❧ Ane oration made by master Theodore de Beze Minister of the word of God, accompanied with xi. other Ministers and xx. deputies of the reformed Churches of the Realm of France, in the presence of the King, the Queen mother, the king of Navarre, the princes of Conde, and of La Roche Surion, monsieur de Guise, the Constable, and other great Princes & Lords of the kings counsel, being there also present vj. Cardinals xxxuj. archbishops & Bishops, besides a great number of Abbots, priors, Doctors of the Sorbone and other Schools: Tuesday the ix. day of September, 1561. in the Noonnery of Poyssy. Truly 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 Queen the mother, the next morrow after the making of the said Oration, touching certain points contained in the same.   

Ane Oration made by Master Theodore de Beze, Minister of the word of God, accompanied with xi. other Ministers and with xx. deputies of the reformed Church of France, in the presence of the King, the Queen the mother, the king of Navarre, the Princes of Conde, and of La Rochesuryon, and sundry other Princes and Lords of the Counsel.  
SIRE, forasmuch as the success of all enterprises be they great or small, doth depend upon God's assistance especially when the matter in question appertaineth to his service, and doth surmount the capacities of our understanding: we trust your Majesty will neither think it strange nor amiss, if we begin with the calling of his Name, making to him our prayer in such sort as followeth.  

