❧ Ane answer made the fourth day of September a thousand five hundredth syxtie & one, by master Theodore de Besza minister of the holy evangel, in the presence of the Queen mother, the King and Queen of Navarre, the Princes of the blood royal, and of the privy counsel, unto that which the Cardinal of Lorraine had replied against that which was propounded in the first journey of their talking together, by the said de Besza in the name of the reformed Churches.  
Together with an other short answer made by the said de Besza the 26 day of the said month unto certain articles of reply set forth by the said Cardinal.  
Imprinted at Edinburgh, by Robert Lekprewik.  
Cum privilegio. 1562.   

john Baron to the reader. wehee grace mercy and peace etc.  
WHen as these two orations of that great learned and right godly minister of god's word Theoder De Besza were brought unto me, to be translated out of french into english, gentle, Reader for that of certain years before I knew the man to be of so great knowledge and specially so greatly fearing God, I was driven with a great desire to read them, and after that I had red them, with a more fervent desire, was I rapt (whatsoever other business I had to do being laid aside) to translate them. Not only for that they flowed from such a notable instrument of God, but also specially because that in the name and by advise and assent of so many excellent, and godly learned ministers, they were pronounced, and that in such a famous and most honourable audience. The matters contained in the same orations, be matters of our religion & such as at this present be in controversy, and therefore most needful to be known unto the faithful of our country, the faithful I mean that be but of simple knowledge & yet be desirous to learn. Aswell because thereby they may by virtue of god's word establish their consciences in the truth of these matters, as also for that they may there summarily have in a readiness, out of the holy Scriptures, good and sufficient authorities, to defend themselves in the same, against the malicious soldiers of Satan the Papists and likewise to confound them with all their sophistical and unreasonable reasons: which have not only of a long season most craftily seduced many, but also most cruelly suppressed and destroyed many of the faithful with the name and authority of the Church which they most wrongfully and injuriously arrogated to themselves, when as in very deed they were, and be no thing else but the horrible and filthy synagogue of the devil, as by their stinking and detestable manners and their blasphemous and most pestilent doctrine (which be their fruits) may moste evidently appear unto all them which have any knowledge in the word of God. For without any lawful calling, by diverse unleeful means both against God's law and man's law, have they intruded themselves, into the Church of God, and in stead of the lively word of God they have taught their own doctrine and dreams: and the holy Sacraments, with their away taking, that which the Lord jesus instituted, and commanded, and with their to putting, many things which the Lord jesus never commanded, they have altogether altered and contamined. So that in stead to have God honoured, and the people of God edified taught strengthened and comforted, they have dishonoured and blasphemed the Majesty of God and to their utermoste discouraged and destroyed his people. But the chief matters herein contened, be these. The Church and what it is, the marcks of the true Church, what authority it hath, & whether it may err. If it please thee gentle Reader with judgement of a sincere heart to consider these orations, thou shalt find the same both godly and learnedly declared to the praise of God, and edifying of his faithful people.   

An answer made the twenty four day of Septembre a thousand five hundredth sixty and one  
Being arrived at Poissy twelve ministers of the word of God in an hall, where were present, the Queen mother, the King and Queen of Navarre, the princes of the blood royal and all the Lords of Counsel, and other Lords, of the one part: and on the other part, five Cardinals with many bishops and Theologues of all sorts.  
The Lord Cardinal of Lorrane declared in few words, that this assembly was made, to hear, what that we had to say unto that, which he had propounded, eight days before, whereunto Theodore de Besza rising up, in the name of the said 12 ministers, for all the french Churches reform, answered as followeth, having an very good audience and attention of all the assembly.  
Madame, first calling upon the name of our Lord God, 
 that it may please him to assist us with his especial grace in an matter of so great consequence, that we may be utterly void of all particular opinions and passions, and that their might be planted in to our hearts in stead thereof a right knowledge of his verity with an earnest desire to set it forth to the honour of his holy name, and to the advancement of your majesty and to the quietness of all Christendom, and namely of this realm, we shall briefly answer unto that, which it hath pleased the Lord Cardinal to declare unto us, upon two points only of our confession, which hath been three times presented unto your majesty: to wit, 
 upon that which concerneth the Church, and the authority thereof, and upon the holy supper of our Lord jesus Christ.  
true it is, that if we might have had the favore to have made answer immediately when as we had a fresh remembrance of that, that we had heard, or else that we might have had in our hands, the said oration to consider it, we might have answered more destinctly point by point, and perhaps more properly. But how soever it be, we shall speak thereof, that which God will give unto us, so that men may understand wherein, we may already be accorded, and likewise the points, wherein as yet we vary and be different, whereof we humbly pray our God, that according to his great mercies, it may please him to agree us.  

 So now as touching the first point of the Church, we shall treat it in three parts. The first, what is the Church. The second, what be the marks of it. The third what is the authority thereof.  

 It is most certain that this name of the Church is taken and drawn out of a greek word, which signifieth as much, 
 as to call from one place to an other. But we find in the Scripture, that there is two manner of callings, the one is joined with the efficacy of the holy Spririt, of the which is spoken in the right chapter of the Epistle to the Romans, where it is said, 
Rom▪ 30  that God justifieth them, that he calleth: 
 the other, although it be the self same outwardly, as the first is, yet is it of no value unto salvation, not that the fault thereof cometh of God, but of the men that will be deaf, following that which is commonly said, that there is none deafer, 
Mat● 20. ●● 22.  than he that will not understand.  
And of this calling hath the Lord spoken, when he said, 
 there be many called and few chosen.  
Behold therefore consequently it behoveth that this name of the Church signifying the company of them that are gathered together, by the voice of God, which hath called them, is taken two ways.  
For being taken generally for al● them which make outward profession to answer unto God, which calleth them, there is no doubt bu● there be many hypocrites and reprobat comprehended therein.  
And for our part my Lord Cardinal, never (God be praised) have we spoken nor written otherways, seeing it is a thing whereof we never had debate, because it is most clearly expressed in the Scriptures and confirmed by a continual experience.  
But if need be to take this name of the Church more properly, and more straitly, as often times it must needs be taken, then say we, that it doth not comprehend any, but the assembly of the elect and predestinate of God.  
