Ane
Oration
made
by
Master
Theodore
de
Beze
,
Minister
of
the
worde
of
God
,
accompanied
with
xi
.
other
Ministers
and
with
xx
.
deputies
of
the
refourmed
Churche
of
Fraunce
,
in
the
presence
of
the
King
,
the
Quene
the
mother
,
the
king
of
Nauarre
,
the
Princes
of
Conde
,
and
of
La
Rochesuryon
,
and
sundrie
other
Princes
and
Lordes
of
the
Counsel
.
SIRE
,
forasmuch
as
the
successe
of
all
enterprises
be
they
great
or
smal
,
doth
depend
vpon
Gods
assistence
especiallye
when
the
matter
in
question
appertaineth
to
his
seruice
,
and
doth
surmount
the
capacities
of
our
vnderstanding
:
we
trust
your
Maiestie
will
neither
thinke
it
straunge
nor
amisse
,
if
we
begin
with
the
callinge
of
his
Name
,
makynge
to
hym
oure
prayer
in
such
sort
as
foloweth
.
LOrd
God
Father
eternall
and
almightie
,
we
confesse
and
acknowledge
before
thy
holie
maiestie
,
that
we
be
poore
,
wretched
and
miserable
sinners
,
conceiued
and
borne
in
sinne
,
inclined
and
giuen
to
yll
,
and
vnprofitable
to
all
that
good
is
:
we
transgresse
continually
thy
holye
commaundementes
,
whereby
we
do
purchase
to
our selfe
by
thy
iust
iudgement
,
ruine
and
destruction
.
Neuerthelesse
Lord
,
we
are
right
sorie
that
we
haue
offended
thee
,
&
do
condemne
our selues
and
our
sinnes
,
with
true
repentaunce
,
desiring
that
thy
grace
may
aide
our
rewfull
misery
.
And
forasmuch
as
it
hath
pleased
the
to
shew
this
day
so
much
fauour
to
thy
poore
&
vnprofitable
seruauntes
,
as
to
geue
them
meane
to
declare
freely
in
the
presence
of
the
king
,
whome
thou
hast
established
to
reigne
ouer
them
,
and
of
the
most
noble
and
worthy
company
of
the
worlde
,
such
matter
as
it
hath
liked
thee
to
geue
them
knowledge
of
,
touching
thy
holy
trueth
:
it
may
also
please
thee
,
O
Lord
&
Father
of
heauen
and
earth
,
according
to
thy
accustomed
goodnes
and
mercies
,
so
to
kindle
our
vnderstandinges
,
so
to
gouerne
&
guide
our
affections
,
framinge
them
to
yelde
to
true
teaching
,
&
so
to
conduct
our
speache
,
that
after
we
shal
haue
conceiued
according
to
the
measure
that
it
shal
like
thee
to
impart
to
vs
the
secrets
which
thou
hast
shewed
to
men
for
their
saluacion
:
we
maye
with
all
trueth
and
sinceritie
,
set
furth
bothe
with
harte
and
tongue
,
such
matter
as
may
serue
to
the
glory
&
honour
of
thy
holy
name
,
to
the
prosperitie
and
aduauncement
in
honour
of
our
king
,
and
of
all
them
that
belong
vnto
him
,
with
the
rest
,
quietnesse
,
and
comfort
of
the
whole
state
of
Christendom
,
and
specially
of
this
Realme
of
Fraunce
.
And
this
,
O
Lord
and
father
almightie
,
we
do
require
in
the
Name
&
for
the
sake
of
Iesus
Christe
thy
sonne
our
Sauiour
,
praying
to
thee
in
such
sorte
as
him selfe
hath
taught
vs
to
praye
,
Our
Father
which
art
in
heauen
,
&c.
(
.
)
All
the
aboue
written
,
was
spoken
by
Theodore
de
Beze
kneeling
,
al
his
companie
being
in
like
sort
vpon
their
knees
,
who
after
the
prayers
made
,
rising
continued
his
speache
,
as
foloweth
.
(
.
)
Sire
,
it
is
no
sinal
felicitie
to
a
faithfull
seruaunt
,
bearing
his
harty
affection
to
his
maister
,
to
se
the
face
and
person
of
his
liege
Lord
,
forsomuche
as
the
same
representyng
it selfe
to
him
,
as
the
Maiestie
as
it
were
of
God
visible
,
it
can
not
be
but
the
Subiect
must
thereby
be
greatly
stirred
to
call
to
remembraunce
the
duetie
,
obedience
,
and
subiection
whiche
he
is
bounde
to
owe
vnto
him
.
For
being
suche
by
nature
as
we
be
,
that
that
we
do
beholde
with
the
corporal
eye
(
foreseing
the
eye
be
good
,
and
that
the
thing
loked
vpon
do
aunswer
to
that
that
is
conceiued
of
it
)
is
of
muche
more
effecte
,
then
that
that
is
considered
onely
with
a
simple
and
naked
apprehension
of
the
minde
.
And
in
case
it
come
so
to
passe
that
the
said
Subiect
be
not
onely
admitted
to
his
Princes
sight
,
but
receiueth
so
muche
fauour
,
as
the
Prince
wyll
be
content
to
haue
also
a
sight
of
him
,
and
moreouer
wyll
vouchsafe
to
geue
eare
vnto
him
,
and
finally
like
suche
matter
as
shal
by
him
be
vttered
:
he
must
nedes
thereof
receiue
a
meruelous
ioye
,
and
singuler
comfort
and
contentacion
.
The
fruite
and
comfort
of
the
which
four
pointes
,
Sire
,
it
hath
pleased
God
,
vsing
therein
his
secrete
iudgementes
,
that
some
of
your
right
humble
and
most
obedient
subiectes
haue
of
long
tyme
laked
,
to
their
greate
griefe
and
sorowe
:
vntyll
that
at
the
length
by
his
infinite
mercy
,
harkening
vnto
our
teares
&
continual
mourninges
,
he
hath
shewed
vs
suche
grace
,
as
this
daye
hath
brought
to
vs
the
good
fortune
that
hytherto
we
haue
wished
,
rather
then
loked
for
,
which
is
to
se
your
maiestie
:
Sire
,
and
that
more
is
,
to
be
sene
and
harde
of
the
same
,
and
of
such
a
noble
and
worthye
company
,
as
harde
were
it
in
the
worlde
to
finde
the
like
.
So
as
if
we
had
neuer
before
receiued
any
benefite
at
your
hand
neither
hereafter
shoulde
euer
bee
partakers
of
any
from
you
,
all
the
time
that
we
haue
to
liue
,
coulde
not
suffise
to
prayse
God
for
this
his
benefite
,
and
to
geue
worthy
thankes
therfore
to
your
maiestie
.
