An Oration, Title page 1 – Title page 2
❧ Ane oration made by maſter Theodore de Beze Miniſter of the word of God, accompanied with xi. other Miniſters and xx. deputies of the refourmed Churches of the Realme of Fraunce, in the preſence of the King, the Quene mother, the king of Nauarre, the princes of Conde, and of La Roche Surion, monſieur de Guiſe, the Conſtable, and other great Princes & Lordes of the Kinges counſel, being there alſo preſente vj. Cardinalles xxxvj. Archbiſhoppes & Biſhoppes, beſides a great number of Abbots, Priours, Doctours of the Sorbone and other Scooles: Tueſday the ix. day of September, 1561. in the Noonnery of Poyſſy. Truely gathered and ſet forth in ſuch ſort as it was ſpoken by the ſaid de Beze.
Whereunto is added a brief declaration exhibited by the ſaid Beze, to the Quene the mother, the next morowe after the making of the ſaid Oration, touching certain poyntes conteyned in the ſame.
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 vponupon 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 Name, makynge to hym oure prayer in ſuch ſort as foloweth.
LOrd God Father eternall and almightie, we confeſſe and acknowledge before thy holie maieſtie, that we be poore, wretched and miſerable ſinners, conceiued and borne in ſinne, inclined and giuen to yll, and vnprofitable to all that good is: we tranſgreſſe continually thy holye commaundementes, whereby we do purchaſe to our ſelfe by thy iuſt iudgemēt, ruine and deſtruction. Neuertheleſſe Lord, we are right ſorie that we hauehave offended thee, & do condemne our ſelues and our ſinnes, with true repentaūce, deſiring that thy grace may aide our rewfull miſery. And foraſmuch as it hath pleaſed the to ſhew this day ſo much fauour to thy poore & vnprofitable ſeruaūtes, as to geue them meane to declare freely in the preſence of the king, whome thou haſt eſtabliſhed to reigne ouer them, and of the moſt noble and worthy company of the worlde, ſuch matter as it hath liked thee to geue them knowledge of, touchīg thy holy trueth: it may alſo pleaſe thee, O Lord & Father of heauē and earth, according to thy accuſtomed goodnes and mercies, ſo to kindle our vnderſtādinges, ſo to gouerne & guide our affectiōs, framinge them to yelde to true teaching, & ſo to conduct our ſpeache, that after we ſhal hauehave conceiued according to the meaſure that it ſhal like thee to impart to vsus the ſecrets which thou haſt ſhewed to men for their ſaluacion: we maye with all trueth and ſinceritie, ſet furth bothe with harte and tongue, ſuch matter as may ſerue to the glory & honour of thy holy name, to the proſperitie and aduaūcement in honour of our king, and of all them that belong vntounto him, with the reſt, quietneſſe, and comfort of the whole ſtate of Chriſtendom, and ſpecially of this Realme of Fraunce. And this, O Lord and father almightie, we do require in the Name & for the ſake of Ieſus Chriſte thy ſonne our Sauiour, praying to thee in ſuch ſorte as him ſelfe hath taught vsus to praye, Our Father which art in heauen, &c.
(.) All the aboue writtē, was ſpoken by Theodore de Beze kneeling, al his companie being in like ſort vponupon their knees, who after the prayers made, riſing cōtinued 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 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 vntounto 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 vponupon do aunſwer to that that is conceiued of it) is of muche more effecte, then that that is conſidered onelyonly with a ſimple and naked apprehenſion of the minde. And in caſe it come ſo to paſſe that the ſaid Subiect be not onelyonly admitted to his Princes ſight, but receiueth ſo muche fauour, as the Prince wyll be content to hauehave alſo a ſight of him, and moreouer wyll vouchſafe to geue eare vntounto him, and finally like ſuche matter as ſhal by him be vttered: he muſt 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 hauehave of long tyme laked, to their greate griefe and ſorowe: vntyll that at the length by his infinite mercy, harkening vntounto our teares & continual mourninges, he hath ſhewed vsus ſuche grace, as this daye hath brought to vsus the good fortune that hytherto we hauehave 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 hauehave 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 onelyonly open a meane to vsus, but calleth vsus, 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 vsus to witneſſe altogether our dueties, to 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 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 vsus more greuous then death coulde hauehave ben) fallen vponupon 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 vsus 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 vsus in ſome aſſuraunce. Firſt 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, 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 vsus 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 vsus 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. 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 hauehave 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 hauehave no leſſe good will and affection, to graunt vntounto vsus ſo holy and neceſſarie an agreement, as we hauehave to receiue it. And what more? There is yet one thinge that enterteineth vsus 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 hauehave to conferre, will rather do your beſt with vsus, according 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 hauehave conceiued of you my Lordes, beſeching you in the Name of that great God, ye hath brought vsus 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 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 vsus 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 vsus 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 vntounto vsus, in our poore and vile effate, wherewith neuertheleſſe, thankes be geuen to God, we find our ſelues very well contented. Our deſire is to hauehave 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 onelyonly ſhepheard.