And to the intent that ye may understand, that we have not forged this manner of speaking, and yet les this ●inde of doctrine, seeing it is said that ●he Church is the body of the Lord ●one of his bones & flesh of his flesh ●ea specially to attribute unto it the proper name of Christ, 
1. Co●● 12.27  
Ehes. ●●.  in joining together the head and the membres ●s doth the Apostle writing unto the Corinthians: 
Cor. 12.  how then be the reprobate comprehended in this number, seeing they be the membres of the Devil? For it is a thing unpossible ●o be of the membres of Christ & of ●he Devil at ones. This is it which S. Augustine wonderfully well hath noted in his second book ●he 12 chapter against Cresconius. The same distinction of the name of ● Church the self same author used writing upon 64 Psalm, where ●e sayeth that the Church, which 〈◊〉 signified by jerusalem begun at Abel, and Babylon by Cain. And yet this notwithstanding in h●● first book of Baptism against th● Donatists, the 16 chapter taking th● Church in a more general significa●tion, he sayeth that the same, which did engendre Abel, Enoch. Noah Ab●raham & the Prophets, hath als● engendered Cain, Ishmael and other● like. For conclusion therefore w● will take that which the same S● Agustine hath written thereof in ● same treatise in the 17 book 57 cha●ptre: the which is also rehearsed in the 24 question the first chapter omnibus considerates. etc.  
where is said that there be two ma●ner of men touching the Church.  

 For he saith the one be membres of Christ, and the right Church, ● so of the house of God, that they be the self same house.  
The other are truly in the house of God, and yet be they none of the same: 
The r●●●proba●●●● be ofte● in the house 〈◊〉 God yet be they none o● the hoarse.  for they be as the chaff with the wheat, until that they go out.  
Now by this means groweth there a question, to wit whether the Church be invisible, the which seemeth that so it must be concluded, seeing that God only may know his elect and predestinate: & also that we say, that we believe the holy Church, and that which is believed, is not seen. 
That which is believed is not sen   
But hereof there followeth a great inconuinient, if simply and barely we speak so of it. For if it be so, unto what company may a man join himself, & what means shall we use to have salvation if we know not the Church whereunto we may join ourselves considering that upon the Church only, jesus Christ poureth out his virtue and force, to save mankind?  
True it is (my Lord Cardinal) if I remember well, that ye alleged yet an other inconvenient, whereof we be not satisfied to wit, 
 that if the Church were invisible, that then we should not so much as know our King: that which thing we could not, understand.  
For the Scripture teacheth us to know our superiors, and to obey them in all things (saving the honour that we own unto God only) yea although they be infideles in deed. 
●om. 13 5▪ 6.  But let this be spoken as by the way. I return to my purpose. We say therefore that although the true Church be invisible in respect of that, that we have said: nevertheless when there is question unto what company we ought to associate, & join ourselves, we have certain marks, 
The certain mark of the true Church  to wit, the pure word of God, and the sincere administration of his Sacraments, the which marks be evident and perceivable in such sort, that where they be we ought not to doubt, that there is the true Church of God.  
And we must according to the rule of charity, hold all for faithful, that make profession of the pure religion, except that God discover their dissimulation & feynednes. And of this saint Paul giveth us a good example, where he calleth the corinthians & galathians, saints, and faithful, and doth attribute unto them the name of the Church, although there was amongst them great faults aswell in the ignorance of doctrine, as in their living.  
This is it which also he hath declared, in an other place, that all they which keep the foundation build not always thereon gold, silver, or precious stones, but also hay & chaff.  
See now how we speak of the Church, without making thereof an imagined & a fantastical thing, and without giving occasion as I suppose, 
 to count us among the number of such frensi●k persons as heretofore were the Cathariens & Donatists, and as again now in our time be these furious anabaptists against whom this matter hath so often been debated, by them that are of our part.  
I come now unto the marks & witnessings of the Church, the which is very needful to be marked and marked again, seeing that without the same, there is no salvation, 
Ther● is no 〈◊〉 without the Church  and that there is no thing that Satan our ancient enemy, more enforceth himself to disguise.  
I have said that it hath two certain infallible marks that is to say the preaching of the word of God and the sincere administration of the Sacraments. Some join thereunto the discipline of the Church and the fruits of the preaching of the evangel, as of a truth it behoveth that every assembly, 
Our sins be the cause that d●●●cipline 〈…〉 and 〈◊〉 the 〈◊〉 the 〈…〉. 8.  for to maintain them selves, have a policy under some superior, whom they must obey.  
But forsomuch as our sins be often times the cause that these two points in no wise appear unto men: therefore we will content ourselves with the two first.  
As touching the word that it is a sure mark of the Church it appeareth by this that the same word is compared unto a seed both by jesus Christ & by saint Peter.  

petr. ● 25.  By reason whereof also saint Paul hath said, that he hath begotten the corinthians in the Lord to wit by the preaching of the word. 
〈◊〉. 4.15.   
And for this cause in so many places is it named food & nooriture according to that which the Lord hath said, that his sheep will hear his voice & not the voice of a stranger. 
〈◊〉. 10.  I add the Sacraments, for asmuch as the Lord hath not willed us, 
 not only to be taught by our ears, but also by our eyes and other senses of our bodies & therefore hath he willed that the Sacraments should be sure & visible witnesses and seals of the union or knitting together of his children, first with himself, and then after amongst themselves. Ye may see now why it was said in the old law, 
Why c●●●cumcisi●on is c●●mande● so strai●●lie. Genes▪ 17.14  that the uncircumcised should be destroyed from among the people of God. And for this cause also it behoved that all the heads of every family should compear three times a year at least in jerusalem, 
Deut. 16.  for to witness by the same sacrifices their unity of faith and religion.  
And afterwards when the wall between the two was broken, the Gentiles and the Israelites were brought into one body, not only by the preaching, but also by Baptism, and by the holy Sacrament of the body & blood of our Lord according to that which jesus Christ said, 
●ath. ●. 19.  unto his Apostles. Go and teach all nations, baptizing them in the Name of the Father, the Son and of the holy Spirit: whereunto we must join that which Saint Paul sayeth, 
Cor. 23.  that he hath given touching the Supper, 
 that which he had received of the Lord.  
This is also that which in an other place he sayeth that the Church is founded upon the foundation of the Prophets & Apostles that is to say upon jesus Christ which is the substance of the doctrine of the Prophets & Apostles. 
●phes. 2 ●.  
  
Likewise must we understand an other place of the same Apostle wherein he sayeth that the Church is the prop & pillar of the verity, 
●imo●e. 3.15  that is to say, that the word of God, which is the verity, as it is written in S. john, 
Ioh 17.  sustaineth & upholdeth the Church, or else is placed in the Church as in a sure high place, forasmuch as in it, God showeth his puissance unto salvation to all believers, as S. Paul declareth unto the Romans in the first chapter. 
