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
worde out of the bookes of the Prophetes and Apostles be made insufficient he is spoyled of his prophèticall office if newe lawes be made and layde vpon the consciences of men hée should be depriued of his kingly maiestie And if he be offered again for remission of sinnes other ways also be found out to pacifie the wrath of God althoughe it shoulde not be sufficient to haue one Aduocate and Mediator in heauen betwéene God meÌ„ he should be defrauded of his Priesthood Thirdely we agrée not neyther in the defiinition neither in the original nor in the effectes of faythe which by the authoritie of the Apostle Paule we call Iustifying by whiche only we affirme that Iesus Chryst with all his graces is made ours As touching good workes if there be any that thinke we contemne them they are vtterly deceyued For we separate no more fayth from loue than we separate lighte heate from fire And with Iohn we say He which sayth hee knoweth God and keepeth not his commaundementes is a lyer But in these thinges we confesse we disagrée in thrée speciall poyntes First of all in the originall of good woorks that is to saye from whence they come Secondely what those good workes are And thirdely to what vse they are good As touching the first principall pointe we finde no other fréewill in man than that whiche is made frée by the grace of Chryste and we affirme that our nature being in that state into the which it is falne hath néede not onely to be holpen and susteined but rather to be mortified and as it were killed by the power of the holy Ghost which founde our nature not only weakned in grace but also destitute of all strength and enemie to all goodnesse and deade yea and putrified in sinne and corruption And this honor we giue wholly vnto God neither do we think that in this matter we ought in any wise to be ioyned with god For we assigne to his grace and mercie the beginning the middle and the ende of working in vs Concerning the seconde pointe We acknowledge no other rule of righteousnesse and obedience which may stande before God than his commaundements whiche are faithfully described and put downe to vs in his worde to the whiche we thinke it not méete that any creature should adde any thing that apertaineth to the building of mens consciences or detract from the same Concerning the thirde point namely to what vse these good works are profitable We confesse that so far forthe as they come from the spirite of God working in vs hauing their beginning from so good an originall they are good and ought to be called by that name howbeit if God would examine theÌ„ according to the rigour of his iustice he should finde many things in them worthy of condemnation We say also that they are profitable for an other vse bycause by them our God is glorified men brought to the knowledge of him but we are persuaded that for so much as the holy Ghost is within vs for he is certainly knowne by those effects we are of the number of his elect and of those that are predestinate to saluation But for so much as it coÌ„meth in question to knowe by what title the kingdome of God appertayneth vnto vs we say with S. Paule Eternal life is the free gift of God and not a due reward of our merits For by this means Christ Iesus doth iustifie vs with his righteousnesse onely which is imputed vnto vs sanctifieth vs with his holynesse only giuen vnto vs redéemeth vs with his only sacrifice imputed vnto vs by true liuely faith of the grace liberalitie of our god Al these riches treasures are giuen vnto vs by the power of the holy Ghost vsing the preching of Gods word the administration of the sacraments to this ende not as though it hath néed of those means for God is omnipotent but bicause so it pleaseth him to apply coÌ„form him self vnto vs by these ordinarie meanes to create nourish in vs y most precious gift of faith which is as it wer at hand to apprehend take hold of those gifts as it were a veâ—…ell to receiue Christ with al his riches to saluation Moreouer we receiue only imbrace for the word of God the doctrine contained in the bokes of the Prophets Apostls called by the name of the old new Testament For who can assure certifie vs of our saluatioÌ„ but they which without exception ar the gretest witnesses And as touching the authoritie of the doctors of ancient time general couÌ„cels before they be receiued without any examination first they shuld be compared with the scriptures then theÌ„selues with theÌ„selues for so much as the holy ghost is by no means contrarie to himself The which my Lords I think ye wil neuer take in hand if ye do giue vs this leaue that we may sée the matter before if we beleue that ye wil not do it But what Are we of the progenie of that wicked Cham which vncouered the priuities of his father Noe Do we think our selues to be better learned than so many gréek latine doctors Are we so wise in our own conceites that we think that we are the first which haue opened the truth Are we so arrogant as to condemne the whole world of error God forbid yea that be