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
by the Churches of Fraunce WE belcue and confesse one God which is the only and simple spirituall essence eternall inuisible immutable infinite incomprehensible vnspeakable omnipotent onely wise good iust and mercifull 2 This onely God shewed himselfe to be such a one vnto men first both in the creation of his works and also in the conseruation gouerning of them secondly in his word that more euidently the which worde in the beginniing he reuealed vnto the fathers by certaine visions and oracles and afterward would haue it to be written in those bookes which we call the bookes of holy Scripture 3 All this holy Scripture is cōprehended in the Canonicall bookes of the olde and newe Testament the cataloge of the which bookes is this First the fiue bookes of Moses namely Genesis Exodus Leuiticus Numeri Deuteronomium then Iosue Iudges Ruth the two bookes of Samuel the two bookes of Kings the two bokes of Chronicles called Paraly pomenon the booke of Esdras Nehemias Esther Iob Psalmes Prouerbs of Salomon Ecclesiastes otherwise called the Preacher the booke of Cāticles otherwise called the Ballets of Salomon the Prophecie of Esaias Ieremias with the lamentations Ezechiel Daniel the twelue lesser Prophetes namely Oseas Ioel Amos Abdias Ionas Micheas Nahū Abacuc Sophonias Aggeus Zacharias Malachias the holy Gospell of Iesu Christ after Mathew after Marke after Luke and after Iohn The Actes of the Apostles Paules Epistle to the Romanes his two Epistles to the Corinthians his Epistle to the Galathians Ephesians Philippians Colossians his two Epistles to the Thessalonians both his Epistles to Timothie his Epistle to Titus to Philemon to the Hebrues Iames Epistle both the Epistles of Peter the thrée Epistles of Iohn the Epistle of Iude ▪ and the Apocalyps or Reuelation of Iohn 4 These bookes we confesse to be Canonicall that is to saye the Rule and stay of our faith the which we haue not onely by the common consent of the Church but also much more by the testimonie and inwarde perswasion of the holy ghost by the instinct and motion whereof we are taught to discerne them from other Ecclesiasticall bookes the which although they be profitable yet notwithstanding they are not such that we should ground any article of our faith vpon them 5 We beléeue that the worde comprehended in these bokes came from God alone from whome onely it hath his authoritie and not from men And séeing this is the summe of all truth contayning whatsoeuer is requisite for the worship of God and our saluation we saye that it is not méete neither for men nor yet for Angels to adde or detract any thing from the same word or to alter any thing in the same And herevpon it followeth that neither antiquitie nor customes nor multitude nor humane wisedome nor Judgements nor Edicts nor decrées nor Counsels nor Uisions nor Miracles ought to be compared or set against that worde of God but rather that all things oughte to be brought and examined according to the prescript rule therof Wherfore also those three Symbols or Creedes as the Apostles Crede the Nicene Crede and Athanasius Crede are allowed of vs bycause they are agreing to that worde of God. 6 This holie Scripture teacheth vs that in that singular and simple diuine essence there are three persons the Father the Sonne and the holye Ghost The Father is the first cause in order the originall of all things The Sonne is his wisedome and eternall word The holy Ghost is the vertue power and efficacie of them both The sonne was begotten of the Father before all worldes The holy Ghost procéeded from the Father and the Sonne frō euerlasting The which thrée persons are not confounded but distinct and yet for al that not separated but coessentiall coeternal and coequall togither To conclude in this mysterie we allow that which those foure ancient Councels did determine and do detest all those sectes and all others what soeuer cōdemned by those auncient holy Fathers namely by Athanasius Hilarius Cyrill Ambrose and others by the worde of God. 7 We beléeue that God the thrée persons working togither by his power wisdome incomprehensible goodnesse made all things that is to say not onely heauē and earth and all things in them contained but also inuisible spirites of which some fell to perpetuall destruction and other some abode still in their obedience The first as they are by their owne wickednesse depraued so are they perpetuall enimies of all goodnesse and therefore of the whole Churche But the other beyng preserued by the méere grace of God are Ministers of his glorye and appoynted for the saluation of the elect 8 We beléeue that God did not onely create all things but also ruleth and gouerneth them and disposeth also and ordereth at his pleasure whatsoeuer is in the worlde Notwithstanding we deme him to be the author of euill or of those things that are done amisse in anye wyse to deserue blame seing that his will is the chiefe and moste certayne marke and rule of righteousnesse and iustice For he hath rather admirable than speakeable reasons by which he so vseth all Diuels and sinfull men as Instrumentes that whatsoeuer they wickedly do the same as he did iustlye ordaine so also he tourneth it to good Therefore when wee confesse that nothing is done without his prouidence and ordynaunce wée do humblye adore the secrete mysteries that are hydden from vs neither doe we curiously inquire and séeke after those things which are aboue our capacitie But doe rather apply that to our vse and profite which the Scripture teacheth for oure quietnesse and tranquilitie Namely that God to whome all things are subiecte doth with fartherly carefulnesse watche for vs in so muche that not one heare of our heade shall fall away without his wil. And as for Sathan and all oure enimyes he hath them in such holde and bonds that except they haue power giuē vnto them from him they can do nothing at all vnto vs. 9 We beléeue that man being created pure and perfecte and according to the Image of God fell throughe his owne faulte from the grace which he had receyued and therefore caste him selfe from God the welspring of all rightcousnesse and goodnesse in so muche that his nature is altogether corrupted and his heart defiled whereby he hath loste all his former integritie without exception For althoughe he hath some discretion of good and euill notwithstanding we affirme that whatsoeuer light he hath in him the same is tourned into darkenesse when he seeketh after God in so muche that no maner of way he can come vnto him by his owne vnderstanding reason Moreouer although he hath a wil by which he is named to doe this or that notwithstanding seing that the same is captiued made subiect vnto sin it hath no libertie at all to will or desire that which is good but onely that which it receiueth by the grace
