Ane Oration made by Master Theodore de Beze, Minister of the wor­de of God, accompanied with xi. other Ministers and with xx. deputies of the refourmed Churche of Fraunce, in the presence of the King, the Quene the mo­ther, the king of Nauarre, the Princes of Conde, and of La Rochesuryon, and sundrie other Princes and Lordes of the Counsel.

SIRE, forasmuch as the successe of all en­terprises be they great or smal, doth depend vpon Gods assistence especiallye when the matter in question appertaineth to his ser­uice, and doth surmount the capa­cities of our vnderstanding: we trust your Maiestie will neither thinke it straunge nor amisse, if we begin with the callinge of his [Page] Name, makynge to hym oure prayer in such sort as foloweth.

(.) All the aboue writtē, was spo­ken by Theodore de Beze knee­ling, al his companie being in like sort vpon their knees, who after the prayers made, rising cōtinued [Page] his speache, as foloweth. (.)

Sire, it is no sinal felicitie to a faithfull seruaunt, bearing his harty affection to his maister, to se the face and person of his liege Lord, forsomuche as the same re­presentyng 1 it selfe to him, as the Maiestie as it were of God visi­ble, it can not be but the Subiect must thereby be greatly stirred to call to remembraunce the duetie, obedience, and subiection whiche he is bounde to owe vnto him. For being suche by nature as we be, that that we do beholde with the corporal eye (foreseing the eye be good, and that the thing loked vpon do aunswer to that that is conceiued of it) is of muche more effecte, then that that is conside­red onely with a simple and naked apprehension of the minde. And in case it come so to passe that the 2 [Page] said Subiect be not onely admit­ted to his Princes sight, but re­ceiueth so muche fauour, as the Prince wyll be content to haue 3 also a sight of him, and moreouer wyll vouchsafe to geue eare vnto him, and finally like suche matter as shal by him be vttered: he must 4 nedes thereof receiue a meruelous ioye, and singuler comfort and contentacion.

The fruite and comfort of the which four pointes, Sire, it hath pleased God, vsing therein his se­crete iudgementes, that some of your right humble and most obe­dient subiectes haue of long tyme laked, to their greate griefe and sorowe: vntyll that at the length by his infinite mercy, harkening vnto our teares & continual mour­ninges, he hath shewed vs suche grace, as this daye hath brought to vs the good fortune that hy­therto [Page] we haue wished, rather then loked for, which is to se your maiestie: Sire, and that more is, to be sene and harde of the same, and of such a noble and worthye company, as harde were it in the worlde to finde the like.

So as if we had neuer before receiued any benefite at your hand neither hereafter shoulde euer bee partakers of any from you, all the time that we haue to liue, coulde not suffise to prayse God for this his benefite, and to geue worthy thankes therfore to your maiestie. But with this, when we consider that this saide day doth not onely open a meane to vs, but calleth vs, and as a man may say, by the gentle, cortoyse, & gracious coun­tenaunce and demeanour whiche wee see in you so well becoomyng your Maiestie, driueth vs to wit­nesse altogether our dueties, to [Page] cōfesse the Name of our God, and to declare the obedience that we beare to you: we must nedes con­fesse that our vnderstandinge is not hable once to conceiue the greatnesse of such a benefite, and our tongues muche lesse hable to vtter that, that our affections and good willes geueth them in char­ge to set forth. In such sorte, Sire, that this fauour passing all the eloquence of man, we thinke it is a great deal better to confesse our weaknesse with a shamefaste sci­lence, then to diminishe the grace of the benefite by the lacke of con­uenient speache, for the due set­ting foorth of the same

Our chief desire is Sire, to ob­taine most speciallye the fourth & principal point, that is to saye, that our seruice whiche we offer this day, may be agreable and liked to your Maiestie, whiche grace we [Page] trust to winne at your Maiesties handes, the rather yf thereby it come to passe (which God graunt it may) that this our comming hither, may bring with it an end, not so muche of oure owne thral­domes and miseries, the memory whereof is halfe extincte by the good happe of this daye: as of a number of troubles & disorders, (whiche hath ben alwayes to vs more greuous then death coulde haue ben) fallen vpon the Realme, with the ruyne and destruction of so great a number of your sub­iectes.

Manye and diuerse occasions be there, that hath hytherto kept vs from the enioyinge of so great a grace, whereof we should yet be in dispaire, were it not that one the other side, many other thinges do maintaine our good hope, and put vs in some assuraunce. First [Page] there is by the malice and iniqui­tie of the tyme, an assured perswa­sion rooted in manye mens hear­tes, that we be vnquiet, trouble­some, and ambitious men, geuen to our fantasies, and enemies of al concorde and tranquilitie.