Rom 16.  Behold therefore the right and visible marks of the Church which is called for this cause, the mother of the faithful, 
Gala● 4. 2●  begotten & nourished in the same with the true and incorruptible food.  
Now if there be preaching of the word and administration of the Sacraments, 
Ther● must 〈◊〉 doctor's and p●●●acher● in the Chur●●  it must of force be concluded that there be pastors and doctors, unto whom this charge must be committed, according to that which the Scripture thereof witnesseth every where, & namely in that which is written unto the Corinthiens & to the Ephesians. 
〈◊〉. 12  Therefore may ye see why the some put to the third mark that is to say the ordinary succession from the time of the Apostles: 
〈◊〉. 4.  
 whereunto we answer that such a succession is greatly to be praised, provided always that it be well considered & applied as some have often times therewith strengthened themselves against the newness of heretics, as appeareth in Tertullian, Irenee, & S. Augustine against the Manicheens and Donatists.  
But forasmuch as there is a buckler hereof made against us, as if we were inventors of new things, or that we pretended thereby to have help, 
 it is more than needful, that it should be known, what estimation we have of this succession we say that there is a succession of doctrine, and a succession of persons.  
As touching the succession of doctrine we avow it, as an infallible mark of the true Church, according to the which we have already spoken. For notwithstanding that the doctrine of the evangel is more than credible, without having authority of ancienty, & that it cometh often to pass through our iniquities, and by the just vengeance of God, that it is as new unto men, as that it ought to be unto them familiar and accustomed: yet this notwithstanding the witness of an ancient and continual succession serveth much unto men, to make them the more inexcusable.  
And as touching the succession of persons we avow it also, but under condition and provided that it be conjoined with the succession of the doctrine of the Prophets and Apostles, 
 at the least in the points of the substance and ground thereof, and none otherwise.  
And mark if it please you my Lords, that I speak notably of the doctrine and not of manners, for although it be requesit for a good and true pastor to be perfit in doctrine and in living: yet because of ignorance or for some diversity of opinions of the doctrine, which be not of the substance & ground thereof, & also for his manners, we will not stik to suffer him being a pastor to be still a pastor provided always that he keep the foundation of the doctrine, we be taught thus to speak by the words of our Lord jesus Christ, 
〈◊〉. ●3. ●. 3.  that which said: forasmuch as the Scribes and pharisees were set in Moisis' chair, that it behoved to do as they taught, and not that which they did. 
Of 〈◊〉 in 〈◊〉 chair who● ought 〈◊〉 be vn●●●●stand   
The which place S. Augustine writing on S. john in his 46 treatise declareth that it ought to be understand of hyrelingis which fail not to have this doctrine, & not of false Prophets, of whom Christ hath contrariwise spoken.  
Be ye ware of the levain of the pharisees. 
Mat● 6▪ 11·  Being saith S. Augustine set in the Chair of Moses they teach the law of God, and therefore God teacheth by them.  
But if they will teach their own doctrines, neither hear ye them nor do ye those things that they speak. The which thing the same author expoundeth yet more at large in his 49 Sermon. De verbis domini. So therefore my Lords to return again to the point, because tha● the false Prophets may succeed unto the trow, 
 and w●●es unto the right shepherds, behold a 〈◊〉 peremptory for the which we esteem a personal succession nor only to be received, but altogether to be condemned as giving occasion ●nto falset, except that the succession of the doctrine be joined thereunto for the foundation.  
Furthermore if this personal succession were simply holden for an infallible mark of the Church, it behoved then to show us some promise of God by which he hath 〈◊〉 and bound his grace unto certain seats or regions, that which thing we suppose can not be found in the new Testament.  
But right well know we that there is always a Catholic Church, that is an universal Church, forasmuch as the particular membres thereof be scattered here & there, 
Of 〈◊〉 Catho●●●que Church and of their d●●●persio● in diue●● parts  throughout the hole world, according, as it pleaseth God to exercise his judgements upon some of them that he hath either altogether cut of, or else that he hath chastened for a time, and his mercies upon other some of them that he entertaineth from good to better, or that he calleth of new unto his knowledge. For in some points the Lord using his just vengeance, he seemeth altogether to root up till that he leave not one trase of the Church, as it is come to pass in the country of the barbarians & in the orient. And in other countries he hath left as yet some trace of the Church as we see in the Churches of Grecia, and yet more nearer unto us. On the other part the Lord between hands some timer out of this personal succession of pa●●tours, as it chanced in Antioch, i● the time of Samosatenus, and in Alexandrie the time of the banishe●ment of Athanasius, & in many other Churches in the time that heresies had there furious rage, & specially without seeking things any further at this time there hath been interruption in the personalle succession of the romish seat at least in the time that Honorius the first held the seat about the year six hundredth three & twenty, 
 was condemned for the execrable heresy of Eut●ches about the year six hundredth & four score. And in the time of Pope john the twenty and two was condemned for an heretic about the year a thousand three hundredth thirty & two.  
Except they would say, that notable heretics were the heads of the Church, besides this which happened in the time of the she pope johan about the year eight hundredth fifty and four, and during so many schisms of contrary pope's as be red in histories.  
By these reasons I conclude, that with out staying at any personal succession, for to know the Church well, we must always come to the purity of the doctrine, 
No 〈◊〉 with the 〈◊〉 preac● of Go●● word● the 〈◊〉 ad●●●nister● of 〈…〉  and to the sincere administration of the Sacraments. In such sort that they which ought to be counted the right successors of the Apostles, the which being lawfully called, build upon their foundation, whether there be a continual succession of persons, or that, that succession some times be interrupted, yea even of them the first preached the evangel in any place..  
Like as contrariwise, they that preach not at all: or that in stead of the doctrine of the Apostles preach their own doctrine although they allege a thousand predecessors following one an other, they ought not to be heard as pastors, but to be fled from, as wolves, by the express commandment of jesus Christ, 
〈◊〉. 7.  and of his Apostles.  
But some may say, is this said because that it is leeful, to every body to preach the evangel, and to minister the Sacraments?  

 No surely for it behoveth that every thing be done by good order in the house of God, as the Apostle sayeth, Who be then the right pastors? 
●or. 14 ●.  They which be lawfully called. There resteth then to know what is lawful vocation and to understand this point we say, that there is a manner of ordinary vocation & an other extraordinary. 