But
with
this
,
when
we
consider
that
this
saide
day
doth
not
onely
open
a
meane
to
vs
,
but
calleth
vs
,
and
as
a
man
may
say
,
by
the
gentle
,
cortoyse
,
&
gracious
countenaunce
and
demeanour
whiche
wee
see
in
you
so
well
becoomyng
your
Maiestie
,
driueth
vs
to
witnesse
altogether
our
dueties
,
to
confesse
the
Name
of
our
God
,
and
to
declare
the
obedience
that
we
beare
to
you
:
we
must
nedes
confesse
that
our
vnderstandinge
is
not
hable
once
to
conceiue
the
greatnesse
of
such
a
benefite
,
and
our
tongues
muche
lesse
hable
to
vtter
that
,
that
our
affections
and
good
willes
geueth
them
in
charge
to
set
forth
.
In
such
sorte
,
Sire
,
that
this
fauour
passing
all
the
eloquence
of
man
,
we
thinke
it
is
a
great
deal
better
to
confesse
our
weaknesse
with
a
shamefaste
scilence
,
then
to
diminishe
the
grace
of
the
benefite
by
the
lacke
of
conuenient
speache
,
for
the
due
setting
foorth
of
the
same
Our
chief
desire
is
Sire
,
to
obtaine
most
speciallye
the
fourth
&
principal
point
,
that
is
to
saye
,
that
our
seruice
whiche
we
offer
this
day
,
may
be
agreable
and
liked
to
your
Maiestie
,
whiche
grace
we
trust
to
winne
at
your
Maiesties
handes
,
the
rather
yf
thereby
it
come
to
passe
(
which
God
graunt
it
may
)
that
this
our
comming
hither
,
may
bring
with
it
an
end
,
not
so
muche
of
oure
owne
thraldomes
and
miseries
,
the
memory
whereof
is
halfe
extincte
by
the
good
happe
of
this
daye
:
as
of
a
number
of
troubles
&
disorders
,
(
whiche
hath
ben
alwayes
to
vs
more
greuous
then
death
coulde
haue
ben
)
fallen
vpon
the
Realme
,
with
the
ruyne
and
destruction
of
so
great
a
number
of
your
subiectes
.
Manye
and
diuerse
occasions
be
there
,
that
hath
hytherto
kept
vs
from
the
enioyinge
of
so
great
a
grace
,
whereof
we
should
yet
be
in
dispaire
,
were
it
not
that
one
the
other
side
,
many
other
thinges
do
maintaine
our
good
hope
,
and
put
vs
in
some
assuraunce
.
First
there
is
by
the
malice
and
iniquitie
of
the
tyme
,
an
assured
perswasion
rooted
in
manye
mens
heartes
,
that
we
be
vnquiet
,
troublesome
,
and
ambitious
men
,
geuen
to
our
fantasies
,
and
enemies
of
al
concorde
and
tranquilitie
.
Others
there
be
perhaps
,
who
suppose
that
albeit
it
may
be
that
we
be
not
altogether
enemies
of
concord
,
yet
that
we
do
demaund
it
,
and
bee
content
to
come
to
it
,
with
so
sharpe
and
heard
condicions
,
as
were
not
conuenient
we
should
with
them
be
receyued
,
as
though
we
pretended
to
ouerturne
the
present
state
of
the
world
,
and
to
make
a
new
of
our
owne
fashionyng
,
and
to
spoyle
a
number
of
their
goods
and
riches
,
to
enriche
our selues
withall
.
There
are
besides
these
,
Sire
,
sundry
other
lyke
,
or
rather
greater
lettes
,
but
we
desire
rather
,
that
the
memorie
of
them
may
be
buried
,
then
to
renewe
by
the
rehearsall
of
them
,
olde
sores
,
being
now
come
not
to
complaine
,
or
to
open
griefes
,
but
to
seke
out
the
most
conuenient
&
spedie
remedye
for
them
.
And
who
then
geueth
vs
such
an
assuraunce
in
the
middes
of
so
many
lettes
and
hinderaunces
?
It
is
not
,
Sire
,
the
leaning
to
any
thinge
that
is
in
oure selues
,
who
be
in
all
respectes
the
basest
,
and
most
vile
in
estimacion
,
of
any
sort
of
men
.
Neither
is
it
(
GOD
therefore
bee
thanked
)
vaine
presumption
,
or
arrogauncie
,
for
oure
poore
&
low
estate
beareth
it
not
.
It
is
,
Sire
,
rather
our
vpryght
conscience
,
which
assureth
vs
that
our
cause
is
good
and
iust
,
of
the
which
we
trust
God
wil
be
protectour
and
defendour
.
It
is
also
the
natural
goodnes
whiche
we
doe
note
in
your
face
,
speache
,
&
countenance
.
It
is
the
equitie
which
Thinke
not
that
we
be
come
hither
to
maintaine
anye
errour
but
to
disclose
and
to
amende
whatsoeuer
may
be
founde
out
of
the
waye
,
eyther
on
your
syde
,
or
on
ours
.
Esteme
vs
not
so
outragiouslye
presumptuous
,
that
we
wolde
once
pretend
to
ouerthrow
that
we
knowe
to
be
eternall
,
to
witt
,
the
Churche
of
God
:
Neyther
do
you
beleue
that
we
go
about
and
seke
meanes
to
mak
you
like
vnto
vs
,
in
our
poore
and
vile
effate
,
wherewith
neuerthelesse
,
thankes
be
geuen
to
God
,
we
find
our selues
very
well
contented
.
Our
desire
is
to
haue
the
ruynes
of
Ierusalem
repaired
,
the
spirituall
temple
to
be
set
vp
agayne
,
the
house
of
God
whiche
is
builte
with
liuing
stones
to
be
sette
agayne
in
his
entier
estate
,
and
that
the
flockes
so
scattered
and
strayed
by
the
iust
vengeaunce
of
God
and
negligence
of
man
,
may
be
knitte
together
againe
,
and
brought
in
one
companye
to
the
shepefolde
of
him
that
is
the
soueraigne
and
onely
shepheard
.
This
is
the
mark
we
shoote
at
:
This
is
our
whole
meanyng
,
desire
&
intent
(
my
Lordes
)
whiche
in
case
heretofore
you
haue
hardly
beleued
,
our
truste
is
that
you
will
be
easely
brought
to
the
belief
of
it
,
when
we
shall
haue
declared
to
you
by
conference
,
suche
matter
as
hath
pleased
God
to
endue
vs
with
,
in
all
modestie
and
pacience
.
And
woulde
God
that
without
any
further
trauaylling
we
mought
in
the
stede
of
arguing
one
against
the
other
,
all
with
one
voyce
synge
a
songe
vnto
the
Lord
,
and
offer
oure
handes
the
one
syde
to
the
other
,
as
it
hath
chaunsed
at
some
tymes
past
betwene
two
armyes
of
Pagans
&
Infidelles
set
in
battaile
array
.
