Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	faith_n	ground_n	tradition_n	2,842	5	9.1411	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69250	Newes from France containing tvvo declarations of two new conuerts from the Church of Rome to the reformed churches of France: the former made by Master M. du Tertrf [sic], Lord de la Motthe Luyne, late preacher amongst the order of the Capucins vnder the name of F. Firmin, &c. at Saumur on the 27. of May last: the latter by the Marquise Boniuet, Lord of Creuecœur, &c. at Rochell on the seuenth of August last. Both translated out of the seuerall French copies into English by E.M. of Christ-Church in Oxford. Whereunto is added an English letter sent from Paris by an English gentleman to his friend in England, touching the late surprisall and imprisonment of the Prince of Conde, which happened on the 22. of August last.; Declaration and manifestation, of the chiefe reasons and motives of the conversion of Master M. du Tertre, Lord de la Motthe Luyne.	Bonnivet, Henri Marc de Gouffier, Marquis de, d. 1589. Declaration de Henri-Marc de Gouffier. aut; Meetkerke, Edward, 1590-1657, attributed name.	1616 (1616)	STC 7372; ESTC S117179	43,123	84

resort and haue our refuge to the Saints and blessed ones and that a thousand other such like things which you beleeue and your Doctors teach and preach ought to be held for Articles of faith there not being any trace or ground of them in the sacred Scripture the true rule of that which ought to be beleeued and done Not being able I say to perswade my selfe that that was the true Church in the which the true faith and the doctrine of the Gospell was held and taught wherein the manners life and actions were so contrary and opposite vnto them and the corruption so great and vniuersally diffused and extended throughout But those were but small light and vaine Ideaes which went no farther by reason of the negligence as I beleeue in the which the watchings which I bestowed on my studies and other businesses kept me asleepe as also by reason of the age whereof I was which for that time did not giue me more liuely conceits thereof for want of some body that might haue heartened them on farther as indeed I was bred in the midst of them who beleeued and did the quite contrary Thus did my simplicitie hatch my ignorance wherein I liued fiue or six whole yeers since this first glimpse of light which did kindle in my soule and heart this desire and affection of the truth and to returne to this first spring and originall of the faith and manners of the Apostles and Disciples of the Sonne of God our Sauiour yet of that very Sauiour from whom by processe of time euen your Church hath swarued At the end of which yeeres finally it hath pleased that supreme goodnesse and maiestie which doth impart and communicate his graces and fauours to whom he thinkes good yea oftentimes to least worthy and capable subiects and makes the splendor of his euerlasting light to cast his beames on those soules that are deepest plunged into the obscuritie of darknesse to poure out on mine the amplitude and greatnesse of his heauenly and diuine benedictions and to make mee to see abundantly purely and to the full in their owne essence and naturall day both the truth and falshood and to harden strengthen and encourage my minde for to embrace valorously the one and to reiect the other against all the obiects and representations of humane reason the attractiue and alluring perswasions of nature the impetuous assaults of flesh and bloud and the strong suggestions and temptations of the deuill and the furious and bloudy combats of hell Whereupon I am and shall alwayes be obliged vnto him ouer and aboue all the obligations which I owe vnto him already in number almost infinite and I doe blesse praise wil praise him to al eternitie yea all the holy Angels of heauen and iust men of the earth which whereas the enuious hatefull and ill willers haue their foreheads wrinkled will be glad for me and reioyce at my departure and conuension This my change then hath no other scope and aimeth purely and simply as I haue already said at nothing but the glory of my God and the assurance of my saluation which I haue truly found out and sweare and protest that I could not haue attained vnto and wrought out in that state wherein I was vnderstand I pray you and hearken to the reasons thereof The two grounds and foundations of all Christian religion and consequently of euerlasting saluation are faith and charitie without which neither one nor the other can remaine and continue standing faith I say in Christ He that beleeues in me saith he shall not come into iudgement but he that beleeueth not is already condemned Not any faith whatsoeuer but such as God and the holy Scripture doe demand and require of vs not languishing dead grounded on humane inuentions and traditions but purely and simply on Gods word animated and quickned by the spirit of grace accompanied with good workes Charitie not fained dissembled in shew only but as the Apostle saith proceeding from a pure and cleane heart from a good conscience from an vnfained faith and a loyaltie not counterfeted The same S. Paul speaking of the first in the 1. Epist to the Corinthians chap. 3. saith it clearely and in very expresse termes According to the grace of God which is giuen vnto me as a wise master-builder I haue saith he laid the foundation and another buildeth thereon But let euery man take heede how he buildeth thereupon for other foundation can no man lay then that