by manye of the nobles was not altogether hidden but euidently ynonghe appeared to all men that woulde sée the same FINIS The translator to the Reader THus gentle Reader endeth the firste part of these CoÌ„mentaries faithfully collected and gathered by that singular learned man Petrus Ramus of Fraunce who himselfe bycause he was a zealous professor of the Gospell and an enimie to Antichrist was slaine in this last horrible butcherly murther in the yeare of our Lorde God. 1572. The speciall cause that moued the sayde Petrus Ramus to spende his trauaile in penning these Commentaries in the Latine toung was as you maye perceyue by hys preface in the beginning of this Booke that all Christian Realmes might be certifyed of the true originall and cause of all the warres troubles and sheding of Innocente bloude that haue beene from the yeare of our Lorde God. 1557. vntill this present daye To the ende therefore that his desire might be the better satisfyed when I had considered the worthinesse of his trauaile and what great fruite woulde spring of the same to al that will vouchsafe to spende sometime in reading of this worke for that all men vnderstande not the Latine toung I thought good to translate the same into Englishe that none of our Countreymen might be stayed from the taste of such fruite as will growe thereof And as I haue spente sometime in translating this firste parte so I meane God willing to goe forwarde with the other two partes the seconde beeing nowe in hande and shall bee printed if God permitte against the nexte Terme In the meane tyme I beseech thee right Christian Reader contente thy selfe with this accept my labor and requite my good will with diligent reading of the same Before the which I shall desire thee to correct with thy pen suche faults as I haue here caused to be noted In so doing no one sentence I trust shal seeme obscure vnto thee Faultes escaped in Printing Line 2. Page 9 For it reade he Li. 19. pa. 12. for might defende reade might séeme to defend Line 18. pag. 17. reade acknowledging of the truth Line 16. pag. 40 for other wile reade otherwise Line 22. pag. 43. reade as though it had bene Line 5. pag. 73. read we will not deny Line 8. pag. 73. reade name of the Church Line 4. pag. 76. for is sodaine reade is so highe Line 31. pag. 112. for there reade Then. Line 3. pag. 124. reade must not therefore Line 25. pag. 125. in these words and if that leaue out if Line 23. pag. 164. bring in these words might be solde from them Line 32. pag. 194. for Prophetes reade properties Line 5. pag. 167. for although reade as though Line 1. pag. 239. for only thee reade only thrée Line 18. pag. 235. for they shall reade shall they Line 20. pag. 235. for doth reade doth not NOte here good Reader that these faultes escaped in Printing are not so escaped in al the Bookes of this impression but in some Least therefore they to whome those should happen might be troubled in the reading with obscure sense I thought good to make a generall note of all THE INDEX A. Affliction of the Churche after the death of King Henrie 47. Affliction rysing of false reportes 50 Affliction somewhat ceaseth 61. Agronia assaulted 161. Ambaxian Tumult 2. Andelot put in pryson 23. Andelot answereth 23. Andelot escapeth pryson 110. Andelot in fauour againe 24. Annas Burgeus defendeth the gospell in the Parliament house 26. Annas Burgeus caryed to pryson by Mongomerie 27. Annas Burgeus examined 32. Annas Burgeus condemned 33. 39. Annas Burgeus disgraded 35. Annas Burgeus confession 36. Annas Burgeus taketh his iudgement thankfully 39. Annas Burgeus Oration 4. Annas Burgeus burned 43. Annas Burgeus bringing vp 44. Angell speaker for the Comminaltie 121 Apologie for the faythfull Captiues 9. Arrogant threatnings of the Constable 11. Augusta a cittie in Germanie 131. Authoritie of Godâ—… worde 199. Authoritie of the Church 227. B. Baptisme 75. Beza his prayer 189. Bishoppe of Nauntes author of the Tumult 17. Bishoppes of Rome sowers of discorde 82. Bookes of sclaunder 100. Brosaeus Generall of the Armie that went into Scotlande 61. C. Cardinall of Loraine an enemie to Burgeus 39. Cardinall Poole 95. Cardinall of Loraine seeketh to get fame by keeping Lybelles of reproch 104. Cardinall Ferrer sent from Rome to hinder the Nationall Councell 166. Calabria persecuted 63. Christ our righteousnesse 68. Christ God and Man. 68. Christ hath two natures 69. Christ dyed for sinne 69. Christ our Aduocate 71. Church what it is 72. 217. Churches denyed to them of the reformed Religion 124. Commendation of the protestantes 25 Communion with Christ and the Fathers vnder the law 18â—… Comparison betwene the doctrine of the Gospel and papistrie 37. CoÌ„fession of the french church 63 Confession of Annas Burgaeê° 36. Confession of the church of Flanders offered to king Philip. 