Did the Prophetes therefore at any time which were raised vp of God to be enimies vnto them desire the confirmation or approbation of their offices vnto the which they were called and appointed of God And yet notwithstanding who will say that they did intrude themselues into those offices which they executed and discharged faithfully with great perill and daunger of their life The which also we ought to do at this time And it ought not to be said that Myracles are necessarily to be required to extraordinarie callings for that which is written concerning the calling of Moyses is not common to all For by what Myracles were the callings of Esayas Daniel and Zacharias confirmed Did the Apostle Paule
Germanie concerning the Lords Supper the whiche he sayde was sent by them to him out of Germanie But herein he played the craftie Foxe to the ende that if they had openly denyed this thing he mighte haue set them and the Ministers of Germanie togither by the eares but if they had imbraced the same that then hee mighte tryumphe ouer them as if they had gotten the victory Beza to auoid this Dilemma and subtill traine answered That he and his fellowes came thyther to defende the confession of their owne Churches whiche they were onelye by them inioyned to doe So that he desired that the order of the disputation might be framed vpon the forme of their confession to the end that they might gather thereby bothe the greater fruit and also come into a more perfect concord For the order of nature doth require that firste of all those things which are more easie shoulde be handled and we must first of all dispute of doctrine bycause the Sacramentes doe depende of Doctrine Notwithstanding the Cardinall did with no lesse vehemencie still vrge the matter Therefore the chosen men of the Churches fearing least by this meanes occasion mighte be taken to breake off the conference and that the blame thereof shoulde be layde vpon them they desired to haue leaue to vewe and consider that writing whereto the Prelates wente aboute to make them to subscribe and so they woulde deliberate together what they were best to doe Then was broughte for the a fourme of the article concerning the Lords Supper written as the Cardinall said oute of the Augustane confession thus VVe doe Confesse that the very body and bloud of Christ Iesus is truely really and Sacramentally in the Supper of the Lorde and is so giuen and receiued of those that doe communicate There were also broughte forthe manye opinions of the Saxone Ministers concerning this matter written in the yeare of oure Lorde 1559. And thus was the assembly dismist vntill another day In the meane time newes was broughte that the writing exhibited by the Cardinall of Loraine was by the industrie of one Frances Balduine sente with letters whiche signifyed that he woulde come verie shortly and bring certaine ministers with him out of Germanie which shoulde dispute and contend with Beza and with the rest of the challengers of the reformed Churches Balduine therfore came to Poossiac in the time of the conference leauing notwithstandyng behynde him those ministers of Germanie making the more haste to the intent he mighte offer vp a certayne Latine booke intituled The office of a godly man among the controuersies of Religion perswading himselfe by this meanes that he shoulde please all men specially the Byshoppes And this Booke he highlye commended and bragged of as a certaine singular meane and waye to worke peace and vnitie the author of the which booke the miserable ambitious man partlye affyrming and partlye denying hymselfe to be by vayne dissimulation the name of Cassander beyng suppressed and quite taken awaye whiche had patched the same together would that all men should haue counted hym to bée the authour thereof perswading hymselfe hereby to wyn greate fame But his expectation for all this was deceyued for he was called of neyther part into the conference for that all men feared his inconstancie and lighte rashenesse whiche he had all his lyfe time shewed by manyfest proofe and shewe of his subtill and false minde But his hatred for this matter was wholly kindled against the Ministers of the reformed Churches whom he thought to be the cause that he was not called to the conference Afterwardes he inueyed againste Caluine and Beza who by theyr answere agayne declared by euident argumentes that he was giltie of a lye of falsehoode and of impietie That is to saye Balduine not long agoe â—…ayned to loue the Gospell and declared the same also by setting forthe of bookes and was conuersaunt in the refourmed Churches whereby among good men he had gotten a good reporte notwithstanding chaunging oftentymes his Religion one while he séemed to imbrace the doctrine of the Gospell going to those places in the whiche the same was publiquely preached another whyle he wente to the Papistes seeming to lyke of their seruice whereby at the last all men iustly Iudged hym to bée of a wycked and vnconstant mind Therefore after he hadde experience and proofe of diuers Religions shyfting oftentymes from one to another the subtill fellowe thought that he had at the last founde oute a certayne vndoubted fourme of Religion and reported abroade that he knewe a sure meane or waye to appease all controuersies for Religion And beyng broughte vnto the King of Nauarre by the practise of the Cardinall of Lorayne hée made hym to haue a wonderfull opinion of him And whilest the King of Nauarre was greatly disturbed with the fayre promyses of the Pope of the whiche wée wyll speake anon thys fellowe dayly called vpon him who also bringing forthe argumentes oute of certayne auncient notes and abbreuiations whiche he sayde hee hadde founde by chaunce he put the Kyng of Nauarre in suche hope to get the Kingdome of Nauarre that his loue and zeale towardes the Gospell waxing colde by little and lyttle at the laste he vtterlye renounced and forsoke the Gospell to the greate detrimente and hurte of the reformed Churches and of the whole Realme of Fraunce in furtheryng whereof before tyme he had notwithstandyng béene very diligent Balduine for brynging these things to passe receiued for his reward a great summe of money and had also committed vnto him the charge to bryng vp the kyng of Nauarres bastard for which he receiued a stipend But nowe againe they come to the Conference so that when they were all assembled togyther and leaue giuen to the Ministers to speake Beza pronounced this Oration before the Quéene We declared of late before your Maiestie noble Quéene according to our skil our opinion concerning the Article propounded vnto vs of the Church and of the markes and authoritie of the same in opening of the which things we haue so followed the word of God that we trust no man hath had iust occasion to complaine of vs But for so muche as those things which haue bene opened by vs ought either to be approued or else to be reprehended by the worde of God it was euen nowe demaunded of vs by what authoritie wée would preach the worde of God and minister the holy Sacramentes in the which demaunde to make our cause to be hated there was lefte nothing vndone We knowe not to what end these things haue bene propouÌ„ded For first of all we came not hyther eyther to preach the word or to minister the Sacraments So that it séemeth superfluous to demaund of vs by what authoritie we would doe this thing If answere be made vnto vs that this was therfore demauÌ„ded that we might giue account of those thinges whiche we haue done afore time it was to be coÌ„sidered that this
God who send you prosperouse successe in al your affaires desired health and the blessed felicitie of Gods Electe in the kingdome of Heauen Your worships humble Oratour Thomas Tymme HIC tibi depingit sparsi monumenta cruoris Sed tamen innocui lector amice liber Aspice Saeua mades tu Gallia cade tuorum Guisius ecce tuus perforat ense tuos Te regit obductus tenebrosis nubibus error Martius erroris Duxque Comesque furor Proh scelus erumpunt districtis agmina telis Armat sanguineos ad scelus omne Satan Concutiuntque suo sanctorum turbine coetus Et duce vesano cuncta furore patrant Horrida pestiferi machinantur bella papistae Perpetrat infandas improba turma neces Coeduntur pereunt lapidantur membra piorum Qui coluêre tuum numen honore Deus Torrescunt rapidis trepidantia corpora flammis Et vexant miseris agmina sacra modis Mactatur trepidus trepida cum coniuge coniux Charaque cum chara filia matre perit Quis furor anguigenae proles Cocytia diri Papicolae miserè pectora vestra premit Carnifices cur vos insontes ensibus agnos Mactatis facinus respice quaeso Deus Contundes rabidos dulciscime Christe papist as Qui iusto spoliant nomen honore tuum Mortua non laus est quamuis tu mortuus ipse Rame tuus viuit te moriente liber Est quoque Timme tibi tua laus tribuenda quòd Anglis Foeda papistarum bellica facta canas Quisque per hoc noscet quam sit tua prona voluntas Et prodesse tuis meruisse decus E. G. To the Christian Reader desirouse to know and to vnderstand the truth IT were to long and peradueÌ„ture to lothsome a thing vnto thee Christian Reader for vs to make rehearsall of those things which not vnaptly came to my minde at the writing out of these Tables of Commentaries And although they should not be vtterly besides the purpose of this present Argument yet if in so small