A
foule
shame
must
it
nedes
be
to
vs
,
that
professinge
the
state
of
preachers
of
the
doctrine
of
peace
and
concorde
,
we
be
so
easely
set
a
sunder
,
and
so
harde
▪
and
vneasy
▪
to
be
tyed
againe
together
in
●ne
vnitie
.
But
what
shall
we
say
▪
Men
maye
,
and
ought
to
wyshe
that
all
thinges
were
well
,
but
it
is
God
alone
that
must
graunt
●t
,
whiche
he
wyll
do
when
it
shall
please
him
,
to
couer
oure
sinnes
with
his
goodnesse
;
and
chase
awaye
oure
darkenesse
with
his
lyght
.
And
hauing
thus
muche
said
,
Sire
,
to
the
intent
it
may
be
knowen
that
our
meaning
is
to
proceade
with
good
and
vpright
consciences
,
simply
,
plainly
,
and
roundly
,
we
meane
if
your
Maiestie
geue
vs
leaue
so
to
do
,
to
declare
in
a
short
fourme
the
principal
points
of
this
conference
,
in
such
sort
as
God
willing
no
man
shall
haue
iust
cause
to
be
therwith
offended
.
There
are
some
men
that
do
think
,
and
wold
gladly
perswade
all
others
to
thinke
the
like
,
that
our
disagreing
doth
stande
in
no
greate
matters
of
importaunce
,
but
consisteth
rather
in
thinges
indifferent
,
then
in
the
substancial
pointes
of
our
faith
.
Others
there
be
all
of
the
contrary
,
that
for
lacke
of
good
information
of
our
beliefe
,
take
it
as
though
we
agreed
in
nothing
,
no
more
then
Iewes
or
Mahometistes
.
The
opinion
of
the
first
sort
is
not
so
much
to
be
discommended
,
as
the
iudgement
of
the
last
sort
is
vtterly
to
be
reiected
:
Like
as
we
trust
shall
appeare
by
the
discourse
of
our
matter
.
But
surely
,
neither
of
them
both
do
make
any
waye
or
ouerture
of
any
true
or
assured
concord
.
For
if
the
laste
be
beleued
,
none
of
the
parties
can
purchasse
to
them
a
sure
standing
,
but
with
the
ouerthrowinge
of
the
other
,
whiche
were
to
cruell
to
think
,
and
most
horrible
to
be
executed
.
If
the
opinion
of
the
first
should
be
receiued
,
it
muste
nedes
be
that
many
thinges
should
remaine
vndecided
whereof
shoulde
rise
a
very
daungerous
and
hurtfull
disagreing
.
To
enter
then
into
the
matter
,
we
do
confesse
(
in
the
whiche
saying
we
haue
much
a
do
to
contain
our
teares
:
we
confesse
I
say
,
that
as
we
do
agree
in
some
principal
pointes
of
the
Christian
faith
,
so
do
we
disagree
in
some
vthers
.
We
confesse
one
onely
God
,
in
one
&
selfe
same
essence
,
infinitie
,
and
incomprehensible
,
distincte
in
three
persons
consubstancials
,
and
in
all
pointes
coequall
.
That
is
to
say
:
the
Father
vnbegotten
,
the
sonne
from
euer
begotten
of
the
Father
,
and
the
holy
Gost
proceadinge
from
the
Father
and
the
Sonne
.
We
confesse
one
onely
Iesus
Christe
,
very
God
and
very
man
,
without
confusion
or
separation
of
the
two
natures
,
or
of
the
properties
of
the
same
.
We
confesse
that
touching
his
manhood
,
he
is
not
the
sonne
of
Ioseph
,
but
was
conceiued
by
the
secrete
power
of
the
holie
Goste
in
the
wombe
of
the
blessed
virgin
Marie
,
virgin
we
say
bothe
before
her
deliueraunce
and
after
also
.
We
confesse
his
Natiuitie
,
his
lyfe
,
his
death
,
his
burying
,
his
going
downe
into
hell
,
his
resurrection
,
and
his
ascention
,
as
they
be
contained
in
the
holy
Gospell
.
We
beleue
that
he
is
on
hyghe
in
heauen
,
sett
at
the
right
hand
of
the
Father
,
from
whens
he
wil
not
departe
till
he
come
to
iudge
the
quicke
and
the
dead
.
We
beleue
in
the
holie
Gost
,
who
lightneth
vs
,
comforteth
vs
and
supporteth
vs
.
We
do
beleue
that
there
is
one
holie
Catholike
,
that
is
to
saye
,
vniuersall
Churche
,
which
is
the
companie
and
congregation
of
Saintes
,
out
of
the
which
ther
is
no
saluation
.
We
do
assure
our selues
of
the
free
remission
of
our
sinnes
,
thorow
the
blood
of
Iesus
Christ
,
by
the
vertue
wherof
,
after
the
same
body
of
ours
beinge
raysed
from
death
to
life
shal
be
ioyned
againe
with
oure
soules
,
we
shall
enioye
with
God
the
blessed
and
euerlasting
life
.
How
then
will
some
saye
▪
are
not
these
the
articles
of
our
faith
▪
wherein
then
standeth
the
difference
betwene
vs
?
First
,
we
differ
in
the
exposition
of
some
part
of
them
.
Secondly
,
in
that
it
semeth
to
vs
(
wherein
if
we
be
deceiued
we
wolde
be
glad
to
knowe
it
)
that
men
haue
not
satisfied
them selues
with
these
articles
:
but
of
longe
tyme
haue
not
ceased
to
adde
article
vpon
article
,
as
though
Christian
religion
were
a
building
that
neuer
would
haue
ende
.
We
say
moreouer
that
such
building
as
hath
bene
made
of
newe
,
hath
not
as
farre
as
we
can
vnderstand
ben
alway
builded
vpon
the
olde
foundacion
:
and
therfore
hath
it
rather
taken
awaye
the
grace
of
the
olde
buildinge
,
then
serued
to
the
garnishing
and
setting
foorth
of
the
same
.
And
yet
haue
men
cleaued
more
to
those
accessaries
,
then
they
haue
done
to
the
principall
.
This
is
the
summe
shortlye
of
that
we
beleue
and
teache
:
but
to
the
ende
that
our
meaninges
may
be
the
better
conceiued
,
we
will
discourse
the
pointes
more
perticulerly
.
We
say
then
,
and
truste
to
maintaine
the
same
with
all
the
temperaunce
we
can
,
by
the
testimonye
of
holye
Scriptures
,
that
the
verie
God
in
whom
we
ought
to
beleue
,
is
spoyled
of
his
perfecte
Iustice
,
yf
menne
thinke
to
sette
againste
his
displeasure
and
iuste
iudgemente
▪
any
〈…〉
kinde
of
purgation
or
satisfaction
in
this
worlde
,
or
in
the
other
,
then
that
whole
entier
and
perfect
obedience
,
which
can
not
be
founde
in
anie
other
,
but
only
in
Iesus
Christ
.