is laid which is Iesus Christ Now if any man build vpon this foundation gold siluer c. Where you see cleerely how vnder the metaphore and comparison of a materiall edifice and building which that it may be firme sound and lasting hath necessarily neede of a good strong foundation of firme and hard stones laid very farre and deepe in the ground he declareth signifieth and giueth cleerely to vnderstand that the true faith and beleefe in Iesus Christ our Sauiour such as he teacheth and sheweth vs in his writings is the true sure and onely foundation and the solid and setled ground-worke of all Christian religion and consequently by a necessary sequele of euerlasting saluation according to my proposition which for this first point remaines enough by this place and sufficiently proued As also no man doth deny it and call it in question but all generally doe admit and receiue it for a certaine and assured ground Let vs come to the proofe of the second point thereof to wit of Charitie I had need of more time then the shortnesse of this discourse can affoord mee for to relate all the places of holy Scripture making for this purpose That namely is manifest and cleare by the very words of our Sauiour when as being asked of that Doctour of the Law or Scribe and Pharisie which was the first the greatest and chiefe commandement thereof and hauing made answer that it was to loue God with all his heart with all his soule c. and his neighbour as himselfe he addeth that in these two points were comprised and contained closed and shut vp the whole Law and the Prophets and consequently by a necessary sequele and infallible conclusion all religion grounded and saluation established as on two solid and firme foundations without the which neither one nor the other as I haue already said can remaine and continue standing Now let vs see whether those two grounds and bases of saluation be or can be found in your Church and in the state and condition from whence I am departed to the end that from thence you may know and iudge whether I haue had iust cause and lawfull occasion to doe this or no and that the tongues that make themselues malicious and slanderous may cease from their calumnious assaults and pursuits And to begin with the faith and beleefe in Iesus Christ wee haue amongst many others three things to be considered in him 1. his person 2.

bitternesse for the loue of our Sauiour who saith S. Paul when he could and it was free vnto him to stay aboue in heauen in the same glory felicitie and happinesse with his Father waited on and adored by the highest Spirits and Angelicall powers not only abased and emptied himselfe humbling himselfe so farre as to cloath himselfe with the weaknesse and infirmitie of our nature and to take vpon him the forme of a seruant and slaue yea enen was resolued willingly to suffer and endure the infamous and painfull death and punishment of the Crosse and indeede endured it without hauing any regard or caring at all for the shame ignominie confusion and reproach which was to ensue thereupon it being enough to him that it was for our sakes to deliuer and enfranchise vs from the power of the deuill sinne and hell and to bring vs againe into fauour with his eternall Father and into the possession of the kingdome of heauen lost by the sinne and offence of our parents Adde hereunto that which himselfe saith The Disciple is not aboue his master nor the seruant aboue his Lord. If they haue called the master of the house Beelsebub how much more them of the houshold If they haue persecuted me how much more will they persecute you also He that loueth father or mother more then me is not worthy of me He that taketh not his Crosse and followeth me is not worthy of me He that loueth his soule shall lose it and he that hateth it in this life for my sake shall keepe it in the life euerlasting And if it were so as thankes be to God it is not that I should be vncertaine and ignorant of what I owe to my conscience in this behalfe I would then striue to couer againe and hide my straying with excuses and repentances which I am sure would not be denied me but rather would be receiued willingly and with all kinde of ioy contentment and cheerefulnesse with open both armes and hearts as it hath beene sufficiently testified vnto mee by those instant searches affectionate pursuits and truly charitable offers and I cannot but acknowledge and confesse it ingenuously at the least if their intent were answerable to their words which those of that state and condition haue vsed and often reiterated vnto me both by themselues and by third persons interposed What doe I then And by your fauour I doe pray you you which take the paines and the patience to reade these draughts of my penne or rather of my soule to thinke on mee with as much attention as I my selfe haue thought of it and to weigh my reasons with the iust balance of reason it selfe and then I am certaine and assured that you will iudge and finde me as farre from hastinesse precipitation inconstancie inconsideratenesse of minde and other such like things which many amongst you yea it may be your selues doe obiect vnto me and reproach me withall as I am neere to the truth My change and my departure doe seeme strange to you I desire it I can doe nothing in it much lesse hinder and stop the readinesse of your mindes But if it please you to stay a while with mee I shall it may be make this change more familiar vnto you For it first of all it be strange vnto you because that euery alteration and change of religion