Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	bread_n	nourish_v	4,911	5	10.6386	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11927	The three partes of commentaries containing the whole and perfect discourse of the ciuill warres of Fraunce, vnder the raignes of Henry the Second, Frances the Second, and of Charles the Ninth : with an addition of the cruell murther of the Admirall Chastilion, and diuers other nobles, committed the 24 daye of August, anno 1572 / translated out of Latine into English by Thomas Timme minister.; Commentariorum de statu religionis et reipublicae in regno Galliae. English. 1574	Serres, Jean de, 1540?-1598.; Hotman, François, 1524-1590. De furoribus gallicis.; Tymme, Thomas, d. 1620.; Ramus, Petrus, 1515-1572.	1574 (1574)	STC 22241.5; ESTC S4897	661,140	976

thus Tr●…aeus hauing no hope to preuaile by wars against these mē certified the Duke what a hard matter he had taken in hand Afterward the men of the valleys were called to parley with whom these couenantes were made namely That they shoulde vse their accustomed exerci●…es of Religion that they should by no maner of meanes be accused or called to account for this warre that they shoulde haue free libertie and intercourse to bie and sell through all parts of the Dukes dominion that they shuld render vnto the Duke all dutie and obedience belonging vnto him that they also should li●…e without offence There were diuers other particular matters which because they serue not for our purpose we omit While these things were thus handled Philip King of Spaine on the other side left nothing vndone to punishe vex with all maner of torments so many as imbraced the Gospel in any part of his dominiōs but specially in Spaine Belgio the murdering inquisitiō in euery place most cruelly was executed the houses in the which the faithfull came together were burned they which were taken were spedilye put to death some being burned some drowned some tormentes with new kinds of death yea there was no respect of persōs had were he poore or rich gentlemā or noble mā he was not frée frō these torments The king being greatly inflamed pricked forward herevnto by the Cardinall Granuellan who a little before was made Cardinall in Belgio at the creation of new bishops Neuerthelesse the faithful of the p●…rsecuted churches offer their confessiō to the king of Spaine and publish the same euery where abrode by publique writing open their cause to the magistrates shew how iniurious a thing it is to condemne a man before his cause be heard beséech that they might haue libertie to be heard that their confessiō might be read which would manifestly declare that they were vniustly condemned these troubles say they do arise of two sorts of men The first are such as are led by rashe vndiscrete zeale to defend their errors which haue long time continued in the Romish Church The second are such as are afeard to haue the Gospell preuaile bicause they know that the doctrine therof reproueth their wicked doings affections It is great arrogancie to condemne those that leane to the worde of God to prefer the inuentions of mē before the same Wherfore they desire that before they be cōdēned they might be cōuinced by the word of God that the disputatiō might not be with fire and sword for say they the word of God is the vndoubted certaine rule of truth But this was the sum of their confession We beleue in one true God which by his glorious names titles may be discerned frō false counterfeite Gods which may also be knowne by that most mighty worke of the whole world but specially by his word we also im●…race receiue the only word of God by faith not so much bicause the Church receiueth the same but bicause it is sealed in the hartes of the faithful by the holy ghost We beleue that one God in essēce is distinguished into thrée persons which are the father the sonne the holy Ghost reseruing notwithstanding to euery persō his special propertie We beleue that God which hath created the worlde doth gouerne preserue the same by his prouidence We beleue that he created man after his owne image liknesse that is to say holy good perfect that he fell by his owne faulte hath wrapped his prosteritie in y same giltinesse of sinne corruptiō that he him selfe was in We beleue that Iesus Christ both God and man in one person is a true mediator the onely meane way to saluation We beleue that he beyng promysed long before vnto the Fathers and represented and shadowed vnder the Ceremonyes and fygures of the lawe came in his time and fulfilled all things that pertayned to oure saluation and that withoute greate sacrilege and robbing him of his honor no other meane can be taken also that the faithful are partakers of these benefites which are the Church of God which is gouerned by the holy ghost and not tyed to places or perfons We beléeue that the pure and sincere preaching of Gods worde the pure Ministration of the sacraments and the discipline by the which the Churche is gouerned according to the rule of Gods worde are notes and markes of the visible Churche We beléeue that the