And
in
like
sort
yf
we
saye
,
that
he
acquiteth
vs
of
one
part
of
our
debtes
,
so
as
we
pay
the
other
,
we
spoyle
him
of
his
perfite
mercy
.
Hereof
riseth
it
as
farre
as
we
can
iudge
,
that
beinge
the
question
,
by
what
title
we
looke
to
be
placed
in
heauen
,
we
muste
holly
and
onely
sticke
to
the
death
and
passion
of
Iesus
Christ
oure
Sauiour
and
redemer
,
or
els
shal
we
be
driuen
to
worship
a
straunge
God
,
which
should
not
be
perfectly
either
iust
,
or
mercifull
.
And
hereof
also
dependeth
another
point
,
of
no
small
importaunce
,
touching
the
office
of
Iesus
Christ
.
For
if
he
be
not
onely
and
entierly
oure
saluation
,
this
precious
Name
of
Iesus
,
that
is
to
say
Sauiour
,
denounced
by
the
Angell
Gabriell
,
should
not
properly
appertaine
to
him
:
likewise
yf
he
be
not
our
onely
Prophete
,
hauinge
fully
declared
the
will
of
God
his
Father
for
our
saluation
:
first
by
the
mouth
of
his
Prophetes
,
and
after
that
,
when
the
fulnesse
of
the
tyme
was
come
in
his
owne
person
,
and
finally
by
his
faithfull
Apostles
.
If
he
bee
not
also
the
head
and
spirituall
kinge
of
oure
consciences
,
yf
he
be
not
our
onely
Priest
for
euer
,
after
the
order
of
Melchisedech
,
hauing
by
one
oblation
once
made
of
himselfe
whiche
neuer
can
be
made
againe
,
reconciled
man
with
God
,
and
is
nowe
in
heauen
,
our
onely
intercessour
,
till
the
ende
of
the
worlde
.
To
make
an
ende
if
we
be
not
holie
complete
in
hym
alone
,
the
Name
and
title
of
Messias
,
or
Christe
,
that
is
to
say
annointed
,
and
dedicated
of
God
the
Father
to
that
effect
,
can
not
appertaine
vnto
him
.
If
then
we
can
not
content
our selues
with
his
onely
word
faithfully
preached
,
and
afterward
registred
and
truely
recorded
by
writinge
by
his
Prophetes
and
Apostles
,
it
is
as
muche
as
to
dispossesse
him
of
the
degree
of
a
prophete
.
And
in
case
also
we
wil
make
new
lawes
,
to
binde
the
consciences
of
men
,
we
take
from
him
the
dignitie
of
the
head
and
spiritual
kingdome
of
the
Church
.
And
whosoeuer
shal
take
vpon
him
,
to
offer
him
for
the
remission
of
sinnes
or
shal
not
be
content
to
take
him
for
our
onely
intercessour
and
aduocate
in
heauen
,
betwene
God
&
man
,
he
taketh
from
him
the
dignitie
of
his
euerlasting
priesthod
.
Thirdly
we
disagree
in
the
definition
,
the
spring
&
the
effects
of
faith
,
which
we
tearme
with
S.
Paul
,
iustifying
faith
,
by
the
which
only
we
do
affirme
that
Iesus
Christ
&
all
his
merites
be
applied
to
vs
.
Touching
good
workes
,
if
any
man
thinke
that
we
set
not
by
them
,
he
is
muche
misenfourmed
,
for
we
do
no
more
separate
faith
from
charitie
,
than
heate
and
light
can
bee
saperated
from
the
fyre
.
And
we
say
with
S.
Iohn
in
his
first
Canonicall
Epistell
,
that
he
that
saieth
he
knoweth
God
,
and
kepeth
not
his
commaundamentes
,
lieth
,
and
no
trueth
is
in
him
.
But
concerning
this
purpose
,
we
confesse
plainly
that
we
disagree
in
thre
principall
pointes
.
The
first
,
touching
the
beginning
,
&
the
spring
from
the
which
good
workes
do
procede
.
The
seconde
,
what
workes
bee
good
workes
.
The
third
,
to
what
respect
they
bee
good
.
Touchinge
the
first
,
we
finde
none
other
free
will
in
man
,
but
that
whiche
receiueth
freedome
by
the
only
grace
of
our
Lord
Iesus
Christe
.
And
we
say
,
that
our
nature
being
in
the
state
whiche
it
is
fallen
into
,
nedeth
before
all
other
thinges
not
to
be
aided
and
vpholden
,
but
to
be
mortified
and
killed
by
the
vertue
of
the
Spirite
of
God
,
for
so
muche
as
his
grace
findeth
it
not
onely
wounded
&
much
weakned
,
but
altogether
destitute
of
force
and
repugning
to
al
good
,
yea
dead
&
rotten
in
sinne
and
corruption
.
And
therefore
do
we
not
to
him
so
much
dishonour
as
to
make
oure selues
parteners
with
him
,
to
whose
grace
and
mercie
working
in
vs
,
is
to
be
geuen
the
beginninge
,
the
myddle
,
and
the
ende
of
our
good
workes
.
Touching
the
second
point
,
we
do
not
receiue
anye
other
rule
of
iustice
and
obedience
before
God
,
but
his
commaundementes
as
they
be
written
and
registred
in
his
holy
worde
,
to
the
which
we
do
not
take
it
lawefull
for
anye
man
to
adde
or
diminish
,
to
binde
therwith
mans
conscience
.
Touchinge
the
thirde
point
to
witte
in
what
respect
they
bee
good
:
our
beliefe
is
,
that
so
farre
foorth
as
they
procede
from
the
Spirite
of
God
working
in
vs
,
they
ought
to
be
called
good
,
for
that
they
issue
from
so
good
a
spring
,
and
yet
yf
God
shoulde
examine
them
rigorously
,
there
wolde
be
●ounde
matter
inough
and
inough
●o
the
disaduauntage
of
them
.
We
saye
further
,
that
they
be
good
in
another
respecte
,
that
is
●o
saye
:
forsomuche
as
God
is
by
them
glorified
,
men
bee
drawen
to
the
knowledge
of
him
,
and
we
all
bee
assured
the
Spirite
of
God
being
in
vs
,
which
is
knowen
by
his
effectes
,
that
we
bee
of
the
number
of
the
elected
,
and
of
them
that
be
predestinated
to
saluation
.
But
if
a
question
be
moued
,
by
what
title
euerlastinge
life
doth
appertaine
vnto
vs
,
we
say
with
S.
Paule
,
that
it
is
a
free
gyft
of
God
,
and
no
recompence
any
way
due
vnto
oure
merites
.