LOrd God Father eternal and almighty, we confess and acknowledge before thy holy majesty, that we be poor, wretched and miserable sinners, conceived and borne in sin, inclined and given to ill, and unprofitable to all that good is: we transgress continually thy holy commandments, whereby we do purchase to ourself by thy just judgement, ruin and destruction. Nevertheless Lord, we are right sorry that we have offended thee, & do condemn ourselves and our sins, with true repentance, desiring that thy grace may aid our rueful misery. And forasmuch as it hath pleased the to show this day so much favour to thy poor & unprofitable servants, as to give them mean to declare freely in the presence of the king, whom thou hast established to reign over them, and of the most noble and worthy company of the world, such matter as it hath liked thee to give them knowledge of, touching thy holy truth: it may also please thee, O Lord & Father of heaven and earth, according to thy accustomed goodness and mercies, so to kindle our understandings, so to govern & guide our affections, framing them to yield to true teaching, & so to conduct our speech, that after we shall have conceived according to the measure that it shall like thee to impart to us the secrets which thou hast showed to men for their salvation: we may with all truth and sincerity, set forth both with heart and tongue, such matter as may serve to the glory & honour of thy holy name, to the prosperity and advancement in honour of our king, and of all them that belong unto him, with the rest, quietness, and comfort of the whole state of Christendom, and specially of this Realm of France. And this, O Lord and father almighty, we do require in the Name & for the sake of jesus Christ thy son our Saviour, praying to thee in such sort as himself hath taught us to pray, Our Father which art in heaven, etc.   
(.) All the above written, was spoken by Theodore de Beze kneeling, all his company being in like sort upon their knees, who after the prayers made, rising continued his speech, as followeth. (.)  
Sire, it is no final felicity to a faithful servant, bearing his hearty affection to his master, to see the face and person of his liege Lord, forsomuch as the same representing itself to him, as the Majesty as it were of God visible, it can not be but the Subject must thereby be greatly stirred to call to remembrance the duty, obedience, and subjection which he is bound to owe unto him. For being such by nature as we be, that that we do behold with the corporal eye (foreseeing the eye be good, and that the thing looked upon do answer to that that is conceived of it) is of much more effect, then that that is considered only with a simple and naked apprehension of the mind. And in case it come so to pass that the said Subject be not only admitted to his Prince's sight, but receiveth so much favour, as the Prince will be content to have also a sight of him, and moreover will vouchsafe to give ear unto him, and finally like such matter as shall by him be uttered: he must needs thereof receive a marvelous joy, and singular comfort and contentation.  
The fruit and comfort of the which four points, Sire, it hath pleased God, using therein his secret judgements, that some of your right humble and most obedient subjects have of long time laked, to their great grief and sorrow: until that at the length by his infinite mercy, hearkening unto our tears & continual mournings, he hath showed us such grace, as this day hath brought to us the good fortune that hitherto we have wished, rather than looked for, which is to see your majesty: Sire, and that more is, to be seen and hard of the same, and of such a noble and worthy company, as hard were it in the world to find the like.  
So as if we had never before received any benefit at your hand neither hereafter should ever be partakers of any from you, all the time that we have to live, could not suffice to praise God for this his benefit, and to give worthy thanks therefore to your majesty. But with this, when we consider that this said day doth not only open a mean to us, but calleth us, and as a man may say, by the gentle, cortoyse, & gracious countenance and demeanour which we see in you so well becooming your Majesty, driveth us to witness altogether our duties, to confess the Name of our God, and to declare the obedience that we bear to you: we must needs confess that our understanding is not able once to conceive the greatness of such a benefit, and our tongues much less able to utter that, that our affections and good wills giveth them in charge to set forth. In such sort, Sire, that this favour passing all the eloquence of man, we think it is a great deal better to confess our weakness with a shamefast silence, then to diminish the grace of the benefit by the lack of convenient speech, for the due setting forth of the same  
Our chief desire is Sire, to obtain most specially the fourth & principal point, that is to say, that our service which we offer this day, may be agreeable and liked to your Majesty, which grace we trust to win at your majesties hands, the rather if thereby it come to pass (which God grant it may) that this our coming hither, may bring with it an end, not so much of our own thraldoms and miseries, the memory whereof is half extinct by the good hap of this day: as of a number of troubles & disorders, (which hath been always to us more grievous than death could have been) fallen upon the Realm, with the ruin and destruction of so great a number of your subjects.  
Many and diverse occasions be there, that hath hitherto kept us from the enjoying of so great a grace, whereof we should yet be in despair, were it not that one the other side, many other things do maintain our good hope, and put us in some assurance. First there is by the malice and iniquity of the time, an assured persuasion rooted in many men's hearts, that we be unquiet, troublesome, and ambitious men, given to our fantasies, and enemies of all concord and tranquillity.  
Others there be perhaps, who suppose that albeit it may be that we be not altogether enemies of concord, yet that we do demand it, and be content to come to it, with so sharp and heard conditions, as were not convenient we should with them be received, as though we pretended to overturn the present state of the world, and to make a new of our own fashioning, and to spoil a number of their goods and riches, to enrich ourselves withal.  
There are beside these, Sire, sundry other like, or rather greater lets, but we desire rather, that the memory of them may be buried, then to renew by the rehearsal of them, old sores, being now come not to complain, or to open griefs, but to seek out the most convenient & speedy remedy for them. And who then giveth us such an assurance in the mids of so many lets and hinderances? It is not, Sire, the leaning to any thing that is in ourselves, who be in all respects the basest, and most vile in estimation, of any sort of men. Neither is it (GOD therefore be thanked) vain presumption, or arrogancy, for our poor & low estate beareth it not. It is, Sire, rather our upright conscience, which assureth us that our cause is good and just, of the which we trust God will be protector and defender. It is also the natural goodness which we do note in your face, speech, & countenance. It is the equity which 
To the Queen mother.  we see and learn by experience to be graven in your heart Madam. It is the righteousness, and 
To the King of Navarre.  uprightness in judgement, which we find in you, Sire, and in the rest of thee blood royal. And a great and manifest occasion have we to hope well in that our trust is, that you my right honourable lords of the Counsel, reducing 
The co●● sa●●e.  yourself all to one conformity of good meaning, will have no less good will and affection, to grant unto us so holy and necessary an agreement, as we have to receive it. And what more? There is yet one thing that entertaineth us in right good confidence. And that is, that we do presume according to the rule of charity, that you my lords the Prelates, with 
Prelates.  whom we have to confer, will rather do your best with us, according to our little measure, to set forth and bring to light the truth, then to darken it, to teach rather than to contend, to way our reasons rather than to travail to argue against them. And finally rather to stay that the disease go no further, then to make it incurable and deadly. This is the 
Prelates.  opinion we have conceived of you my Lords, beseeching you in the Name of that great God, the hath brought us here together, and that shallbe judge both of our thoughts and sayings, that notwithstanding whatsoever hath been spoken, written, or done, in the space of these xl. years paste, or there about, you will spoil yourselves, (like as for our part we mind to do the same) of all such passions and preiudices, as may hinder the good fruit, that is to be trusted shall succeed of so holy and commandable an enterprise: and that it may please you to persuade yourselves (in the which opinion God willing you shall not be deceived) that you shall find in us a spirit tractable and ready to receive whatsoever shallbe proved by the pure word of God.  
Think not that we be come hither to maintain any error but to disclose and to amend whatsoever may be found out of the way, either on your side, or on ours. Esteem us not so outrageously presumptuous, that we would once pretend to overthrow that we know to be eternal, to wit, the Church of God: Neither do you believe that we go about and seek means to make you like unto us, in our poor and vile effate, wherewith nevertheless, thanks be given to God, we find ourselves very well contented. Our desire is to have the ruins of jerusalem repaired, the spiritual temple to be set up again, the house of God which is built with living stones to be set again in his entire estate, and that the flocks so scattered and strayed by the just vengeance of God and negligence of man, may be knit together again, and brought in one company to the sheepfold of him that is the sovereign and only shepherd.  