Sacraments were ordained to confirme our faith and doe then profite when they are ioyned to the power of the holy Ghost We beléeue that there doe belong onely two sacraments to the Church namely Baptisme which is a seale of remission of sinnes and of our regeneration and therefore a testimonie of our entrance into the Churche And the Lords supper which signifieth that we are truely made partakers of the body of Christ and of all his graces and benefites that is to saye that oure soules are nourished to euerlasting life by his fleshe and bloude euen as our bodyes are nourished with breade and wine but we muste bring faith to receiue the truth of that Sacrament that is to say Christ therefore we beléeue that the Lords Supper doth only profite the faithfull bringeth to the vnworthie that is to the vnbeléeuing condemnation We beléeue that God to defende and preserue the societie of men hath ordayned lawes and pollitique gouernement which al men ought to obey that tributes custome and other taxes ought to be payed to Magistrates who ought to be reuerenced and for whome we ought to pray vnto God. We beleeue also that Christ shall come againe with al power maiestie and glory in the latter day to iudge the quicke and the dead Thus much concerning their persecution But now to returne to our selues againe When the Duke of Guise had bene at no small variance with the Prince of Conde he purposed with himselfe partlye by his owne mind in hope of profite partly by the Counsel of his friends to come into his fauour and friendship again the Quéene and the Constable exhorting him ther vnto and helping him to haue hys purpose Therefore the King when he had called the Prime Councell together and all the Princes beyng present he called both of them before hym and when the matter was opened he commaunded the Duke of Guise to declare the whole matter to the Prince of Conde The which the Duke of Guise did protesting that he neuer caused nor counselled the King which was departed to apprehend the Prince of Conde To which the Prince of Conde answered that he did counte him a wicked and naughtie person which wente aboute to worke him that mischiefe what so euer he was The Duke of Guise sayde that hée thoughte him in lyke manner to be no lesse but he coulde not helpe it At the length by the Kings

be chosē to the same by lawfull election if so be the same may be had We adde this if bicause sometime as in oure time also when the Church hath bene troubled and persecuted many haue béen constrayned without ordinarie callyng by the motion of Gods holye spirite to take vpon them to repaire the ruinousnesse of the decayed Church notwithstanding howsoeuer the matter be we doe beléeue that this rule ought to be followed that all pastors and ministers maye haue sufficient testimonie of their calling 32 We doe beléeue it to be necessarie that they which are chosen to be the chiefe ouerséers of some one Churche doe diligently waye and consider among them selues by what waye or meanes the whole body of the same Churche may be best gouerned Notwithstanding so that they swerue in no poynt from that which our Lorde Iesus Christ hath appointed And this letteth not but that certaine places maye haue their peculiar and speciall institutions to them appertaining as it shall séeme best 33 And we doe exclude all humane inuentions and lawes whiche vnder the pretence of the worshippe of God doe bynde the consciences of men and we doe onely admit and alow those which tend to the maintaining of concord the keping of euerye one in due obedience in the which thing we thinke it méete to follow that which our Lord sauiour Christ appointed concerning excommunication the which with the circumstances also we allow thinke necessarye 34 We doe beléeue that there are Sacramentes ioyned to the woorde for further confirmations sake as pledges and seales of the grace of God by which our infyrme and weake faith may be stayed and holpen For we confesse these externall signes to be such that God by them worketh with the power of his holy spirit that nothing there might be set before vs in vaine Notwithstāding we doe thinke that al the substance veritie of them resteth in Christ Iesu frō whō if they be separated they are nothing but vayne shadowes 35 We doe confesse that there belong onely two Sacramentes to the whole Church of the which the first is Baptisme giuen vnto vs to testifie our adoption bycause thereby we are grafted into the body of Christ as beyng washed with his bloud and are also renewed to holynesse of life by his spirite This also we affirme that although we are but once baptized yet notwithstanding the fruite of Baptisme doth appertaine to the race of our whole life to the ende that this promise mighte be sealed in vs by a sure and certaine seale namely that Christ will be alway our sanctification righteousnesse and redemption Furthermore althoughe Baptisme be a Sacramente of fayth and repentaunce yet notwithstanding seyng God doth recken and accounte the children wyth the parentes to be of his Church we affirme that infantes borne of holy and godly parents ought