Others there be perhaps, who suppose that albeit it may be that we be not altogether enemies of concord, yet that we do demaund it, and bee content to come to it, with so sharpe and heard condi­cions, as were not conuenient we should with them be receyued, as though we pretēded to ouerturne the present state of the world, and to make a new of our owne fashi­onyng, and to spoyle a number of their goods and riches, to enriche our selues withall.

There are besides these, Sire, sundry other lyke, or rather grea­ter lettes, but we desire rather, [Page] that the memorie of them may be buried, then to renewe by the re­hearsall of them, olde sores, being now come not to complaine, or to open griefes, but to seke out the most conuenient & spedie remedye for them. And who then geueth vs such an assuraunce in the middes of so many lettes and hinderaun­ces? It is not, Sire, the leaning to any thinge that is in oure selues, who be in all respectes the basest, and most vile in estimacion, of any sort of men. Neither is it (GOD therefore bee thanked) vaine pre­sumption, or arrogauncie, for oure poore & low estate beareth it not. It is, Sire, rather our vpryght conscience, which assureth vs that our cause is good and iust, of the which we trust God wil be prote­ctour and defendour. It is also the natural goodnes whiche we doe note in your face, speache, & coun­tenance. [Page] It is the equitie whichTo the Quene mother. we see and learne by experience to be grauen in your heart Mada­me. It is the righteousnes, andTo the King of Nauar­re. vpryghtnesse in iudgement, which we finde in you, Sire, and in the rest of thee blood royall. And a great and manifest occasion haue we to hope well in that our trust is, that you my right honorable lordes of the Counsayle, reducingThe co [...] sa [...]e. yourselfe all to one conformitie of good meaninge, will haue no lesse good will and affection, to graunt vnto vs so holy and necessarie an agreement, as we haue to recei­ue it. And what more? There is yet one thinge that enterteineth vs in right good confidence. And that is, that we do presume ac­cording to the rule of charitie, that you my lordes the Prelates, withPrela­tes. whome we haue to conferre, will rather do your best with vs, accor­ding [Page] to oure little measure, to set forth and bring to light the trueth, then to darken it, to teach rather then to contende, to waye our reasons rather thē to trauaill to argue against them. And final­lye rather to staye that the disease go no further, then to make it in­curable and deadly. This is thePrela­tes. opinion we haue conceiued of you my Lordes, beseching you in the Name of that great God, y^e hath brought vs here together, and that shalbe iudge bothe of our though­tes and sayinges, that notwith­standing whatsoeuer hathe bene spoken, written, or done, in the space of these xl. yeares paste, or there about, you will spoile your selues, (like as for oure parte we minde to do the same) of all suche passions and preiudices, as maye hinder the good fruite, that is to be trusted shall succede of so holy [Page] and commandable an enterprise: and that it may please you to per­swade your selfes (in the whiche opinion God willing you shal not be deceiued) that you shall fynde in vs a sprite tractable and ready to receiue whatsoeuer shalbe pro­ued by the pure worde of God.

Thinke not that we be come hi­ther to maintaine anye errour but to disclose and to amende what­soeuer may be founde out of the waye, eyther on your syde, or on ours. Esteme vs not so outra­giouslye presumptuous, that we wolde once pretend to ouerthrow that we knowe to be eternall, to witt, the Churche of God: Ney­ther do you beleue that we go a­bout and seke meanes to mak you like vnto vs, in our poore and vile effate, wherewith neuerthelesse, thankes be geuen to God, we find our selues very well contented. [Page] Our desire is to haue the ruynes of Ierusalem repaired, the spiri­tuall temple to be set vp agayne, the house of God whiche is builte with liuing stones to be sette a­gayne in his entier estate, and that the flockes so scattered and strayed by the iust vengeaunce of God and negligence of man, may be knitte together againe, and brought in one companye to the shepefolde of him that is the so­ueraigne and onely shepheard.

This is the mark we shoote at: This is our whole meanyng, de­sire & intent (my Lordes) whiche in case heretofore you haue hard­ly beleued, our truste is that you will be easely brought to the be­lief of it, when we shall haue de­clared to you by conference, suche matter as hath pleased God to en­due vs with, in all modestie and pacience. And woulde God that [Page] without any further trauaylling we mought in the stede of argu­ing one against the other, all with one voyce synge a songe vnto the Lord, and offer oure handes the one syde to the other, as it hath chaunsed at some tymes past be­twene two armyes of Pagans & Infidelles set in battaile array. A foule shame must it nedes be to vs, that professinge the state of preachers of the doctrine of peace and concorde, we be so easely set a sunder, and so harde▪ and vneasy▪ to be tyed againe together in [...]ne vnitie. But what shall we say▪ Men maye, and ought to wyshe that all thinges were well, but it is God alone that must graunt [...]t, whiche he wyll do when it shall please him, to couer oure sinnes with his goodnesse; and chase awaye oure darkenesse with his lyght.