a worke I should wander into any long circuit of preface I see it might bee obiected vnto me that I pretende one thing and do another which is a thing woorthy reprehention as Horas in his verse noteth Currente rota cur vrceus exit â–ª that is The porter purposed to make a wyne measure But in tourning of the wheele is proued a water pitcher Therefore I will let them passe if you be at leysure and may vouchsafe to reade these fewe thinges For nowe I haue here for thee Gentle Reader breefe Commentaries of the whole Ciuill warres of Fraunce wherein I haue followed the order course of the matters rehearsed by vs in the former three bookes of Com mentaries And if I shall begin to excuse my selfe first for that I being a man euen without name haue enterprised to begin the Historie of so waighty matters which had ben a fit Argument for other learned writers I see that strayght way that may be obiected to me which was obiected to Albinus the Romane excusinge himself and asking pardon for writing a history in the Greke tong wherein he was not very skilfull to wit that he had rather aske pardon for his faulte than to be without fault But beit that I am in a faulte whether it be rash nesse or temeritie for I know that this my enterprise shall incurre the iudgements of diuers men yet I truste I shall not be accused of rashnesse before they haue red me except it be of such as by giuing their verdict of an vncertayne and vnknown matter may be accused of temerity themselues And as for the iudgement of those learned moderate men which shall reade these our Commentaries I do not greatly feare it neyther will I thinke my labour wast but rather count it for an excellent gayne vnlooked for if I shall prouoke them to set them forth better for the vtilitie of other meÌ„ But least I should stay loÌ„ger thaÌ„ I promised in the defence of this exteÌ„porall writing not lyke to liue aboue a day lacking his Genius I wâ—…l only sai thus much that if I haue offended for thy sake geÌ„tle reader I haue offended that thou mightest not be destitute altogither of the discourse rehearsall of so great matters committed in Fraunce for religions sake And surely if euer any thing heretofore or in our tyme were worthy to be put in writing these are worthy of the same neither do I doubt but that thou shalt receyue frute by reading them Here then thou mayst behold how many wayes God doth gouerne and preserue his church among the manifolde chaunges of worldly businesse and how maruelously he prouideth entertainment for them in the seates of Monarches The Gospell being spred abroad and planted in Germany Switserland England in other places France remained vtterly without so great a benefite established by publique authoritie of the Magistrates But it is a most delightsome thing to call to mynd by what meanes God did bring the gospel into France by what maner of men and how mightely God did work by weake vessels For first the foundacion being layd by the helpe of poore men which suffered sclaunder proscriptioÌ„ stripes torments burning euery kind of slaughter at the length also when it pleased him he ioyned vnto this Churche men of greater account fame euen noble men Peeres Princes and those great difficulties which could not but hinder the course of the Gospell he toke away layed open a broad entrance to the propagation and enlarging of the same that he might make it known how far his power reacheth and extendeth it self to the preseruation of his Church and that the same is contayned within no limites The cace was so greatly chauÌ„ged that whereas before the maliciouse enemies of the church had the chief rule and the authoritie of the Magistrates was armed against the same now contraywyse those maliciouse enemies were so restrayned holden vnder that thei seemed to be brought on their kneese the fame also of those matters were brought vnto them which fauoured the gospell seemed to haue a speciall care to spread plant the same But the matter fell out far otherwyse for he which seemed to haue most abilitie to promote further the cause of the gospeil reiected the gospel became an vtter enemie to the same so that he seemed most of al men to haue opened a wyde window to the ruyne therof But how trimly did the Lorde disapoint Sathan Antichrist of their purpose yet did he alwayes so mo derate the matter that neither the church when it was expedient might seeme to want mans help neither might seeme wholy to be stayed therevpon Greeuouse warres arose God gaue vnto his seruants strong defences of mans helpe yet least they should depend thervpon he weakned the same also that so greatly that great daungers in diuers places ensued to the church notwithstanding the end fell out for their safety In the middest therefore
of these confusions tumultes God himselfe the Prince of Princes shewed his singular prouidence care which hee hath effectually towardes mankind but especially peculiarly towards his church to preserue and stablish the same mightely in the iniddest of al worldly troubles neither by one meanes only bnt by sundry meanes as it hath seemed good to him in the diuers formes of rule gouernment to assigne vnto his church an abyding place as of old time in the gouerning of the primitiue Church immediatly after the Apostels and in our tyme in Germany Switserland England Scotland and in other places it hath appeared and more of late in these our countrey of Fraunce is euidently seene not that in this varietie we should ascribe any thing to the rule of fortune but that the manifold and maruailouse efficacy of the wisdome of God might be considered which doth singularly wateh ouer the safety of the Church And if it may please thee to consider the second middell causes and reasons of the Instruments which God vsed in the beginning of this worke you shall see how cōtrary they be and how variable On the one side the wicked and vnbridled iustes of men proue to worke mischief doo appeare a colour of religion is pretended to worke the ouerthrowe of Religion the kinges name is vsurped when they go about to suppresse the King himself and in the meane time the gospeil is accused as a common enemy and the subuersion of the same is conspyred On y other side God styrreth vp many men to preserue defend his church in those troubles because the destruction of the same was chiefly desired Ther appeareth in those mē as the history plainly sheweth a desire of the safety of the church of the Kings dignitie authoritie of the publique peace and yet in the ex◅ution of that their laudable desire it appeareth that they were not vtterly faultlesse yet is the Church preserued in the middest of all these misorders that as it is manifest that men cannot be sayd to be the very authors keepers therof so must we nedes confesse that God is the very author preseruer and keeper of the same Therfore the church doth not triumphe as hauing gotten the victory by mans ayde neither doth it lye vtterly prostrat by the violence of worldly tumultes which being fashoned like vnto her head raigning in the middest of hi◅ enemies doth so stryue in continual conflictes in this world because she certainly knoweth that the heauenly Iudge hath prouided ◅ time when they shall fully triumph The church hath heretofore ben exercised in many battails how many are behind God knoweth bycause the time which is appointed for the last victory is vnknown yet the promise of the heauēly reward is most true which that most valiant Chāpion hath pronounced with his own mouth saying That through many tribulations we must enter into the kingdom of heauen If the promise of God as touching y victory of his church were included within the limites of this world surely it should triumphe in this world by the vertue power of the omnipotent euerlasting God but that her triumph is appointed elswher the often greuouse spoyles and calamities of the same declare In the meane time let vs consider these things contemplate wher in what partes of the world the tokens of that Catholike true church do appeare let vs aduaunce the prouidence wisdom bountifulnes and power of God in preseruing gouerning the same least if the blind ignorance of men be reprehended that worthely because they see not God who hath not left himself as saith the Apost◅e without witnesse in this world we also be much more worthy of blame who see not the light before our ◅yes ▪ nor the Sunne beames glistering throughout the whole world neyther do reuerence Iesus Christ diuersely triumphing by the mighty working of the Gospell Truly gentle reader this is my counsaill purpose in writing these Commentaries to giue thee occasion by preseruing the memory of these things to contemplate reuerence the prouidence of God in the gouernment of his church wherof we be members and that we thereby while the whole body is assaulted enduring manfully our own particular conflicts might with all our mind long for the reward of the heauenly victory Moreouer what soeuer in this litle work wherin I haue traueled faithfully belongeth vnto me I dedicate the same wholy liberaly frankly to thee Christian Reader neither shall it greeue mee too beare the censure of diuers iudgements so that thou by reading these s◅iender Cōmen taries mayest be encouraged and prepared to reade a iust history FARE WELL. The Table A ACtes done by M des Adretz in Dolphini in the countie of V◅ ayas 143 Aunswere