166. Confirmation 204. Constable proudly threatneth 11. Constable drawne away from the Prince of Conde 140. Constable misseliketh of the profession oft he Admirall ibidem Controuersie betwene Charles the fifth and Pope Clement 91. Contention betwene the Queene and the king of Nauarre 136. Consubstantiation 203 Couetousnesse the beast of Babylon 93. Couetousnesse of Priestes 122. D. Democharis the inquisitour sitteth vpon Burgaeus 32. Democharis a slanderous inquisitour 50. Denises to abolishe the Gospell 1. Discipline of the Church 73. Disputation at Posiat 179. Doctrine of the lawe 71. Duke Arscotus a Brabantine 8. Duke of Guise an enimie to the Andelot 23. E. Earle Villarius an enemie to the Admirall 141. Ecclesiasticall Disciplne 72 Edict of Castellobrian 24. and. 12. Edict of Iuly 150. Election diuine 67. Election of Ministers 74. Example of two false brethren very notable â–ª 48. Excommunication 74. F. Factious names 118. Faith and good vvorkes 167 Faith coÌ„meth by the holy Ghost 70. Faith attaineth righteousnesse 70. Faithfull sclaundered 7. Figures of the Lawe 71. Forewarnings of desolation 92. Fruites of Popishe Sermons 22. G. Geneua a Sanctuarie for the Godly 4. Generall Councell not looked for 90. Generall Councell a vayne remedie 187. Georgius Gluchus Ambassadour out of Denmarke 139. God omnipotent 65. Gospell hath diuers professors 85. Good workes 71. Guises rule the Realme 50. Guises persecutors of the Gospel 51. Guises no Princes 60. Guises make claime to the crowne of England 62. H. Huguenotes a name giuen to the faithfull 59. I. Iacobes slaughter at Paris 1. Iacobus Sillius speaker for the Nobilitie 122. Ianus Contachus moueth controuersies 45. Ignorance of Priestes 122. Iniuries done to the faithfull 17. Innocencie of the Prince of Conde 147. Inquisitors of Fraunce called Flies 50. Intercession of Saintes 71. K. King Hentie the second set against the Protestantes 26. King Henrie threatneth Burgaeus 27. King Henrie slayne 34. Kinges duetie 100. King of Nauarre and the Prince of Conde sent for to the King. 107. King Fraunces dyeth 112. King of Nauar yeldeth his authoritie to the Queene
beginnings of the Church of Fraunce béeing as yet but of tender yeares as it were and in the fire or at least wise euen now by little and little coÌ„ming out of the fire Let the causes of the hatred and debate â–ª by these very few things be considered with the which the Bishop of Romes men so outragiously vniustly are inflamed against the faith full against the cause of the faithfull We must not looke here to haue a description of the faithfull and professours of Christ in armes as our aduersaries doe nowe obiect vnto vs but rather of the vnarmed naked members of Christ most cruelly afflicted onely for this cause bicause they preferre the true and pure doctrin of the Gospell now a growing before the auncient customes traditions of men The naked Church in time past was vexed and the Gospell dyd run as it were through the sides of poore men and broughte them to death then Christians were accouÌ„ted as lyers called heretikes and by al maner of meanes vexed oppressed then were they cast in prisons and in bonds then were they whipped then suffered they proscriptions and banishmeÌ„ts yea and cruell deathes without fauour But nowe when it pleased the omnipotent God to appoynte vnto his Church a more clears and beautiful estate and to qualifie and quenche those fierce fyres Sathan not forgetting hys olde subtilties and sleightes deuiseth a new accusatioÌ„ whispering into the eares of kings that the Gospell will plucke their Scepters out of their handes and bycause the faithfull throughout the whole kingdom of France defende their libertie graunted vnto them by the Kings Edictes and by all lawfull causes with force of armes a new crime is nowe layde to their charge namely Sedition rebellion and treason to the king and country these crimes are obiected agaynste the godly by those which abusing the Kings name and authoritie to exercise their own tirannie â—…éeke moste of all the destruction of the Kings maiestie and bicause they haue bene let of their purpose by the faithfull therfore do they spewe out all the poyson of their hatred against them By these beginnings it shall euidently appéere how obedient the Faithful haue bene alwayes to their Princes and Magistrates that this thing béeyng layde as it were the foundation it may plainly be séene who they be which are the true authours of so many troubles as haue flowed thorough this whole kingdome God truely hath armed and fortified his Churche at thys daye with many externall helpes and fortresses yet for all that the cause is not chaunged Christe is the selfe same Christe still the Gospell is not chaunged but it is the selfe same Gospell whiche was vnreuerently handled and dealt withall in the persons of the Faithfull by the sharpe punishementes of the wicked The Faithfull are the same men still in obeying their Magistrates and in reuerencing their Princes that they were before But they are rebells whiche abusing the name and authoritie of Princes and disloyally violating all Lawe persecute the Churche go about to extinguish the Gospel and as if they were Giants furiously fight with God. And by the reading of these Commentaries the Faythfull shall finde many things which they maye applye vnto themselues to stay and comfort themselues in the middest of these troubles In these lamentable tymes manye daungers of moste greuous calamities do compasse vs on euery side many difficulties and newe troubles do dayly burst forth also But if we consider weigh the times paste we shall in very déede haue a gesse nowe what wil come to passe hereafter in our tyme For séeing God hath afore time sette and placed hys Churche in a straunge and wonderfull order We maye gather that the same God being a perpetuall keper and defender of his seruauntes will applie his power and prouidence to dispatche vs out of these our troubles the whiche is a most firme and inuincible argument Let vs call to remembrance the thicke mistes and darke cloudes of the former night let vs sette before oure eyes in what state the Church was in the dayes of Francis the first Henry the second and Francis the second All thinges were then full of feare Infinite kindes