This is the mark we ſhoote at: This is our whole meanyng, deſire & intent (my Lordes) whiche in caſe heretofore you hauehave hardly beleued, our truſte is that you will be eaſely brought to the belief of it, when we ſhall hauehave declared to you by conference, ſuche matter as hath pleaſed God to endue vsus with, in all modeſtie and pacience. And woulde God that without any further trauaylling we mought in the ſtede of arguing one againſt the other, all with one voyce ſynge a ſonge vntounto 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 vsus, 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 vsus 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 hauehave 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 hauehave much a do to contain 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 onelyonly 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 onelyonly 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 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 vsus, comforteth vsus and ſupporteth vsus.
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 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 vsus?
Firſt, we differ in the expoſition of ſome part of them. Secondly, in that it ſemeth to vsus (wherein if we be deceiued we wolde be glad to knowe it) that men hauehave not ſatiſfied them ſelues with theſe articles: but of longe tyme hauehave not ceaſed to adde article vponupon article, as though Chriſtian religion were a building that neuer would hauehave ende.
We ſay moreouer that ſuch building as hath bene made of newe, hath not as farre as we can vnderſtand ben alway builded vponupon 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 hauehave men cleaued more to thoſe acceſſaries, then they hauehave 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 … 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 vsus 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly interceſſour, till the ende of the worlde. To make an ende if we be not holie complete in hym alone, 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 vntounto him.
If then we can not content our ſelues with his onelyonly 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 vponupon him, to offer him for the remiſſiō of ſinnes or ſhal not be content to take him for our onelyonly interceſſour and aduocate in heauen, betwene God & man, he taketh from him the dignitie of his euerlaſting prieſthod. 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 vsus.
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 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 onelyonly 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 merciemercy working in vsus, is to be geuen the beginninge, the myddle, and 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 vsus, 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 them glorified, men bee drawen to the knowledge of him, and we all bee aſſured the Spirite of God being in vsus, 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 vntounto vsus, we ſay with S. Paule, that it is a free gyft of God, and no recompence any way due vntounto oure merites. For Ieſus Chriſt in this behalfe inſtifieth vsus by his onelyonly iuſtice, being imparted to vsus, ſanctifieth vsus by his onelyonly holynes, beinge by him freely geuen to vsus, and hath redemed vsus by his onelyonly Sacrifice, which is auailable to vsus, hauing in vsus a true and a liuely faith by the grace onelyonly and liberalitie of God.
All thoſe treaſures be communicated to vsus 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 vsus the precious gift of faith, whiche is as it were the onelyonly hand, and the onelyonly 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 vsus of oure 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 vsus 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 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 hauehave ben in the Churche of God, of whom the Apoſtles hauehave geuen vsus 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 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, vponupon the whiche they hauehave 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 vponupon 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 of men, of what eſtimacion and howe Catholike ſoeuer they be, or hauehave bene, in equal degree with the Canonicall Scriptures, or of ſuche an aucthoritie, as it maye not be lawfull for vsus, (the reuerence due to ſuche perſonages reſerued) to reproue and reiecte any thinge in their wrytinges, wharein it may be founde that they hauehave 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 vsus 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 vsus grounde our ſelfe (ſaith he) neyther I vponupon the Councel of Nice, whiche neuertheleſſe is the moſte auncient approued Councell: neither you vponupon the Councel of Arimine, but lette vsus cleaue and ſtand faſt to the holy Scriptures. Saint Chriſoſtome was of the ſame opinion, who in his ſeconde expoſitiō vponupon Saint Matthew in his xlix. Homely, ſayth: The Churche ſtayeth it ſelfe vponupon 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 vponupon the expreſſe tiſtimonie of the holy Scripture. But for the louelove of God, bring not to vsus their bare authoritis, vnleſſe the ſame be throughly examined vponupon 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 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 hauehave 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 hauehave not at this tyme taken vponupon 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 hauehave with oure Lord Ieſus Chriſt, is not to vsus ſimplie ſignified or figured, but is to vsus 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 vsus. Neither that wine, is only and ſimplie wine: but that it is the Sacrament of the precious blood which was ſhed for vsus.