made by the Prince of Conde to the supplicatiō which was put vp too the King and Queene by the Guises 91 Aunswere made by the Prince of Conde and his friends to the decree of the Senate of Paris 148 Assault giuen too Cesteron by the Papistes a citie in Prouance 181 Auinion a Citie in Prouance yeeldeth to the faithfull 80 Aide commeth from the Princes of Germanie the Protestants to the Prince of Conde to Orleans 214 B Blesa and Towers taken by the Papistes 137 Breach of the Edict of Ianuary cau sed the Ciuill warres 2 Burges besieged by the Papistes 199 C Cane in Normandie woon by the Admirall 259 Ciuill warre caused by the breach of the Edict of Ianuary 2 Ciuill warres begon 124 Complaint made by the faithful of the slaughter at Vassie 14 Comparison made betweene the Princes request and the request of the Guises 110 Conde forsaketh Paris 19 Conde commeth to Orleans 21 Conde enclined to peace 24 Conde perswaded to take the protection of the young King. 26 Conde complaineth too the olde Queene of the murther done a◅ Sens 34 Conde sory for the slaugher of Mot recondrine 085 Conde returneth to Orleans with his armie 173 Conditions of peace offered by the King to the faithfull 124 Conditions offered by the Prince of Conde at the first parley 219 Conspiracies made against the Gos pell by the Guises the Marshall of Saint Andrew and the Constable 4 Craftie pollicies wrought by the cō spiratours to seduce the King of Nauar to take their partes 5 Conspiracie against Languedocke 184 Crueltie vsed at the takinge of Orange 140 Coūsaile holden at Orleans by thē of the reformed Religion 72 D Declaration set forth by the Prince of Conde the second time 56 Decrees made by the Senate of Paris against the men of Orleās 145 E Edicts set forth in the kings name promising peace to them which had and would forsake the Admirall 245. F Foure speciall constitutions in the kings minoritie 168. G Great cruelty vsed by the papistes to the inhabitants of Orange 140. Great slaughter of the papistes 194. Guyses vnder collour of pence seke to dec◅e the prince of Cōde 130. Guyses
letters to the Duke of Sabaudia About the same time there was a Synode of the reformed churches of Fraunce at Orleans to the which there came diuers Ministers of Gods word and certaine chosen men also of other churches There was chosen accor ding to custome by the coÌ„mon consent of the whole assemblie to moderate this Synode Antonius Champdâ—…us minister of Gods word in the congregatioÌ„ of Paris a maÌ„ of singular godlynes learning eloquence and modesty This man was borne of a noble house and being but a very yong man be embraced and professed the doctrine of the Gospell in so much that hée was chosen by the church to the ministery of Gods word the same church being but tender and yong and beside that much anoyed with affliction as he was chosen to this office so was he no lesse diligent in the same whereby hée became a most profitable meÌ„ber to the chuche but specially to the coÌ„gregatioÌ„ of Paris of the which he was SuperinteÌ„dent In this Synode there arose a great controuersie concerning ecclesiastiall discipline which certaine light heads at that time began to discusse seeking to maintayne the licentiousnesse of the common people This controuecsy being at this time stayed burst forth afterwarde more vehemently and troubled many churches And because the ciuill warres increased more more the Ministers by a common decrée proclaymed publique prayers to be made in euery congregatioÌ„ to turn away the wrath of God from the Realme who was not without great cause displeased with the same And they sent to euerye congregacion letters to this effect Al meÌ„ euidently sée what great troubles are at hand like to fall vpon the Realme and the whole churche for the which specially this mischief is prouided Sathan his soldiers enuying the propagation and prosperity of the Gospell and the peace which the same hath enioyed by the great goodnesse of God. And do perceyue that the causes of those troubles are the iuste iudgements of God punishing the sinnes of men which reiect so notable a benefite as the glad tydings of the gospel the power of God to saluatioÌ„ or else estéeme not so reuerently of the same as they ought Our sinnes therfore are the very causes of these calami ties so that we must seriously séeke all that wée may too appease the iust wrath of God but specially they who vnder the name of the reformed Religion liued very wickedly But to such as doo truly and from the bottom of their hartes repent them study to liue in newnesse of life the promises of God are effectuall and doo appertayne Séeing therfore the matter is come to this point that all men maye plainly sée that they which raise vp these troubles of warres do séeke the ruine of the Gospel and of the church and therfore do warre and fight against God himself they must pluck vp their spirits be of good courage and certaynly perswaded that God will not fayle his seruaunts whom he vouchsafeth so to aduaunce that whereas thei haue deserued to be seuerely punished for their sinnes they might be afflicted for the truthes sake and for the glory of his name What haue the enemies left vndone by which thei might extinguish the doctrine of the gospell Yet notwithstanding it hath escaped Sathan and the Romish Antichrist â—…etting fuming in vayn Therfore we must make this our cry The Gospell is assaulted the destruction of the church is sought and open warre proclaymed against god Therfore god will fight for him selfe and for his There are also other causes â—… for beside that their deâ—…estable counseil to abolish the Church all men knowe that they goe about to bring most gréenouse troubles vpon the realm to the ende they themselues alone may gouerne They haue arrogantly broken the Edict of Ianuary they haue added cruelty to their impudent boldnesse they haue put the Kings subiects to death in diuers places vsing quietly the benefit of the Kings Edicts and they haue haÌ„dled them more cruelly than euer were any forreyn enimies What mischief hath not their vnbridled crueltye brought to passe They came to the king being but yoÌ„g to the Quéene a woman and not able to resiste armed with a band of men and tooke them and caryed them wil they nil they whether they would And hauing captiued both their bodies and their willes at their owne pleasure they most impudently abused them breakinge the Kings Edictes and violating his dignitie Therefore say they there are great causes why we shuld hope that God the author of humane societie but specially the preseruer of his church will not suffer the vnbrideled force of those violent and cruell counsailes to procéede more outragiously than they doe but will make hys Churche in the middest of all the trouble the conquerer And we haue a new and manifest argument beside those which haue appered heretofore of this his good wil towards his seruants in that hée hath in these dayes of his afflicted church raysed vp the Prince of Conde to be a Patrone and defender of this cause by miracle of hys diuine prouidence For this cause we must gyue harty thanks vnto God the first and principall author of thys benefit we must looke for happy successe of his cause And because hée will vse this meane to preserue his church we for our partes must be diligent faithful cou ragiouse and constant least we omitte good occasion to bring things to passe being offered Wee séeke the coÌ„ser uation of the Gospell and of the church and for the befendinge of the libertie and dignitie of the King of the Realme and the whole common wealth Who will denie that these are iust and lawfull causes to put on Armour and specially for them to whom that authoritie appertaineth It is méete and necessary ther fore say they that you and we to the vtmost of our pow er and to the spending of our liues do aid and assist the Prince of Conde the rest of the kings officers which haue made a sollemne vow for the defence of the King the Realme and the Church and to be very carefull to giue vnto the Prince of Conde for this cause money fourniture and all maner of warlike prouision whensoeuer he shall require the same In so doing they said this thing should be so profitable for them all that nothing can be more necessary the time being considered And as they thought it to be their dutie to admonish them of these things séeing that now the glory of God the safetie of the Church and the preseruation of humane societie was to be sought for euen so saye they you must not delay the matter being of so great waight by any maner of meanes But forsomuch as all mans helpe is wholely vnprofitable and vaine except wée haue first of all the helpe and ayd of God the aucthor reuenger of this cause We must take héede that wée be diligent in calling vpon God and that we professe
