But notwithstanding this time of mourning and sorow the afflictions moued against the Church which séemed by that wonderfull chaunce of the King to cease coulde not be asswaged by any meanes neither did the aduersaries cease to prosecute and follow the law against these two Counsellers Therfore when Burgaeus had oftentimes appealed frō them his appeales being pronounced by the Court to bée nothing and of no force he was at the length condemned by the Bishop of Paris from whome before he had appealed and was also disgraded The which he taking in very good part as might appeare by his cherefull countenance spáke these wordes To daye sayth he it is brought to passe by the singular goodnesse of God towardes me that to the ende I might neuer more haue to doe with Antichrist the badges and markes of that great beast are taken from me Diuers thought Burgaeus vsed many appeals to put of his aduersaries that thereby he might delay the time prolong his life notwithstāding he writing letters to the church of Paris affirmed that he did it not to preserue or prolōg his life the which he wold willingly bestow for the gospels sake but rather the he might séeme not to pretermit any thing which appertained to defende his right And therfore thinking that he had not done sufficiently by his plaine and manifest answeres he writeth also a confession in the which he professeth plentifully and plainly what he thought of euery speciall point of religion Notwithstanding afterwarde by the earnest perswasions and importunitie of his friends he was brought to that poynt that he propounded and deliuered to the Iudges a certaine ambiguous and doubtfull confession in so much that then there was great hope that he shoulde be set at libertie Of the which thing when the heads gouernours of the reformed Church had intelligence being very carefull for Burgaeus notwithstanding being sorie that he should after that maner be deliuered out of prison and from death commaunded one of the Ministers to put Burgaeus in mind of his dutie And certainely their friendly admonitions did so much preuayle with Burgaeus that he by and by earnestly acknowledging his sault desired at the handes of God pardon for the same and quite altereth that which before hée had done Therefore he offereth to his Iudges againe another suppliant booke by which he reueketh his doubtfull and last confession affirming that he standeth to his first confession and requireth that he maye haue iudgement of his cause thereby and that the last sentence eyther of condemnation or deliuerance may stande therevpon That confession is truly more large notwithstanding so well deseruing to be remembred that I thought good here to insert the same ▪ And first of all in that confession he affirmeth himselfe to be a Christian that is to saye such a one as embraceth the doctrine of God the father and his true sonne Iesus Christ of one substance and coeternal with the father and also of the holy ghost who is all one with the father and the sonne being the very power of the father and the sonne Secondly that God created man after his owne Image and similitude who notwithstanding by the suggestion of the Serpent that is to say of Sathan fell from God and made not only himselfe but also al his posteritie partakers of grieuous punishmentes sinne also cleauing to hys séede vnto the ende of the worlde Thirdly that there is but one waye to saluation namely Iesus Christ who being the very sonne of God became perfect man and tooke vpon him all our infirmities sinne only excepted This seconde Adam hath fulfilled the lawe for vs and made vs thereby partakers of euerlasting righteousnesse he liued here a time on earth died and was buried and after he had ouercome death he rose againe the thirde daye ascended into heauen and sitteth at the right hande of the Father making intercession for vs daily to him vntill he shall come to iudge the quicke and the deade Fourthly that he doth leane and stay himselfe onely vpon Gods worde that is to saye vpon the bookes of the olde and newe Testament penned pronounced and vttered by the holy ghost the Prophetes and Apostles being only instruments And that this is the only and euerlasting rule of truth to adde vnto the which or to take any thing therefro is great wickednesse Therefore all the lawes and Ceremonies which Popes and others haue made cannot binde the consciences of men And when he had layde this foundation he sayth that he doth detest the constitutions of the Pope by which he woulde séeme to be more wyse than the most prudent and mightie Lorde being also most contrarie to all truth the which thing he maketh more manifest by comparing the commaundementes of God with the traditions of the Pope God sayth he cōmaundeth vs to worke sixe dayes and to rest the seuenth daye but the Pope to adde thereto his deuise exempteth certaine dayes in the which he forbiddeth to works God permitteth vnto vs the vse of all meates with giuing of thankes but the Pope forbiddeth the same Our Sauiour Christ commaundeth that they which haue not the gift of continencie shoulde marie but the Pope most seuerely forbiddeth his Clergie to marie against the custome of the auncient Church God forbiddeth Images to be set in churches but the Pope cōmaundeth the contrarie And therfore he concludeth that he is very Antichrist and very liuely described of the Apostle Paule so to be ▪ After this be answereth to euery one of the Articles of the interrogatories one by one as to inuocation of Saints to the placing of Images in the temples to the Sacraments to Purgatorie and to the rest I therefore sayeth he acknowledging by what superstitions and errours I haue bene hytherto ledde and blinded doe nowe affirme that I doe vnfeynedlye abiure and abhorre them all euen from the bottome of my heart as things contrarie to the doctrine of my Lorde and Sauiour Iesus Christ which is the worde reuealed by the holy spirite of God and written by the Prophetes and Apostles The which worde I receyue and embrace as the rule of my whole lyfe euen as in olde time the fierie piller led the children of Israell through the Desert to the lande of promise I protest that I will direct and frame my whole life according to the prescript rule of that word by the assistance of Gods holy spirit which shall be with me order all my wayes without the which I can do nothing and by which all things are possible vnto me Insomuch that I am perswaded that all things shall happen to the glorye of the Lord to the enlarging of the kingdome of his sonne to the building of his Church and to my soules health which I commende vnto him to whome I giue most harty thanks whom I most humbly pray in the name of Iesus Christ his welbeloued sonne that he will strengthen and slablishe me by his holy
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
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