of punnishmentes and paynes were layde vppon the Church as banishmentes proscriptions and burninges Then no man durst so much as name the Gospell without he would be counted a manifest heritike Fewe men or none and that of the meaner sort when they were in their secret corners durst not once mutter of the Gospell men coulde not then enioy the libertie of the Gospell except they woulde willinglye banishe themselues their countrey and wander into foreine Nations But who will not merueile herevppon at the issue and end of those afflictions Looke what thinges were then harde of a fewe did openly ringe in the eares of all men Looke what things were reiected in some places and greatly punished were publikely receiued of the greatest part of men yea there were many of the Nobles which sealed that doctrine with their bloud By the deathes of Kyngs the Gospell had passage victorie was gotten Triumphe was made and within fewe dayes the Gospell went through the greatest parte of the Kyngdome by open sermons by publique Disputations where most men were assembled together so that the Gospell had gotten many and singular witnesses The places which had séene the tormenting fyres and ashes of the Faithfull before sawe now great assemblies and multitudes of the Faythfull gathered together to heare the worde of God and the Kynges Edictes which were altogether made for the hurt and destruction of the faythfull were at the last for all that the aduersaries could doe made to preserue the faithfull To be short these Commentaries did bring to our remembraunce and consideration such wonderfull and straunge matters the like wherof wée our selues haue not safely séene that by the prosperous and happye issue and ende of these perturbations we oughte to conceyue a sure and vndoubted hope The matter was then tryed by fyre but now by force of armes he which quenched the flamyng fires by the death and destruction of those whiche were fully purposed vtterly to ouerthrow and destroy the Churche the same Lord of hostes graund Captain of battailes shall direct and order these warres to the libertie and peace of his seruants Therfore the examples of those things which wer done in time past do plentifully shew that whatsoeuer shall happen at the length which in déede is not to be measured by humane reason shall fall out for our health and welfare and that bicause God will not leaue his worke vnperfected Wherefore I truste it is euident by the consideration of the things which are set foorth in this Booke what great profite shal come to those whom the boisterous waues of these tempests haue touched And bicause this is not a priuate matter neither appertaineth to euery one man but common to the whole Church of God dispersed throughout the whole world
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„
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
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
good lucke at the first finally through the daunger of the pestilence a greate nomber of his Soldiers went a side and many quight forsooke him Then were fastinges and prayers solemnly proclaimed to be in the Church to the which the Prince of Conde came oftentimes in his owne person He exhorted also his soldiers to be of good courage and was very carefull for the preseruation of Orleans and he sent Monsuer de Subize a noble and wise man to Lyons to be Lifetenant of the same because Monsuer de Adretze séemed to be to rash hardy and aduenterouse in his doingâ—…s And he sent letters oftentimes willinge that there should be diligent héede and care had of Lyons Dolpheny and Languedoc Also because the enemies power dayly increased by the meanes of forreine aids and because they were the more stout and bould vpon hope of newe aide the Prince of Conde sent Monsuer de Stuard a Scot with letters to the Quéene of England requiringe at her handes ayde in his owne name and in the name of his fellowes And he wrote also diuers letters to the princes of Germainy that were protestants in the which he craued help at their hands the Andelot himselfe be ing sent for the same purpose the more spedily to bring the matter to passe The helpers in this matter were said to be the Lantgraue Hessus the County Pallatine and the Duke of Bipont About this time the Prince of Conde published a writinge by which he ment to put awaye those rumores which were spred abrode of him and of his frendes by the Guises as though they had bin the authors and defenders of new and monsterouse opinions The libell published was to this effecte following Because saieth he we heare daily that our aduersaries accordinge to their accostomed maner oh lying and maliciouse dealinge against vs do in euery place slaunder and speake euill of al our doinges one while laying to our charge that we are Atheistes and Anabaptistes that by this meanes they might withdraw from vs their good willes care which séeke with vs to defend and mainetaine the true and pure worshippe of God by the doctrine of the prophetes and Apostles we thought good ouer aboue the former declarations of our cause to propounde a briefe summe of our faith By which faith we woorshippe and cal vpon the liuing God in the name of his only Sonne our Lord and sauiour Iesus Christ abiding in his feare seruice by the ministering of his woord and holy Sacraments that is to say by the institucion of Baptisme and of his holy supper To be short we condescend to al the articles of the primitiue Church as to the only rules of our saluation being grounded vpon the bookes of the Prophets Apostles as it is set forth more at large in the confession of our faith confirmed with the whole consent of al the reformed churches within this realme the copie whereof we send out into al forrain Nations to take away those detestable and wicked sclaunders and lyes by which the enemies both of God and of thys our realm being voyd of al shame haue sought in their libelles sealed letters to sclaunder backbyte and defame vs Wherefore