repressed by Monsuer Cursol whoÌ„ the King sent for the same purpose and by the helpe of the reformed churches notwithstanding that Monsuer Sommeriue the gouerners Sonne of Prouince and many Noble men and diuers other in authority for bicause of the Guises assisted those lewde persones Neuerthelesse the Gouerner of Prouince Counte de Tende of Sauoy openly maintained the faithfull and being oftentymes assaulted by his Sonne came in great peril of his life Therfore Monsuer Sommeriue so soone as he heard that warrs should begin fortyfied the Cities of greatest trust as Marseile Aiigues and others gathered togither so great an armie as he could and euery where euell intreated the faithfull Thus the matter daily waxing woorse and woorse and both partes being bent to battaile the faithfull also gathered an Armie with no small nomber of soldiers and captained â–ª but they had small store of great goonnes and of cities out of which they were excluded by the subtil practises of the papistes Their Captaines were these Monsuer Cardet Monsuer Bari Monsuer Panard and Monsuer Mouans a very good and expert captaine These marching forth with their armies came to Pertus and beséeged the same and for want of greate goonnes they intended to vndermind the citie Notwith standing when they heard of the comming of their enemies which in dede were mani mo in nomber they raised their séege and came to Cesteron which at that time they themselues possessed But while Monsuer Sommeriue intended to follow and pursue them behold hée got a new occasion to commit great wickednesse There was at Auinion which was a towne belonging to the Popes iurisdiction or territory and of great wealth a certain man called Fabricius Cerbello of Bononia béeing Gouernour of the same towne expert in the warres the Bishop of Romes Nephew and a mortall enimye to the reformed religion This man intreated Monsuer Sommeriue by his letters that for so much as he had already an army prepared he would come out of hand to Orenge which is a Noble citie and the Lordship or seignorie of the house of Nassau to the whiche there came dayly a great multitude of Huguenotes who vnlesse they were oppressed euen at the very first not only Auinion which bordered vpon the same should be endammaged but also all Prouence should thereby receiue great detriment Therefore by this mans aduise and counsel â–ª Mon sieur Sommeriue marched with his armie toward Orenge and had this occasion offered vnto him easely to assault the same Monsieur Parpalia of Auinion Lord chief Iustice of the Parliament of Orenge returning from Lions was taken at Bourg which is a towne in Languedoc néere vn to the riuer called the Rosne the inhabitants of the same towne being sworne enemies to the reformed religioÌ„ Therefore to deliuer and redéeme this Parpalia the inhabitants of Orenge and the borderers thereabouts leauing a small garrison to kéepe the Citie came in battail array to Bourg Whereupon the army of Monsieur Someriue being ayded with many of Dolpheny and AuinioÌ„ whose Captain was Monsieur Suze a notable enemy to the reformed Religion besieged the Citie of Orenge being voyd of men to defend the same battered the walles thereof with ordinance the which being shaken downe they easely obtayned the Citie After the taking wherof the furiouse and outragiouse soldier exercised al maner of crueltie vpon the poore inhabitantes For besyde the accustomed cruelty vsed in warres and at the raysing ouerthrowing of cities as rapines forcing of women the deflowring of virgins they vsed a new kind of torture â–ª as by casting downe the prisoners froÌ„ Turrets other high places the soldiers in the meane time watching the fall that they might receyue them vppon the toppes of their speares and points of their swoords They vsed also to hange vp men with their héeles vpward boaring holes through their féete for the thouges and tye ropes to hold by And after this they burnt and destroyed the chiefest principal buildings in the city The victorie being in this wise gotten the army by and by marched to Cesteron which we saide before the faithfull possessed and determined to giue the assault vppon the Citie Notwithstanding after certayne dayes they hearing of the comming of the army of Monsieur Sorez and Moneâ—…s with other necessary aydes helpes thei raysed their sieg departed without their purpose The losse and destructioÌ„ of the citie of Orenge brought great terrour and feare vpon all that Region and vpon the Inhabitants there abouts but especially to all Dolpheny Monsieur de Suze of whom mencion is made before abyding still also about that Region after the departure of Monsieur Sommeriue with a prepared army playing the mortall enemie and was of great might power both by the helpe of the inhabitants of the same countrey of whom he had gathered togither a great army by his own authoritie and also by the ayde of Monsieur Fabricius gouernour of Auinion Where vppon hée tooke the Cities bordering thereabouts some yéelding vp themselues without assault and some being coÌ„ssrayned thereunto by siege as Pierlot Mornac and diuers other little townes All the villages in that Region are walled round about because of their often and accustomed warres and in the territorie of Auinion whiche men call the Countye of Venais being a very frutefull soyle he wan many little Townes For in that Countye the faithfull held many of them And if hée had marched with his army toward Dolpheny he had woon with litle ado diuers Cities being slenderly fortefied all men quaking for feare and the cities almost being quite voyd of men to defende themselues For at that time the faythefull were gone to winne the citie of Puj in the Region of Vellay Notwithstanding at Lions was M. Adretze at that instaÌ„t gouerner of the city This man by his singular diligence and indeuour hauing gathered together from diuers places an Army of men came from Lions to Montiil a noble Citie of Dolpheny at whose commaundement suldiers came to him froÌ„ diuers places For at that time his name was of such authority throughout all those Regions that he might rule and gouerne as he listed himselfe al those places in the which the faithfull abode as the Prouinces of Lions Dolpheny and Languedos Monsuer de Suze hauing gotten a great Armie went to besiege the City of Vauriac in the Countie of Venais but being the more bold by reason of the successe that he had at Orenge hee was carelesse and rechlesse in his busines Therfore hée incamped him selfe néere vnto the Citie and willed the Citizens to yeeld vp the same vnto him In the meane time the souldiour being carelesse talked of the spoyle and of the pray assuring himselfe of the same and the Captaines euen as if they already had gotten the victory began to deuide the spoyle among them selues Also Monsuer de Suze him selfe sate wholely vnarmed in his tent playing at the Dyce after hee
and his fellowes are rebelles seditiouse and gilty both of Diuine and humane treason Contrarywyse it is euident that they are the true and faithfull subiectes of the King which stoutely withstand their rebellions seditions and wicked practises to ouerthrow the Kings authoritie and the state of the Realme Of the which matter beside the Arguments which I haue alleadged this also may be a testimony That they haue ouerthrowne the Law and Gouernement of this Realme and that in the Senate of Paris whose helpe thei haue abused in this false and perniciouse sentence of Rebellion And truely they could not haue found more wicked and corrupt meÌ„ and more seruiseable to their mindes who either had their offices by fauor of the Guises or else hoped to come to some preferment by them and many of the chiefe of them haue conspired with the Guises the lamentable successe wherof wée féele at this day And truly we must néedes confesse that among all the calamities with the which God hath afflicted this realme this one is the greatest that this Senat which ought to be the place of Iustice the refuge and Sanctuary of the oppressed and the brydel punishment of vice is so declined from his right natu rall vse that it looseth the raynes and openeth the gate to all Iniustice violence and to all vnbrideled wickednesse And for probation hereof I do not only bring in the manifold iniuries which they haue done to diuers the complaintes the cryes and the bloud of so many oppres sed condemned and slayne innocents by them but specially I bring forth this false and peruerse iudgement which thei haue denounced against vs which is an iniury done to a great number of men whose lyfe actions haue alwaye testified the reuerent obedience which we wishe might be giuen to the king But to the end those vniust Iudges might leaue nothing vndone they pronounced this sentence the cause not heard no matters discussed and the reasons of iustification not vnderstood also they being refused and the causes of the refusall or appeale being declared yet neuerthelesse they persisted in their purpose that all men might knowe how that in the Senat of Paris there ar no other Iudges but preposterouse opinions corruptions and hatreds that there are no other lawes than the contempt open violating of the Kings Lawes Edictes and of his approued customes And here I appeale vnto you which beare the name of Iudges What is it to deale vniustly corruptly if this be not so to deale â–ª For where is there any forme of Iustice obserued where are the reasons with the which they that are gilty are conuinced where is y auncient approued custome that one Iudge in one the selfesame cause ought not to be Iudge also plaintiue Wherfore haue you made your selues Iudges of those men which haue refused you to be their Iudges hauing so many reasons mouing theÌ„ therunto as there ar argumeÌ„ts of iniustice in you And to speak truly are ye not iustly and vpon good and sufficient cause refused which haue thrust out of your society all those which yée thought would not condescend