by the authoritie of Christ to be baptized 36 We affirme that the holy Supper of the Lord which is the other Sacrament is a testimony vnto vs of our vnion with our Lorde Iesus Christ bicause he did not thinke it sufficient for vs onely to dye and to be raysed agayne the third day for our sinnes but also féedeth vs still ▪ and nourisheth vs with his fleshe and bloude that being made one with him we maye be partakers of life with him For although he be now in heauen and shall abide there vntill he come to iudge the worlde yet notwithstanding we beleue that he doth by the secrete and incomprehensible power of his spirite nouryshe and quicken vs wyth the substance of hys fleshe and bloude apprehended by faithe And we saye that this is done spiritually not that we go about to put fantasie and imagination in steade of efficacie and veritie but bicause this misterie of our vnion and knot made betwene Christ and vs is sodaine and far paste our reache that by no meanes we are able to comprehende it To be shorte séeing it is a thing so diuine and heauenly it can not be by any meanes apprehended but by faith onely 37 We beléeue as it is saide before that the Lord as well in the Supper as in Baptisme doth giue vnto vs in verye déede that is to saye truely and effectually whatsoeuer is therin figured Sacramentally and therfore we ioyne with signes the true possession and fruition of that thing which is so offered vnto vs Therfore we affirme that they which bring a pure fayth as a vessell with them to the holy table of the Lorde doe verily receiue that which the signes doe there testifie for the body and bloude of Iesus Christ is no lesse meate and drinke to the soule than bread and wine is the sustenance of the body 38 In like maner we saye that the element of water although it be corruptible doth truely testifie vnto vs the inward washing of our soule in the bloude of Iesus Christ by the efficacie of the holy Ghost And therefore we reiecte all those fanaticall persons which reiect these outward signes when as our Sauiour Christ him selfe spake these wordes saying This is my Body and This Cup is my Bloud 39 We beléeue that it is Gods will that the world shoulde be ruled and gouerned by lawes and politique gouernement that there may be some meanes by which the immoderate desires of the worlde may be bridled and restrained and that therefore he hath appointed kingdomes common weales and other kindes of dignities whither they come by inheritance or otherwise and not onely that but whatsoeuer pertaineth to right and equitie the author whereof he himselfe woulde be counted Therefore also he hath put the swerde into the hands of Magistrates to punishe offences not onely against the seconde table but also against the first Wherefore we must for his sake which is the author of this order not onely suffer that they may rule whome he hath set ouer vs but also honour and reuerence them as his Ministers appointed by him to take that lawfull and holy office vpon them Therefore we affirme that lawes and statutes ought to be obeyed tribute and taxes payed and all other burthens discharged and voluntary subiection yelded to magistrates yea although they be infidels so that God be not dishonored Therefore we detest all those that denie rule and gouernment and refuse to obey desiring a confusion and to haue all things common and going about to ouerthrow all lawe and good order This therefore was the plaine and simple confession of the faythfull Christians of the reformed Churches of Fraunce and a plaine explication of that Doctrine for the which they were so greatly persecuted by the Popishe Bishops Thus endeth this first Book ¶ The seconde Booke of Commentaries of the state of Religion in the kingdome of Fraunce IT was prouided and appointed as we haue shewed before by the kings Edict that there should be a Parliament by which the great perturbations which at that time all men sawe

gift of God. 10 We beleue that all the progenie and ofspring of Adam is infected with this contagion the which we call originall sinne the which commeth by propagation and not of imitation as the Pelagians haue thought all whose errors we do detest abhorre Neither do we thinke it necessarie to enquire how this sinne may come from one to another by propagation For it is sufficient to know that whatsoeuer God hath giuen to Adam was not giuen to him alone but to all his posteritie and therefore we in his person are spoyled and bereft of all those benefites and are fallen into all this miserie and malediction 11 We beleue that this deprauatiō or corruptiō is very sin maketh al men yea the very infants as yet in the wombes of their mothers to be giltie of euerlasting death before god We do also affirme that the same after Baptisme is ministred is very sin in respect of fault how beit they which are the children of God shal not be cōdēned therfore bicause God of his frée mercy goodnesse doth not impute the same vnto thē Furthermore we say that this euil doth alwayes shew forth some fruits of wickednesse rebellion in so much that they which are the most holy