we humbly pray and beséeche all those that loue the pure and sincere doctrine of the Gospell and which are the faithfull seruaunts of God yea we require them in the name of the liuing God that they first of all set before their eyes the flowing streames of innocent bloud that hath bene shed throughout this realme crying both from heauen and from earth for vengeance And we require all such that they helpe and ayde vs and that they ioyne with vs in this cause which is not our cause alone but also the cause of all the faithfull to represse and asswage their cruell tyrannie which goe about to take from vs the perfect and frée libertie of our consciences the benefit wherof was grauÌ„ted vnto vs by our soueraign and leige Lord the Kings Maiestie and by the consent of all the states of the realm we being perswaded that we linked togyther in one religion and in one mind the most mighty and eternal God will stretch forth his gloriouse hande to saue hys Church and will also blesse our labour and indeuour to the glory of his and to the inlarging of the kingdom of his sonne Iesus Christ to whom with the father and the holy Ghost be all honor and glory world without end The Prince of Conde also made answer to the Ordinance and decrée of the Senat of Paris by the which his Adherentes were condemned of treason First of al refusing all those of the College as the Iudges and Senatours to be men vnméete for this cause and writing the causes of their appeale he sent the same vnto them Their answer was in manner and forme following Although I and my friends and fellowes haue sufficiently declared the equitie of our cause which hath constrayned vs to put our selues in armour namely the libertie and authoritie of the King and the obseruation of the Kings Edictes for the maintenance of the libertie of our consciences the peace of the reformed churches Yet notwithstanding séeing the open and sworne enemies of the glory of God and of the common wealth doo dayly publish and send abroad new sclaunders and infamies to the obscuring of my innocency and the innoceÌ„cy also of my fellowes we thinke it moste necessary and méet that if wicked and vngodly men will not cease too withstand the trueth and all equitie no more should we be weary to defende and maintayne the same trueth For so much as therefore the XXUI day of Iuly there was an ordinance and decrée of Condemnation established in the Senat of Paris by which they make those to be gilty of RebellioÌ„ which haue borne armour to maintayne the authoritie of the King and his estates and against the tyrannie of the Guises and his adherents wée thinke it necessary that the Iustice of the sayde decrée should be declared and set forth not onely to the inhabitants of this Realme but also to other forreyne Nations and for an euerlasting remembrance to be coÌ„mitted to all posterities For it wil be an example worthy to be remembred in the which men may behold and sée into what Laberinthes of blind peruerse iudgements the enemies of God and his Church do fall and are so mad and blind that for truth they mayntaine falsehode iudging them to be sedicious who to the vttermoste of their power séeke the peace and tranquillity of the common wealth and pronouncing them to be Rebels who laying aside all care and consideration of them selues do both hazarde their goods and their liues to mayntaine the obedience belonging to the Kyng and the due and lawfull authoritie of the kynges Edictes And to the end the same proclamation of RebellioÌ„ may euidently appeare to be vnlawfull and vniâ—…st and râ—…ther a sclaunder of the enemie than
Souldiers into the towne vnder colour of buying things necessarie sometime he came thither also himself The like was done at y same time in an other part of France by the horsmen of Gonzague Duke of Niuers neare to the town of la Charite whiche hath a bridge ouer the Ryuer of Loyre and remained till that time in the power of those of the Religion by reason of the great number of them there inhabiting This troupe was of those horssemen whiche the King hath accustomed to kéepe in ordinarie wages in euery countrey whereof the moste parte were Italians countrimen to their Captaine Lewes Gonzague to whome the Quéene mother had giuen the daughter and heire of the Duke of Niuers in mariage They requested of the townesmen that they might make their musters within the towne saying that they had receiued warrant from the King so to do and shewed the Kings letters therfore At Lions the gouernour of the towne commaunded a viewe to be taken of all those that professed the Religion and their names to be written in a boke and brought vnto him which boke shortely after according to the successe was called the bloudie boke After the mariage ended at Paris whiche was the time that the Admirall had appointed to returne to his owne house he moued the King concerning his departure But so great was the preparation of playes so greate was the magnificence of banquets and shewes and the King so earnestly bent to those matters that he had no leysure not only for waightie affaires but also not so much as to take his naturall sleepe For in the French Court Dauncings Maskings stageplayes wherein the King excéedingly delighteth are coÌ„monly vsed in the night time and so the time that is fittest for counsell and matters of gouernance is by reason of nightly riottous sitting vp of necessitie consumed in sléepe So great also is the familiaritie men and the women of the Quéene mothers trayne and so greate libertie of sporting entertainement and talking togyther as to foreine nations may séeme incredible and be thought of al honest persons a matter not very conuenient for preseruation of noble yong Ladies chastitie Moreouer if there come any Pandor or bawde out of Italie or any Scholmaster of shamefull and filthy lust he winneth in shorte time maruellous fauour and credite And such a multitude is there begon to be of Italians commonly throughout all Fraunce specially in the