This is the mark we shoot at: This is our whole meaning, desire & intent (my Lords) which in case heretofore you have hardly believed, our trust is that you will be easily brought to the belief of it, when we shall have declared to you by conference, such matter as hath pleased God to endue us with, in all modesty and patience. And would God that without any further travaylling we mought in the stead of arguing one against the other, all with one voice sing a song unto the Lord, and offer our hands the one side to the other, as it hath chanced at some times passed between two armies of Pagans & Infidels set in battle array. A foul shame must it needs be to us, that professing the state of preachers of the doctrine of peace and concord, we be so easily set a sunder, and so hard▪ and uneasy▪ to be tied again together in ●ne unity. But what shall we say▪ Men may, and aught to wish that all things were well, but it is God alone that must grant ●t, which he will do when it shall please him, to cover our sins with his goodness; and chase away our darkness with his light.  
And having thus much said, Sire, to the intent it may be known that our meaning is to proceed with good and upright consciences, simply, plainly, and roundly, we mean if your Majesty give us leave so to do, to declare in a short form the principal points of this conference, in such sort as God willing no man shall have just cause to be therewith offended.  
There are some men that do think, and would gladly persuade all others to think the like, that our disagreeing doth stand in no great matters of importance, but consisteth rather in things indifferent, then in the substantial points of our faith.  
Others there be all of the contrary, that for lack of good information of our belief, take it as though we agreed in nothing, no more than jews or Mahometistes.  
The opinion of the first sort is not so much to be discommended, as the judgement of the last sort is utterly to be rejected: Like as we trust shall appear by the discourse of our matter.  
But surely, neither of them both do make any way or overture of any true or assured concord. For if the last be believed, none of the parties can purchase to them a sure standing, but with the overthrowing of the other, which were to cruel to think, and most horrible to be executed. If the opinion of the first should be received, it must needs be that many things should remain undecided whereof should rise a very dangerous and hurtful disagreeing.  
To enter then into the matter, we do confess (in the which saying we have much a do to contain our tears: we confess I say, that as we do agree in some principal points of the Christian faith, so do we disagree in some others.  
We confess one only God, in one & self same essence, infinity, and incomprehensible, distinct in three persons consubstancials, and in all points coequal. That is to say: the Father unbegotten, the son from ever begotten of the Father, and the holy Ghost proceeding from the Father and the Son.  
We confess one only jesus Christ, very God and very man, without confusion or separation of the two natures, or of the properties of the same.  
We confess that touching his manhood, he is not the son of joseph, but was conceived by the secret power of the holy Ghost in the womb of the blessed virgin Marie, virgin we say both before her deliverance and after also.  
We confess his Nativity, his life, his death, his burying, his going down into hell, his resurrection, and his ascension, as they be contained in the holy Gospel.  
We believe that he is on high in heaven, set at the right hand of the Father, from whence he will not depart till he come to judge the quick and the dead.  
We believe in the holy Ghost, who lighteneth us, comforteth us and supporteth us.  
We do believe that there is one holy Catholic, that is to say, universal Church, which is the company and congregation of saints, out of the which there is no salvation.  
We do assure ourselves of the free remission of our sins, thorough the blood of jesus Christ, by the virtue whereof, after the same body of ours being raised from death to life shallbe joined again with our souls, we shall enjoy with God the blessed and everlasting life. How then will some say▪ are not these the articles of our faith▪ wherein then standeth the difference between us?  
First, we differ in the exposition of some part of them. Secondly, in that it seemeth to us (wherein if we be deceived we would be glad to know it) that men have not satisfied themselves with these articles: but of long time have not ceased to add article upon article, as though Christian religion were a building that never would have end.  
We say moreover that such building as hath been made of new, hath not as far as we can understand been always builded upon the old foundation: and therefore hath it rather taken away the grace of the old building, then served to the garnishing and setting forth of the same. And yet have men cleaved more to those accessaries, than they have done to the principal.  
This is the sum shortly of that we believe and teach: but to the end that our meanings may be the better conceived, we will discourse the points more particularly.  
We say then, and trust to maintain the same with all the temperance we can, by the testimony of holy Scriptures, that the very God in whom we ought to believe, is spoiled of his perfect justice, if men think to set against his displeasure and just judgement▪ any 〈…〉 kind of purgation or satisfaction in this world, or in the other, than that whole entire and perfect obedience, which can not be found in any other, but only in jesus Christ. And in like sort if we say, that he acquitteth us of one part of our debts, so as we pay the other, we spoil him of his perfit mercy.  
Hereof riseth it as far as we can judge, that being the question, by what title we look to be placed in heaven, we must holly and only stick to the death and passion of jesus Christ our Saviour and redeemer, or else shall we be driven to worship a strange God, which should not be perfectly either just, or merciful.  
And hereof also dependeth another point, of no small importance, touching the office of jesus Christ. For if he be not only and entirely our salvation, this precious Name of jesus, that is to say Saviour, denounced by the Angel Gabriel, should not properly appertain to him: likewise if he be not our only Prophet, having fully declared the will of God his Father for our salvation: first by the mouth of his Prophets, and after that, when the fullness of the time was come in his own person, and finally by his faithful Apostles. If he be not also the head and spiritual king of our consciences, if he be not our only Priest for ever, after the order of Melchisedech, having by one oblation once made of himself which never can be made again, reconciled man with God, and is now in heaven, our only intercessor, till the end of the world. To make an end if we be not holy complete in him alone, the Name and title of Messiah, or Christ, that is to say anointed, and dedicated of God the Father to that effect, can not appertain unto him.  
If then we can not content ourselves with his only word faithfully preached, and afterward registered and truly recorded by writing by his Prophets and Apostles, it is as much as to dispossess him of the degree of a prophet. And in case also we will make new laws, to bind the consciences of men, we take from him the dignity of the head and spiritual kingdom of the Church. And whosoever shall take upon him, to offer him for the remission of sins or shall not be content to take him for our only intercessor and advocate in heaven, between God & man, he taketh from him the dignity of his everlasting priesthood. Thirdly we disagree in the definition, the spring & the effects of faith, which we term with S. Paul, justifying faith, by the which only we do affirm that jesus Christ & all his merits be applied to us.  
Touching good works, if any man think that we set not by them, he is much misenfourmed, for we do no more separate faith from charity, than heat and light can be saperated from the fire. And we say with S. john in his first Canonical epistle, that he that saith he knoweth God, and keepeth not his commaundamentes, lieth, and no truth is in him.  
But concerning this purpose, we confess plainly that we disagree in three principal points.  
The first, touching the beginning, & the spring from the which good works do proceed.  
The second, what works be good works.  
The third, to what respect they be good.  
touching the first, we find none other free will in man, but that which receiveth freedom by the only grace of our Lord jesus Christ. And we say, that our nature being in the state which it is fallen into, needeth before all other things not to be aided and upholden, but to be mortified and killed by the virtue of the Spirit of God, for so much as his grace findeth it not only wounded & much weakened, but altogether destitute of force and repugning to all good, yea dead & rotten in sin and corruption. And therefore do we not to him so much dishonour as to make ourselves partners with him, to whose grace and mercy working in us, is to be given the beginning, the middle, and the end of our good works.  
Touching the second point, we do not receive any other rule of justice and obedience before God, but his commandments as they be written and registered in his holy word, to the which we do not take it lawful for any man to add or diminish, to bind therewith man's conscience.  
touching the third point to wit in what respect they be good: our belief is, that so far forth as they proceed from the Spirit of God working in us, they ought to be called good, for that they issue from so good a spring, and yet if God should examine them rigorously, there would be ●ounde matter enough and enough ●o the disadvantage of them.  
We say further, that they be good in another respect, that is ●o say: forsomuch as God is by them glorified, men be drawn to the knowledge of him, and we all be assured the Spirit of God being in us, which is known by his effects, that we be of the number of the elected, and of them that be predestinated to salvation.  
But if a question be moved, by what title everlasting life doth appertain unto us, we say with S. Paul, that it is a free gift of God, and no recompense any way due unto our merits. For jesus Christ in this behalf instifieth us by his only justice, being imparted to us, sanctifieth us by his only holiness, being by him freely given to us, and hath redeemed us by his only Sacrifice, which is available to us, having in us a true and a lively faith by the grace only and liberality of God.  