althoughe they doe resist the same yet neuerthelesse so long as they liue in this worlde they are defiled with infirmities and offences 12 We do beleue also that out of this corruption vniuersal dānatiō into the which al mē by nature are cast drowned God hath takē some namely such whō he hath elected and chosen by his eternall purpose and euerlasting counsel of his owne mercy goodnesse in his sonne Christ without any respect of their merites And othersome he hath lefte in that corruption and damnation in iustlye condemning of whome when time commeth he will shewe his iustice euen as he declareth the riches of his mercye vpon others For some are not better than other some vntill God make the one to be knowne from the other by that his euerlasting purpose which he determined in Jesus Christ before the foundation of the world neyther can any man by his owne strength attaine vnto that blessednesse since that by nature we haue no good motion neither are we able to thinke a good thought vntill God by grace assist vs and guideth vs vnto that which is right and good 13 We beléeue that whatsoeuer is requisite and necessarie for our saluation it is offered giuen to vs in Jesus Christ alone who is giuen to vs to saue vs and is also made vnto vs or for vs wisedome righteousnesse sanctification and redemption in so much that whosoeuer forsaketh him forsaketh the mercie of the Father that is to saye our onely refuge 14 We beléeue that Jesus Christ the wisedome and euerlasting sonne of the Father toke vpon him our nature in so much that in one person he is both God and man a man passible both in body and soule and in all things like vnto vs sinne onely excepted whose fleshe is very séede of Abraham and Dauid although by the secrete and incomprehensible power of the holy Ghost he was in his time conceiued in the wombe of the virgin Mary And therefore we detest and forsake all those heresies with the which the Churches in time past haue béene troubled as most contrarie to the truth and namely those diuelish Imaginations of Seruettus attributing to our Lorde Jesus Christ a phantasticall deitie and such like 15 We do beleue that in one persō which is Jesus Christ those two natures are so truelye and inseparably conioyned that they are vnited together in one and yet both of thē retaine still the distincte propertie of their natures in so much that as in this coniunctiō the diuine nature of the word retaining his properties abode vncreate infinit and replenishing all things euen so also the humane nature abode shall abide for euer comprehensible hauing his naturall forme measure and propertie from whom the resurrectiō and glorification or assumption to the right hand of the father shall not take away the veritie of his humane nature Therefore we so consider of Christ in his Deity that we spoile him not of his humanitie 16 We beleue that God hath shewed his vnspeakable loue and goodnesse toward vs in this that he hath sent his sonne to dye and to rise againe and to fulfill al righteousnesse that he might purchase for vs euerlasting life 17 We beleue that by that only sacrifice which Jesus christ offered vpon the Crosse we are reconciled vnto God and are counted iust in his sight bicause we cannot be acceptable vnto him neither obtaine the fruite of our adoption excepte we haue forgiuenesse of sinnes at his handes Therfore we affirme that Jesus Christ is our full and perfecte redéemer in whose death we haue full satisfaction by which we are deliuered from all our sinnes and from the which we can be absolued by no other meanes 18 ▪ We beleue that all oure righteousnesse is placed in the remission of our sinnes the which as the Prophete Dauid testifieth is our onely felicitie Therefore we reiect openly all other waies and meanes by which men thinke that they maye be iustified before God and laying aside all trust of our owne merites and righteousnesse we rest and stay our selues wholy vpon the obedience of Jesus Christ the which is imputed vnto vs both that all our sinnes may be thereby couered and also that we may attaine grace in the sight of god To be shorte we beleue that if we decline neuer so little from this foundation we can not finde where to rest but shal be rather alwayes vnquiet bicause we cā not haue peace with God vntill we are certainely perswaded of this that we are loued in Jesus Christ bicause in our selues we are worthy of all hate 19 We doe beleeue that by this onely meanes we haue libertye to call vpon God with certayne truste that hée will declare him selfe to bee our Father For we haue no accesse vnto the Father but by the meanes of the mediator 20 We do beleue that we are made partakers of this righteousnesse by faithe onely as it is written that he suffered to saue vs that whosoeuer shal beleue in him might not perish And it is thus appointed to this ende bicause the promises of life offered to vs in him are then applyed to our vse and profite and are made effectual to vs when we imbrace thē nothing doubting of the hauing of those things of the which we are certified by Gods owne mouth Therefore the righteousnesse which we obtaine by faith dependeth vpon the frée promises by which God testifieth and declareth that we are beloued of him 21 We beleue that we are endued with the light of faith by the secrete grace and working of the holy ghost the which faith is the frée gift of God proper to them alone to