And hauing thus muche said, Si­re, to the intent it may be knowen that our meaning is to proceade with good and vpright conscien­ces, simply, plainly, and roundly, we meane if your Maiestie geue vs leaue so to do, to declare in a short fourme the principal points of this conference, in such sort as God willing no man shall haue iust cause to be therwith offended.

There are some men that do think, and wold gladly perswade all others to thinke the like, that our disagreing doth stande in no greate matters of importaunce, but consisteth rather in thinges indifferent, then in the substancial pointes of our faith.

Others there be all of the con­trary, that for lacke of good in­formation of our beliefe, take it as though we agreed in nothing, no more then Iewes or Maho­metistes.

The opinion of the first sort is not so much to be discommended, as the iudgement of the last sort is vtterly to be reiected: Like as we trust shall appeare by the dis­course of our matter.

But surely, neither of them both do make any waye or ouertu­re of any true or assured concord. For if the laste be beleued, none of the parties can purchasse to thē a sure standing, but with the ouer­throwinge of the other, whiche were to cruell to think, and most horrible to be executed. If the o­pinion of the first should be recei­ued, it muste nedes be that many thinges should remaine vndecided whereof shoulde rise a very daun­gerous and hurtfull disagreing.

To enter then into the matter, we do confesse (in the whiche say­ing we haue much a do to contain [Page] our teares: we confesse I say, that as we do agree in some principal pointes of the Christian faith, so do we disagree in some vthers.

We confesse one onely God, in one & selfe same essence, infinitie, and incomprehensible, distincte in three persons consubstancials, and in all pointes coequall. That is to say: the Father vnbegotten, the sonne from euer begottē of the Father, and the holy Gost procea­dinge from the Father and the Sonne.

We confesse one onely Iesus Christe, very God and very man, without confusion or separation of the two natures, or of the pro­perties of the same.

We confesse that touching his manhood, he is not the sonne of Ioseph, but was conceiued by the secrete power of the holie Goste in the wombe of the blessed vir­gin [Page] Marie, virgin we say bothe before her deliueraunce and after also.

We confesse his Natiuitie, his lyfe, his death, his burying, his going downe into hell, his resur­rection, and his ascention, as they be contained in the holy Gospell.

We beleue that he is on hyghe in heauen, sett at the right hand of the Father, from whens he wil not departe till he come to iudge the quicke and the dead.

We beleue in the holie Gost, who lightneth vs, comforteth vs and supporteth vs.

We do beleue that there is one holie Catholike, that is to saye, vniuersall Churche, which is the companie and congregation of Saintes, out of the which ther is no saluation.

We do assure our selues of the free remission of our sinnes, tho­row [Page] the blood of Iesus Christ, by the vertue wherof, after the same body of ours beinge raysed from death to life shalbe ioyned againe with oure soules, we shall enioye with God the blessed and euerla­sting life. How then will some saye▪ are not these the articles of our faith▪ wherein then standeth the difference betwene vs?

First, we differ in the exposition of some part of them. Secondly, in that it semeth to vs (wherein if we be deceiued we wolde be glad to knowe it) that men haue not satisfied them selues with these articles: but of longe tyme haue not ceased to adde article vpon article, as though Christian reli­gion were a building that neuer would haue ende.

We say moreouer that such building as hath bene made of newe, hath not as farre as we can vn­derstand [Page] ben alway builded vpon the olde foundacion: and therfore hath it rather taken awaye the grace of the olde buildinge, then serued to the garnishing and set­ting foorth of the same. And yet haue men cleaued more to those accessaries, then they haue done to the principall.

This is the summe shortlye of that we beleue and teache: but to the ende that our meaninges may be the better conceiued, we will discourse the pointes more perti­culerly.

We say then, and truste to maintaine the same with all the temperaunce we can, by the te­stimonye of holye Scriptures, that the verie God in whom we ought to beleue, is spoyled of his perfecte Iustice, yf menne thin­ke to sette againste his displea­sure and iuste iudgemente▪ any [Page] [...] kinde of purgation or satisfaction in this worlde, or in the other, then that whole entier and perfect obedience, which can not be founde in anie other, but only in Iesus Christ. And in like sort yf we saye, that he acquiteth vs of one part of our debtes, so as we pay the other, we spoyle him of his perfite mercy.

Hereof riseth it as farre as we can iudge, that beinge the que­stion, by what title we looke to be placed in heauen, we muste holly and onely sticke to the death and passion of Iesus Christ oure Sa­uiour and redemer, or els shal we be driuen to worship a straunge God, which should not be perfect­ly either iust, or mercifull.