is simply so of it selfe and that we ought to end in that wherein we haue begun what then I pray will become of those among the Iewes Turkes the men of Iapan of Margaia and other barbarous and strange nations which haue changed and daily doe change their owne religion and that of their fathers in the which they had beene nurtured and brought vp for to make themselues Christians to wed themselues to the law and faith of our Sauiour and to professe his religion If it be because that more particularly and specially it is ill done to depart from your company you might haue right therein if you or your Doctors could enlighten or ease me in this doubt But I thinke that you and they would be troubled as much to doe that as to proue shew and make it plaine vnto me that yours is more worth and truer then that which I haue embraced the which notwithstanding would be wholly and altogether requisite and necessary to that proofe From whence then you will say vnto me commeth this so sudden a change From the speciall and singular grace of God and from the particular knowledge which it hath pleased his goodnesse to giue me for to depart from the disorders abuses and errours of your Church as well in matter of faith and doctrine as of manners It is very long since I began to know and take notice of them finding it very strange ridiculous without reason nay against all reason both diuine and humane and not being able to comprehend and conceiue 1. How the holy Scriptures and the Spirit of God speaking in them were not the certaine and infallible rule of faith but rather men which are blinde ignorant and faultie of their owne nature 2. That they were obscure doubtfull vnperfect altogether insufficient to saluation 3. That of themselues without traditions they were not so necessary and that the traditions of themselues purely and simply without the said Scriptures were absolutely necessary 4. How the substance of bread and wine were changed and conuerted into the substance of the body and bloud of Iesus Christ 5. How the humanitie of our Sauiour in the same Sacrament was substantially present almost euery where or at least was really in almost infinite distinct and seuered places in one and the same instant 6. How the Masse was a true proper reall and substantiall sacrifice in the which the body of Christ in his owne essence substance and nature and proper person was againe offered immolated and sacrificed by the hands of the Priest to the euerlasting Father for the expiation of our faults sinnes and offences 7. How there was a Purgatorie and set place wherein the soules of the faithfull after this life were detained for the satisfaction of their crimes 8. How the said soules could be helped by the suffrages of the liuing as by praiers cries almes and other the like but especially by applying of Masses and Papall Indulgences 9. How there was in the Church a treasure composed of the superfluous merits of the Virgin of the Saints c. which could bee applied to the liuing and to the dead for a satisfaction and remission of their faults and offences 10. And that this application belonged and was proper to the Pope alone who might dispose thereof as should seeme good vnto him and deliuer by the meanes thereof the soules detained in this pretended Purgatorie at his will and pleasure 11. How Iesus Christ was not alone the only sufficient Mediator Intercessor and Aduocate for vs to his euerlasting Father and that for this purpose we ought to

his charge and offices 3. the singular graces fauours and benefits which hee hath conferred on vs and wee haue receiued from him As for his person it is a matter of alike faith and beleefe equally grounded in the holy Scripture and acknowledged approued and confessed by all that he is very God and very man God begotten from all eternitie of the proper substance essence and nature of his eternall Father yea the very same perfectly and in all points equally God as he is Man conceiued in time produced and begotten within the chaste entrailes of the proper substance of the Virgin Mary by the working of the holy Ghost of the seede of Abraham and Dauid according to the flesh truly man as we are subiect to the same and altogether alike infirmities except sinne and ignorance Now although your Doctours directly and openly doe not beate downe and destroy these two things in the Sonne of God our Sauiour yet so it is notwithstanding that by manner of consequence and necessary sequele they take from him rob him of and carry away at the least his humanitie when as they say and it is their common doctrine and vniuersall beleefe that in the Sacrament of the Eucharist by the meanes which they call and they haue forged and inuented it for themselues but of late times of transubstantiation the substance of bread and wine is conuerted and changed they are the proper words of the Councell of Trent in the first and second Canon of the fourth chapter and of all your Doctours in dependance thereof into the body and bloud of Iesus Christ which is properly and to speake truly to ouerthrow topsie turuie and destroy the truth of the incarnation and humanitie of our Sauiour and to giue him a body not taken and drawne from the substance of the Virgin made and begotten by the seede of Abraham and Dauid according to the flesh following the promise which had beene made them thereof by that supreme maiestie long time before but from the substance of the bread and by a necessary consequence and infallible conclusion no longer any true body or a naturall man but a morsell of