agrée to your conspiracies that is to say yée which by that your Edict put the sword into the hande of the furiouse and mad people against the law of God the law of man your own lawes and against the whole peace tranquillitie of the realm Who haue proclaymed the Ministers of the reformed Churches to be open enemies and traytors to the King whom notwithstanding the King had receyued into his fauour and which also vpon this condicion were sworn to the King. You truly which are growne to such boldnesse that by your Deputies Monsieur de Fay and Monsieur Chambo that ye durst say vnto the king that these words concerning the enterance into peace concord séemed won derfull vnto you and perniciouse and that ye would neuer allow these reasons coÌ„cerning the making of peace betwéene mée my aduersaries to take away all doubt that ye were to me and to my fellowes mortall sworn enemies But what néedeth many wordes Let men coÌ„sider the Metropolitane Citie of the kingdome in the which ye dwell let men consider the horrible cruelties which the people dayly commit before your eyes with your consent will and prouocation Let men consider the greatest part of you of the which many to the ende ye may the better shew your selues to haue cast awaye Iustice and rather to vse violence and force than the law are become of Iudges and Councellers or Senators soldiers and haue chaunged your pennes into swordes and your scarlet gownes into armour ye shewe your selues to be warlike Captaines and are openly séene in armour setting forward this kinde of wickednesse very far vnméete for your calling Let all these things be considered But and if rebells cannot iudge of rebellion and open enemies of peace tranquillitie of sedition also if the breakers of the kings lawes cannot iudge of traytours if I say they which are condemned themselues ought not to condemne others ye cannot deny but that those whom ye haue condemned haue iust and vndoubted reasons not onely to refuse you but also to haue you punished accordinge to your wickednesses committed Therfore al these things being iustly wayed in equall ballance shall euidently appeare to all those which shall bring to the discerning of this cause an vpright iudgement without preiudice although nothing be brought to defend my innoceÌ„cy the innoceÌ„cy of my fellowes against this vniust iudgmeÌ„t yet notwithstanding the matter is so apparant plain that it speaketh for it selfe and plainlye conuinceth the false and impudent sclaunders of the Iudges our aduer saries And this thing I leaue to all men to consider of what iust cause I haue to be gréeued séeing that I haue alwayes faythefully obeyed the commaundements of the King and Quéene for their defence and haue done so much as a man of my estate degrée and calling might doo for the peace and profite of the whole Realme and now to be recompenced with these rewardes as to haue my seruise done to y king called in question my obedience couÌ„ted Sedition This thing is not only greuouse vnto me but altogither intollerable And although they cannot touch me with that note of infamy which they lay vnto my charge yet notwithstandinge I professe and acknowledge that I haue a great desier to defend my estimation and credit and the estimation of my fellowes and will séeke by all meanes possible that our innocencie may appeare not only to our contrey men but also to people of forreine nations and that it may be remembred among all pâ—…sterities And because I perceaue that by so vniust a sentence pronounced against me and my fellowes and by the breaking of the lawes and auncient customes of Fraunce the way to attaine iustice is stopt against me that I can haue no hope to looke for the obseruation of the
the euills like to ensue Finally I will and desire that the league whiche I haue made with the Princes Péeres Nobles and with all those that follow me and shall follow me may be established confirmed by this my writing To the which my fellowes I promise and vow that séeing it hath plea sed God to aduaunce me to so great honor as to make me the Captain and principall of that league and to be a deliuerer of the reformed churches liuing vnder the Kings Edictes from the iniuries and violence of the enemies I wil be the first that will spend my lyfe goods to maintayne the pure worship of God to defende the true professours and followers thereof to restore the King to his former libertie and authoritie and his Edictes and the lawes of the Realme to their proper dignitie In like manner I pray and beséeche all my Confederates that they abyde in the same mind courage and constancy that I am of in this so godly and commendable a purpose hauing alwayes respect vnto the vprightnesse of our cause reposing all their trust in the power of God being fully perswaded of this that fighting for the glory of God for the preseruation of his Church and for the conseruation of the King and the Realme God the mighty Lord of hoastes will stretch forth his mighty hand to helpe Whom I most humbly beséeche to take vpon him the patrociny and defence of our cause and to enter into the Throne of his iudgement before whom I shew and reueale the horrible blasphemies which our aduersaries haue breathed out against his Maiestie the cruelties which thei shewed vpon his poore afflicted meÌ„bers the innocent bloud of so many of his seruauntes that hath ben shed and the bloudy and mischeuouse coun sailes against his glory and the lyfe and safetie of hys Saincts so that hée taking his people vnder his protection would shew his power Iustice and wisdome both in destroying his aduersaries and also in blessing those which séeke to defend his people whereby all the world may know that hée is a refuge for the afflicted in time of trouble a deliuerer of his Church and an enemie anâ—… Iudge of his enemies About this time also the Prince of Condes fellowes sent letters to the Emperour Ferdinande to whom they declared their cause and rendered a reason of all theyr dooings and frustrated the rumors of their aduersaries praying him that hee would be carefull to defende thys cause and also that hée would call backe the Germanes that were gone to helpe the Guises And although saye they the reportes of the troubles which were in France were euery where spred abroad and were come also to the Emperours eares by letters sent from both partes yet notwithstandinge the Prince of Conde sent to the Emperoure whom he vnderstoode should come to an honorable assembly the causes of all his actions that the Emperour himselfe might certefie the whole assembly of the same seeing so great and waighty matters were obiected against him by his aduersaries the Prince of Conde thinking that it became him in a matter of so great waight to shewe the causes of all his dooings to all men and to the Emperour himself being of so highe calling that he might leaue to the whole world euident testimony of his innocency To bring the which matter to passe he may be glad that he hath gotten so good occasion to craue helpe to be ayded in this iust cause for the preseruation of the yong King of France being of suche age that the same of itselfe requireth and ought to obtayne helpe It is no new thing neyther wanteth it exaÌ„ples that Kyngs in their minoritie and infancâ—…e haue receyued the Kyngdome of Fraunce as appeareth by the late times of Charles the sixt and the eight and of others In whose time of minoritie we do not read that there was any contention about the gouernement of the Realme because the Princes which were the Kynges kinsmen left alwayes the gouernement of the Realme to thein which were elected and created by the States of the Realme of Fraunce to whom the gouernement of the Realme was committed so long as the King coÌ„tinuing in his minoritie which was vntill he came to the age of fouretéene yeares The which order of gouernement in the Kyngs Neâ—…age hath ben alwayes so approued that Kyngs haue warely prouided in their Testaments that if they should disceace before their Sonnes were come to their perfect age to gouerne the Realme then the States should prouide for the same gouernement The which doth sufficiently declare that this kind of gouernement doth in no poynt deminish the Kynges aucthoritie or power whom whosoeuer resisteth resisteth the ordinaunce of God but is rather necessary to preserue and defend them so long as they are vnméete to take vppon them any such gouernement through the defect and imbecillitie of Nature But when the Kyng shall come to the age of fouretéene yeres that vicary or substituted gouernemeÌ„t doth cease and all things do so retourne to the Kyng that whatsoeuer he shall will or decrée shall be ratified In the dayes of Charles the sixt after he had raigned many yeres and that it pleased GOD for the sinnes of the people to depriue him of his witte and sences and when the time came that the Realme must of necessitie be gouerned there arose a certaine contention among the Princes that were the Kyngs kinsmen about the same gouernement but this was neuer heard of that a forreyne Prince would euer intrude him selfe into the gouernement of the Realme and that against the will ordinance and decrée of the States as doth now the Duke of Guise at the first with force of armes and afterwardes vnder the coullour and name of the Kyng of Nauar corrupting and breaking all Lawes constitutions and customes that by all meanes possible he might satisfie his ambicious minde and get the gouernement of the Realme into his handes And say they most renowmed Emperour you must not thinke that he is moued to do these things for the loue he beareth to any Religion but doth only make Religion a cleake to fulfill his ambicious desire but vnder this pretence he hath drawne a great part of the people vnto him whom he hath so stirred to outrage crueltie promising that they shall escape vnpunished whatsoeuer they do that now the mad and franticke people throughout the whole Realme of Fraunce do nothing els but kill spoyle and shew al maner of violence After the death of Henry the second and Fraunces the second Kynges of Fraunce it was expedient according to the auncient vse of the lawes that the States of FrauÌ„ce should be called together and that in the greater number because Charles our Kyng was of tender yeres Then the States as it was méete made certayne lawes and statutes the which should only stand in force and strength duringe this time of the Kynges minority according to the institution and