And hereof also dependeth ano­ther point, of no small impor­taunce, touching the office of Ie­sus Christ. For if he be not onely [Page] and entierly oure saluation, this precious Name of Iesus, that is to say Sauiour, denounced by the Angell Gabriell, should not pro­perly appertaine to him: likewise yf he be not our onely Prophete, hauinge fully declared the will of God his Father for our saluation: first by the mouth of his Prophe­tes, and after that, when the ful­nesse of the tyme was come in his owne person, and finally by his faithfull Apostles. If he bee not also the head and spirituall kinge of oure consciences, yf he be not our onely Priest for euer, after the order of Melchisedech, hauing by one oblation once made of him­selfe whiche neuer can be made a­gaine, reconciled man with God, and is nowe in heauen, our onely intercessour, till the ende of the worlde. To make an ende if we be not holie complete in hym a­lone, [Page] the Name and title of Mes­sias, or Christe, that is to say an­nointed, and dedicated of God the Father to that effect, can not ap­pertaine vnto him.

If then we can not content our selues with his onely word faith­fully preached, and afterward re­gistred and truely recorded by writinge by his Prophetes and Apostles, it is as muche as to dis­possesse him of the degree of a pro­phete. And in case also we wil ma­ke new lawes, to binde the con­sciences of men, we take from him the dignitie of the head and spiri­tual kingdome of the Church. And whosoeuer shal take vpon him, to offer him for the remissiō of sinnes or shal not be content to take him for our onely intercessour and ad­uocate in heauen, betwene God & man, he taketh from him the dig­nitie of his euerlasting priesthod. [Page] Thirdly we disagree in the definitiō, the spring & the effects of faith, which we tearme with S. Paul, iustifying faith, by the which only we do affirme that Iesus Christ & all his merites be applied to vs.

Touching good workes, if any man thinke that we set not by them, he is muche misenfourmed, for we do no more separate faith from charitie, thē heate and light can bee saperated from the fyre. And we say with S. Iohn in his first Canonicall Epistell, that he that saieth he knoweth God, and kepeth not his cōmaundamentes, lieth, and no trueth is in him.

But concerning this purpose, we confesse plainly that we disa­gree in thre principall pointes.

The first, touching the begin­ning, & the spring from the which good workes do procede.

The seconde, what workes bee [Page] good workes.

The third, to what respect they bee good.

Touchinge the first, we finde none other free will in man, but that whiche receiueth freedome by the only grace of our Lord Ie­sus Christe. And we say, that our nature being in the state whiche it is fallen into, nedeth before all other thinges not to be aided and vpholden, but to be mortified and killed by the vertue of the Spiri­te of God, for so muche as his gra­ce findeth it not onely wounded & much weakned, but altogether destitute of force and repugning to al good, yea dead & rotten in sinne and corruption. And therefore do we not to him so much dishonour as to make oure selues parteners with him, to whose grace and mercie working in vs, is to be geuen the beginninge, the myddle, and [Page] the ende of our good workes.

Touching the second point, we do not receiue anye other rule of iustice and obedience before God, but his commaundementes as they be written and registred in his holy worde, to the which we do not take it lawefull for anye man to adde or diminish, to binde therwith mans conscience.

Touchinge the thirde point to witte in what respect they bee good: our beliefe is, that so farre foorth as they procede from the Spirite of God working in vs, they ought to be called good, for that they issue frō so good a spring, and yet yf God shoulde examine them rigorously, there wolde be [...]ounde matter inough and inough [...]o the disaduauntage of them.

We saye further, that they be good in another respecte, that is [...]o saye: forsomuche as God is by [Page] them glorified, men bee drawen to the knowledge of him, and we all bee assured the Spirite of God being in vs, which is knowen by his effectes, that we bee of the number of the elected, and of them that be predestinated to saluation.

But if a question be moued, by what title euerlastinge life doth appertaine vnto vs, we say with S. Paule, that it is a free gyft of God, and no recompence any way due vnto oure merites. For Ie­sus Christ in this behalfe insti­fieth vs by his onely iustice, being imparted to vs, sanctifieth vs by his onely holynes, beinge by him freely geuen to vs, and hath redemed vs by his onely Sacri­fice, which is auailable to vs, ha­uing in vs a true and a liuely faith by the grace onely and liberalitie of God.

All those treasures be commu­nicated [Page] to vs by the power of the holie Gost, vsinge for that effect the preachinge of the Gospell of God, and the administratiō of his holy Sacramentes. Not for that he nedeth any such matter for the putting in vre of his said power, he being almightie: but for that it pleaseth him to be serued with these ordinary meanes, to breede and nourishe in vs the precious gift of faith, whiche is as it were the onely hand, and the onely ves­sell to take holde of Iesus Christ, and to receiue him with all his treasures to our saluation.

And to the intent we maye de­clare what we doe admitte for the worde of GOD: we ad­mitte nothinge but the doctrine written in the holie Prophetes, and the Apostles, tearmed the newe and olde Testament. For by whom shall we assure vs of oure [Page] saluation; but by suche a [...] [...] thereof, without reprothe, & against whom none exceptions can be taken.