For
Iesus
Christ
in
this
behalfe
instifieth
vs
by
his
onely
iustice
,
being
imparted
to
vs
,
sanctifieth
vs
by
his
onely
holynes
,
beinge
by
him
freely
geuen
to
vs
,
and
hath
redemed
vs
by
his
onely
Sacrifice
,
which
is
auailable
to
vs
,
hauing
in
vs
a
true
and
a
liuely
faith
by
the
grace
onely
and
liberalitie
of
God
.
All
those
treasures
be
communicated
to
vs
by
the
power
of
the
holie
Gost
,
vsinge
for
that
effect
the
preachinge
of
the
Gospell
of
God
,
and
the
administration
of
his
holy
Sacramentes
.
Not
for
that
he
nedeth
any
such
matter
for
the
putting
in
vre
of
his
said
power
,
he
being
almightie
:
but
for
that
it
pleaseth
him
to
be
serued
with
these
ordinary
meanes
,
to
breede
and
nourishe
in
vs
the
precious
gift
of
faith
,
whiche
is
as
it
were
the
onely
hand
,
and
the
onely
vessell
to
take
holde
of
Iesus
Christ
,
and
to
receiue
him
with
all
his
treasures
to
our
saluation
.
And
to
the
intent
we
maye
declare
what
we
doe
admitte
for
the
worde
of
GOD
:
we
admitte
nothinge
but
the
doctrine
written
in
the
holie
Prophetes
,
and
the
Apostles
,
tearmed
the
newe
and
olde
Testament
.
For
by
whom
shall
we
assure
vs
of
oure
saluation
;
but
by
suche
a●
〈…〉
thereof
,
without
reprothe
,
&
against
whom
none
exceptions
can
be
taken
.
And
touching
the
writinges
of
auncient
doctours
and
Councelles
,
we
thinke
it
conuenient
before
we
do
receiue
them
,
as
matter
whereunto
nothing
can
be
agayne
sayde
,
to
conferre
them
throughly
,
and
to
see
them
to
agree
with
the
holy
Scriptures
&
amonges
them selues
also
,
considering
that
the
Spirite
of
God
is
neuer
disagreing
from
it selfe
.
Whiche
we
beleue
(
my
Lords
)
you
wil
neuer
go
about
to
enterprise
:
yf
you
do
,
yt
shall
lyke
you
to
pardon
vs
yf
we
do
not
beleue
till
we
do
see
it
doone
,
that
you
shall
euer
be
hable
to
bringe
it
to
passe
.
Howe
then
?
are
we
of
the
cursed
race
of
Cam
,
the
sonne
of
Noe
who
disconered
the
pri●●●●
of
his
Father
?
Do
we
thinke
oure selues
more
conning
and
better
learned
then
so
many
auncient
doctours
bothe
Greekes
and
Latiues
?
Be
we
so
presumptuous
,
as
to
thinke
that
we
are
the
first
that
brought
trueth
to
light
,
and
to
condemne
the
whole
worlde
of
ignoraunce
?
God
forbyd
(
my
Lordes
)
that
we
should
be
suche
:
but
it
maye
like
you
to
remember
that
there
hathe
ben
Councels
and
Councels
,
doctours
and
doctours
,
for
these
he
not
the
firste
dayes
that
false
prophetes
haue
ben
in
the
Churche
of
God
,
of
whom
the
Apostles
haue
geuen
vs
warning
in
diuers
places
,
namely
in
the
fourth
Chapter
of
the
firste
to
Timothye
,
and
Act.
the
xx
.
Secondly
,
touchinge
the
sayde
auncient
writtinges
,
forasmuche
as
all
trueth
that
may
be
founde
in
them
must
of
necessitie
by
drawen
out
of
holy
Scripture
:
what
more
sure
waye
can
we
finde
to
studie
,
and
vse
them
to
oure
profite
,
then
to
trye
them
by
that
touche
stone
,
and
to
waye
and
consider
the
testimonies
and
reasons
of
the
Scriptures
,
vpon
the
whiche
they
haue
grounded
their
expositions
.
Surely
no
man
can
or
ought
to
attribute
anye
more
to
them
,
then
their selues
do
require
:
wherupon
harken
what
S.
Iherome
saith
vpon
the
Epistle
to
the
Galathians
.
The
doctrine
(
saith
he
)
of
the
holy
Goste
,
is
that
which
is
set
foorth
in
the
Scripture
and
Canonicall
writtinges
,
againste
the
whiche
if
Councelles
shall
ordeine
any
thinge
,
it
is
vnlawfull
,
and
not
to
be
admitted
.
And
S.
Augustine
writtinge
to
Fortunatian
:
We
ought
not
(
saith
he
)
to
accompte
the
reasons
and
dispntacions
of
men
,
of
what
estimacion
and
howe
Catholike
soeuer
they
be
,
or
haue
bene
,
in
equal
degree
with
the
Canonicall
Scriptures
,
or
of
suche
an
aucthoritie
,
as
it
maye
not
be
lawfull
for
vs
,
(
the
reuerence
due
to
suche
personages
reserued
)
to
reproue
and
reiecte
any
thinge
in
their
wrytinges
,
wharein
it
may
be
founde
that
they
haue
iudged
other
wise
then
trueth
will
beare
them
being
so
founde
and
vnderstode
,
with
the
helpe
of
Gods
grace
,
by
me
or
by
any
others
.
This
thinke
I
of
other
mens
wrytinges
,
and
the
same
libertie
do
I
geue
to
such
as
shall
take
the
paines
to
be
readers
of
any
thinge
that
my selfe
shall
write
.
As
muche
to
the
same
sence
writeth
he
in
his
11●
.
Epistle
,
and
in
lyke
sorte
in
his
seconde
booke
37.
Chapiter
against
Chresconius
.
Saint
Ciprian
also
writteth
in
the
same
wise
,
saying
that
it
behoueth
vs
not
to
regarde
what
this
man
or
that
man
hath
done
before
our
times
:
but
what
Iesus
Christ
hath
done
before
all
mens
tymes
.
And
the
same
rule
geueth
S.
Augustine
,
writting
to
Saint
Iherome
.
And
in
another
place
disputing
against
them
,
that
for
the
maintenaunce
of
their
opinions
alleaged
the
autoritie
of
the
Councell
of
Arimine
:
Lette
vs
grounde
our selfe
(
saith
he
)
neyther
I
vpon
the
Councel
of
Nice
,
whiche
neuerthelesse
is
the
moste
auncient
approued
Councell
:
neither
you
vpon
the
Councel
of
Arimine
,
but
lette
vs
cleaue
and
stand
fast
to
the
holy
Scriptures
.
Saint
Chrisostome
was
of
the
same
opinion
,
who
in
his
seconde
exposition
vpon
Saint
Matthew
in
his
xlix
.