cause which was not perticuler but generally belonging to all men and that I should resist open force and tyrāny and restore libertie of conscience to the men of the reformed Churches by the benefite of the kings Edicte after so great and so longe affliction whereby they sayd I should preserue the authoritie and dignitie of the king and the Estates For these causes the greatest part of Noble men and Gentlemen vppon conscience of their dutie knowing that they were bound hereunto both by diuine and also by mans lawe haue followed me and with these the greatest part of the kings subiectes and his most noble Cities haue voluntarily ioyned themselues with me and rather by diuine than humane reason haue elected and created mée with one voyce and consent for this cause to be their Captayne The which office I being of the kings bloud and naturally bound to the Crowne of Fraunce haue taken vpon mée and haue sworne to maintayne the glory of God the dignity and conseruation of the king the Realme hauing also entered into league with them in respecte whereof I haue bound my selfe vnto them and cannot be discharged of my othe againe without the solemne consent of my fellowes to whom I haue giuē my faith And whereas I offered to the Quéene to become a banished man vpon this condicion If by the departing of vs fewe the common peace and libertie of Religion might bee obtayned it is manifest that my departure shall open a gap to more miserable destruction and therefore there is no cause why I should be bound by that my promise If I should departe the realme I should leaue the King in this his nonage in perill of the ambition and violēce of straungers and the Crowne of the which I am by nature a defender and protector in hasard of lying in the dust Agayne it cannot be that the Kinges subiectes should be in the more securitie through my departure whē this one thing is manifest that the Shepeheard beeing away ▪ the Woulfe maye the more easely destroye the flocke Can I thinke that so great a multitude can be sent out of the realm without their great hurt and without the great destruction of the whole realme Therefore for my duties sake to do the which I am bound both by nature and also by my othe I cannot neyther ought I to depart out of the Realme specially in these perillouse tymes vnlesse I would incurre the faulte of a fugitiue and startaway For as touching the reasons which my aduersaries bring to couer their wickednesse and to diswade me from the defence of so iust a cause they are so weake of so small waight that no man will estéeme them but those which are affectionate vnto them For whereas they say that from that time hitherto the Quéene hath altered her purpose disalowed the Edicte and allowed their bearing of armour and had giuen hir authoritie to the King of Nauarre to rule and order the whole matter it is nothing First bycause it is more probable and agreable to reason that whatsoeuer the King the Quéene and the viceroy determined and decréed when they had full libertie and when the kingdome was in peace is more firme and sure than that which they approue and confirme in these troublesome tymes when they are after a sort constrayned by force of Armes Secondly the Quéene cannot alow the gathering togyther of domesticall and forein Armyes of men and the beginning of warre contrary to the auncient custome of the lawes of Fraunce and the late decrée of the states and that for so euil an end purpose as to breake the Kinges Edicte the decrée aforesaid made solemly by the Quenes cōmandement but she must also ouerthrow the foundation vppon which her authoritie standeth which by that meanes should be of no force Neyther can she of her selfe put ouer to another her authority and power to gouerne bycause it commeth not vnto her by natural right but is giuen vnto her by the benefite and consent of another Moreouer touchinge the king of Nauarre whether hée be Viceroy or Legat he hath no such authority that he may commaund the Guises or any other to gather togyther armies of men and that without the commaundement of the Quene or the kings lawfull Counsaile chosen by the states The which was not obserued when the Quéene gaue them commaundement to put of their armour Neyther is it of greater waight or force that the Quéene since that tyme hath approued the bearing of armour and the musteringe of souldiers bycause in those matters it cānot be sufficient to haue only a bare allowing or approuing in the which a sure and expresse commaundement is required To conclude admit the Kinges Counsaile were such as it ought to be by the decrée of the States and that there were ioyned therwith the authoritie of the Quéene and of the Kinge of Nauar God forbid that any man how great soeuer his authority be in the tyme of the Kinges nonage might gather an army proclayme warre and put the power of the King and the Realme into the hands of a subiect be he neuer so faithfull without the wil and consent of the States first had and specially when the purpose is so euill and that the Kinges ▪ Edict should be broken These thinges of me considered I haue determined not to forsake my king in his young age and my Countrey and Religion all which requyre my helpe Therefore I haue brought my army more neare my enemies my souldiers being very willing and couragious to set vppon the enemy and to ioyne battaile But our enemies which haue so often triumphed ouer vs scorned vs haue found no better way than to packe and steale away secretly in the night Therefore forsaking to ioyn battail with vs thei came to Blais a town without any Garrison vnlooked for besieged the same and when they had won it they shewed al maner of cruelty and since that tyme they haue spoyled as yet do spoile cruelly many of the Cities of this Realme And as for the Quéene though she know the goodnes of our cause and that I haue done nothing but by her commaundement yet neuerthelesse bycause she is more a fraide of the power and subtill practises of our aduersaries than she trusteth to the good successe of oure parte mindeth to giue her selfe wholy vnto them anddoth more openly and vehemently fauour them as may plainly appear by these effectes Therefore shée gaue her selfe wholy to the Cardinal of Lorrayn who at that tyme was with her to be gouerned by him although shée knewe well enough the couetousnes ambition cruell mind which is in him and in the rest of that stocke which haue bin the causes of most greuous troubles in the Realme of Fraunce ▪ since that tyme that they haue borne any rule Therfore the Cardinall left nothing vndone that might hinder peace as may appeare by hys letters which by chaunce came to our handes
long before to talke of the murthering of the Guâ—…se and yet it appeareth by his owne sayinge that I neuer spake vnto him or had any knowledge of him before the time that he brought Monsieur Subize his letters vnto me VVhere vppon I may truly conclude that it is neyther true nor like to be true that I should be the author of that thinge which he long before had conceiued and purposed in his mind Moreouer where as Merae was very nere of kinne to M. Rainold whom the Duke had caused to be slaine it was likely that he was enflamed and stirred vp againste the Guise by some priuate quarell and speciall hatred And as I haue declared beefore euen so of a truth the case standes vvhereby me thinke it is euident and plain that they who perswade themselues that I was the author and procurer of this murther besides that they vse very fonde and childishe reasons to proue the same do not know my nature for if so be I had charged him to doo any more then that I haue before declared I would not feare to confesse it with like franknes and boldnes And truly I would gladly aske this question of them whether they imâ—…gin that there was any other cause why I should cause my other answer to be published then that I desired the matter might be vnderstanded of all men And it there were any thing else why should I dissemble why should I cloake it why should I not confesse it who euer was a more deadly and open enemie vnto mee than the Duke of Guise for what other cause did he besiege Orleans but that he might vtterly destroy and cast awaye mee my wyfe and children and whatsoeuer else I held as deare and precious