churches any diuisions for this matter Then Beza proceeding with his former purpose sayd Beza Concerning the seconde we doe not saye that the m●…rites of the death and passion of Christ are onely signified by the outward signes of bread and wine but also that the verie bodie of Christe which was cru●…ified for vs his bloud which was shed for vs is by them represented Also that Iesus Christ very God and perfect man is offered vnto vs by visible signes that our myndes being lifted vp by faith to heauen wher Christ now is may spiritually behold him receiue enioy all his graces to euerlasting life and that so certainly and truely as we sée and receyue and eate and drinke the corporall and visible signes To this the Cardinall of Loraine agreed affirming that he was glad to heare those wordes for so muche as he perceiued that the doctrine of the Faithfull was otherwise than he thought it to bée Beza Concerning the thirde there is greate difference betwéene common water and that with the which we are washed in baptisme betwéene the bread and wine whiche we dayly vse and that whiche is vsed in the Supper For the water of Baptisme the breade and wyne of the Supper are Sacramentes that is to saye visible sygnes and Testimonies of the bodie and bloud of the Lorde But we denie saith he that there is any such mutatiō in the substāce of the Elements but we affirme that the change is in this that they are applyed to an other vse than that which is naturall bycause they seruing of themselues by their owne nature for the nutriment of the body being Sacraments they signifie that thing whiche doth feede our seules Furthermore we doe not assigne the cause of this mutation to the words or to the mynd and purpose of him that pronoūceth them but to the vertue and power of God whose will is reuealed in his word Therfore bycause the thing signified is offred vnto vs and so truly giuen vnto vs as the signe it selfe we muste also acknowledge by the same reason the coniunction of signes with the thing signifyed And by this meanes the body and bloude of Iesus Chryste in that they are truely giuen vnto vs are in the administration of the Supper and not with vnder or in the breade or in any other place than in heauen where as he is ●…an he is contained vntill he shall come to iudge both the quicke and dead The Cardinal also agréed to the same and affirmed that he did not allow Transubstantiation but thought rather that Chryste shoulde be sought in heauen Notwithstanding as one in dout he added other sayings of certayne Germanes to the end he might therby séeme not to haue greatly trauelled in this matter excusing himselfe to be let from the same by other businesse Then sayde Beza I graunte that we and certaine Germanes doe disagrée in this thyrde Article but in this notwithstanding we agree that we altogyther ioyntly with one consent denie your Transubstantiation Card. Lor. Doe ye confesse that we are truely and substancially partakers of the body and bloud of Chryst Beza This is the fourthe principall poynt whiche before I noted and resteth to be declared In sūme therefore we do affirme that the visible signes whiche are naturally eaten and dronken are touched with the handes that the matter of the Sacrament that is to say the body bloud of Chryst Iesus is offered truely and without deceyte to all men that the same is receyued by faythe and not by naturall reason but yet that the same is so truely giuen vnto vs by faythe as if we were naturally ioyned with Chryst. Then the Cardinall affirmed that Beza hadde satisfyed him in this poynte and very friendly and louingly desired B●…za that he might haue conference with him Notwithstanding it was reported that the Cardinall had confuted B●…za by these firste small tryalles and assayes And so they fully persuaded themselues to haue the victorie But when they which were the chosen mē of the Churches to dispute lawe that new delayes were founde out day by day they vrged that their petitions whereof we spake before might be graunted vnto them and they desired also to vnderstande the Kings mynde in writing At the length they receyued this answere of the Queene that the Prelates shoulde not be their Iudges but that there shoulde be graunted vnto them certayne of the Kings Secretaries that the matter should be ruled wholy by the word of God and that the King with the Princes his kinsmen woulde be at the disputation And herewith she admonished them to behaue themselues modestly and to seeke onely the glorie of GOD whiche she thought she sayde they greatly desired But to graunt them any thing in writing she thought it not expedient séeing their wordes might serue well inough When the chosen men of the Churches hadde receyued this answere and were departed there came strayght way vnto the Queene certaine