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 onelyonly 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 ſignes. Let vsus 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 vsus, 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 onelyonly 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 of the very body of Ieſus Chriſt, that was deliuered for vsus. And the Cuppe whereof we drinke, is the Communication of the verye blood that was ſhedde for vsus, yea in the ſame ſubſtaunce that he toke in the womb of the virgin Marie, and that he caried from vsus 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 vsus, 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 hauehave we confeſſed all readie, but into the very naturall body, & the proper and naturall blood of Chriſt.
Others peraduenture will not preſſe vsus ſo narowly, but will require vsus to agree, that the bodie and blood be reallye and corporally other within, or with, or vnderunder the bread.
In whiche point (my Lordes) I beſeche you for the honour of God, to geue eare to vsus paciently, without takinge anye offence of oure ſayinges, and for a tyme to put away all the yll opinion that you hauehave conceiued of vsus.
When either the one or the other of theſe two opinions ſhalbe by the holy Scripture proued to vsus, 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 vntounto vsus, it ſemeth that this tranſubſtantiation, agreeth not in any 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 vponupon the worde of Ieſus Chriſt, and is neuer a whit neceſſarie to make vsus partakers of the fruite of the Sacramentes.
If heerupon anye man willThis place he hād leth againe in his declaration. aſke vsus, whether our mindes bee to ſeelude Ieſus Chriſt from his Supper, we ſay we meane no ſuch mater. But if we hauehave regarde to the diſtaunce of places, as muſte nedes hauehave, 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 vsus, we bee vponupon 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 his body preſently is in heauen, and in none other place, and we vponupon 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 vsus (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 vsus, as to accoumpte vsus to be of the ranke of the Anabaptiſtes, which ſect hath this day no greater enemies then we be to it. And as for other particuler queſtions in this matter, we truſt with the ayde of God, that being the principal controuerſie agreed vponupon, 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 hauehave ſufficiently aſtabliſihed the true confirmation, the office whereof is to catechiſe, and to inſtruct ſuche as hauehave 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 vsus offended either publikelie or perticulerlye, and in the abſolution whiche we hauehave 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 hauehave 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 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 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 hauehave 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 hauehave bene added, and hauehave 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 hauehave 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 and trueth, vnderunder your protection and obedience, Sire, and vnderunder the gouernement of ſuche, as God hathe appoynted, vnderunder your Maieſtie to hauehave 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 hauehave, 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 vsus of that foule faute laid vntounto oure charge: we will for oure defence, Sire, alleage the example of ſo manie prouinces, Seignories, Principalities, yea and Realmes, refourmed, accordinge vntounto this ſelfe ſame doctrine whiche, God be thanked, may ſerue vsus for good and ſufficient witneſſes to diſcharge vsus. 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 vponupon 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, we proteſte before God and your Maieſtie, that they be none of ours, and that they can hauehave 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 vsus 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 vnderunder your gracious gouernement Madame, being aſſiſted with you Sire, and 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 hauehave 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 hauehave once already preſented to your Maieſtie, whereupon the preſent conference is to procede: we humbly beſeche youre Maieſtie, to ſhewe vsus 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 hauehave conferred together, in all ſobrietie, and reuerence of his Name, you ſ…all finde vsus all of one accorde. And in caſe oure ſinnes ſhalbe a 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.
FINIS.
A briefe writing, exhibited by Maſter Theodore de Beze, to the Quene Mother at Poiſſy, the x. day of September: containing a declaration of certaine pointes proponed by him the day before in the preſence of the King, the Quene Mother, the king of Nauarre, &c. Being preſent alſo there a nomber of Cardinalles and Biſſhoppes, and other Miniſters of the Church. 1561.