All those treasures be communicated to us by the power of the holy Ghost, using for that effect the preaching of the Gospel of God, and the administration of his holy Sacraments. Not for that he needeth any such matter for the putting in ure of his said power, he being almighty: but for that it pleaseth him to be served with these ordinary means, to breed and nourish in us the precious gift of faith, which is as it were the only hand, and the only vessel to take hold of jesus Christ, and to receive him with all his treasures to our salvation.  
And to the intent we may declare what we do admit for the word of GOD: we admit nothing but the doctrine written in the holy Prophets, and the Apostles, termed the new and old Testament. For by whom shall we assure us of our salvation; but by such a● 〈…〉 thereof, without reprothe, & against whom none exceptions can be taken.  
And touching the writings of ancient doctors and Councils, we think it convenient before we do receive them, as matter whereunto nothing can be again said, to confer them thoroughly, and to see them to agree with the holy Scriptures & amongs themselves also, considering that the Spirit of God is never disagreeing from itself.  
Which we believe (my Lords) you will never go about to enterprise: if you do, it shall like you to pardon us if we do not believe till we do see it done, that you shall ever be able to bring it to pass.  
How then? are we of the cursed race of Cam, the son of Noah who disconered the pri●●●● of his Father? Do we think ourselves more cunning and better learned then so many ancient doctors both Greeks and Latives? Be we so presumptuous, as to think that we are the first that brought truth to light, and to condemn the whole world of ignorance? God forbid (my Lords) that we should be such: but it may like you to remember that there hath been Counsels and Counsels, doctors and doctors, for these he not the first days that false prophets have been in the Church of God, of whom the Apostles have given us warning in divers places, namely in the fourth Chapter of the first to timothy, and Act. the xx. Secondly, touching the said ancient writings, forasmuch as all truth that may be found in them must of necessity by drawn out of holy Scripture: what more sure way can we find to study, and use them to our profit, then to try them by that touch stone, and to way and consider the testimonies and reasons of the Scriptures, upon the which they have grounded their expositions.  
Surely no man can or aught to attribute any more to them, than their selves do require: whereupon hearken what S. Iherome saith upon the Epistle to the Galathians. The doctrine (saith he) of the holy Ghost, is that which is set forth in the Scripture and Canonical writings, against the which if Councils shall ordain any thing, it is unlawful, and not to be admitted. And S. Augustine writing to Fortunatian: We ought not (saith he) to account the reasons and dispntations of men, of what estimation and how Catholic soever they be, or have been, in equal degree with the Canonical Scriptures, or of such an authority, as it may not be lawful for us, (the reverence due to such personages reserved) to reprove and reject any thing in their writings, wharein it may be found that they have judged other wise than truth will bear them being so found and understood, with the help of God's grace, by me or by any others. This think I of other men's writings, and the same liberty do I give to such as shall take the pains to be readers of any thing that myself shall write. As much to the same sense writeth he in his 11●. Epistle, and in like sort in his second book 37. Chapter against Chresconius.  
Saint Cyprian also writeth in the same wise, saying that it behoveth us not to regard what this man or that man hath done before our times: but what jesus Christ hath done before all men's times. And the same rule giveth S. Augustine, writing to Saint Iherome. And in another place disputing against them, that for the maintenance of their opinions alleged the authority of the Council of Arimine: Let us ground ourself (saith he) neither I upon the Council of Nice, which nevertheless is the most ancient approved Council: neither you upon the Council of Arimine, but let us cleave and stand fast to the holy Scriptures. Saint Chrisostome was of the same opinion, who in his second exposition upon Saint Matthew in his xlix. Homely, saith: The Church stayeth itself upon the foundation of the Prophets and the Apostles.  
And to conclude in this matter, we do receive and take the holy Scriptures for an entire and a perfect declaration of all things necessary for our salvation. And touching such matter as may be found in Counsels, or the books of any ancient doctors, we can not nor ought not to let you, but that you may allege them to your aid, and we also, so as it be grounded upon the express tistimonie of the holy Scripture. But for the love of God, bring not to us their bare authoritis, unless the same be thoroughly examined upon the touch stone before mentioned. For we say with Saint Augustine, in his second book of Christian doctrine, in the vi. Chapter: If there fall any difficulty in the interpretation of any one passage, the holy Ghost hath so tempered the holy Scripture, as that which is in one place obscuredly spoken, is in an other place spoken more clearly.  
And thus much for this point, which I have drawn some what the more at length, to the intent that all men may understand that we be not enemies to councils, neither to the holy fathers, by the which it hath pleased God to teach and instruct his Church.  
There are yet two matters behind, to wit, the matter of the Sacraments, and the discipline and policy of the Church.  
Touching the first: truth 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 Christendom. But because I have not at this time taken upon me to dispute, but rather to set forth shortly the principal points of our conference: I will content myself to declare summarily what we do think, and hold therein.  
We be as I take it concerning this word Sacrament, of one accord, to wit: that Sacraments be signs visible, by means whereof the conjunction and unity which we have with our Lord jesus Christ, is not to us simply signified or figured, but is to us verily and truly offered on the behalf of the Lord, and consequently ratified, sealed, and as it were graven by the virtue of the holy Ghost, in such as by true faith do apprehend, and take hold of that which is to them so signified and presented.  
I use this word signified (my Lords) not meaning thereby to weak or to diminish the dignity of the Sacraments, but to note a difference between the sign, and the thing that signifieth it in all virtue and efficacy.  
We do also agree that to the Sacraments, there is necessarily required a celestial and supernatural mutation. For we do not say that the water of the holy Baptism, is simply water, but that it is a true Sacrament of our regeneration, and of the washing of our souls, by the blood of jesus Christ.  
In like sort we do not say, that in the holy Supper of the Lord, the brrad is simply bread: but that it is the Sacrament of the precious body of our Lord jesus Christ, which was delivered for us. Neither that wine, is only and simply wine: but that it is the Sacrament of the precious blood which was shed for us.  
But here with we do not say, that this mutation is made in the substance of the signs, but in the use and end for the which they be ordained. Neither do we say that they be made by virtue of certain words pronounced, neither by the intent of him that pronounceth the same: but by the only power and will of him that ordained this heavenly and godly action, whose ordinance in this behalf, aught to be rehearsed with a loud voice, and in such language, as the assistants do understand, to whom it ought also to be plainly expounded, to the intent they may understand it, and receive it accordingly: And thus much concerning the outward signs. Let us now come to that, that is testified and exhibited of the Lord by these signs.  
We do not say, as some for lack of good understanding of us, do judge, that we do teach, that is to say, that in the holy Supper of the Lord, there is nothing but a simple and naked remembrance of the death of jesus Christ.  
Neither do we say, that by the said holy Supper, we be made partakers only of the fruit of his death and passion, but we do join the ground with the fruits that come of it, saying with Saint Paul in his first Epistle to the Corinthians, the tenth Chapter: That the bread which we break in such sort as he hath ordained, is the communication of the very body of jesus Christ, that was delivered for us. And the Cup whereof we drink, is the Communication of the very blood that was shed for us, yea in the same substance that he took in the womb of the virgin Marie, and that he carried from us into heaven.  
And I pray you (my Lords) in the Name of God, what can you seek or find in this holy Sacrament, but we do seek and find the same also.  
I do understand what you will say strait. Some of you will require us, to confess that the bread and wine be transformed: I say not into the Sacraments of the body and blood of our Lord jesus Christ, for that have we confessed all ready, but into the very natural body, & the proper and natural blood of Christ.  
Others peradventure will not press us so narrowly, but will require us to agree, that the body and blood be really and corporally other within, or with, or under the bread.  
In which point (my Lords) I beseech you for the honour of God, to give ear to us patiently, without taking any offence of our sayings, and for a time to put away all the ill opinion that you have conceived of us.  
When either the one or the other of these two opinions shallbe by the holy Scripture proved to us, we yield ourselves ready to embrace it, and to stand to it to the death. But for the small measure of knowledge, that it hath pleased God to impart unto us, it seemeth that this transubstantiation, agreeth not in any similitude and conveniency of our faith, farasmuche as it is directly contrary to the true nature of the Sacraments. In the which it is necessary that the substantial Signs contymie, being true Signs of the substance of the body and blood of jesus Christ. And besides this, it overthroweth the verity of man's nature in Christ▪ and of his ascension. The same do I say of the second opinion, that is of the consubstanciation, which hath no foundation upon the word of jesus Christ, and is never a whit necessary to make us partakers of the fruit of the Sacraments.  