Homely
,
sayth
:
The
Churche
stayeth
it selfe
vpon
the
foundacion
of
the
Prophetes
and
the
Apostles
.
And
to
conclude
in
this
matter
,
we
do
receiue
and
take
the
holie
Scriptures
for
an
entier
and
a
perfect
declaration
of
all
thinges
necessary
for
oure
saluation
.
And
touching
suche
matter
as
may
be
found
in
Councels
,
or
the
bookes
of
any
auncient
doctours
,
we
can
not
nor
ought
not
to
let
you
,
but
that
you
maye
alleage
them
to
your
ayde
,
and
we
also
,
so
as
it
be
grounded
vpon
the
expresse
tistimonie
of
the
holy
Scripture
.
But
for
the
loue
of
God
,
bring
not
to
vs
their
bare
authoritis
,
vnlesse
the
same
be
throughly
examined
vpon
the
touch
stone
before
mencioned
.
For
we
saye
with
Saint
Augustine
,
in
his
seconde
booke
of
Christian
doctrine
,
in
the
vi
.
Chapter
:
If
there
fall
any
difficultie
in
the
interpretation
of
anye
one
passage
,
the
holye
Goste
hath
so
tempered
the
holy
Scripture
,
as
that
whiche
is
in
one
place
obscuredly
spoken
,
is
in
an
other
place
spoken
more
clerely
.
And
thus
much
for
this
pointe
,
which
I
haue
drawen
some
what
the
more
at
length
,
to
the
intente
that
all
men
may
vnderstand
that
we
be
not
enemies
to
councelles
,
neither
to
the
holy
fathers
,
by
the
whiche
it
hath
pleased
God
to
teache
and
instruct
his
Church
.
There
are
yet
two
matters
behynde
,
to
witte
,
the
matter
of
the
Sacramentes
,
and
the
discipline
and
pollicie
of
the
Church
.
Touching
the
firste
:
trueth
it
is
that
it
were
requisite
,
it
were
treated
of
at
good
length
,
because
of
the
difficulties
that
be
this
day
thereof
in
the
state
of
Christendome
.
But
because
I
haue
not
at
this
tyme
taken
vpon
me
to
dispute
,
but
rather
to
sette
foorth
shortely
the
principall
poyntes
of
oure
conference
:
I
will
contente
my selfe
to
declare
summarelie
what
we
do
thynke
,
and
holde
therein
.
We
be
as
I
take
it
concerning
this
word
Sacrament
,
of
one
accord
,
to
witte
:
that
Sacraments
be
signes
visible
,
by
meanes
whereof
the
coniunction
and
vnitie
whiche
we
haue
with
oure
Lord
Iesus
Christ
,
is
not
to
vs
simplie
signified
or
figured
,
but
is
to
vs
verelye
and
truely
offered
on
the
behalfe
of
the
Lord
,
and
consequently
ratified
,
sealed
,
and
as
it
were
grauen
by
the
vertue
of
the
holie
Gost
,
in
suche
as
by
true
faith
do
apprehend
,
and
take
hold
of
that
whiche
is
to
them
so
signified
and
presented
.
I
vse
this
worde
signified
(
my
Lordes
)
not
meaninge
thereby
to
weake
or
to
diminishe
the
dignitie
of
the
Sacramentes
,
but
to
note
a
difference
betwene
the
signe
,
and
the
thinge
that
signifieth
it
in
all
vertue
and
efficacie
.
We
do
also
agree
that
to
the
Sacramentes
,
there
is
necessarilie
required
a
celestiall
and
supernaturall
mutation
.
For
we
do
not
say
that
the
water
of
the
holy
Baptisme
,
is
simplie
water
,
but
that
it
is
a
true
Sacrament
of
oure
regeneration
,
and
of
the
washing
of
oure
soules
,
by
the
blood
of
Iesus
Christe
.
In
like
sort
we
do
not
say
,
that
in
the
holy
Supper
of
the
Lord
,
the
brrad
is
simplie
bread
:
but
that
it
is
the
Sacrament
of
the
precious
body
of
oure
Lord
Iesus
Christ
,
which
was
deliuered
for
vs
.
Neither
that
wine
,
is
only
and
simplie
wine
:
but
that
it
is
the
Sacrament
of
the
precious
blood
which
was
shed
for
vs
.
But
here
with
we
do
not
say
,
that
this
mutation
is
made
in
the
substaunce
of
the
signes
,
but
in
the
vse
and
end
for
the
which
they
be
ordeined
.
Neither
do
we
saye
that
they
bee
made
by
vertue
of
certaine
wordes
pronounced
,
neither
by
the
entent
of
him
that
pronounceth
the
same
:
but
by
the
onely
power
and
will
of
him
that
ordeined
this
heauenly
and
godly
action
,
whose
ordinaunce
in
this
behalfe
,
ought
to
bee
rehearsed
with
a
loude
voyce
,
and
in
suche
language
,
as
the
assistauntes
do
vnderstand
,
to
whom
it
ought
also
to
bee
plainely
expounded
,
to
the
intent
they
may
vnderstande
it
,
and
receiue
it
accordingly
:
And
thus
muche
concerninge
the
outwarde
signes
.
Let
vs
nowe
come
to
that
,
that
is
testified
and
exhibited
of
the
Lord
by
these
signes
.
We
do
not
say
,
as
some
for
lacke
of
good
vnderstanding
of
vs
,
do
iudge
,
that
we
do
teache
,
that
is
to
say
,
that
in
the
holie
Supper
of
the
Lord
,
there
is
nothing
but
a
simple
and
naked
remembraunce
of
the
death
of
Iesus
Christ
.
Neither
do
we
say
,
that
by
the
sayde
holye
Supper
,
we
be
made
partakers
onely
of
the
fruite
of
his
death
and
passion
,
but
we
do
ioyne
the
grounde
with
the
fruites
that
come
of
it
,
saying
with
Saint
Paule
in
his
first
Epistle
to
the
Corinthians
,
the
tenth
Chapiter
:
That
the
bread
whiche
we
breake
in
suche
sort
as
he
hath
ordeined
,
is
the
communication
of
the
very
body
of
Iesus
Christ
,
that
was
deliuered
for
vs
.
And
the
Cuppe
whereof
we
drinke
,
is
the
Communication
of
the
verye
blood
that
was
shedde
for
vs
,
yea
in
the
same
substaunce
that
he
toke
in
the
womb
of
the
virgin
Marie
,
and
that
he
caried
from
vs
into
heauen
.
And
I
pray
you
(
my
Lordes
)
in
the
Name
of
God
,
what
canne
you
seeke
or
finde
in
this
holye
Sacrament
,
but
we
do
seeke
and
finde
the
same
also
.