 That is the ordinary vocation in the which the order is kept that God hath established in the Church. And in this order first of all there is examination of the doctrine & of the life, then after there is lawful election & finally there is imposition of hands. 
  
These may ye see in many places of the Scripture to be put and conjoined together, as in the election of Saint Mathias and of the seven deacons in the Acts of the Apostles and also in that which is written in S. Paul's Epistles unto Timothee and to Tite. 
Act. 5.6.   
This now is the ordanarie vocation, whereby it may be easily considered what is the extraordinary vocation: 
 in the which notwithstanding that one of these two things or two of them, yea or all the three be wanting, yet is it lawful by the authority of God. That our Lord hath often times used such extraordinary vocations, it appeareth through out the Scriptures. 
 For who laid hands upon Moses that he might consecrate Aaron? And who anointed in the degree of a Prophet isaiah, Daniel, Amos, and many others? And when came that to pass? Then as they that had the order in their hands abused the same, 
 then say I, it behoved that God should extaordinarily put hand to his work, not for to bring confusion into his house but to correct them which under the shadow of ordinary succession had had overturned and perverted all.  
And that it is so, I refer me to the writings of the prophets which specially speak against the priests.  
But if herein it be replied that such persons nevertheless have had miraculously & from heaven an outward witnessing of their calling: 
Answer to a lie  I answer that this is very true in some, but not in all: except that ye will divine that to be which in no wise is evident by any witness, yea I can not well tell if there be many of the true Prophets of the race of Aaron who have had the imposition or laying on of hands after the ordinary manner. But if they will allege that the foresaid Prophets were content to rebuke and to reprove without having any thing to do with the sacrifices. First of all I answer that, that is not true every where: 
 for Samuel which was not of the race of Aaron, but only of Chore, did sacrifice in Mispa as it is written in the first book of Samuel in the seven chapter. 
〈◊〉. 1  And Elie the Galaadite did sacrifice in carmel as it is written in the first book of kings the eighteen chapter.  
Secondly it is no marvel if the Prophets in that time stretched not out their commission extraordinary so far as to circumcise & sacrifice, seeing that this charge was appointed heretably unto the race of Levy, the which thing at this day hath no place.  
Consider now my Lords, what we call the Church and what we esteem of the marks of it, & of the vocation of pastors, of which things if ye will make application unto our Churches or unto ourselves, we hope with the help of God to show so good tokens, that none shall have just occasion to doubt thereof following the word of God, and that which thereof is truly written, as we think in a treatise that is found amongst the works of S. Augustine entitled, a dialogue of 66 questions in the last question.  
Now let us come to speak of the authority of the Church. 
The 〈◊〉 of the 〈◊〉  It appeareth by these things that we have afore spoken, that we do not derogate in any point the precious and high titles the which the holy Ghost attributeth unto it.  
But we say that it is so the body of our Lord that in a part it is in their pilgrimage, 
Wha● 〈◊〉 faith give the 〈◊〉  awaiting for the full enjoying of their head: it is the house of God, but that which is yet a building and groweth day by day, and that it is governed by the Spirit of God, 
〈◊〉. 5.  but as yet fight against the flesh: it is purified, but in such sort as to be brought by little and little unto this perfection of beauty, 
〈◊〉. 13  where there shall be neither spot nor wrinkle: it knoweth God, 
 but it is in a part. When I speak thus, I believe that ye know the Apostles own words. For to be brief I confess that without the Church there is no salvation: because there is no life but in jesus Christ, & jesus Christ employeth not his lively virtue no where else, but amongst his membres, 
 the union and assembly whereof, is called the Church.  
But the question is to know whether that in this world the Church may err, 
 and whether it be above the Scripture or else altogether subject unto the same?  
Hereunto, do I answer that it is a thing without all doubt that the particular membres of the Church may err, and do err daily both in doctrine and manners, according unto that, which S. Paul sayeth that we know in a part, 
1. Co●● 9 1. Io●● 18.  and S. john that if we say that we have no sin we deceive ourselves. But if any body will except out of this number the ancient doctors, he shall perdonne us if we believe him not. 
〈…〉 of the ancient doctor's be 〈◊〉 without faults   
For it were easy for us to gather many witnesses of faults, that be found in the greatest and most ancient of them: let this be spoken, saving the reverence due unto their godliness and learning.  
But we will not stay ourselves so much here, for the honour that we hear unto them (and that not without good cause) as also because if I have well understand the saying of my Lord Cardinal that he is no more of that mind than we to deceive them without exception.  
This is it, that we understand of the membres of the Church, in particularity, the imperfection whereof doth not stop but that the Church is form and made thereof.  
For by little and little do they go forward aswell in the knowledge of God, as in the amendment of life. But if the membres of the Church be generally considered, as it is distributed in divers diocese and provinces shall we say that it may ●rre? Again if I remember well my Lord Cardinal was lately of that 〈…〉 specially the particular 
It is 〈…〉 & 〈…〉 ha●● often erred.  Churches & provincial Councils may err: and have often erred, and surely that is ratified by so long an experience that no man of judgement as I suppose can doubt thereof.  
There resteth therefore to consider the hole Church in an universality but in what sort? For considering it in the estimation of an universal Council, first of all there is no great appearance to judge that all the virtue that the holy Ghost, employeth upon the Church is restrained to an certain number of Prelates the which be not always the most learned nor the best, yea although they represent the hole multitude that sendeth them. For how often times will it come to pass that a simple man, shall have more understanding at an instant than the most wise of an hole company? And therefore was it said by Gerson that more credit ought to be given to one private, faithful man, then to an hole Council and to the Pope, 
 if he have better authority or reason. And namely in the great Council of Niece by whom was it stopped that the law of single life, which afterward, hath brought so great filthiness into the Church, was not then established? By one Paphnutius only, as sayeth the history. And moreover, when was there ever assembled a Council so general but that a great part, not only of the most wise and most holy men, but also of the Prelates have remained be hind. And who may then assure, but that they that were absent some times, had greater revelation than they that were present.  
And besides all this my Lords, how long is it a go, that there reigned so horrible a confusion in the Church and principally in the great estates & dignities of Prelates, in such sort that the greatest desolation of the house of God is in that part where it ought to be most entire and best decked. At the least it is a long time past that the exemples hereof have appeared & that the good bishops have sobbed & sighed so grievously therefore, 
Go●● Bussh●●pes 〈◊〉 sobbed 〈◊〉 sighed see th●● wick●● 〈◊〉 be in the prela●●● of the Chur●●  & so evidently that we hear them at this day.  