If hereupon any man will 
This place he handleth again in his declaration.  ask us, whether our minds be to seelude jesus Christ from his Supper, we say we mean no such matter. But if we have regard to the distance of places, as must needs have, when the question riseth of the corporal presence, and of his humanity, distinctly considered, we say his body is so far from the bread and wine, as the greatest height of heaven, is distant from the earth, forsomuch as touching us, we be upon the earth and so be the Sacraments also, and touching him his flesh is in heaven, in such sort glorified, that as Saint Augustine sayeth, hath not taken away the nature of a very body, but hath rid from it all infirmities and imperfections belonging naturally thereunto.  
And if any body will hereof conclude, that hereby we make jesus Christ to be away from his holy Supper, we answer that he concludeth a wry, for we do to God this honour, that we believe according to his word, that albeit his body presently is in heaven, and in none other place, and we upon the earth, and not else where, we be nevertheless made partakers of his body and blood, in a spiritual sort, by mean of faith, as verily as we see the Sacraments with our eyes, touch them with our hands, put them in our mouths, and live with the substance of them, in this corporal life.  
You see in a sum (my Lords) what our belief is in this point, which as seemeth to us (and in case we be deceived we would be glad to understand it) offered no violence to the words of jesus Christ, neither yet to the article of Ascension, neither to the ordinance and foundation of the Sacraments, neither yet openeth away to any questions or distinctions, curious and cumbersome to be dissolved▪  
And further it hindereth not our conjunction and unity with jesus Christ, for the which end principally the said Sacraments were ordained, and not to be worshipped, showed, kept, or carried about, neither yet offered to God. And to make an end: This belief, if we be not deceived, importeth more honour to the power and word of the Son of God, then doth the other that supposeth the body of Christ to be really coupled with the signs, or else we mought not be partakers thereof.  
I shall not need to touch any point of that may concern the administration of Baptism, for that I am sure none of you (my Lords) will think so ill of us, as to account us to be of the rank of the anabaptists, which sect hath this day no greater enemies than we be to it. And as for other particular questions in this matter, we trust with the aid of God, that being the principal controversy agreed upon, by this friendly and quiet conference, the rest will take end of itself.  
Touching other commonly called holy Sacraments: truth it is that we can not gene them that name, till we be better taught so to do by holy Scriptures.  
And yet in the mean time we 
Confirmation.  think we have sufficiently astablisihed the true confirmation, the office whereof is to catechize, and to instruct such as have been baptised in their infancy, and generally all persons before they ought to be admitted to the holy Supper.  
We teach also true penitence, 
Penance.  which lieth in the true knowledge of our faults, and the satisfaction of the parties by us offended either publicly or particularly, and in the absolution which we have by the blood of Christ, and in the amending of our lives.  
We do allow Matrimony, according 
Matrimony.  to the ordinance of S. Paul, in all them that have not the gift of continency, to the which, we think not to be lawful to bind any person, by vow, or perpetual profession, and with that we condemn all whoredom, wantonness, and looseness, both in words, gesture, and deeds.  
We do very well admit degrees in Ecclesiastical charges, in such 
Orders  sort as God hath ordained them in his house by his holy word.  
We do also allow visitations of the sick, as a principal part of the holy ministry of the Gospel.  
We do teach with S. Paul no man to be judged in the difference of days and meats, knowing that the kingdom of God lieth not in such corruptible things. But in this part we condemn all dissolution, exhorting incessantly all men to sober living, to the mortification of the flesh, according to each man's necessity, and to continual prayer.  
The last point now resteth, which is touching outward order, and policy of the ecclesiastical estate, wherein we think (my Lords) we may say without offence, that all is at this day so perverted, so confounded, & in such ruin, as it will be hard for the best Masters & devisers of works that be at this time alive (well considering the common order and state at this present of the Church with the lives, manners & conversation of the ecclesiastical persons) to espy out the old signs, & marks of the building so well devised, compassed, and framed by the Apostles, whereof yourselves can somewhat bear witness, having these days passed, travailed about the reformation thereof. And because these matters be so well known, we mind not to hold any further purpose of them, being specially things better to be kept in silence, then to be spoken of abroad.  
And to conclude, we protest before God and his holy Angels, before your Majesty and this right honourable company that sitteth round about you, that our desire and intent is nothing but to have the form of the Church brought again to the natural pureness and beauty, in the which it so greatly flourished in the time of the Apostles, and of our Lord jesus Christ.  
And touching those things that sithen that time have been added, and have crept into the Church, such of them as shall appear clearly to be superstitious, or manifestly contrary to the word of God, to be utterly abolished: such as be superfluous, to be cut of: and such as by experience we have seen to lead men to superstition, to be taken quite away. And if any shall be found expedient, and serving to edifying, being judged to be of that sort, after ripe weighing of them by the ancient Canons and authority of the fathers: let them continue, and be retained, kept, and observed in the Name of God, according as may be thought to be convenient for the time, place, and persons, to the intent that drawing all by one string, we may serve God in spirit and truth, under your protection and obedience, Sire, and under the government of such, as God hath appointed, under your Majesty to have the order of the administration of this Realm. And if there be any, Sire, that yet do think that the doctrine whereof we make profession, doth by any mean, divert, and draw subjects from their obedience, which they ought to bear to their Princes and superiors: we have, Sire, to answer them withal, in good and upright consciences.  
Truth it is, that we do teach the chiese and principal obedienonce to be due to God, king of kings, and Lord over all lords, For the rest, if our writings be not sufficient, to purge us of that foul fault laid unto our charge: we will for our defence, Sire, allege the example of so many provinces, Seignories, Principalities, yea and Realms, reformed, according unto this self same doctrine which, God be thanked, may serve us for good and sufficient witnesses to discharge us. To be short, we do in this point clean to S. Paul's saying, in the 13. Chapter of his Epistle to the Romans, where speaking of the temporal policy, he enjoineth every man expressly to be subject to the higher powers. Yea, saith Saint Chrisostome upon the same place: though thou were an Apostle, or evangelist, for such subjection taketh nothing away from the service of God.  
And in case it hath heretofore happened, or may hereafter happen, that any cloaking themselves with our doctrine, shallbe found culpable of Rebellion, to the worst of your officers, Sire, we protest before God and your Majesty, that they be none of ours, and that they can have no greater enemies to them, so doing than we be, so far as our poor estate and condition can reach.  
To make an end, Sire, our bounden duty to do the best we can for, the advancing of God's glory, the obedience and humble service which we own to your Majesty, the zeal and affection that we bear to our country, and specially to the Church of God: hath this day brought us hither, trusting to almighty God, that following the course of his goodness and mercies, he will with his grace work in you, as he did in little king josias ij. thousand, two hundred and two years 
〈◊〉 the 〈◊〉 of 〈◊〉 auar●●●  sithen. And that under your gracious government Madam, being assisted with you Sire, and other right honourable Princes, and Lords of the Council, the ancient memory of the most famous Queen Clotilde, shallbe renewed: by whose good mean, as God's instrument, the knowledge of his religion, was brought into this Realine. This is our full trust Sire, for the bringing of which thing to pass, we are ready to employ our lives, to the end that serving your Majesty in a thing so holy, and so commendable, we may see and enjoy the true golden world, in the which our Lord and Saviour jesus Christ may be served: to whom be honour and glory for ever. Amen.  
Here Master de Beze and his company bowed their knees to the ground: and afterward rising again, he presented a confession to the king, containing the faith of certain reformed Churches in France, in such sort as followeth.  
Sire, we beseech your Majesty that it may please the same, to have no regard to our rude and ill polished language, but to way our good wills and affections, altogether dedicated to you. And forasmuch as the points and articles of our faith and doctrine, be plainly and at better length contained in this present confession of our faith, which we have once already presented to your Majesty, whereupon the present conference is to proceed: we humbly beseech your Majesty, to show us again so much favour, as to receive it at our ●andes in this place, trusting by the help of the grace of almighty God, that after we shall have conferred together, in all sobriety, and reverence of his Name, you s●all find us all of one accord. And in case our sins shallbe a let, that it shall not so come to pass, yet doubt we not but that your Majesty, with his good Council, shallbe able to bring the thing to a quiet end without prejudice of either party: as to reason and God's honour shall seem best to appertain.  
FINIS.   