And touching the writinges of auncient doctours and Coun­celles, we thinke it conuenient before we do receiue them, as mat­ter whereunto nothing can be a­gayne sayde, to conferre them throughly, and to see them to a­gree with the holy Scriptures & amonges them selues also, consi­dering that the Spirite of God is neuer disagreing from it selfe.

Whiche we beleue (my Lords) you wil neuer go about to enter­prise: yf you do, yt shall lyke you to pardon vs yf we do not beleue till we do see it doone, that you shall euer be hable to bringe it to passe.

Howe then? are we of the cur­sed race of Cam, the sonne of Noe [Page] who disconered the pri [...] of his Father? Do we thinke oure selues more conning and better learned then so many auncient doctours bothe Greekes and Latiues? Be we so presumptuous, as to thinke that we are the first that brought trueth to light, and to condemne the whole worlde of ignoraunce? God forbyd (my Lordes) that we should be suche: but it maye like you to remember that there hathe ben Councels and Councels, doc­tours and doctours, for these he not the firste dayes that false pro­phetes haue ben in the Churche of God, of whom the Apostles haue geuen vs warning in diuers pla­ces, namely in the fourth Chap­ter of the firste to Timothye, and Act. the xx. Secondly, touchinge the sayde auncient writtinges, forasmuche as all trueth that may be founde in them must of necessi­tie [Page] by drawen out of holy Scrip­ture: what more sure waye can we finde to studie, and vse them to oure profite, then to trye them by that touche stone, and to waye and consider the testimonies and reasons of the Scriptures, vpon the whiche they haue grounded their expositions.

Surely no man can or ought to attribute anye more to them, then their selues do require: wher­upon harken what S. Iherome saith vpon the Epistle to the Ga­lathians. The doctrine (saith he) of the holy Goste, is that which is set foorth in the Scripture and Canonicall writtinges, againste the whiche if Councelles shall or­deine any thinge, it is vnlawfull, and not to be admitted. And S. Augustine writtinge to Fortuna­tian: We ought not (saith he) to accompte the reasons and dispn­tacions [Page] of men, of what estima­cion and howe Catholike soeuer they be, or haue bene, in equal de­gree with the Canonicall Scrip­tures, or of suche an aucthoritie, as it maye not be lawfull for vs, (the reuerence due to suche perso­nages reserued) to reproue and reiecte any thinge in their wry­tinges, wharein it may be founde that they haue iudged other wise then trueth will beare them being so founde and vnderstode, with the helpe of Gods grace, by me or by any others. This thinke I of other mens wrytinges, and the same libertie do I geue to such as shall take the paines to be readers of any thinge that my selfe shall write. As muche to the same sen­ce writeth he in his 11 [...]. Epistle, and in lyke sorte in his seconde booke 37. Chapiter against Chre­sconius.

Saint Ciprian also writteth in the same wise, saying that it be­houeth vs not to regarde what this man or that man hath done before our times: but what Iesus Christ hath done before all mens tymes. And the same rule geueth S. Augustine, writting to Saint Iherome. And in another place disputing against them, that for the maintenaunce of their opi­nions alleaged the autoritie of the Councell of Arimine: Lette vs grounde our selfe (saith he) ney­ther I vpon the Councel of Nice, whiche neuerthelesse is the moste auncient approued Councell: nei­ther you vpon the Councel of Ari­mine, but lette vs cleaue and stand fast to the holy Scriptures. Saint Chrisostome was of the same opinion, who in his seconde expositiō vpon Saint Matthew in his xlix. Homely, sayth: The [Page] Churche stayeth it selfe vpon the foundacion of the Prophetes and the Apostles.

And to conclude in this matter, we do receiue and take the holie Scriptures for an entier and a perfect declaration of all thinges necessary for oure saluation. And touching suche matter as may be found in Councels, or the bookes of any auncient doctours, we can not nor ought not to let you, but that you maye alleage them to your ayde, and we also, so as it be grounded vpon the expresse tisti­monie of the holy Scripture. But for the loue of God, bring not to vs their bare authoritis, vnlesse the same be throughly examined vpon the touch stone before men­cioned. For we saye with Saint Augustine, in his seconde booke of Christian doctrine, in the vi. Chapter: If there fall any diffi­cultie [Page] in the interpretation of a­nye one passage, the holye Goste hath so tempered the holy Scrip­ture, as that whiche is in one pla­ce obscuredly spokē, is in an other place spoken more clerely.

And thus much for this pointe, which I haue drawen some what the more at length, to the intente that all men may vnderstand that we be not enemies to councelles, neither to the holy fathers, by the whiche it hath pleased God to teache and instruct his Church.

There are yet two matters be­hynde, to witte, the matter of the Sacramentes, and the discipline and pollicie of the Church.