And that which S. Barnard writeth of this matter in his book of consideration, and in the 33 sermon on the Canticles, and also in the sermon of the conversion of S. Paul, is noles notorious them true: Alas Lord sayeth he, they which be seen to love the first and chief places in thy Church and their to have the superiority be first in a readiness to persecute thee. They have take● the Ark of Zion, they have vio●lently possessed the Castle, and by power, have set fire on th● hole City. Let this be spoken m● Lords, not to injury any body bi● to show that the chief vocations i● the Church being of so long a time so confused and misreuled, that it i● impossible to conclude in any wys● that the universal Councils tha● have been now of a long time ga●thered together of a multitude so e●● qualified, have been so guided by 〈◊〉 holy Spirit that they could no● err.  
An ancient Priest of whom I would make no mention in this company, if it were not, that they allege his example in this matter, 
〈◊〉. 11.  did prophesy well although he was no thing worth. But we read none otherwise but he erred yea both that he & his company in condemning jesus Christ, for it was the holy Ghost that propheseid in this behalf, and not he which knew not what he said nor what he spoke, being moved with a Spirit very contrarious, that is to say a devilish Spirit because of malice he concluded, to sic a jesus Christ the Son of God. 
 And further if a general Council hath received this privilege that they can not err in the rule of their doctrine nor in the form of their manners: we demand what time was this privilege dated. For there was never but one God, one Faith, 
 and one Church. Now that there was error in the Church in the time of the old Testament the Prophets openly bear witness, and the histories show good proof thereof. 
  

●●ai. 56.  All the watch men sayeth Esay 56▪ chapter, be blind, they know no thing they are all dumb dogs▪ And jerem 6 chapter. 
●●rem. ●  from the Prophet to the priest they work all untruth.  
And to the intent that this might not be restrained unto the life of particular persons, it is said in the 14 chapter of the same Prophet: 
●●rem. ●. 14.  they prophesy false things, and a lying vision. And in isaiah the 29 chapter. The wisdom of the wise shall perish & the understanding of the prudent shall vanish away. 
●●ai. 29.  God shall shut up the eyes of the Prophets and of the principals. And in ezechiel the 7 chapter. 
●●ech. 7  The law shall perish from the Priest. And to say the truth, who condemned the Prophets, as jeremias, Micheas, yea & the Son of God himself, and after him the Apostles, but the assemblies of the Prelates of Israel? If hereunto it be answered, that these things happened in the time of the old Testament. I answer that it is not enough spoken nor directly answered. For the conclusion will always be firm and sure that the assembly of Prelates of the Church how general soever that it was, have often times been governed by the Spirit of error rather than by the holy Ghost.  
Secondly if we come to the new Testament, S. Paul hath not he expressly warned the Ephesians in the name of all the Church, 
Act. 29.  that there should wolves come out from amongst the mids of the Pastors & that the son of perdition should sit in the temple of God? 
2. 〈◊〉 2.4.  And in very deed in conferring the Councils one with an other, there will appear so many contrarieties amongst themselves, 
 that of very force ye must confess that the holy Ghost hath not always there had audience, but that Satan for a long time past hath transfigured himself into the light of general Councils for to disguise and hide his falsehood.  
There is a place in S. Augustine that expresseth this in his second book of Baptism, against the Donatists 3 chapter the which I have alleged in the first oration and now for a cause will allege it again, there it is expressly said, that the Epistles of the particular bishops be corrected by the provincial Councils, and the provincial Councils, by the general Councils, & the first general Councils annulled by the last, when as by experience of things that which was close is opened & that which was hid is made evident.  
Unto this my Lord Cardinal answered in his oration that this was to be understand of exterior or outward things which might & ought to vary according as need requireth. But considering the hole matter nearer it is found that this word Emendari presupposeth that there was a fault committed and after corrected, also if this answer should be received, ye must say likewise of the particular Epistles of the bishops and provincial Councils the which is directly against the intention of Saint Augustine, which reasoneth there of this point and not of any exterior policy, but of one point of doctrine, to wit of the opinion of Saint Cyprian, and of the Council of Africa touching rebaptisation. If there be also alleged an other argument which they use, to wit, if our Lord hath promised to be in the mids of two or three gathered together in his name, 
 now by greater reason will he be in an assembly universal: we grant that so it may be presumed, but there is a difference betuene a presumption and a necessary conclusion. For the malice of man cometh often times unto this point to abuse the name of God, 
 to establish their leasings that such may have God in their mouth which have his enemy in their heart. The weakness of man is so great that there is commonly in him an infinite number of dissordinate affections which blind our eyes, so that we say that he which hath none other foundation than the advise of men and the outward appearance of a Council, is rather in danger to be deceived than otherwys. What then? Would we that the doctrine of the Church should be uncertain seeing it may err? No thing les. For we confess that as yet, we know in a part, 
1. 〈◊〉 9  as Saint Paul saith, & in this respect there is alweys' error mingled with the verity, & yet nevertheless God suffereth not that the verity in the substantial points of our salvation be ever so buried in all his Church, that there is not always some number now more now less that understandeth that which they ought to understand, & do follow that which they ought to follow. Thus we see that it came pass in Israel in the time of Elias and in the time of the captivity of Babylon & in the time of the coming of jesus Christ, when as scarcely was there found a Zacharie an Elizabeth, a joseph, a Virgin Marie, a Simeon, and an Anna the Prophetess, 
 which had a understanding of the fulfilling of the Prophets, amongst so great corruptions of scribes, Pharisees and Sadduces. Such interruptions therefore in the Church of God proceeding and coming of the iniquity of men, be as a storm or cloudy wether, which afterwards he causeth to vanish away with the brightness of his word as it pleaseth him, and according as he distributeth the secrets of his judgements and of mercies. Are we willing likewise thus to condemn the ancient Councils? God forbidden. For as ye yourselves know right well that if it were in question to be reuled by them ye should change more things than we: ye have traveled therein these days past, but we require that the Scripture be the touch stone for to examine all that is done and said in the Church. If this seem strange I pray you my Lords to consider this most renowned place of Saint Augustine writing unto Maximin Arian in the second book. chapter 14 Is there any general Council more authorized than the first, called the Council of Niece? 