I
do
vnderstand
what
you
wil
say
straight
.
Some
of
you
wil
require
vs
,
to
confesse
that
the
bread
and
wine
be
transfourmed
:
I
saye
not
into
the
Sacramentes
of
the
bodie
and
blood
of
our
Lord
Iesus
Christ
,
for
that
haue
we
confessed
all
readie
,
but
into
the
very
naturall
body
,
&
the
proper
and
naturall
blood
of
Christ
.
Others
peraduenture
will
not
presse
vs
so
narowly
,
but
will
require
vs
to
agree
,
that
the
bodie
and
blood
be
reallye
and
corporally
other
within
,
or
with
,
or
vnder
the
bread
.
In
whiche
point
(
my
Lordes
)
I
beseche
you
for
the
honour
of
God
,
to
geue
eare
to
vs
paciently
,
without
takinge
anye
offence
of
oure
sayinges
,
and
for
a
tyme
to
put
away
all
the
yll
opinion
that
you
haue
conceiued
of
vs
.
When
either
the
one
or
the
other
of
these
two
opinions
shal
be
by
the
holy
Scripture
proued
to
vs
,
we
yelde
oure selues
readie
to
embrace
it
,
and
to
stande
to
it
to
the
death
.
But
for
the
small
measure
of
knowledge
,
that
it
hath
pleased
God
to
impart
vnto
vs
,
it
semeth
that
this
transubstantiation
,
agreeth
not
in
any
similitud
and
conuenien●ie
of
our
faith
,
farasmuche
as
it
is
directly
contrary
to
the
true
nature
of
the
Sacramentes
.
In
the
whiche
it
is
necessary
that
the
substanciall
Sygnes
contymie
,
being
true
Signes
of
the
substaunce
of
the
body
and
blood
of
Iesus
Christe
.
And
besides
this
,
it
ouerthroweth
the
veritie
of
mans
nature
in
Christe
▪
and
of
his
ascention
.
The
same
do
I
saye
of
the
seconde
opinion
,
that
is
of
the
consubstanciation
,
whiche
hath
no
foundation
vpon
the
worde
of
Iesus
Christ
,
and
is
neuer
a
whit
necessarie
to
make
vs
partakers
of
the
fruite
of
the
Sacramentes
.
If
heerupon
anye
man
will
And
if
anye
body
will
hereof
conclude
,
that
hereby
we
make
Iesus
Christ
to
be
away
from
his
holy
Supper
,
we
answere
that
he
concludeth
a
wrye
,
for
we
doe
to
God
this
honour
,
that
we
beleue
according
to
his
word
,
that
albeit
his
body
presently
is
in
heauen
,
and
in
none
other
place
,
and
we
vpon
the
earth
,
and
not
elles
where
,
we
bee
neuertheles
made
partakers
of
his
bodie
and
blood
,
in
a
spirituall
sort
,
by
meane
of
faith
,
as
verely
as
we
se
the
Sacramentes
with
oure
eyes
,
touch
them
with
oure
handes
,
put
them
in
our
mouthes
,
and
liue
with
the
substaunce
of
them
,
in
this
corporall
life
.
You
see
in
a
summe
(
my
Lordes
)
what
our
beliefe
is
in
this
point
,
which
as
semeth
to
vs
(
and
in
case
we
be
deceiued
we
woulde
be
glad
to
vnderstand
it
)
offered
no
violence
to
the
wordes
of
Iesus
Christ
,
neither
yet
to
the
article
of
Ascention
,
neither
to
the
ordinaunce
and
foundation
of
the
Sacramentes
,
neither
yet
openeth
away
to
any
questions
or
distinctions
,
curious
and
combersome
to
be
dissolued
▪
And
further
it
hindreth
not
our
coniunction
and
vnitie
with
Iesus
Christe
,
for
the
whiche
ende
principally
the
sayde
Sacramentes
were
ordeined
,
and
not
to
be
worshipped
,
shewed
,
kept
,
or
caried
about
,
neither
yet
offered
to
God
.
And
to
make
an
ende
:
This
beliefe
,
if
we
be
not
deceiued
,
importeth
more
honor
to
the
power
and
worde
of
the
Sonne
of
God
,
then
doth
the
other
that
supposeth
the
body
of
Christ
to
be
really
coupled
with
the
signes
,
or
els
we
mought
not
be
partakers
thereof
.
I
shall
not
nede
to
touche
any
point
of
that
may
concerne
the
administration
of
Baptisme
,
for
that
I
am
sure
none
of
you
(
my
Lordes
)
will
thinke
so
ill
of
vs
,
as
to
accoumpte
vs
to
be
of
the
ranke
of
the
Anabaptistes
,
which
sect
hath
this
day
no
greater
enemies
then
we
be
to
it
.
And
as
for
other
particuler
questions
in
this
matter
,
we
trust
with
the
ayde
of
God
,
that
being
the
principal
controuersie
agreed
vpon
,
by
this
frendly
and
quiet
conference
,
the
rest
will
take
end
of
it selfe
.
Touching
other
commonlie
called
holy
Sacramentes
:
trueth
it
is
that
we
can
not
gene
them
that
name
,
tyll
we
be
better
taught
so
to
do
by
holy
Scriptures
.
And
yet
in
the
meane
tyme
we
We
teache
also
true
penitence
,
We
do
allowe
Matrimonie
,
according
We
do
very
wel
admit
degrees
in
Ecclesiasticall
charges
,
in
suche
We
do
also
allowe
visitations
of
the
sicke
,
as
a
principall
part
of
the
holy
ministery
of
the
Gospel
.
We
do
teache
with
S.
Paule
no
man
to
be
iudged
in
the
difference
of
dayes
and
meates
,
knowing
that
the
kingdome
of
God
lieth
not
in
suche
corruptible
thinges
.
But
in
this
parte
we
condemne
all
dissolution
,
exhorting
incessauntly
all
men
to
sober
lyuing
,
to
the
mortification
of
the
flesh
,
according
to
eche
mans
necessitie
,
and
to
continuall
prayer
.
The
laste
point
nowe
resteth
,
whiche
is
touching
outwarde
order
,
and
pollicie
of
the
ecclesiasticall
estate
,
wherin
we
thinke
(
my
Lordes
)
we
may
saye
without
offence
,
that
all
is
at
this
daye
so
peruerted
,
so
confounded
,
&
in
such
ruyne
,
as
it
will
be
harde
for
the
best
Maisters
&
deuisers
of
works
that
be
at
this
time
aliue
(
wel
considering
the
commune
order
and
state
at
this
presente
of
the
Churche
with
the
lifes
,
maners
&
conuersation
of
the
ecclesiastical
persons
)
to
espy
out
the
old
signes
,
&
markes
of
the
buildinge
so
well
deuised
,
compassed
,
and
framed
by
the
Apostles
,
whereof
your selues
can
somwhat
bear
witnesse
,
hauing
these
dayes
passed
,
trauailed
about
the
reformation
thereof
.