far from vs notwithstanding my Lords we trust you will graunt vs this that euery ancient councel euery doctor ought not to be receiued rashely for so much as there haue ben long ago many false prophets in the church of God as the Apostle in many places techeth vs SecoÌ„dly as touching those doctors which ar to be receiued seing al truth which may be found in theÌ„ necessarily ought to be drawn from the scripturs what sounder way shall we finde to profit in their writings than to examine all things by that touchstone namely by the welwayed resons coÌ„sidered testimonies of scripture by which we ought to interpret theÌ„ No maÌ„ truly can giue vnto them more thaÌ„ they wold giue vnto theÌ„selues And these are the very words of Hierom writing vpoÌ„ the Epist. of the Gala. The doctrine of the holy Ghost is that which is contained in the Canonical bokes of scripture against which to decree any thing by couÌ„cels is not lauful And S. Aug. writing to Fortunatê° saith we must not so much esteme of the disputations of meÌ„ although they be catholike of great authoritie as we must esteme of the Canonicall Scripture except it bee lawfull for vs sauing the reuerence due to those men to mislyke and reiect somewhat in their writings if it be founde that they haue iudged otherwise than the truth will beare which wee or any others by the grace of God do knowe This is myne opinion in other mens wrytings and such do I wishe the readers of my works
of God comprehended in the Canonical bookes of the holy scripture that we swarue from the doctrine of the prophets and apostles we will forthwith lend our handes and giue place to such as will instruct vs better in the word of GOD if we erre in any article than we haue bene from the beginning for which cause and the better to effect so happie a purpose we desier nothing more than a conuocation of a counsell frée and generall and lawful ly called wherein as euery one may haue hearing and scope to reduce his reasons at large so the same to be eyther confirmed or conuinced by the only woord of God the true meane vsed in al times of antiquitie vpon like ocâ—asion By which meane Sir also it is not to be doub ted that God by his speciall grace will not vnseale the eyes of your maiestie and so giue you spéedye and true sight into the hartes and willes of your subiects reconciled and knit with an indissoluble bond your Realme returned into his first estate beawty and dignitie to the shame and confusion of yours and our coÌ„mon enemies who by their subtill and priuie intelligences wyth the house of Spayne haue with sinister pollicyes translated the late storme and tempeste of the lowe Countreys to your Realme and almost thundered it vpon the type of your crowne humbly desiringe your maiesty to enter precise consideration and iudgement whether it be better to expecte of two armies already assembled within your realme a firy and bloudy victory yéeldinge equall frute to the conquerour and he that is ouercome or else to employe them togyther in the seruice of your maiestyes affayres in so many goodly occasions presently offered importing no lesse the rest and aduauncement of your crowne and realme than any that euer happened in your tyme returning also by that meane the storme to the place from whence it came wherin the said princes Lordes Knightes Gentlemen with all the rest of their companyes be vnfaynedly resolued as in all other thynges tendinge to the greatnesse of your Noble estate to employ their liues goods with al other meanes wherewith God had endued them euen to the last drop of their bloud acknowledging in this world no other so ueraintie or principalitie than yours in whose obedyence and subiection they â—…o desire to liue and dye The same being also such and al that a soueraigne and naturall Prince is to exspect or desire of his faithfull louing subiects and seruants This request thus deuised and written the Princes sent a trumpet to the catholikes camp to obtayne passeport for a Gentleman to go to his maiestie which being refused the Admiral found meanes to send a coppie of it to the Marshall Montmorancy to present to the King who about the xix of Iulye following returned a messenger to the Admirall to let him knowe that he had presented the requeste to his maiesty who would not looke on it sayinge he would neyther heare nor sée any thing comming from him afore he had put himselfe in obedience and fauour of his maiestie who then assured him to receiue and embrace him when and as often as he would put himselfe in endeuour To this message by letter the Admirall aunswered the. xxvi of the same moneth that séeinge his maiestye would not receyue the said request he could not otherwyse chuse than leaue the matter to the iudgement of al christian Princes not touched with passion or partial affection whither they vsed not indeuour to come vnder the dutifull obedience of his maiestie or not labouringe for their part by all their possible meanes to quench the manifold calamities houering to ouerwhelme the whole realme and so sette themselues within the fauour and grace of the king