 And what is the Council of Arimin? A Council rejected and condemned & that worthily. And whereof disputeth S. Augustine? Even of a principal article of the belief, that which had been before that often times fully resolved, to wit of the Consubstancialitie of the Son of God. in this mean season ye may see that S. Augustine witnesseth that for his part he is not astricted neither to the Council of Niece nor yet to the Council of Arimin: 
 but that he will fight with the Scriptures, which be, saith he, common witnesses unto both parties. If any body will against this allege the obscurity of the Scriptures, we must needs confess that which S. Paul saith: that the natural man knoweth not those things that be of God, 
●or. 2  and that which Saint Peter sayeth: that the Scriptures be not of any private interpretation. 
●et. 1  Well then, if this obscurity be so great, that the Scriptures can not be exponded by themselves whence cometh this that Christ sendeth us no where else, when he sayeth search the Scriptures? 
〈◊〉. 5.  
〈◊〉. 16 ●1.  And how cometh it to pas that Abraham being required by the unhappy rich man to send some of the other world to admonish them of this world, they have sayeth he, Moses and the Prophets, if they believe not them no more will they believe when any shall rise again from the dead. And moreover in what case had they been in then that had no thing but the scriptures of the Apostles, before that ever there was any commentaries written by the Ancients? And yet further I remember my Lord Cardinal that in your oration, your advise was to receive for sure interpretation and apostolical tradition, that which hath been always received in the Church everywhere, & of all men. 
 But who may assure us of these three points? Certainly no man as I suppose. For the diversity is infinite that is found in the books of the Ancients, yea and that in the articles of the faith.  
Furthermore if we must come unto these words, always and of all, at what time shall we begin except at the Apostolical Church? And who shallbe the first in the count but the Apostles of whom the history was faithfully written by Saint Luke & that which may be known by their own writings. So therefore my Lords to conclude, forasmuch as all truth cometh of God, who hath taken for his trushmen in that, that concerneth our salvation, the Prophets and Apostles, we return always unto this foundation of the Scriptures, and yet will we receive the advise of councils and of fathers, but that shall be so far as they confirm their sayings by the evident witnessings of the Scriptures, the which as truly sayeth Saint Augustine in his books of Christian doctrine, be so tempered with the holy Spirit, that that which is darkly spoken in one place is most clearly spoken in an other place, with divers other means to understand well the Scripture, which be contained in the said books of Saint Augustine and of otheres which have entreated of this matter.  
And there remaineth as yet one difficulty to be resolved, 
 which lieth in this that many have thought that the will of God touching all that is requisite unto our salvation was not fully written by the Evangelists & Apostles. But if this might take place, I pray you my Lords, what a door should there be opened to set forth all manner of dreams and ravings, that men list? And in very deed we see that this hath been the passage by which Satan hath entered in, to waste the vine yard of the Lord, and yet deny we not, 
 but that before Moses time, God governed his Church, by visions and revelations, and that the Apostles first planted the Churches with a lively voice before that their doctrine was written. But wherefore is it that while, 
 men grew greater in malice and more in number, & contrary wise their lives growing shorter, that the Lord hath willed that this doctrine should be enregistered in a common language to be understand of all? Haeth this been to encounter them that decore and deck their ravings and dreams with the title of traditions, revelations or of custom? Now if this doctrine be not written but in part, wherefore should this remedy serve then? 
john 31.  Surely Saint john speaketh not so of the Scriptures, where he sayeth that the things that he hath written be written to the end, that in believing that jesus is the Christ, the Son of God, ye might have life, the which thing should be false, if there should be left out any doctrine necessary unto salvation. Saint Paul also declaring the use of the Scripture, where he would teach all the ministers of the Church of God, in the person of his faithful disciple Timothee, 
2. 〈◊〉 3. 1●  had not said that it maketh the man of God, that is to say the ministers of the word of God, or in especial if ye list, every faithful man to be in all points perfit, if it had been, needful to have added any thing that as yet was not written. And yet we doubt not but always there might have been of the Apostles traditions unwritten. But what were they? Pertaining unto order and to policy. But because this name hath been abused a long time, it behoveth to show which be the Apostolical traditions, the which will not be hard to be done, if two points be propounded whereby they may be judged, 
 that is to say if they be conformable to the doctrine, and meet to edification, for it is a thing most assured that the Apostles never appointed any manner of doing, that might be directly or undirectly contrary to the doctrine, which they taught, nor also that might turn away men how little soever it be, from the spiritual service, seeing all their writings bear witness thereof. When therefore, this rule shallbe kept, then shall it be easy to discern the doctrine from the traditions, and the false traditions from the right traditions. And to this may be added that, that which the Apostles themselves have done, in this behalf, is not always perpetual. Not but that they are witness without reproach, but for this cause, that according to the rule of charity did they bear some thing with the infirmity of the jews, 
Act. 29.  and so must be judged of that which they ordained of things strangled & to eat no blood. And of that which S. Paul hath taught and practised in Timothee and on his person, the which things now might have no place, except in following the general reule to commodate ourselves to our neighbours in things indifferent, 
 & such things may also be gathered of other manner of doings which they have appropried unto their times, as where it is spoken of kissing & to have their head uncovered or bare in sign of authority, 
● Cor. 11  the which at this day be contrary manner of doings or fashions amongst many nations, amongst whom it should be found very strange that men should kiss one an other or that one man should kiss an other man's wife, as also at this time, to speak bear headed, is a sign of inferrior or low condition.  
All these things therefore ought to be considered before that we should ground a doctrine as Apostolical for to abuse the authority or custom of the Apostles, to trouble the Churches with, like as we see that it hath come to pass shortly after the time of the Apostles: for the feast of Easter, & specially in their time touching them which abused the authority of the Church of jerusalem, for to mingle the judaisme with the Christianisme according as it is written in the history of the Acts of the Apostles. 
〈…〉 29.  There was it ordained that no man's conscience should he charged with any yoke. 
 How then may we esteem that the Apostles have invented so many and so many ceremones (unto which afterwards hath been attributed both remission of sins and merits) seeing that they have made such an express protestation to the contrary, yea & would not give place unto the Mosaical ceremonies, of which God himself was author? It is a long time since that Saint Augustine complained hereof, when he wrote to januarius, but there is no doubt if he had been in the like time as ours is, he would have been more astonished at them. In a some therefore, we do require that the Scripture, which is clear in this behalf, may discern betwixt the traditions that be good & them that be evil, betwixt them that be holy and them that be profane, betwixt them that be profitable and them that be noisome, and betwixt them that be needful & them that are superfluous.  