Court since the Administration of the Realme was coÌ„mitted to the Quéene mother that many do commonly call it Fraunce-Italian and some terme it a Colonie and some a common sinke of Italie These madnesses of the Court were the cause that the Admiral could not haue accesse to the Kings speach nor entrance to deale in waightie matters But when they that were sente from the reformed Churches to complaine of iniuries commoÌ„ly done to those of the Religion vnderstoode of the Admirals purpose to depart they did with all spéede deliuer to him their bookes and petitions and besought him not to depart from the Court till he had dealt in the cause of the Churches and delyuered their petitions to the King and his Counsell For this cause the Admirall resolued to deferre his going for a while till he might treat with the Kings Counsell concerning those requests for the King had promised him that he would shortly entend those matters be present with the Counsel himselfe Besides this delay there was an other matter that stayed him There was owing to the Rutters of Germanie which had serued on the part of the Religion in the last warre great summes of money for their wages in whiche matter the Admirall trauelled with incredible earnestnesse and care Concerning all these affaires the Admirall as he determined before hauing accesse and opportunitie for that purpose moued the Kings priâ—…ie Counsell the 22. of August which was the fifte daye after the King of Nauarres mariage and spente much time in that treatie About noone when he was in returning home from the Counsell with a greate companie of noblemen and Gentlemen beholde a Harquebuzier out of a window of a house néere adioyning shot the Admiral with two bullets of leade through both the armes When the Admirall felte himselfe wounded nothing at all amazed but with the same countenance that he was accustomed he sayde throughe yonder windowe it was done goe sée who are in the house What manner of trecherie is this Then he sente a certaine gentleman of his company to the King to declare it vnto him The King at that time was playing at tennise with the duke of Guise Assone as he heard of the Admirals hurt he was maruellously moued as it séemed and threw away his racket that he played with on the grounde and taking with him his brother in lawe the King of Nauarre he retired into his Castle The Gentlemen that were with the Admirall brake into the house froÌ„ whence he receiued his hurt there they found only one woman the kéeper of the house and shortely after also a boy his lackey that had done the déede and therewithall they founde the harquebuze lying vpon the table in that Chamber from whence the noyse was heard him that shot they founde not for he in great hast was runne away out at the back gate and getting on horssebacke whiche he hadde wayting for him readie sadled at the dore he rode a great pace to S. Anthonies gate where he had a fresh horsse tarying for him if néed were and an other at Marcels gate Then by the Kings commaundement a great number rode out in post into all parts to pursue him but for that he was slipped into bywayes and receyued into a certaine Castle they could not ouertake him At the sute of the King of Nauar and the Prince of Conde other the King by and by gaue commission for enquirie to be made of the matter and coÌ„mitted the examining thereof to thrée chosen persons of the Parliament of Paris Thuan Morsant and Viol a Counseller Firste it was founde that the same house belonged to a Priest a Canon of S. Germaine whose name is Villemure whiche had bene the Duke of Guises scholemaster in his youth and still continued a retayner towarde him Then the womaÌ„ which we sayd was found in the house being taken brought before them confessed that a fewe dayes before there came to hir one Challey somtime a master d'hostel of the Duke of Guises house and nowe of the Kings Courte and commaunded hir to make muche of the man that had done this deede and to lodge him in the same bed Chamber where Villemure was wonte to lye for that he was his friende and very familiar acquaintance and that Villemure would be very glad of it The name of him that shot was very diligently kept secret Some saye it was Manreuet which in the thirde ciuill war tratorously slew his Captaine monsieur de Mouy a moste valiante and noble Gentleman and straightway
commaundement for those of the newe opini◅n or those which made practises and deuises for them or those which might haue had intelligence of the sayd conspiracie His Maiestie declareth that he meaneth not of things done and past during the troubles which were before the Edict of Pacification in August 1570. and that there shall be no inquisition thereof and none shall bee troubled in goods or person therfore but for that respect they shal inioy the benefit of the Edict of Pacification but that the sayd wordes extend only to those which be found to be giltie or accessarie to the last conspiracie done against his Maiestie and estate and that other which are imprisoned shall be set at libertie And as touching them which will make profession of their faith and returne to the Catholike Religion his Maiestie desireth that his gouernours and officers shall excyte and conforte them as much as they can too that effect and execution of that good will and that their friendes and kinsfolkes should also bee exhorted too doe the like for their parte And if any should hurt them in goods or body his Maiestie willeth readie and speedie execution too bee done on them And too the intent that they maye followe the fourme which hath bene kept in professing the faith which they doe make that returne to the Apostolike and Romishe Church there is sent herewith a memorie thereof From Paris the. xxij day of September 1572. Signed Charles And beneath Pinart THE FOVRME OF ABIVRATION OF HE resie and confession of faith which they which haue swarued from the faith and pretende to be receyued into the church ought to make THIS IS