But now séeinge that there be some will not spare the vniuersall destruction of the realme onely to rauishe their lyues and erercyse of theyr religion they would looke more neare than afore for the remedy The Kinges brother being at Lohes had aduertisement of the sieege of Luzignan dispatching with all diligence the Duke of Guyse to get within Poictiers as well to hinder the taking of the towne as to turne the siéege from Luzignan notwithstanding he was ther no sooner than the castell was rendered The Duke of Guise arriued at Poytiers with the Mar quise du Meine his brother on Fryday xxii of Iuly entring by the Bridge Anioubert with his companies which were about fiftéene hundreth horsemen amoÌ„gst whom were foure hundreth Italians gouerned by the lord Paule Sforce brother to the Counte de Sainct Fiour and one Cornet of Reisters These succoures assured greatly them within the Towne who otherwayes might happely haue treÌ„bled at the comming of the Princes campe There were within Poyctiers afore the Guyses comming the Counte du Lude his thrée brethren de Chastel liers de Sautere and de Briançon the Lordes de Ruffec de la Riuiere Boisequin de Ferraques d' Argence de Rouet other lordes and Knights of the Order and Captaynes of horsemen with part of their companies There were also of footemen the companies of the Captayne 's Passac la-Prade la Vacherie d' Arsac le Lis Bois-vert Boneau Boulande Iarrie with certaine other besides vi companies of footemen raysed by the inhabitants of the town The generall number of Catholike Souldiours of all sortes as well footemen as horsemen straungers as townesmen during this siéege whereof shall be spoken hereafter were v. or vi thousand meÌ„ they had vi péeces of Artillerie as two or thrée meanes and certeyn lessâ—… péeces in the Castell The Princes after the rendering of Luzignan and afore they besieged Poyctiers tooke Monstruel Bonyn Bouché Sansay Viuone with other little Castelles about Poyctiers thereby to hold the Catholiques more strayt In which meane while the princes horssemen made ordinarie roades euen to the gates of Poyctiers burninge many Abbayes Priories and Temples The 24. day the said horsemen as wel French as Allemans presented theÌ„selues in battayl before the town on that side which is aboue the Abbay of S. Cyprieâ—… vntill very néere S. Benoit being deuided into two great hostes Certeyn horsemen of the town issued out at the gate toward the bridge Anioubert with certayn numbers of shot on foote who without any thing dooinge retired into the towne and the horsemen of the Religion into their seuerall quarters The 25. day of the same moneth the Princes foot meÌ„ and horsemen presented agayne before the town about noone The footemen gaue a hoat charge vppon the suÌ„burbes de la Cueille where the Capteyne Bois-vert with hsi companie lodged behind a little trench makinge negligent watch were sodenly set vpon and the moste part killed the rest being forced to retyre more lowe to the suburbs S. Ladre were valiantly followed by them of the religion euen to the postes and houses ioyning to the gate of the suburbes There began a hoat skirmish which lasted almost fyue houres vntill the night deuyded them they of the
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„
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
should séeke to escape by flight crying out moste outrageously against theÌ„ and incouraging his soldiers to the slaughter Who making a violent assault fell vpon the fearefull and trembling multitude and suche as sought to escape by flight or by climing vp to the top of the house they slew without pity or mercy yea whomsoeuer they met withall were they men or wemen olde or yong they put them to the sword most cruelly against all humanity making hauocke of them all together In the meane time the clamors howlings and pitifull cries of these innocent shéepe appoynted to the slaughter were not ceased but were made wyth the sound of the trumpet whych blew all the time of the flanghter to be more dolefull and terrible to all those that hearde the same Wher vpon the Duches of Guise the Dukes wife walking by chaunce by the walles of the citye and hearing this feareful noise was abashed therat In so much that shée sending straight way a messenger to her husband earnestly desired and beséeched him to cease and makâ—… an ende of that miserable slaughter least wemen great with childe in the city hearing that fearful noise should be deliuered before their time Therefore the Duke of Guise being troubled and somewhat terrefied with hys owne horrible and wicked enterprise commaunded a retreit to be blowne And then was brought to hym the Preacher whom he miscalled and reuiled at hys pleasure and then committed him to the charge and custody of a souldier But yet for all this the soldiers ceased not to slay and kill committing murder in diuers places of the citye and defiling the streates wyth bloude yea with the bloud of innocents to describe the whych as it was don in déede by these bloudy butchers it wold abhorre any christian heart to heare At the