These points being resolved, it is easy to decide this question, if the Church be above the Scripture, the which seemeth to me to be so foolish a question as if one asked whether the infant or child were above his father, 
 the woman, above her husband, yea the man above God. And in very deed the true Church will never strive against God in such a quarrel nor none other, but will escaip condemnation. And it serveth to no purpose to say that the Church was before the Scripture. For although that so it be, yet it is so that this word that afterwards hath been written is always more ancient seeing that by the same the Church hath been conceived, 
 engendered, and nourished, as it hath been said. The saying of S. Augustine is alleged in this behalf, I would not believe the Scripture if the authority of the Church moved me not thereunto. But here must ye consider that Saint Augustine speaketh of himself as a Manicheen. 
 When therefore two parties will debate or strive for the truth of an instrument, unto whom shall they have recourse but unto notary's which keep the register thereof? And yet notwithstanding it can not be said that the register is founded upon the witnessings of notaries the which should not fail to be true although no man living bare witness thereof. Even so much hereof must we answer unto them that think that the authority of the canonical books is not founded upon that which the Church hath determined thereof, as if it were so, that there were found determinations of Councils altogether divers in this point that which may be more at large declared in a mutual conference. It shall suffice me to allege beside that which I have before spoken, one only reason accompanied with the authority of some of the ancients that be well approved.  
The reason is this that jesus Christ himself hath so much honoured the doctrine of the Prophets, 
 that he ratified and proved his doctrine by the witnessing of them. S. Paul suffered that they of Tessalonique should do the like, as it is written in the 17 chapter of the Acts. 
swor'st 11. ● 2. 〈◊〉 2.  Saint Petre hath expressly allowed this manner of doing. Then must not they, that say that they be the vicars of jesus Christ and successors of Saint Petre and S. Paul refuse the like condition.  
And further consider what S. Jerome sayeth in the 9 chapter of his second book upon Jeremy, 
 that men must neither follow the error of their fathers nor of their ancitors but the authority of the Scriptures. And Saint Chrisostome upon the 24 of Saint Matthew in the 49 homely. The same man, sayeth he, that would know which is the true Church of jesus Christ, how shall he know it in so great a confusion of such semblance or likeness: also why is it that in the time then, 
 all the Christians ought to retire and draw themselves to the Scriptures? Forasmuch as that after that time, that heresy had obtained and occupied the Churches, there might be no certain probation had of the true Christianity nor other refuge unto Christians willing to know the truth of the faith but the holy Scriptures. Likewise our Lord knowing so great confusion to come in the latter days, commandeth that the Christians which be in the Christianity which would have a true and firm faith, should have none other refuge but to the Scriptures: or else if they regarded other things they should be offended and perish, not knowing what were the true Church, and by that means they should fall in to the abomination of desolation that which is set in the holy place of the Church.  
Saint basil also in his morals the 12 chapter of the 9 somme, writeth thus, if all thing that is without faith is sin, as the Apostle saith and faith is by hearing, 
Ro● 23. Ro● 17.  and hearing is of the word of God, all that is without the Scripture which is inspired of God, is sin, Likewise the same author in his sermon of the confession of the faith. 
 If the Lord be faithful in all his words and all his commandements be sure for ever, done in verity and righteousness: It is manifestly to turn from the faith and a crime of pride to reject any thing of that, that is written, or to introduce any thing more that hath not been written, seeing that our Lord jesus Christ hath said, my sheep hear my voice & follow not a stranger but fly from him because they know not his word. 
〈◊〉 10.   
Hitherto Madam I have answered according to the measure of the knowledge that God hath given us, unto the first point of the last oration of my Lords the Prelates concerning the estate and authority of the Church of our Lord. Where of as yet we are ready to understand all that shallbe showed unto us, by the pure word of God. There resteth the article of the Supper the which I will leaf of, if it please your Majesty, aswell because ye are to long holden and all the present assistance, as also because of the desire that we have that this conference should be begun after a better order: because all that in speaking sommarelie of a matter that hitherto hath been wrapped up in so great obscurity, it should be very hard, but that many words should escape, how true soever they were that should offend the hearts of them that should hear them. Nevertheless if it pleaseth your Majesty that we go forward, we are ready to speak thereof that which the Lord will give us to understand. Submitting always ourselves unto that which shallbe showed by the holy Scriptures. And make humble supplication unto your majesty to be persuaded that next to the glory of God, there is no thing that we seek with so great desire as the rest and quietness of your Majesty & of all this Realm.   

❧ Ane answer the xxuj day of September, the year a thousand five hundredth sixty and one▪  
Being arrived at Poyssy twelve ministers of the word of God, with twelve deputies of Churches in an hall, 
 where was the Queen mother, the King & Queen of Navarre, the princes of the blood royal and all the Lords of Council and other Lords of the one side: & of the other part 5 cardinals with many bus●hops and Theologiens of all sorts.  

●he lord ●ardin●●●  My Lord Cardinal of Lorraine declared in few words that this assemble was made to hear what the said ministers had to say unto that, which he had proponded two days before, whereat Theodore raze up in the name of the said xii ministers for all the Churches of France that be reform and answered as followeth.  
Madame the last time that it pleased you to give us audience we made declaration according to the grace, that our Lord gave us, of the article that was propounded touching the Church, the marks, and authority of the same. Wherein we have so followed the word of God that every one as we judge had occasion to be contented with our answer. But in stead to approve that which was spoken by us, we have been demanded by what power we minister the word of God and the holy Sacraments, and besides all that there was no thing spared that might make our cause more odious. 
 We can not tell for what purpose this was set forward. For first of all we came not hither to minister the word of God nor the Sacraments. Wherefore there was no need to ask us by what authority we would do it. If it should be said that it is to cause us render a reason of that which we have done heretofore. 