Touching the firste: trueth it is that it were requisite, it were treated of at good length, because of the difficulties that be this day thereof in the state of Christen­dome. But because I haue not [Page] at this tyme taken vpon me to di­spute, but rather to sette foorth shortely the principall poyntes of oure conference: I will contente my selfe to declare summarelie what we do thynke, and holde therein.

We be as I take it concerning this word Sacrament, of one ac­cord, to witte: that Sacraments be signes visible, by meanes whe­reof the coniunction and vnitie whiche we haue with oure Lord Iesus Christ, is not to vs simplie signified or figured, but is to vs verelye and truely offered on the behalfe of the Lord, and conse­quently ratified, sealed, and as it were grauen by the vertue of the holie Gost, in suche as by true faith do apprehend, and take hold of that whiche is to them so signi­fied and presented.

I vse this worde signified (my Lordes) not meaninge thereby to weake or to diminishe the digni­tie of the Sacramentes, but to note a difference betwene the si­gne, and the thinge that signifi­eth it in all vertue and efficacie.

We do also agree that to the Sacramentes, there is necessa­rilie required a celestiall and su­pernaturall mutation. For we do not say that the water of the holy Baptisme, is simplie water, but that it is a true Sacrament of oure regeneration, and of the wa­shing of oure soules, by the blood of Iesus Christe.

In like sort we do not say, that in the holy Supper of the Lord, the brrad is simplie bread: but that it is the Sacrament of the pre­cious body of oure Lord Iesus Christ, which was deliuered for vs. Neither that wine, is only and [Page] simplie wine: but that it is the Sacrament of the precious blood which was shed for vs.

But here with we do not say, that this mutation is made in the substaunce of the signes, but in the vse and end for the which they be ordeined. Neither do we saye that they bee made by vertue of certaine wordes pronounced, nei­ther by the entent of him that pronounceth the same: but by the onely power and will of him that ordeined this heauenly and godly action, whose ordinaunce in this behalfe, ought to bee rehearsed with a loude voyce, and in suche language, as the assistauntes do vnderstand, to whom it ought al­so to bee plainely expounded, to the intent they may vnderstande it, and receiue it accordingly: And thus muche concerninge the out­warde [Page] signes. Let vs nowe come to that, that is testified and ex­hibited of the Lord by these si­gnes.

We do not say, as some for lac­ke of good vnderstanding of vs, do iudge, that we do teache, that is to say, that in the holie Sup­per of the Lord, there is nothing but a simple and naked remem­braunce of the death of Iesus Christ.

Neither do we say, that by the sayde holye Supper, we be made partakers onely of the fruite of his death and passion, but we do ioyne the grounde with the frui­tes that come of it, saying with Saint Paule in his first Epistle to the Corinthians, the tenth Chapiter: That the bread whiche we breake in suche sort as he hath ordeined, is the communication [Page] of the very body of Iesus Christ, that was deliuered for vs. And the Cuppe whereof we drinke, is the Communication of the verye blood that was shedde for vs, yea in the same substaunce that he to­ke in the womb of the virgin Ma­rie, and that he caried from vs in­to heauen.

And I pray you (my Lordes) in the Name of God, what canne you seeke or finde in this holye Sacrament, but we do seeke and sinde the same also.

I do vnderstand what you wil say straight. Some of you wil require vs, to confesse that the bread and wine be transfourmed: I saye not into the Sacramen­tes of the bodie and blood of our Lord Iesus Christ, for that haue we confessed all readie, but into the very naturall body, & the pro­per [Page] and naturall blood of Christ.

Others peraduenture will not presse vs so narowly, but will re­quire vs to agree, that the bodie and blood be reallye and corpo­rally other within, or with, or vn­der the bread.

In whiche point (my Lordes) I beseche you for the honour of God, to geue eare to vs paciently, without takinge anye offence of oure sayinges, and for a tyme to put away all the yll opinion that you haue conceiued of vs.

When either the one or the o­ther of these two opinions shalbe by the holy Scripture proued to vs, we yelde oure selues readie to embrace it, and to stande to it to the death. But for the small measure of knowledge, that it hath pleased God to impart vnto vs, it semeth that this transub­stantiation, agreeth not in any [Page] similitud and conuenien [...]ie of our faith, farasmuche as it is directly contrary to the true nature of the Sacramentes. In the whiche it is necessary that the substanciall Sygnes contymie, being true Signes of the substaunce of the body and blood of Iesus Christe. And besides this, it ouerthrow­eth the veritie of mans nature in Christe▪ and of his ascention. The same do I saye of the seconde opi­nion, that is of the consubstancia­tion, whiche hath no foundation vpon the worde of Iesus Christ, and is neuer a whit necessarie to make vs partakers of the fruite of the Sacramentes.