A brief writing, exhibited by Master Theodore de Beze, to the Queen Mother at Poissy, the x. day of September: containing a declaration of certain points proponed by him the day before in the presence of the King, the Queen Mother, the king of Navarre, etc. Being present also there a number of Cardinals and bishops, and other Ministers of the Church. 1561.   

❧ To the Queen.  
MADAM, whereas your right humble servant Theodore de Beze, hath some occasion to fear that your Majesty should not remain satisfied with a speech that passed from him yesterday, in the declaration of a matter which to his great grief, was by my Lords the Prelates found very strange. He most humble desireth your Majesty, that it may please you to understand at better length, such purpose as he could not then sufficiently express, by reason of a noise reased in such sort, as the knitting up of his matter was not hard, nor conceived of the hearers, according as his desire was it should have been, and as he meant to have had it.  
Madame, the cause that led me to enter to that matter, was, for that there are many that for lack of good understanding of the confession of our faith, do think our teaching to be to shut out jesus Christ from his holy Supper, which were a manifest impiety. For we do know (thanks be given to God) that that blessed Sacrament was ordained by the Son of God, to the end that being made more and more partakers of the substance of his very body and of his very blood, we mought be so much the near united and incorporated with him, to draw to us thereby the eternal life. And doubtless, if it were otherwise it should not be the Supper of the Lord.  
And, Madam, so far be we from willing or meaning to say that Christ is absent from his Supper, as contrarily there are no kind of men that can less bear such a sacrilege than we.  
Truth it is, that there is a great difference, to say that jesus Christ is present at his holy Supper, giving unto us there at his very body and very blood: and to say that his body and blood are joined with the bread and the wine. I have confessed the first, which is the principal. The last I have denied, for that I take it to be directly against the verity of the humane nature of the body of Christ, and to the article of the Ascension, as it is contained in the holy Scripture and declared by all the ancient Doctors of the Church.  
I will not here allege many places and reasons. Only Madam I beseech your Majesty most humbly to way and consider with yourself, whether of the two opinions carrieth with it the more honour to the word and ordinance of God, either that, which would make us to believe that we can not be made partakers of the body of Christ, unless it be put and joined really with the Sacrament: or else the other that teacheth us that albeit his body doth presently remain in heaven and not elsewhere▪ yet by the spiritual virtue of it, and by the mean of a right & true faith, we that be on the earth and do believe in him, be made partakers of his very body and his very blood, as truly and as certainly as we see with our eyes, and touch with our hands the holy visible Sacraments of the bread and wine, which he hath ordained to that effect.  
If this declaration. Madame, which long time sithen hath been set forth amongs my writings (albeit I could not yesterday do you to understand the same) may satisfy your Majesty: I shall have great cause to praise and thank God highly therefore. If not, I will be so bold as to desire yet so much favour at your hand, as that I may satisfy your Majesty more fully by mouth, in the presence (if it shall so be thought needful) of such as by whom you shall think I may receive knowledge and learning, as one that hath great need thereof, and that doth desire nothing so much as to learn more and more, whereby I may be the more able to do your Majesty service in the establishing of so wholesome and so holy a concord and agreement.  
These be the very words by me spoken, where with my Lords the Prelates seem to be much offended.  
If thereupon they will ask if 
Rehearsal of the words, spoken the day before.  my meaning be to make Christ absent from his Supper, I say nay: believing nevertheless, that weighing the distance of the plates (for so must we do when the question toucheth corporal presence) and considering distinctly his humanity, his body is as far from the bread and wine, as the highest part of heaven is from the earth. If any man will conclude hereof, that we make Christ absent from his Supper, we think him to conclude ill.  
For this honour do we give to God, that according to his holy word, albeit the body of Christ be in heaven, and we on the earth: yet be we made partakers of his body and blood, as verily in a spiritual manner, and by faith, as we do see the Sacraments with our eyes, and put them into our mouths, & do live with the substance of them, in this corporal life▪ These were my words.  For the confirmation whereof▪ here what S. Augustine saith in his fift treaty upon S. john. 
When jesus Christ said, you shall not alway have me with you, he speak of the presence of his body. For concerning his Majesty, his providence, and his invisible grace, he hath fully accomplished his promise made in an other place: I will be with you till the end of the world. But concerning the nature of man taken of him, concerning that he was borne of the virgin Mary, concerning that he was crucified, buried, and raised from death to life this sentence is accomplished: you shall not alway have me with you. And why? for that touching his body, he was conversant 40. days with his disciples, and from the same disciples, following him with their eyes, and not going after him, he ascended into heaven at the end of 40. days, and is no more here.  
The same S Augustine in his Epistle to Dardanus.  
In as much as he is God, he is every where, in that he is man, he is in heaven.  
Vigilins' bishop of Trent, which wrote against the heresy of the Eutychians about the year of Christ 500 saith.  
The Son of God is debarred from us touching his humanity, but touching his divinity he sayeth unto us: I am with you till the end of the world. He is with us, and he is not with us, for he hath not left nor forsaken, touching his divinity, them that he hath left, and is departed from us touching his humanity. touching the form of a servant which he hath lift up into heaven out of our company, he is absent: but touching the form of God which departeth not from us, he is present with us.  
Again, when his flesh was on the earth, certainly it was not in heaven, now that it is in heaven, as certainly it is not on the earth, and so is he absent as we do still look for him, which we do believe to be with us on the earth, in that he is the word, to come again from heaven corporally. and fleshly.  
And in an other place, The only Son of God, with was also made man, is conceived in one place by the nature of the flesh, and is contained in no place touching the nature of his divinity.   