 Ye must consider that our company is of two manner of people, the one serve for ministers without this realm, in places where their vocation is received, of them it may not be demanded why they be ministers. There is others that preach within this realm whom ye have not called, to cause them give an account of that which is passed, as touching their vocation, but only to confer with their doctrine: or else it should be a beginning to make process against them, the which thing Madam we are sure that ye have not minded. If it be after a sort, to confer under correction, there should be therein no great purpose and that could not serve but to cause us enter into this matter, out of the which we could not departed without offending and angering my lords the Prelates. The which we have not minded, neither will we give occasion unto any body to interrupt this holy work that is begun. And that it may be known that we speak not without great cause: 
A similitude.  always as two parties meet to enter into conference: if the one ask the other by what virtue do you this? The other will demand the like: and so it willbe very hard but of these reciproque demands there will arise some dissension. Therefore now leaving a part my Lords the Prelates of this realm whom we will not offend, let us imagine unto us a bishop that demandeth of us by what title preach ye, and minister ye the Sacrament? We will demand of him if he himself was chosen by the ancients or elders of the Church unto the which he is appointed to be bishop, 
 if he was required by the people, if there was information before that, taken of his life and doctrine, he would say yea. But the contrary is well known, and we remit ourselves unto the conscience of them that hear us, which know how this goeth. And if he would say unto us, ye are not ministers because ye have not the imposition of hands, we might answer him ye are no minister because that in your institution or ordaining were omitted the substantial points and that commanded by God's law, 
The P●●pistes want 〈…〉 of th● vocati●●  the which may not be dispensed with. And if the disputation grew more hot we should go further & may use such words, ye have but one of the three points requisite in the institution or ordaining which is the imposition of hands, if the wanting of that as ye esteem doth deprive us that we can not be ministers, for want of the other two much less ye shall be ministers than we. The Council of Calcidome, 
The 〈…〉  which is one of the 4 general councils ordained that that the institution of a priest should be void, which hath not been deputed specially unto the service of sun Church, irrita sayeth he, in iniuriam ordinantis. With more strong reason may we say the same to the bishop that should dispute with us, when he wanteth the two substantial points contrary to the ordinance of the Apostle. 
●ite. 2.  Yet see an other point which grieveth us greatly to speak, and yet nevertheless be we constrained thereunto that we may show to all this company that if this disputation of the vocation were once opened it should be greatly dangerous if we should ask him who gave him this imposition of hands he would say that it was the bishops by the authority that was given unto them. 
 And if we should ask him, for how much he bought that authority, he will say that he hath not bought it, but that he hath given so many thousand crowns, that is to say I have not bought the bread but the corn. So that if ye were willing to decide this question by the Councils or canons of the Church, there should an infinite number of bishops and curates have red faces. 
 And therefore Madam we are not willing to enter therein, for fear to offend any body, nor to make any revenge, but only to show you Madame that if we should briefly answer, this is the desire that we have, not to offend any body. And as touching the article of the holy Supper of our Lord, we would not of late speak any further of it, but having a respect to many of this company, which have not been accustomed, to hear speak thereof any thing so forwardly, but that they willbe easily offended, when they hear any thing that seemeth new unto them. And therefore we had rather that they should hear the sayings of the ancient doctors of the Church, th● ours: considering that my Lord Cardinal of Lorraine hath bound himself by his promise openly to instruct us in this article with the words of the doctors, 
 that wrote the first fyve hundredth years, so that we were prepared to receive the light, if it had been showed unto us that which hitherto hath been hid from us. Now to saitisfie us and also a great part of Christendom in that, that we desired & looked for, there was propounded to us the article of the holy Sacrament cut of, and mingled, 
 i● the principal and most necessary points, & therewith it was said unto us, sign this, if not, we will go no further. And if we were presented prisoners unto you to be accused, yet should ye not say, sign this, if not, I condemn you, your estate bindeth you to speak otherways, and commandeth you to show us, our errors, if we had any, and willeth that ye should be sufficient to exhort in wholesome doctrine, them that have need of doctrine, and that be ready to render a reason of their faith by the Scriptures. And although the manner to condemn us is new, yet the means which have been therein used be more strange as I shall shortly show.  
Madam we are here present for two principale ends, 
 the one is to render a reason to God, and to you, & to all the world of our faith, the other is to do service to God and to the King, and to you in all possible means to appease and mitigate the troubles that be risen in the cause of religion. If ye send us away again without giving us some, with wh●̄e we might charitably confer there shallbe no thing done unto us, which shall not be published & made known throughout all Christendom. This will not be the means to appease the troubles which they know well enough, that are the makers thereof. If ye had no more a do, but with us, that be here present, there should be no great danger as touching the world, to do with us even as ye would. But if it please you, we be here but a part of a thousand thousands of persons, which be in this realm, Suysse, in Polonia, in Almaigne, in England, & Scotland, which altogether look for some good resolution of this assembly: and they shall understand that in stead to confer as it was promised, 
 there was given unto us the tenth part of an article & there was said unto us sign this, or else we will go no further. And if we should have signed, what should ye gain or win thereby? They that sent us hither would have knowledge, whither we were constrained thereunto by force and violence: or else vanquished by good & certain arguments. Wherefore we make humble request unto you Madam that ye would not interrupt this good work, but that ye would give us some that would make no conscience to con confer with us. Or else ye may judge yourself, how much slander this kind of proceeding that is now used shall bring. And yet nevertheless, because that ye should not remain without answer, unto that which was propounded unto us, 
 we declare that we approve all that was spoken by Mounsieure Despence in the book which he gave unto us without any other consideration thereof.  
And as touching the article that 〈…〉 Cardinal hath given us 〈…〉 that it is no thing but an 〈…〉 of the confession of Ausbourgh. 〈…〉 be many things to be considered to wit, the hole confession must be communicated unto us. For it should be unreasonable to present unto us a line of an article and to leave out all the rest. 
 Further it must be known if my Lord Cardinal of himself (the which nevertheless we will not presume, but desire that we may have witnessing thereof) or else of the authority of my Lords the Prelates, hath propounded here the confession of Augsburg, & to give us thereof such assurance that we may freely confer together. 
 For thereby at least, we might give hearty thanks to God for that my Lord Cardinal and the others, should condemn transubstantiation the which is rejected, by the common accord of all the reformed Curches aswell in Almaigne as else where. And if they will that we sign any thing it is reason Madam that my Lord Cardinal sign also that which h● in the name of his company presenteth unto us, that our Churches which have sent us hither may see and know, that here we confer not in the air that is in vain. And if my Lord Cardianll continued in this mind to approach and come near unto the confession of the Almains in all points, I hope that God will make us come nearer & join us in such a sort together, that ye shallbe well content thereof, and that his name shallbe glorified thereby throughout the hole world.  
And in the mean season, Madam, we say unto you that our Lord jesus Christ is in the use of the holy Supper in the which he presenteth, 
 giveth and exhibiteth verily unto us his body and his blood by the operation of his holy Spirit, & that we receive and eat spiritually, and by faith his own body which died for us, for to be bones of his bones & flesh of his flesh that we may thereby be quickened & receive all that which is necessary for our salvation. And if this do not content you Madam, and that there be need of an greater declaration (as surely it is a dangerous & a hard thing to speak of so great a mystery in few words) if it please my Lord Cardianll to hold that which he hath promised, which is to visit altogether the holy Scripture and the ancient doctors of the Church so far as they shallbe conformable unto the same. And if it