Papistes beseeching hir that she woulde not heare these men of the newe religion and if she were mynded to heare them that she would at the least beware and sée that the yong king came not to their disputations bycause it was daungerous least hée in his yong and tender yeares shoulde be taken and snared therewith For say they it is not meete that they shoulde be hearde which not long agoe were conuicted of heresie To whome the Quéene onely answered that she woulde doe nothing without due Counsell and aduise and that they shoulde well vnderstande that the matter shoulde not be handled after the wil and pleasure of those men of the new doctrine as they termed them The next daye after which was the ninth day of September was the time appoynted to begin the disputation Therefore the King and the Quéene his mother the Duke Aurelian the Kings brother Margare●… his Sister the King and Queene of Nauarre the Prince of Conde with the reste of the Princes the Kings kinsmē and the Priuie Counsel and a greate number also of Noble men and Gentlemen were assembled together in a verye large hall which men commonlye call the H●…ll of the holye Virgins of Posiac Hyther came also the Popes chiefe Prelates the Cardinals the Archebyshoppes and Bishoppes to the number of fiftie beside a great many substitutes and deputies in the places of those that were absent a great many diuines and men of learning counted standing about them In the highest place sat the King and harde beside him according to custome the Princes his kinsmen the Bishops sitting all a long on both sides the hall vpon gréeces one aboue another Then were brought in the chosen men for disputation of the reformed Churches which were twelue Ministers and twentie others which were sent also of the same Churches whom the Kings Gard at the commaundement of the king had brought from Sangerman thyther least there should be some tumult raised against them When euery man

I would to God that in stead of our disputations arguments we might with one voice and consent sing a Psalme vnto God and shake handes as friendes as once it came to passe betwéene the Infidels the fielde béeing pitched and bothe armies ready to meete and encounter togyther At which thing truely we might be ashamed if both of vs preaching the doctrine of concorde and peace shoulde easily be deuided and made enemies and hardly reconciled agayne But what néede these wordes These things ought and may be wyshed for of men but it onely belongeth vnto God to bring them to passe the which he will doe when it shall please him with his goodnesse to couer our sinnes and with his light to driue away our darknesse And heere O King to the ende it maye appeare that we simply and plainly meane good soothe we will if it so séeme good and if leaue may be graunted briefly declare the chief and principall pointes of this Conference or Disputation notwithstanding in such order that no man shall haue iuste occasion to be offended There are some whiche thinke and woulde also persuade others that we disagree in matters of small waight and in those thinges which are indifferent not appertayning to the substance of our faith And ther are other some which hauing no knowledge or vnderstanding of those things which we beléeue and defende do thinke nothing lesse but that we agrée with the Iewes and Turkes The purpose and thought of those first sort of mē we trust shall be approued by vs to be no lesse commendable than the other is to be reiected And yet certainly neither of their opinions are firme and true For if we shoulde beléeue the opinion of this last sort the one part could not stand by any meanes without the destruction of the other But if the first opinion be receiued many matters shall be left so raw that occasions of greater troubles will thereof by and by spring and arise Therefore we graunt the whiche we can scarsly do without teares we confesse I say that as we doe agrée in certaine articles of our faithe so in certaine of them we do wholly vary and dissent We confesse that there is one God in one essence infinite and incomprehensible distinguished and deuided in three persons consubstanciall and coequall in all thinges namely into the Father begotten of none into the Sonne begotten of the Father before all worlds and into the holy Ghost procéeding from the Father and the Sonne We confesse that ther is one Iesus Christ perfect God perfect man without confusion of the two natures or separation of the Prophets We confesse that Christ as he is man is not the sonne of Ioseph but conceiued by the secrete power of the holy ghost in the wombe of the virgin Mary a virgin I say both before the byrth and after also We confesse his Natiuitie his life his death his buryal his descending into hell his Resurrection and his assention euen as they are contained in the holy Gospel We beleeue that Christ is now in heauen at the right hand of God from whence he shal come to iudge the quick the dead We beleue in the holy Ghost which doth illuminate comfort and defend vs We beleue that there is one holy Church Catho lique that is to say