If heerupon anye man willThis place he hād leth againe in his declara­tion. aske vs, whether our mindes bee to seelude Iesus Christ from his Supper, we say we meane no such mater. But if we haue regar­de to the distaunce of places, as [Page] muste nedes haue, when the que­stion riseth of the corporall presen­ce, and of his humanitie, distinct­ly considered, we saye his bodie is so farre from the bread and wine, as the greatest heigth of heauen, is distaunte from the earth, forso­muche as touching vs, we bee vpon the earth and so be the Sa­cramentes also, and touching him his fleshe is in heauen, in such sort glorified, that as Saint Augu­stine sayeth, hath not taken away the nature of a verye bodye, but hath rydde from it all infirmities and imperfections belonging na­turallie thereunto.

And if anye body will hereof conclude, that hereby we make Iesus Christ to be away from his holy Supper, we answere that he concludeth a wrye, for we doe to God this honour, that we beleue according to his word, that albeit [Page] his body presently is in heauen, and in none other place, and we vpon the earth, and not elles where, we bee neuertheles made partakers of his bodie and blood, in a spirituall sort, by meane of faith, as verely as we se the Sa­cramentes with oure eyes, touch them with oure handes, put them in our mouthes, and liue with the substaunce of them, in this corpo­rall life.

You see in a summe (my Lor­des) what our beliefe is in this point, which as semeth to vs (and in case we be deceiued we woulde be glad to vnderstād it) offered no violence to the wordes of Iesus Christ, neither yet to the article of Ascētion, neither to the ordinaūce and foūdation of the Sacramen­tes, neither yet openeth away to a­ny questiōs or distinctiōs, curious and combersome to be dissolued▪

And further it hindreth not our coniunction and vnitie with Ie­sus Christe, for the whiche ende principally the sayde Sacramen­tes were ordeined, and not to be worshipped, shewed, kept, or ca­ried about, neither yet offered to God. And to make an ende: This beliefe, if we be not deceiued, im­porteth more honor to the power and worde of the Sonne of God, then doth the other that suppo­seth the body of Christ to be really coupled with the signes, or els we mought not be partakers thereof.

I shall not nede to touche any point of that may concerne the administration of Baptisme, for that I am sure none of you (my Lordes) will thinke so ill of vs, as to accoumpte vs to be of the ranke of the Anabaptistes, which sect hath this day no greater ene­mies then we be to it. And as for [Page] other particuler questions in this matter, we trust with the ayde of God, that being the principal con­trouersie agreed vpon, by this frendly and quiet conference, the rest will take end of it selfe.

Touching other commonlie called holy Sacramentes: trueth it is that we can not gene thē that name, tyll we be better taught so to do by holy Scriptures.

And yet in the meane tyme weConfir­mation. thinke we haue sufficiently asta­blisihed the true confirmation, the office whereof is to catechise, and to instruct suche as haue bene baptized in their infancie, and ge­nerally all persons before they ought to be admitted to the holy Supper.

We teache also true penitence,Penaunce. whiche lyeth in the true know­ledge of oure fautes, and the satis­faction of the parties by vs offen­ded [Page] either publikelie or perticu­lerlye, and in the absolution whiche we haue by the blood of Christe, and in the amendinge of our liues.

We do allowe Matrimonie, ac­cordingMatri­monie. to the ordinaunce of S. Paule, in all them that haue not the gyfte of continencie, to the whiche, we think not to be lawful to binde any person, by vowe, or perpetuall profession, and with that we condemne all whordome, wantounesse, and loosenes, both in wordes, gesture, and dedes.

We do very wel admit degrees in Ecclesiasticall charges, in sucheOrders sort as God hath ordained them in his house by his holy worde.

We do also allowe visitations of the sicke, as a principall part of the holy ministery of the Gospel.

We do teache with S. Paule no man to be iudged in the diffe­rence [Page] of dayes and meates, kno­wing that the kingdome of God lieth not in suche corruptible thin­ges. But in this parte we con­demne all dissolution, exhorting incessauntly all men to sober ly­uing, to the mortification of the flesh, according to eche mans ne­cessitie, and to continuall prayer.

The laste point nowe resteth, whiche is touching outwarde or­der, and pollicie of the ecclesiasti­call estate, wherin we thinke (my Lordes) we may saye without of­fence, that all is at this daye so peruerted, so confounded, & in such ruyne, as it will be harde for the best Maisters & deuisers of works that be at this time aliue (wel con­sidering the cōmune order and sta­te at this presente of the Churche with the lifes, maners & conuersa­tion of the ecclesiastical persons) to espy out the old signes, & markes [Page] of the buildinge so well deuised, compassed, and framed by the A­postles, whereof your selues can somwhat bear witnesse, hauing these dayes passed, trauailed a­bout the reformation thereof. And because these matters be so well knowen, we minde not to holde any further purpose of them, being specially thinges better to be kept in silence, then to be spoken of abrode.

And to conclude, we proteste before God and his holie Aun­gels, before your Maiestie and this right honorable companie that sitteth rounde aboute you, that oure desire and entent is no­thing but to haue the fourme of the Churche brought againe to the naturall purenes and bewtie, in the which it so greatly florished in the tyme of the Apostles, and of our Lord Iesus Christ.