❧ The confession asweall of the Protestants as of there adversary party of lait days assembled at Poissy in France concerning the presence of jesus Christ in the holy Supper whereof let our Papists chose which best liketh them and so remove the error of transubstantiation.   


❧ La Confession du dernier iour de Septembre, 1561.  
ENtant que la Foy rend les choses promises presentes, & que ceste Foy prent tresueritablement le corps & le sang de nostre seigneur jesus Christ par la vertu du sainct Esprit, en cestegard nous confessons la presence du corps & du sang diceluy en la saincte Cene: en la quelle il nous present, donne, & exhibe veritablement la substance de son corps & de son sang par loperation de son sainct Esprit: & nous receuons, & mangeons spirituelement & par foy cest corps, qui est mort pour nous: pour estre os de ses os, & chair de sa chair, a fin den estre vinifiez, & parcevoir tout ce, qui sy recoit, a nostre salut.   

❧ Autre Confession du premier Dottobre, 1561.  
❧ The Confession of the one party presented the last day of September, 1561.  
FOr as much as faith maketh present the things that be promised, and that the same faith receiveth most assuredly the body and the blood of our lord jesus by the virtue of the holy Spirit. In this respect we confess the presence of the body & of the blood of the same our lord jesus in the holy Supper. In the which he presenteth, giveth & exhibiteth verily the substance of his body & of his blood by operation of his holy Spirit: & we receive & eat spiritually & by faith the body which dead for us, to be bon of his bones, and flesh of his flesh: to the end that we may be quickened and to receive all that which is requisite for our salvation.   