vniuersall which is the companie fellowship of Saints out of the which ther is no saluatiō We are persuaded of the frée remission of our sinnes in the bloud of Iesus Christ by whose power whē our bodies being raysed vp from deathe shall be ioyned againe to our soules we shall enioy with our God moste happy and euerlasting life What then will some say are not they the articles of our faith In what therfore do we disagree First of all we disagrée in the interpretation of some of these articles Secondly bycause it semeth vnto vs if we erre therin if it can be proued we are ready to acknowledge our error that many things are added vnto those articles as thoughe they were not sufficient so as though the edifice shuld neuer be builded the new inuentions of men haue dayly ben brought in Furthermore we say that whatsoeuer hath ben buylded set vp more was not so far as we can perceiue builded vpon those ancient first foundations therefore they do not only not set forth beautifie the building but also wonderfully defile deforme and disgrace the same yet notwithstanding greater credite and authoritie hath bene giuen vnto those fayned inuentions of men than to the pure woorde of God. This is the summe of those things whiche we beleue and teach But to the end our purpose may be the better vnderstād these things whiche we haue touched generally we will if it may séeme good declare particularly Therfore we do affirme and are persuaded that we may defend with al sobrietie and modestie out of the worde of God that the true God in whome we beléeue is spoyled and robbed of his perfecte righteousnesse if we set against his wrathe and iudgement for sinne any other satisfaction or purgation eyther in this world or in any other worlde than the sounde and perfecte obedience the which can be found in no other sauing in Iesus Chryst only In lyke manner also if we shall saye that God doth forgiue onely parte of our sinnes that we maye bring vnto him the other parte we spoyle hym wholly of his mercy Héerevpon it followeth that when we speake of the manner of saluation we muste stay our selues in the passion and death of Chryst Iesus our Sauiour and redéemer onely or else we must appoint in the place of the true God some straunge and fayned God which is neyther perfectly iuste nor perfectly mercyfull Heerevpon also dependeth another speciall poynte and of great force concerning the office of Iesus Chryst. For except he aboue be wholly our saluation that precious name Iesus that it to say a Sauiour béeing gyuen to him of the Angell dothe not appertayne vnto him In like maner also except he be our only Prophet which hath so fully declared vnto vs the will of his father as should be expedient for our saluation firste by the mouth of his Prophetes then by himselfe with his comming at the fulnesse of tyme and after that by his Apostles except also he alone be the spirituall King of our consciences and except he be our euerlasting Prieste after the order of Melchisidech and by that sacrifice of himselfe only once offered for al and neuer to be offered againe hath reconcyled men vnto God and doth also now alone in heauen make intercessiō for vs to God euen to the end of the world And to be short except we be complete perfect in him that name of Messias or Chryst that is to say Anoynted and appoynted of God the Father for vs to be a Sauiour dothe nothing at all béelong vnto him Therefore if the preaching of his

to vse in stéede of blowes woordes and writings omitting all force warres sheding of blood The which peraduenture will so prouoke God and his vengeance to fal that the papists and priests thēselues which might quietly enioye their offices liuings shal be the first that shal féele the furour and madnesse of the people To be short the protection of the Suppliantes cannot chuse but bring great trouble and garboyle vnto them But when they may be assured of this that they néed not without they will themselues be endāmaged neyther in body office nor goods haue they iust cause to complayne except peraduēture they will say that they were carefull and sory for the losse of our soules But what hath made them so sodenly so carefull when as neyther any one Bishop Curate or popish priest hath laboured or takē any maner of paines to that end Séeing therfore we neuer intended to hurt any of thē what néed was there to bring them into this contention and to pretende the name of the Church Is not this too set one against another and to cause the people whiche before could not abyde those priests to hate thē the more Was there euer a more sorowfull sight séene in thys Realme Can there be any profit benefite or good turn so great that it maye make a sufficient mennes for so great destruction Can the Popes pardones and Indulgences restore the bloud that ▪ is shed for this cause These Suppliantes maye one day say vnto the Kinge that they to defend that which no man gainsayed and to preserue the Romish religion which no man wente about to hinder haue lost or went about to loose the one half of his nobilitie and chiefest of his subiectes Then and that truely