last when they had made an ende of killing and slaying they searched throughoute euery corner of the place where the people had assembled them selues together they ouerâ—…hrew the seates and benches that were therein and brake them to péeces they did cut the holy Bible in péeces yea and the rascall soldiers spake thus of the same What shal I do with this word of God I passe not for it I can make no money of this geue me therefore the golde the siluer and apparell It cannot be vttered with what and howe many blasphemies the gospell was blasphemed The Cardinall Guise also had in his hande a certaine Bible which was found in the pulpet Of him the Duke of Guise demauÌ„ded what booke it was The Cardinall answered that it was the holy scripture What holy scripture is it sayeth he and loking vpon the first leafe of the booke he sayde that that booke was not made aboue two yeres since shewing by hys warlike rudenes and ignorance what litle knowledge and vnderstanding he had of the word of God. At the last euen as if the city had ben ouer runne and vanquished by the forraine enemy the lackeis and seruing men fayning the voyce of a Crier sold gowns coates cappes and wâ—…mens apparell to the popish sort of the towne which greatly scorned derided the faithfull The houses also of the outdwellers and borderers vppon the citie were despoyled and many by the waye as they went were euill intreated and slaine Then the Duke of Guise commaunded the kéeper of the Castell to come before him whome he sharply reprehended because he knew of those sermons that were made in the Citie and threatned to punish him commaunding him to follow him Many also of the townesmen were led away with them bound The Minister or Preacher of whom we spake before being sore mangled and wounded and lying groueling vppon a Ladder was so caried by the commaundement of the Guise to a towne called Sandiser being derided miscalled and euill intreated as he went. Now the fame of this horrible act and butcherly slaughter was brought by and by to the Churches bordering therabouts and thereof also diuers rumâ—…rs and reports arysing it was diuersly reported in the Kyngs Court and sodenly astonished and amazed all those that heard of the same vntill within few dayes after certaine messengers came from Vassi and from certaine of the Churches thereabouts certifying the truth of the matter and complayning of the horrible fact eâ—… the Gui ses and making humble supplicatioÌ„ that remedy might be prouided for so great a mischiefeâ—… adding hereunto that the true subiects of the King could not beare any longer the great crueltie and iniuries of the Guises being straungers The matter being thus reported séemed to all men very presumptuous rash Insomuch that the Prince of Conde the Chastilons the Chauncelour others cried out against the same saying that it was a wicked and horrible act and against the Edicts and lawes of the Realme and that therfore it was nedefull to prouide a present remedie Notwithstanding the dayly rumors of the comming of the Guises to Paris caused al meÌ„ to feare foreséeing diuers great troubles and calamities like to ensue At this time the King was at Monceaulx a house belonging to the Quéen his mother who was there also accompanied with the Prince of Conde But the King of Nauar the Martiall of S. Andrew the Brissac were at Paris to whom straight waye also came the Constable Now the Duke of Guise was come to Nantuille a place of his dominion and it was reported that he woulde come the next daye to Paris The Prince of Conde much marueiled at this sodaine and hasty comming of the Guises to Paris after the comitting of so wicked presumptuous a déede against the kyngs Edict He went therfore to the King and Quéene and declared that the matter was such that except a remedie were prouided in time great destruction would fall vppon the whole Realme Wherfore he wished that so great a mischiese might might procéede no farther For saith he if the Duke of Guise come to the Citie there will followe present perill of most gréeuous calamities The Quéene the Kinges mother liked well of this aduise of the Prince and agréed to the same Therfore she wrote to the kyng of Nauar exhorting him according â—…o his office to sée that the kinges Maiestie and the Realme also fell into no perill and chargeth the Guise also by her letters not to come to the citie but to come him self to the King with a few only wayting vpoÌ„ him To the which the Guise aunswered that hée was busie in entertayning his fréendes and could not come Whereuâ—…pon the Quéene wrote her letters againe but in vaiâ—…e Therfore after deliberation had the Duke of Guise came to Paris the twenty day of March with his brother the Duke of Aumal the Martiall of Saint Andrew which came to him to Nantueile and with a great many noble men more and with a great Armie of horsemen also And entering into the citie there went to méete and entertayne him the chief master of the marchaunts a man of great
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
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