THE ABIVRATION VVHICH they caused al of the Religiō to make in Fraunce to saue their liues Printed at Paris by Nicolas Roffet dwelling in the new streat of our Ladie at the signe of the Mower with the Kings Priuilege FIrst they whiche haue swarued from the fayth and desire too returne intoo the compasse of our holye mother Church ought too present themselues to their Curates or vicars to bee instructed of that which they ought to doe that done they shal bee sent vnto the reuerend Byshop of the dioces or his Chauncellour or officiall too make the sayd Abiuration and confession in maner and former following IN. borne at c. in the dioces of c. and dwelling c. acknowledging by the grace of God the true faith Catholike and Apostolike from the which I haue through my fault gone astray and separated my self since c. and desirous to returne to the flocke of Christes true shepefold which is the Catholike Apostolike and Romish Church confesse to haue abiured and cursed all the errours and heresie of the Lutherians Caluinistes and Hugonotes and all other heresie whatsoeuer wherwith I haue heretofore bene diffamed or touched and I agree to the fayth of our holy mother the Church and desire you in the name of God of his sonne Iesus Christ and of the glorious Virgin his mother Marie and of all the Sainctes of Paradise that it would please you to receyue me into the flocke and shepefold of Gods people which liue vnder the obedience of the Pope ordayned our Sauiour Iesus Christs vicar in the sayd Church submitting my self paciently to abyde and willingly to do the penance which it shal please you to enioyne me for the absolution of my faults committed whilest I was in the foresayd sectes wherof I aske and require pardon of God and of his sayd Church and of you that be appoynted my pastor by God the Creator absolution with such penance as you shal iudge to be holsome for the satisfaction of my sinnes offences And to the intent you should knowe that I haue and do make this abiuration frō my heart I confesse moreouer before God you that I beleeue that which is contayned in the Simbole or Creede of the Apostles and Athanasius and other confessions of saith made approued by the whole councels of the Catholike Apostolike and Romish church that is I beleeue in one only God the father almightie Creator of Heauen and Earth and of all things visible and inuisible and in one L. our Lord Iesus Christ the only sonne ongendred by God the father before the constitucion of the world God of God Light of Light true God of true God engendred not created Consubstantiall with the Father by whom all things were made who for vs mē and for our saluation descended from heauen c. as in the belief of morning prayer I beleeue likewise acknowledge and confesse al that which is contayned in the bookes as well in the olde as of the newe testament approued by the sayd holye and Apostolike church of Rome according to the sense and interpretation of the holy Doctours receyued by the same reiecting al other interpretation as false and erroneous I acknowledge the seuen Sacramentes of the sayde Catholike Apostolike and Romish church that they were instituted by our L. Iesus Christ and that they be necessarie for the saluation of mankind although that al of them are not of necessitie to be conserred too all that is to saye I confesse that the sayde seuen Sacramentes are these Baptisme Confirmation Eucharist ▪ which is the Sacrament of the altar Pen◅nce extreme vnction Order and Mariage and that the sayde Sacraments confer grace and that of them Baptisme Confirmation Order can not be reiterated without sacrilege That the sayde Sacraments haue the effect which the sayde church teacheth and that the forme and vsage wherwith they be ministred too christians is holye and necessarie I acknowledge also that the holye Masse is a sacrifice and oblation of the verye bodie and bloud of our sauiour Iesus Christ vnder the forme of bread and wyne mingled with water whiche substances of bread and wyne vnder the sayde formes are in the Masse by the wordes whiche serue for consecration sayd and pronounced by the Priest transubstanciated and transformed intoo the substance of the sayde bodye and bloud of Iesus christ Notwithstanding that the qualities and accidentes remayne in the sayde formes after the sayde consecration and that the Masse is holesome and profitable as well for the quicke as the deade I acknowledge and confesse the concomitāce that is to say that in receiuing the body of Iesus Christ vnder the forme of bread alone I likewise receiue the blood of Iesus Christ. I confesse that Prayer and interc◅ssion of Sainctes for the quicke and the dead is holie good and he◅thfull for Christians and is not contrarye for any respect to the glorie of god That prayers made in the Churche for the faythfull which are dead do profit them for the remission of their sinnes and lessening of their paines incurred for the same That there is a Purgatorie where the soules abyding are succoured by the prayers of the faythfull I confesse that we muste honor and call vpon the sainctes which raigne with Iesus Christ and that they make intercession for