vnto mee yea there are men of great credite that can and will testifie that he vsed often to bragge and make his vaunts that whensoeuer the Citie were taken he would spare none neyther man woman yong nor old Neyther needeth any man to doubt that amongest all them that were in the battayle at Dreux it was he I sought for and chiefely he with whom I wished to meete And certaine it is that if I myselfe could haue discharged anie shot at him I would ful glad ly haue done it yea truely if I had ben Captain ouer ten thousand gunners I would haue charged them that they should euery one haue leueled and shot at him alone To be short I would haue left no deuise that might stande with the law of armes vntried so that I might by any meanes deliuer my selfe from an enemie so spightfull and deadly against mee and myne all good men And last of all I protest before God and his Aungelles that I commaunded nothing else but that which I haue declared in these my writings If there be any man that desiteth to knowe more let him repaire too mee and I will make him aunswer Whilest these things happened in Fraunce the Popish Prelates sat still at Trent labouring very diligently to prouide and establish the estate of Poperie with a long rable of Decrées the exact rehearsall whereof being at large already set out in a booke for that purpose shall not be néedfull to be brought in here in these oure Commentaries especially for that our onely purpose intent is briefly to shew the estate and condicion of the faithfull in Fraunce and how thei were troubled vexed in the time of Truce and how afterward they were enforced to breake out into open warre The Councell of Trent therefore did very carefully trauell in maintayning and defending the Popes authoritie and dignitie in the kingdome of Fraunce and this matter as a thing of greatest waight and importance was thorowly and most earnestly laboured of all sides And the great and large reuenew that came out of Fraunce whiche thing did chiefely enflame the zeale of those reuerend Fathers and the great daunger and present hazard they were in to loose them if the reformed Religion had preuayled did make them busily to besturre them and to take the matter in hand There was present at the Councell the Cardinall of Lorraine hauing great knowledge and experieÌ„ce in the affaires of Fraunce and a subtill and sleighty old coygner of new fetches and besides that the matter for hys owne cause stood him vppon he was also incensed with an outragious hatred and malice against the men of the reformed religion and chiefly against the trueth it self which he both knew and renounced At his request and setting on they began to consult how they might vtterly deface and roote vpp the reformed Religion out of Fraunce the readiest and fittest waye for that matter that they could deuise was that there should be a league made betwixt the King of Spayne and the King of FraÌ„ce and that the King of Spayne because it was a thing of great difficultie and could not without much a doe bée brought to passe should helpe the French Kinge at all tymes with such ayde as should be néedfull and that all wayes and meanes should be sought to abolish and disannull the Edict wherin was graunted the libertie and vse of the reformed Religion This league which was made for the rooting out of true religion the holy fathers of the Councell of Trent dyd call the Sacred and holye League The Cardinall of Lorayne doth promise all possible diligence and trauaill in this matter and that hée will perswade the King to finish the league and as for the Quéene being of herselfe prone enclining to their parte and the consents of the Nobles he accounted him selfe sure of them As the Cardinall a most bitter enemie to the reformed Religion did what possible he could for the accomplishement of these matters in the Councell at Trent the enemies of the Gospell were not idell at home in Fraunce in defacing and putting downe the Edicte and the Quéene was not onely euery day more wayward disliking of the reformed religion but was also very furiously incensed against it and dyd by all meanes shée could denise goe about to engraffe and so we hatred and malice in the tender mind of the yong King against religion that then he might proclayme perpetuall and euerlasting warre against al the reformed Churches in Fraunce The Constable Momorencie was also very forward in this matter and was very maliciously bent againste the truth bicause he purchased so great infamy and dishonour in the former warres So that the Edict had in France enemies both many in nomber and greate in power and authoritie About this time the Kinge being of the age of xiiii yeres was declared to be of ful lawfull age by the decrées and iudgemente as the maner was of all the high Courtes of parliament and within few dayes after was according to the custome solemly crowned and all such estates as had to do with the administration of the Realme as vicegerents and protectours and such other were displaced very profitablie fitly both
possessed by the Protestantes and so was Rochell In al partes of the realm thoâ—…e was some number or other of Protestantes but they were banished out of the Cities whiche made the army of the Prince of Conde to be the greater The misdemeanour and cruelty of the inhabitantes of Lions made the protestants in other places that wer more mighty in power to aryse Therfore diuers murthers were committed in diuers places and because the Catholiques had burned the churches of the protestants they in lyke manner burned their Churches to requite their crueltie In so much that in all those cities which the protestantes possessed there was not almost a church to be found which thei had not burned spoyled and beaten down to the ground the people crying that all the remnaunts of superstition must bee so taken away that afterward there may be no remembrance or signe thereof to be found While this businesse and garboyle was abroade in diuers places at Paris the papists were very extréeme and cruell agaynst such as they could but suspecte to bée fauourers of the reformed religion All men therefore were set vpon warre and tumult In the meane tyme the prince of Conde wayted for his souldiours at Sandionyse and waxed dayly more strong with new ayde The Constable being verily persuaded that he should oppresse ouercome the prince of Conde marched with all the power he was able to make from Paris takinge with him great gonnes bragging boastinge that the prince of Conde had none such to put him in perill withall but his bragges and boastes had euill successe For after that the Parisians had discharged their great shot and that the battayle began to waxe whote they being not able to abyde the charge of the Prince of Conde and his souldiours though they were the smaller number began at the first to retire and afterwards when their araye was brokeÌ„ to quayle and to flée séeking to recouer the gates of the Citie so fast as they could In this battayle the Constable was sore wounded with a shot his horse also and falling to the grounde was wounded agayne and then was spéedely caryed away by certayn horsmen to Paris after the which within certayn dayes after he dyed This man had liued fiue kinges raignes being of great authoritie in Fraunce many yeres yeâ—… he was the second person in the realme he was also a faythfull and trusty seruaunt to the King being wyse circumspect to auoyde the daunger of his enemies vntill such time as he ioyned himselfe vnto them for the hatred of Religion Concerning the calamitie of the churches of Belgio we spake before After therefore that the people were in good hope by reason of the authoritie and promises of the Noble men that were of the Confederacy they receyued notwithstanding at length the aunswere of the Noble men which séemed to bee of greatest power in these matters That it séemed good vnto them to commit the whole matter to Maximilian the Emperour and the Princes of the Empyre whereby they should be sure to enioye the libertie of the confession of Ausburg But Valence being left destitute of ayde and therefore cruelly spoyled and the whole countrey being desolat that their purpose was frustrate For the protestantes fledd out from all places of the borders of Belgio by heapes also the Ministers chiefe Gouerners of the church of Antwerp yea and the Prince of Orange himselfe leauing his sonne at Louayne fled out of the countrey and that in good tyme as the pitiefull deathes of Counte Egmond and Horne afterwarde declared of the which we will speake anon A great parte of the Protestantes of the low Countrey fled into Englande and part into Germany and into Cleueland the Quene of Enland the princes of Germany but specially the Countye Palatyne graunting vnto them Cities to dwell in God thus prouided for his people who is always a continuall preseruer and vphoulder of his Church the whiche when horrible destruction coÌ„meth he buildeth vp with out the helpe of man. The Duke of Alba therefore came into Belgio otherwyse called the Lowe Countrey where he placed in diuers Cities garrisons of Spayniardes and then proclaimed the Kings Edicte concerninge the establishing of the Inquisition by whiche hée willed and commaunded the reformed religion to be altered and ordered Then also he ordeyned a new senate consisting of twelue men comonly called the Bloudy