paste a peece of the ouen horrible and accursed blasphemie but yet farre more when as they affirme auouch and wilfully maintaine that the same humanitie of Christ in the same Sacrament is substantially present almost euery where or at least is really and corporally in almost infinite distinct and seuered places in one and the same instant So Bellarmine in his controuersies of the Eucharist and after him all the others in a row which is properly to make the body of Christ no longer a true body but to speake plainly an immense and infinite God contrary both to the truth of his humane nature and to the testimonie of all the holy Scriptures and reason it selfe For what body would that be which wanteth his naturall greatnesse and stature which can neither be felt handled nor seene c. which occupieth and filleth almost infinite places distant and farre asunder in one and the same instant as we haue already said Thus doe you see that your Church doth oppose and destroy his holy and sacred person and the humanitie of our Sauiour and turneth topsie turuie as much as in her lieth this ground of our saluation whereas in lieu of the true body of Christ shee offereth presenteth and giueth you an idle vision and a very apparition But this is enough on this matter Let vs now come to his charges and offices They are many and in great number but may notwithstanding all be reduced to these three principall of Prophet of King of high Priest A Prophet who like another Moses yea better then he and more perfectly many thousand times and without compare nay then all the other Prophets hath both by himselfe and by his Apostles and Disciples foretold denounced and declared the will of his eternall Father the lawes precepts and ordinances which he required and willed vs to obserue So had the foresaid Moses a long time before foretold when as being neere to his end and vpon the finishing of his dayes turning himselfe to the children and people of Israel and comforting them in the behalfe of his departure he did warrant them and promised that God would raise vp vnto them a Prophet from the midst of them of their brethren c. And the Apostle in the first to the Hebrewes saith expresly that God hauing in times past at sundry times and in sundry and diners manners spoken to the Fathers by the Prophets hath spoken to vs in our dayes by his welbeloued Sonne c. And a thousand other the like testimonies of Scripture which I omit of purpose not to wearie you Now those of your Church doe denie vnto him this honourable charge and office when as they say hold and maintaine that the holy Scripture is obscure ambiguous vnperfect insufficient to saluation That there is nothing in it heauenly and diuine which can binde vs to beleeue that which is contained therein That that which the Apostles and Prophets haue giuen vs and left in writing they did it not as being driuen thereunto by any particular and speciall commandement or inspiration from God but by contingent occasions and accidentall causes That its proper principall and last end is not to be and to stand for a rule of faith but only for a certaine vsefull and profitable recommendation to the keeping and obseruing of the doctrine proceeding from the preaching of the Gospell c. And that not contenting themselues with this heauenly doctrine by the meanes whereof the Sonne of God our Sauiour hath giuen and left vnto vs both by his liuing voice and by the Apostles and Prophets as it were by his owne hands all that is requisite and needfull to saluation and to the perfection which hee willeth requireth and demandeth of vs they adde to this heauenly and diuine written word contrary to the expresse prohibition which is giuen of it in many places therein where an Anathema is pronounced and a curse thundered out against those that shall be so daring bold and shamelesse as to vndertake it they adde vnto it I say as being insufficient another not written to wit an infinite number of humane constitutions traditions and inuentions To the which although for the most part vncertaine obscure and contrary among themselues they will haue vs to giue the like credit and beleefe and carry towards them the same and altogether equall deuotion with the word of God nay farre greater seeing they hold and teach as I haue said heretofore that of it selfe alone without the said traditions the Scripture is not so necessary and neither can nor ought to serue for a rule of faith and the traditions alone of themselues purely and simply without the said Scripture ought to be and absolutely are so Which while they doe what is this else but to reiect and impudently refuse

beholden and indebted to them whence it is not very hard to consider acknowledge and iudge whether the true humilitie which is essentiall to Christianitie and so beseeming it yea the fairest and richest ornament of a true beleeuer can be in them who not onely maintaine and wilfully defend such a doctrine but doe glory therein and doe oppugne and persecute euen to the fire and bloud those which on the contrary forsaking themselues and all that can come from their owne strength and merits haue no other refuge prop foundation and assurance for their eternall saluation then in the meere bountie grace mercy and free pardon of God in Iesus Christ his Sonne his merit and intercession Hee should neuer haue done that would relate shew and set to view all the abuses and errours touching the points of faith necessary to saluation Gather only and iudge out of that little which the shortnesse of the time this