it shal be obiected vnto them that as by their fayned and dissembled opinions concerning Religion they had brought the Realme of Scotland into great perill of destruction and caused much bloud too bée shed euen so by the same opinions counsayles and Instruments great discord hath ben sowen in this realm and ▪ both sortes of men set togither as it were by the eares in such sort that they may iustly hereafter amōg all posterities be sayd to be the authours and causes of all mischéeues and calamities which shall happen to the men both of the reformed also of the Romish Religiō And to cause more trouble they would haue all the Kings officers and all Ecclesiasticall persones to professe the confession of their faith and that such as should denie or refuse so to do should be depriued if they were temporall men of their offices if they were priests then to loose their benefices For this is the other Edicte of those thrée Suppliants against the receyued approued lawes of the king For there is no man that can remēber neither hath it ben heard of that any king that hath ben heretofore hathe constrayned hys true Subiectes to receiue any other confession of faith than that which is in the Apostels Créede Let that Lawmaker by whose craftie and subtill witte these their supplications were made bring forth but one only example The which truely he cannot do except hee will bring into this Realme the Inquisition of Spaine the which by the iudgement of all other Nations is counted so wicked that they all reiect the same These are the very same trappes and snares which they layd at Aurelias otherwise called Orleans a little before the death of Kyng Fraunces the second and which cannot chuse but bring the extreame ruine and destruction of the kyngs subiectes For those Suppliants know that there are ten thousand Noble men and a hundered thousand souldiours which neither by authority nor by force will forsake that Religion which they haue receiued and wyll not suffer the preaching of the woord and the administration of the Sacraments according to the forme of Religion which they professe to be taken from them and will defend themselues with the sword against them which abuse the aucthoritie of the Kings name That great number cannot be ouercome and destroyed which God forbid without the anoyance and ruine of those that shall set vppon them And to conclude the matter briefely I saye and affirme in the name of the Noble men Gentlemen and of many others which are here with me that this Decrée is made by thrée priuate men which by their authoritie peruert the kynges Edictes and make no accompt of them and to put their decrée in execution before they made the Kyng and Quéene acquaynted with their doinges they put themselues in armour and tooke them both captiue I say and affirme that the same Decrée is against the lawes of this Realme against all Christian order against the State against the Edict of January which was only made for this cause against the dignitie safetie of many of the kings subiects whose enemies they openly shew themselues to be whose goods and life they séeke to take away and all vnder the pretence of Religion conscience This decrée also taketh away the liberty of going to a Counsaile the which should haue ben considered by that subtill counsayler For if it be decréed that the same confession which they call the confession of the Faith shal be receiued of all the inhabitants of this Realme that is to say if all men be constrained to receiue the Popes doctrine and ceremonies this must néedes be a plaine sentence of condemnation against the reformed church neither is it then lawfull for our Ministers or for the Ministers of forreine Nations imbracing the same doctrine to go vnto a Counsaile when as they being not heard are condem ned But before the Duke of Guise and the Cardinall of Loraine his brother bring forth the decrée concerning the confession of the Romish faith let them renounce denie many speciall poynts of the confession made at Ausburge which when they were at Sauern they said thei imbraced promised to one of the Princes of Germany that they would cause them to be obserued in Fraunce It is néedfull also that the Cardinall of Loraine should declare by open writing whether he do persist in that opinion which sometime he said to the Quéene before a great many witnesses concerning Transubstantiatiō concerning the carying about of the Sacrament concer ning Iustification Inuocation of Saints Purgatory Images and concerning many other speciall points also of which he spake plainely against the iudgment of the Catholique and Apostolique church of Roome 6 ▪ Furthermore in that supplication straight after this they call to mind the throwing downe of Images require that the same Images be repayred and the breakers of them be punished But thervnto I make this answere The punishments wherwith I punish them which brake downe Images first in diuers places at the last in Orleans shall witnesse before God men that this misdemeanor of the rash multitude al wayes displease me both for that it was contrary to the Edict of