THE Three Partes of Commentaries Containing the whole and perfect discourse of the Ciuill warres of Fraunce vnder the raignes of Henry the second Frances the second and of Charles the ninth With an Addition of the cruell Murther of the Admirall CHASTILION and diuers other Nobles committed the 24. daye of August Anno. 1572. Translated out of Latine into English BY THOMAS TIMME MINISTER Seene and allowed DEVTERON 32. Remember the dayes of olde consider the yeres of so many Generations aske thy father and he will shew thee thine elders and they will tell thee IMPRINTED AT LONdon by Frances Coldocke ANNO. 1574. R Regard not worldly wealth I In Christ repose thy trust C Consider well thy finall end H How thou art but dust A Aske mercy for thy sinne R Reioyce in vertues lore D Detract no time for to atchieue B Beatitudes in store A Aboue where Christ doth raigne K King of imperiall power E Eche Angell his triumphant praise R Resounding euery hower T. T. To the right worshipful Sir Richard Baker Knight Thomas Tymme wisheth desired health and prosperitie with full perfection of Christian vnderstanding and godlynesse IN all Ages and times there haue bene some godly and well disposed Fathers that imployed theyr tyme and trauayle in describyng the State of Christes Churche and of the common wealth of the Lordes Israell As for example In the tyme of the law before Christ Moses Samuel Esras Nehemiah and others After the law since Christ S. Luk Theodoret Sozomenus Epiphanius Nicepho rus Iohn Sleidan and in our time Maister Iohn Foxe oure Countrey man whose godly labour hath deserued great coÌ„mendation As these fathers and godly learned men in their times by occasion haue labored and trauailed to benefite the Church of Christ which through ignorance hath bene much endamaged euen so that notable graue godly learned Father Petrus Ramus the Authour of these Commentaries of the state of the Common wealth and Religion of Fraunce whereof this booke is but the first part hath taken no lesse paines to the same ende and shall profitte in deede no lesse than the trauaile and paine of others taken that way For in his Commentaries beside the godly lessons both concerning doctrine and manners and otherwise are conteined manye notable examples of Gods great mercyes in defending and preseruing the Christian professors of his name in Fraunce in extreme perils and also diuers experimentes of his seuere iudgements in ouerthrowing the cruel tyrants and in punishing the persecuters In consideration wherof I thought is good to translate the same into our English toung both for that I thought it should generally profit our countreymen and not those alone which vnderstand the Latin toung as your worship doth and also for that I thoughte it a meete occasion wherby I might testifie my good will and meaning towardes your worship for the freendly inclination and willingnesse to benefit me that I haue heretofore found in you Desiring you to accept the dedicatioÌ„ hereof though not for the worthinesse of the thing giuen yet as a sure testimonie of such a well willing mynd as by this which he here presenteth declareth what he would do if he had any thing of more price to giue and also to suffer my trauaile to passe forth vnder your fauourable protection and garde to the common profitte of our countreymen and the glory of God who send you long life increase of worship and the perfect felicitie of the life to come Your worships Thomas Tymme The Authors Preface to the Reader WHat a great businesse and much adoe there was of late yeares for Religion that in the Kingdome of Fraunce there is no man but he knoweth â–ª yea all men sée the same to be such that it ought with diligence to be Cronicled for euer and to be sent to the borderers of the vtmost part of the earth for all posterities But he which hath taken this labour in hand of good will desireth earnestly that it may generally take effect and turne to the profit of all men For so farre as I know there is nothing extant to be read but certaine writings which were put forth and set abrode as the matter required and certaine Commentaries in the French toâ—…gue and if there be any thing it is so obscurely written that the same of all men can not be vnderstoode And truly there are certaine reasons which stayed mamy men of great wisedome and experience in these matters from that publique writing For who not knowing as yet what would come to passe dare take vppon him to set foorth openly a whole Tragedie or Comedie without manifest daunger to loose his labour or at the least to séeme to lose it Furthermore who séeth not that it is a thing at this time full of perill and procuring enuie and displeasure And beside all this such laboure at this time séemeth almost vnprofitable For those matters are as yet freshe in memorie and more sensibly felt of a great manie than were to be wished and are noysed abroade by others in forreine Nations To conclude this thing séemeth almost hurt full For when as these controuersies haue ben stirred vp tho rough diuers opinions of religioÌ„ which controuersies burst forth into so great perturbations and troubles the rehersall now of these thinges shall not only séeme pernicieus but also vntimely and out of order The which also séeme to bée other causes which haue discouraged learned men who no doubt did diligently note and marke the reasons and falling out of those matters which wonderfully hapned in these our dayes from labouring to set forth this history For either the hast is vnprofitable or else the vntimely comming forth ridiculous of this so spéedie vnseasonable labor Therfore least any man should thinke that it is our purpose to write and sette foorthe a iust and true Historie of the state of the Churche of Fraunce wée giue to vnderstand that it is neyther our purpose nor yet agréeing to the time Howbeit hereafter more copions and plentifull woorkes of better learned menne so soone as the troubles and lettes of these times bée taken awaye will come abroade and will also committe to those that shall come after a perfecte and full memoriall and Chronicle of matters Let this now bée our beginning and entrance and a certaine declaration of a greater worke that we may shewe some part of that large and ample argument and that we may reduce into these Commentaries a certaine Uiew of the seuerall times of our Churches both that we may stirre vp such of greater learning and experience as may happily hereafter take this matter in hand more fully to handle the same and also that in the meane time wee may giue some fast of the greatest matters to Christian men desirous to know the truth of this thing and to men of forreine nations bewayling our estate and condition And in these thrée first Bookes of our Commentaries we set forth vnto the reader the first