discourse giues me leaue to speake whether the first ground and foundation of saluation premised and supposed to wit a true faith and beleefe in Iesus Christ such as the Scripture declareth and requireth of vs is and can bee found in your Church in which is taught and preached a doctrine so diametrally contrary and opposite to it yea against all reason and whether I haue had iust cause and occasion to withdraw my selfe from thence and you also are bound to doe the like in case that you and I desire to worke out our saluation But that which is worse and more to be lamented euen with teares of bloud if it were possible is that for the most part amongst those of your Church there is no more any faith or law or God or religion at all but by a lamentable euent permitted notwithstanding by Gods prouidence for the iust punishment of their deserts are fallen into a grosse ignorance of matters of God I will not say into Atheisme and is fulfilled in them compleatly and in all points that which the Apostle S. Paul hath sometimes spoken of the Gentiles Pagans and Idolaters in the first to the Romans namely that hauing knowne God they glorified him not as God neither were thankfull but became vaine in their imaginations and their foolish heart was darkened professing themselues to be wise they became fooles and changed the glory of the incorruptible God into an image made like to a corruptible man c. And who then would not withdraw himselfe from men so blinded and giuen ouer to errour and the darkenesse of ignorance Now if their faith be such or for to speak aright more properly their vnbeliefe so great what can bee hoped and looked for of the other I meane of the manners of their life indeede it is very likely that such as is the doctrine such will be the life and manners namely peruerted and corrupted c. And this is it which now in order I am to shew to you and set to your view Let vs begin with charity the loue and affection towardes God and our neighbour the true ground of all Christianity and the second firme and assured foundation of eternall saluation as wee haue said and declared before As for the first the true testimony the certaine and vndoubted proofe thereof amongst many that might be giuen and alleaged is an heartie and louing zeale and affection to his honour worship and seruice and to the true obseruing of his lawes and ordinances and the entire and perfect fulfilling of his holy will as farre as our weakenes and frailtie can suffer vs and the estate and condition of our corrupt and infected nature can permit and beare it If you loue mee saith our Sauiour speaking of this loue to his Apostles and Disciples and to vs in their persons and in the 14. of S. Iohn keepe my commandements He that hath my commandements and keepes them hee it is that loues mee And this hee repeats many and diuers times and amongst others that well beloued and fauoured Disciple in the second Chapter of his first Catholike Epistle confirmes it He that keepes his word the loue of God saith he is truely accomplished and perfected in him As on the contrary the true and infallible signe of the want the defect of the loue of God is not to care for to keepe and obserue his lawes and precepts as besides reason it selfe which is cleere and plaine for it our Sauiour in the same place before alleaged of the Euangelist Saint Iohn doth say Hee that loueth mee not saith he doth not keepe my words and the same Saint Iohn in the fore-cited places He that saith I haue knowne him and yet doth not keep his precepts and commandements he liar and the truth is not in him As for Gods honour worship and seruice it is double and of two sorts externall outward and of the body such as he prescriheth vnto vs in his word namely that Liturgy or outward and publike seruice wherewith hee will be honoured euen publikely in his Church consisting of the duties of piety and the externall actions of religion which doe shew and testifie some humilitie deiection submission affection and acknowledgement of the minde towards his diuine maiesty Internall inward in the soule and inmost part of the minde by a true acknowledging of his immense and infinite excellence perfection and greatnesse and of the sundry and innumerable obligations wee owe him with an humble submission a most deiected humilitie and low deiection before his supreame maiesty honouring adoring fearing respecting cherishing and louing him with all the strength and power of our soules the faculties of our mindes and the affections of our hearts as our onely blisse and chiefe master and Lord from whom we hold by meere dependance and free bountifull and liberall communication all what wee are what wee haue and what wee can at any time challenge looke and hope for both in this life and in the other referring in the meane time and giuing ouer our selues and all what belongs to vs or concernes vs our liues persons goods health honours affaires and other the like wholly to his diuine prouidence to the end that he may do with them as he shall thinke fitting and according to his pleasure and sacred will as belonging wholly to him with a true confidence certain firme hope and an vndoubted assurance of his diuine goodnesse infinite mercy and promises of saluation and this is the chiefe honour worship and seruice that God wishes desires and demaunds of vs as sheweth very wel the Sonne of God himselfe Iesus Christ our Sauiour answering to the question of the Samaritan woman The true worshippers saith he shall worship the Father in spirit and truth and such are those he desires demands and seekes after And hee giueth the reason thereof Because God is a spirit therfore his worship ought to be spirituall internall and in the truth of the heart answerable to his nature by so much more noble