❧ The Confession of the other part presented the first of October, 1561.  
NOus confessons, que jesus Christ en sa saint Cene nous present, done, & exhibe veritablement la substance de son corpse & de son sang par loperation de son sainct Esprit, & que nous recevons & mangeons sacramentellement, spirituellement, & parfoy ce propre corpse, qui est mort pour nous: pour estre os de sesos, & chair de sa chair: a fin den estre vivifiez, & parcenoir tout ce, qui est requis a nostre salut. Et pource que la foy appuyee sur la parolle de Dieu, rend & fait les choses promises presents: & que par ceste foy nous y prenons uraiement & de faict le vray & naturel corpse & sang de nostre Seigneur par la vertu de son sainct Esprit: en cest egard nous confessons la presence du corpse & sang diceluy en la saint Cene.   

WE confess that jesus Christ in his holy Supper presenteth, giveth & verily offereth unto us the substance of his body and his blood, by the operation of his holy Spirit. And that we receive and eat sacramentally, spiritually and by faith that same body which died for us to be bon of his bones and flesh of his flesh to the end that we may be quickened and perceive all that which is requiset for our salvation. And because that faith grounded upon the word of God maketh and giveth present the things promised: and that by this faith we verily and in effect receive the natural body and blood of our Lord by the virtue of his holy Spirit, in this respect we confess the presence of his body and blood in the holy Supper.   

De la part des ministers,  

Maistres  
Pierre Martyr  
Theodore de Beze  
Nic. des Gallars  
Augustin Marlorat  
jean de Lespine.   
Pourla part des do creurs & evesques,  

Messieurs  
Levesque de Valance  
Levesque de Sees  
Salinac  
Bouteiller  
Despence.   
For the part of the ministers,  

Masters  
Peter Martyr  
Theodore de Beze  
Nicolas de Gallas  
Augustin Marlorat  
john de Lespine.   
For the part of the doct. & bischoppes,  

My lords  
Bischop of Valence  
Bischoppe of Sees  
Sallignac  
Bouceiller  
Despence.   
WE know not which of the Confessions was presented by the party of the Protestants neither which by the Bischoppes but let our Papists cheese either and let us give glory unto God whose verity compelleth his enemies to confess that which they have long denied.   
Arise, o Lord, let thy enemies be confounded. Amen.  
The end.   

Imprinted at Edinburgh, by Robet Lekprewik,  
Cum privilegio.  
1561.