Counsaile which should sit vppon all matters concerning lyfe and death He displaced also dyuers Magistrates and set others in their roome After this he tooke a great number and cast them into prison hauing no regard or consideration of them what Religion soeuer they professed to such as were fled the countrey he appointed a day for their return and before the day was fully expired he adiudged their goodes to be confiscate Howbeit in the beginning he dissembled this cruelty and made the people beléeue that whatsoeuer had bin done before tyme for religion should be pardoned by the Kings Edict And thus were County Egmond Horne Noble men brought caught in the snare And when sharp lawes wer made concerning the inquisition the inquisitoures were not idle but played their part and cast a great number into pryson Infantes whych had bin baptised before in the reformed Churches were constrained to be rebaptised Women whose husbandes were fled for religion were constrained to be maried agayn to new husbandes and at the commaundement of the Duke de Alba many of them were forced to mary with his soulders Now the Spanish souldier began to pray and spoile in euery City Also when the dissembled clemency of Duke de Alba shewed at the first had drawen a great many home to their houses againe the Bloudy Senate was set a worke some were beheaded some hanged and some had their tungues first of all cutte out of their heades and then a bodkin thrust through their lippes these lamentable sightes were dayly to be sene but specially at Brusselles and at Antwerp Diuers Noblemen also were partakers of these punishmentes as the Battemburges which were Bretheren of a noble house and were cruelly put to death but these had more coÌ„pany for heapes were brought at once to the place of execution And at the same time County Egmond and County Horne noble men and such as afore time had borne great offices and done to their King and Countrey good seruice wer also with this bitter reward of cruel tyranny requited and after they were beheaded their heades were set vp on forkes County Horne all the tyme of his imprisonment and euen in death shewed a singuler zeale of religion It was reported that the Duke of Alba bare towardes both of these an olde grudge but specially towardes the County Egmond for that which he had done in the affaires of France not for religions sake which neyther of them at any tyme had professed These thinges were done in the yeare of our Lord 1568 the which we haue
the Church Canonicall Bookes Actes 17. 2. Peter 1. Cap. 6. lib. 2. in Hiere Hom. 49 in Math. 24. Basill in noua summa Mora. cap. 22. Espensius iâ—…e Sorbonist Succession ordiniarie and extraordinary Traditions of the Fathers Thre councels in S. August time Traditions couÌ„ ted of a Monk of greater force than the scriptures Tertullian Imposition of handes Signes of laufull calling The coÌ„firmâ—…tion of the ministerie Miracles The Gospell Truth will be truth still The place taken out of Tertullian explaned Titus 3. The place of Chrisostome expounded Cardinall of Lorain moderator of the controuersie Augustane confession The subtill sleighes of one Balduine Balduines inconstancie King of Nauar an Apostata 1. Timo. 3. Titus 1. The braule of the Cardinall with Beza Peter Martyr interrupted by the Cardinall The vnapte compaâ—…son of a Spanisha Monke Aust. ad Bonifacius â–ª How the SacrameÌ„tâ—… vnder the law were Figures Beza is here threatned The article agreed vpoÌ„ betvvene the Papistes and the protestantes concerning the presence The deceite of the Cardinall The end of the conference of Posâ—…cene King Philip by the suffâ—…rance of the Pope had certain yeares inioyed the king dome of Nauar which lyeth at that parte of Spaine that bordereth on the mountains Pyrenaei The sedition of Sanmedard The cause of the Edict of Ianuary The Edict of Ianuary SermoÌ„s without the cities permitted Protection of the protestaÌ„tes Inhibition of armour Synodes and Consistories Contribution of money Poll â—…ike laws to be obserued The oth of the Ministers Bookes of infamie The dutie of Magistrates Luke 13. Anno Domini 1561. The very cause of the Ciuill warres was the breaking of the Edict of Ianuary Momorentius the Constable made a friend to the Guises The conspi racie of the Guises the Constable and the Martiall of S. Andrew against the Gospell Queene of Scotts promised to be giuen in mariage to the king of Nauar. The slaugh ter at Vassi made by the Duke of Guise Complaint of the faiâ—…h full of the flaughter The Guise commeth to Paris against the Queenes commaundement The practi ses of the Guises to expell the Prince of Conde out of Paris The Prince of Conde forsaketh Paris The Guise hauing goâ—… ten Paris seke to geâ—… the King also The Prince of Conde commeth to Orleans The purpose of the Guises con cerning VVarre Ruzeus a professour of the Gos pell commaunded towarde The Prince of Conde specially in clined to peace The league betweene the Prince of Conde and the Nobles of Fraunce Letters of the Queen to the Prince of Condâ—… â–ª The prince of Conde complayneth of the murther Letters of the Prince of Conde sent to the reformed churches Certayne Idols broken down letters sent from the Queene to the Prince of Conde Letters froÌ„ the Senat of Paris to the Prince â–ª of Conde This name Triumuiri signifieth three choseÌ„ officers of equall authoritie The secoÌ„d declaratioÌ„ of the Prince of Conde A Tragedy beginneth merily but endeth sorowfully Letters of the prince of Conde to the Emperoure Letters sent to the prince of Palatine A Synode at Orleans Letters seÌ„t from the Synod Letters to the Countie Pallentine from the Synod Vasconia is Gascoyne the slaugh ther of Tolosa Mont aubon The actes of Narbon in general Nemaux otherwise called Nimes Auinion in Prouince Valentia taken Mottecondrinus slaine Saltanus LiefetenaÌ„t of Lions Saltain LiuetenaÌ„t of Lyon. Lions wonne by the Protestants The Prince of Conde sory for that Moâ—… condrin was slayne A Supplica tion offered in the name of the Tâ—…iumuiti Another supplicatioÌ„ offered to the Kinge by the Guise and his The Aunswer of the Prince of Conde to the Supplications â–ª Communication be twene the Quene the King of Nauar and the Prince of Conde Letters of the Prince of Conde to the Queene The beginning of ciuill warres The conditions of peace offered by the king to the faithfull The petitions of the faythfull Triumuiri are these three Guise the CoÌ„stable and the Marshi all of Saint Andrew The Guises vnder the collour of peace seeke to deceiue the Prince of Conde The Guise go home to their houses the Prince of Conde became pledge The practise of the Guises to take the Prince of Conde They meane the Queene and the Kyng of Nauar. The nobles of the Prince of CoÌ„des side weÌ„t to the Queene The communicatioÌ„ betweene the queene and the Nobles The queen denieth the vse of the reformed Religion The queen woulde haue the Prince of Conde his friends banished The Prince of Conde retourned to his army The Guises remoue their army froÌ„ Bogencia take Blesa and Towers The Prince of Conde returneth to Orleans with his â–ª army Roan besie ged in vain by the Aumale Orenge assaulted takeÌ„ by the papistes The army of Suze in Dolpheny greatly anoyed the faithfull The actes of Monsuer de Adretze in Dolpheny and in the Countie of Venais The Marshiall of S. Andrew winneth Poictiers The Germanes and Swisers aid the Guises The decree of the Senate of Paris against the men of Orleans A greeuous pestilence at Oâ—…leans The Prince of Conde craueth helpe of the queene of England and of the Germane Princes The aunswer of the Prince of Conde his friends to the Decree of the Senat of Paris Of this Edict ther is mencion made in the 4. book going before He dehorteth the Germaines which came vnder the charge of the Rokendolfe and the Rhengraue from bearing armour against the King. By the states ye must vnderstand the Nobilitie the Clergy the Tempo 〈◊〉 The true cause of the first warres Power specâ—…all consti tutions in the Kyngs minority The first The secoÌ„d The third The fourth These things are touched before The assault geuen to Cesteron The Army of Monsuer Monbrun put to flight Great wickednes coÌ„mitted in Prouance against the faithfull The horrible slaughter at MoÌ„briso by Adretz CoÌ„spiracy against LaÌ„guedoc Monsieur Ioyse besie ged Montpellier A Franke is a peece of French coyne in value ij s. ij d. q. This great Prier was brother to the Cardinall of Loraine Chaimaiergon the proper name of Camargua A wonderfull victory gotten by Monsieur Bulargues Great slaughter of the Papistes Letters found Montpellier a towne of Surgery phisike The besieging of Burges in Berâ—…i The besieging of Roan in NormaÌ„dy The death of the king of Nauar. the Queen of Nauar a vertuouse Lady A writing published by the Queene of England concerning the helpe she sent to the Prince of Conde She meaneth â–ª Callice Shee meaneth the Scottish Queene Letters of the Princes of Germany to the Germaynes which wer in the army of the Guises â–ª Quillebedouius The Kings letters patents grauÌ„ted to those that started away from the Prince of Conde and the frutes there of The Guise tetourneth to Paris The Guise coÌ„meth to Paris Ayde commeth from the Princes of Germany to the Prince of Conde Another writing of the Prince of Conde Of this meÌ„ cion was made in the second booke