as the King had founde in the beginning of his raigne diuers and sundrie troubles hee vvente aboute by due aduise and Counsell of the Queene his mother of the Princes his neere kinsmen and of his Lordes and Nobles to prouide remedies for them setting forth to this ende and purpose diuers Edictes and among the rest one the last of Iuly In the vvhich all doctrines vvere plainely forbidden sauing the auncient and accustomed rytes and ceremonies of the Churche of Rome the force notvvithstanding and effecte of the vvhich Edicte vvas not onely let and stayed but thereof also folovved diuers perturbations and troubles through the obstinacie and headinesse of the people complayning and finding fault vvith the seueritie and rigor of the same Edict Therefore he hauing regarde to the peace and tranquillitie of his Subiectes by the Counsell aduise and consent of the Queene the King of Nauarre and by the consente of the Princes and Nobles of this Realme and by the aduise of other vvise and graue meÌ„ of the Parliament hath and doth appoint charge and commaunde That the men of the reformed Religion so called doe forthvvith restore vnto all Ecclesiasticall persons their Churches houses or fieldes and their reuenevves or Tenthes vvhich they haue occupied and that they doe suffer them peaceably and quietly to inioy them that neither directly nor indirectly openly nor priuily they hinder vexe or moleste them Yet notvvithstanding it shall not bee lavvfull for those persons of the reformed Religion eyther vvithin or vvithout the Cities to builde them Temples or other conuenient places for the gathering of assemblies together and for preaching of Sermons Also he vvilleth and commaundeth that no Crosses Crucifixes and Images be ouerthrovven oranye other offence in these things hereafter commited vpon payne of death vvithout any hope of pardon Furthermore it shall not bee lavvfull for them to haue anye Sermons or the administration of Sacramentes vvithin the Cities by any manner of meanes openly or secretely in the day time or in the nighte NotvvithstaÌ„ding for the peace and tranquillities sake of his subiectes vvhich he specially seeketh he hath vvilled and commaunded and by these presents doth vvill and commaunde that vntill the determination of a generall Councell no maner of punishment vnder the pretence of the former Edictes be executed vpon those vvhich shall preach or minister according to the reformed Religion or vvhich shall come to or frequent those Sermons or administrations of the said reformed Religion so that they be vvithout the cities Earnestly charging and forbidding all Magistrates others his Maiesties officers to doe any hurt or harme to the men of that Religion for these causes as for going to Sermons or suche other like exercises yea hee vvilleth and commaundeth the sayd Magistrates and all others that beare any manner of publique office to protecte and defende them and to saue them from all iniurie and harme if they neede armour in their defence to put on armour but in anye vvise notvvithstanding to take and punishe according to the Edicts most seuerely such as are seditious vvhat ReligioÌ„ so euer they say they follovve Also hevvilleth commaundeth all men of both sortes of Religion of vvhat state or condition soeuer they be of that they do not assemble themselues together in armour And that no man bâ—…stirred or prouoked for his Religion or bee miscalled vvith contumelious or factious names but that all men liue peaceably and quietly together Moreouer he vvilleth and commaundeth the Ministers of the reformed Religion so called that they receiue no man into their fellovvship or congregation before their lyfe and manners beevvell examined to the intente that if anye man be founde giltie of anye crime he may be deliuered into the hands of the Magistrate But if any of his officers vvill goe to their assemblyes to heare and consider of the doctrine vvhich is there preached his Maiestie vvill that they be honourably receiued vvith due consideration had of the dignities and offices they beare Also he vvilleth and straightly chargeth that they make no nevve ciuill Magistrates among them and that they haue no Synodes Courtes or Consistories excepte some one of the officers be present therat But if any thing should be needefull to be appointed by them concerning the vse of their Religion then he vvilleth them to bring their matter before his officers that by his authoritie all things maye be confyrmed Also he vvilleth that there be no choise of men or entering into league of either part for the putting avvay of mutuall iniuries That there be no contributions of money but if contribution be made for almes sake let the cause firste be shevved to the Magistrate and then let it be done Furthermore he vvilleth and commaundeth that those men of the reformed Religion doe obserue the politique lavves and specially those things vvhich concerne festiuall dayes that no trouble for this cause doe arise in like manner that they obserue in the bondes of Matrimonie those things vvhich concerne consanguinitie Also that the Ministers of that Religion come vnto the Magistrates to svveare before them to obserue and keepe this Edict and also to preache and teache the people onelye the vvorde of God vvith all purenesse and sinceritie doing nothing against the Nicene Councell and against the bookes of the olde and nevve Testament Moreouer he vvilleth that they vse no reproches nor seeke to constraine any man by force to heare or to beleue their doctrine this he giueth in charge to the Ministers Also he vvilleth and commaundeth that no man of vvhat Religion or condition soeuer he bee of doe bolster hide or conceale anye that is a seditious person vpon payne of forfayting for suche as beryche to the poore a thousande Crovvnes and vpon the paine for suche as be poore and not able to paye of vvhipping and then banishment Finally he vvilleth chargeth and straightly commaundeth that no man make sell or cause to be solde anye Bookes or vvritings that tend to the defaming or sclander of any person vpon paine of Cudgeling for the firste time and for the seconde time death And that Magistrates doe their duetie vvithin their precincte othervvise to be remoued from their offices Also if any seditions happen that then they enquire out the authours of the same and punishe them being found most seuerely the matter being manifestly proued to pronounce against them the sentence of death vpon paine of the Kings displeasure This Edict he commaunded to be proclaimed and obediently obserued and kept throughout his whole Realme without exception or exempting of anye person whatsoeuer Yet notwithstanding the Senate of Paris after the first seconde and third commaundement of the king scarcely published the same where as in all other Courtes and parts of the Realme it had béen very solemnly proclaimed according to the kings commaundement in that behalfe But the obstinate contempt of the Senators which were set on
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„
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
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