And
because
these
matters
be
so
well
knowen
,
we
minde
not
to
holde
any
further
purpose
of
them
,
being
specially
thinges
better
to
be
kept
in
silence
,
then
to
be
spoken
of
abrode
.
And
to
conclude
,
we
proteste
before
God
and
his
holie
Aungels
,
before
your
Maiestie
and
this
right
honorable
companie
that
sitteth
rounde
aboute
you
,
that
oure
desire
and
entent
is
nothing
but
to
haue
the
fourme
of
the
Churche
brought
againe
to
the
naturall
purenes
and
bewtie
,
in
the
which
it
so
greatly
florished
in
the
tyme
of
the
Apostles
,
and
of
our
Lord
Iesus
Christ
.
And
touching
those
thinges
that
sithen
that
tyme
haue
bene
added
,
and
haue
crepte
into
the
Churche
,
such
of
them
as
shall
appeare
clerely
to
be
supersticious
,
or
manifestlye
contrarie
to
the
worde
of
God
,
to
be
vtterlye
abolished
:
such
as
be
superfluous
,
to
be
cut
of
:
and
suche
as
by
experience
we
haue
sene
to
leade
men
to
supersticion
,
to
be
taken
quite
awaye
.
And
if
anye
shall
be
founde
expedient
,
and
seruinge
to
edifyinge
,
beinge
iudged
to
be
of
that
sorte
,
after
ripe
wayinge
of
them
by
the
auncient
Canons
and
authoritie
of
the
fathers
:
let
them
continue
,
and
be
reteined
,
kepte
,
and
obserued
in
the
Name
of
God
,
according
as
may
be
thought
to
be
conuenient
for
the
tyme
,
place
,
and
persons
,
to
the
intent
that
drawing
all
by
one
string
,
we
may
serue
God
in
spirite
and
trueth
,
vnder
your
protection
and
obedience
,
Sire
,
and
vnder
the
gouernement
of
suche
,
as
God
hathe
appoynted
,
vnder
your
Maiestie
to
haue
the
order
of
the
administration
of
this
Realme
.
And
if
ther
be
any
,
Sire
,
that
yet
do
thinke
that
the
doctrine
wherof
we
make
profession
,
doth
by
anye
meane
,
diuert
,
and
draw
subiectes
from
their
obedience
,
which
they
ought
to
beare
to
their
Princes
and
superiours
:
we
haue
,
Sire
,
to
answere
them
withal
,
in
good
and
vpright
consciences
.
Trueth
it
is
,
that
we
do
teache
the
chiese
and
principall
obedienonce
to
be
due
to
God
,
kinge
of
kinges
,
and
Lord
ouer
all
lordes
,
For
the
rest
,
if
oure
writinges
be
not
sufficient
,
to
purge
vs
of
that
foule
faute
laid
vnto
oure
charge
:
we
will
for
oure
defence
,
Sire
,
alleage
the
example
of
so
manie
prouinces
,
Seignories
,
Principalities
,
yea
and
Realmes
,
refourmed
,
accordinge
vnto
this
selfe
same
doctrine
whiche
,
God
be
thanked
,
may
serue
vs
for
good
and
sufficient
witnesses
to
discharge
vs
.
To
be
shorte
,
we
do
in
this
point
cleane
to
S.
Paules
saying
,
in
the
13.
Chapiter
of
his
Epistle
to
the
Romains
,
where
speaking
of
the
temporall
pollicie
,
he
enioyneth
euery
man
expressely
to
be
subiect
to
the
higher
powers
.
Yea
,
saith
Saint
Chrisostome
vpon
the
same
place
:
though
thou
were
an
Apostle
,
or
Euangeliste
,
for
such
subiection
taketh
nothing
awaye
from
the
seruice
of
God
.
And
in
case
it
hath
heretofore
happened
,
or
may
hereafter
happen
,
that
any
cloking
them selues
with
oure
doctrine
,
shal
be
founde
culpable
of
R●bellion
,
to
the
worste
of
youre
officers
,
Sire
,
we
proteste
before
God
and
your
Maiestie
,
that
they
be
none
of
ours
,
and
that
they
can
haue
no
greater
enemies
to
them
,
so
doing
then
we
be
,
so
farre
as
oure
poore
estate
and
condition
can
reach
.
To
make
an
end
,
Sire
,
oure
bounden
duetie
to
do
the
beste
we
can
for
,
the
aduauncing
of
Gods
glorie
,
the
obedience
and
humble
seruice
whiche
we
owe
to
your
Maiestie
,
the
zeale
and
affection
that
we
beare
to
oure
countrey
,
and
specialie
to
the
Churche
of
God
:
hath
this
daye
brought
vs
hyther
,
trustynge
to
Almyghtye
God
,
that
folowing
the
course
of
his
goodnes
and
mercies
,
he
will
with
his
grace
work
in
you
,
as
he
did
in
litle
king
Iosias
ij
.
thousand
,
two
hundred
and
two
yeres
Here
Master
de
Beze
and
his
companie
bowed
their
knees
to
the
grounde
:
and
afterwarde
rysing
againe
,
he
presented
a
confession
to
the
king
,
containing
the
faith
of
certaine
refourmed
Churches
in
Fraunce
,
in
suche
sort
as
foloweth
.
Sire
,
we
beseche
your
Maiestie
that
it
maye
please
the
same
,
to
haue
no
regarde
to
oure
rude
and
yll
polyshed
language
,
but
to
waye
oure
good
wylles
and
affections
,
altogether
dedicated
to
you
.
And
forasmuche
as
the
pointes
and
articles
of
our
faith
and
doctrine
,
bee
plainely
and
at
better
lenght
conteined
in
this
present
confession
af
oure
faith
,
which
we
haue
once
already
presented
to
your
Maiestie
,
whereupon
the
present
conference
is
to
procede
:
we
humbly
beseche
youre
Maiestie
,
to
shewe
vs
againe
so
muche
fauour
,
as
to
receiue
it
at
oure
●andes
in
this
place
,
trusting
by
the
helpe
of
the
grace
of
almightie
God
,
that
after
we
shall
haue
conferred
together
,
in
all
sobrietie
,
and
reuerence
of
his
Name
,
you
s●all
finde
vs
all
of
one
accorde
.
And
in
case
oure
sinnes
shal
be
a
let
,
that
it
shall
not
so
come
to
passe
,
yet
doubt
we
not
but
that
your
Maiestie
,
with
his
good
Councel
,
shal
be
hable
to
bringe
the
thing
to
a
quiet
ende
without
preiudice
of
either
partie
:
as
to
reason
and
Gods
honour
shal
seme
beste
to
appertaine
.
FINIS
.