And touching those thinges that sithen that tyme haue bene added, and haue crepte into the Churche, such of them as shall ap­peare clerely to be supersticious, or manifestlye contrarie to the worde of God, to be vtterlye a­bolished: such as be superfluous, to be cut of: and suche as by expe­rience we haue sene to leade men to supersticion, to be taken qui­te awaye. And if anye shall be founde expedient, and seruinge to edifyinge, beinge iudged to be of that sorte, after ripe wayinge of them by the auncient Canons and authoritie of the fathers: let them continue, and be reteined, kepte, and obserued in the Na­me of God, according as may be thought to be conuenient for the tyme, place, and persons, to the intent that drawing all by one string, we may serue God in spiri­te [Page] and trueth, vnder your pro­tection and obedience, Sire, and vnder the gouernement of suche, as God hathe appoynted, vnder your Maiestie to haue the order of the administratiō of this Realme. And if ther be any, Sire, that yet do thinke that the doctrine wher­of we make profession, doth by a­nye meane, diuert, and draw sub­iectes from their obedience, which they ought to beare to their Prin­ces and superiours: we haue, Si­re, to answere thē withal, in good and vpright consciences.

Trueth it is, that we do teache the chiese and principall obedien­once to be due to God, kinge of kinges, and Lord ouer all lordes, For the rest, if oure writinges be not sufficient, to purge vs of that foule faute laid vnto oure charge: we will for oure defence, Sire, al­leage the example of so manie pro­uinces, [Page] Seignories, Principali­ties, yea and Realmes, refourmed, accordinge vnto this selfe same doctrine whiche, God be thanked, may serue vs for good and suffi­cient witnesses to discharge vs. To be shorte, we do in this point cleane to S. Paules saying, in the 13. Chapiter of his Epistle to the Romains, where speaking of the temporall pollicie, he enioyneth e­nery man expressely to be subiect to the higher powers. Yea, saith Saint Chrisostome vpon the same place: though thou were an Apo­stle, or Euangeliste, for such subie­ction taketh nothing awaye from the seruice of God.

And in case it hath heretofore happened, or may hereafter hap­pen, that any cloking them selues with oure doctrine, shalbe foun­de culpable of R [...]bellion, to the worste of youre officers, Sire, [Page] we proteste before God and your Maiestie, that they be none of ours, and that they can haue no greater enemies to them, so doing then we be, so farre as oure poore estate and condition can reach.

To make an end, Sire, oure bounden duetie to do the beste we can for, the aduauncing of Gods glorie, the obedience and humble seruice whiche we owe to your Maiestie, the zeale and affection that we beare to oure countrey, and specialie to the Churche of God: hath this daye brought vs hyther, trustynge to Almyghtye God, that folowing the course of his goodnes and mercies, he will with his grace work in you, as he did in litle king Iosias ij. thou­sand, two hundred and two yeres [...] the [...] of [...] auar­ [...] sithen. And that vnder your gra­cious gouernement Madame, being assisted with you Sire, and [Page] other right honorable Princes, and Lordes of the Councell, the auncient memorie of the most fa­mous Quene Clotilde, shalbe re­nued: by whose good meane, as Gods instrument, the knowledge of his religion, was brought into this Realine. This is our full trust Sire, for the bringing of whiche thing to passe, we are readye to employ oure liues, to the end that seruing your Maiestie in a thinge so holy, and so commendable, we may se and enioye the true golden world, in the which our Lord and Sauiour Iesus Christ maye be serued: to whome be honour and glorie for euer. Amen.

Here Master de Beze and his com­panie bowed their knees to the gro­unde: and afterwarde rysing againe, he presented a confession to the king, containing the faith of certaine refourmed Churches in Fraunce, in suche sort as foloweth.

Sire, we beseche your Maie­stie that it maye please the same, to haue no regarde to oure rude and yll polyshed language, but to waye oure good wylles and af­fections, altogether dedicated to you. And forasmuche as the poin­tes and articles of our faith and doctrine, bee plainely and at bet­ter lenght conteined in this pre­sent confession af oure faith, which we haue once already presented to your Maiestie, whereupon the present conference is to procede: we humbly beseche youre Maie­stie, to shewe vs againe so muche fauour, as to receiue it at oure [...]andes in this place, trusting by the helpe of the grace of almightie God, that after we shall haue con­ferred together, in all sobrietie, and reuerence of his Name, you s [...]all finde vs all of one accorde. And in case oure sinnes shalbe a [Page] let, that it shall not so come to pas­se, yet doubt we not but that your Maiestie, with his good Councel, shalbe hable to bringe the thing to a quiet ende without preiu­dice of either partie: as to reason and Gods honour shal seme beste to ap­pertaine.