to send me some good if he hath made mee poorer it was for to make mee richer then euer I was before and that in better riches in those namely that are the onely true ones if hee hath made my body to bee cast into prison it was for to make my soule to come out of thrall if hee hath suffered mee to fall into the hands of such men as hated me it was for feare that I should fall into his hands yea into his hands as he is a rigorous Iudge and yet to the end that I might fall into his hands as hee is a kinde and mercifull Father and that I might learne to my cost being I could not doe it by the example of others to feare him to reuerence him to giue him the glory and to consecrate to him whatsoeuer belongs to me without any reseruation as I acknowledge my selfe truly and after an infinite number of sorts to be bound to doe and acknowledge likewise that it was the pure mercy of God that I was not consumed because that his compassions did not faile me And seeing that God hath done mee that fauour that his word doth serue mee at this day in stead of a lampe for my feet and of a light for my steps to this word and to this Scripture diuinely inspired I purpose to keepe mee without euer any more repairing to the traditions of men seeing that God hath giuen Iesus Christ for to be the head to his Church of the which I am a member for to bee the onely Mediatour betweene him and men and our Aduocate towards his Father for to be the onely Priest for euer for to haue an euerlasting Priesthood and for to offer as hee hath offered one onely sacrifice for sinnes for to bee the Lambe of God whose bloud doth cleanse vs from all sinne for to sit for euer at the right hand of God and to be held in the heauen vntill the time of the re-establishing of all things and vntill that hee shall come from thence for to iudge the quicke and the dead I acknowledge from henceforth no more to the preiudice of him any ministeriall head of the Church on the earth nor Aduocate taken from among either men or Angels nor any Priest sacrificing his body nor Masse seruing for a propitiatorie sacrifice for the sinnes of the liuing and the dead nor Purgatorie after this life nor reall presence of the body and bloud of Iesus Christ in the Sacrament vnder the kindes of bread and wine And because that the Spirit of God doth teach mee that no flesh is iustified by the workes of the Law but only by faith in Iesus Christ I will no longer forge vnto my selfe any merit of good workes and much lesse of supererogation and I will account the good workes of the faithfull to haue beene prepared by God to the end that wee may walke therein and will esteeme them to be the way to the Kingdome of heauen and not the cause of raigning And it is in this truth and in the profession thereof that I desire and that I promise here before God his Angels and his Church to bee willing to liue and to die detesting with all mine heart all Idolatries superstitions and errors which are contrary to the confession of faith of the Churches of this Kingdome and protesting to submit my selfe wholly to that which concernes the order and discipline of the Church Thus signed Boniuet FINIS THE COPIE OF A LETTER SENT from PARIS by an English Gentleman to his friend in England Wherein are briefely touched those occurrences which lately fel out in Paris about the Prince of CONDE on the 22. of August this present yeere 1616. Laus Deo August 22. 1616. I Haue with the first conueniency sent ouer vnto you the newest and heere most knowne newes dated as before hauing receiued no letters from you since the tenth of the same And whereas not onely in many before but especially in your last you seriously importun'd mee knowing what windes blew heere to giue you intelligence of French present occurrences as they shall happen I haue done so rather to satisfie your minde desirous of nouelties than to please my selfe in setting downe the troubles of others that haue too many of mine owne France as you know is to mee nothing in regard I am an Englishman and a stranger to her factions Shee is as one of her Vineyards rob'd by French-men in my sight which stelth is no losse to mee I stand safe on the shore and beholde her sides beating vpon a rocke the wracke I feele not yet am I bound in common humanitie to compassionate my neighbours sorrow seeing his house burning about his eares And doe therefore protest to you that I suffer as much as if I were a naturall French-man borne in being present within so goodly a Citie as Paris is when shee is full at least looking howrely to bee so of turmoiles vproares and ciuill combustion and to see so many thousands of the French I meane the Parisiens walke vp and downe with such amazed wilde and distracted faces that if tenne be in a troupe together not three of them can safely sweare that a fourth man is his friend In euery street yea at euery corner the people flocke in heapes muttering and murmuring and whispering one to another and nothing is more expected nay more desired by some than that a sword may be drawne to the end that pell mell they may fall to cutting of throates The Townes of France are rich and spoiles would now taste sweetly especially to the Pesant who wisheth to build vpon his countries ruines and to set an edge vpon his fury this occasion gaue aduantage For vpon the twentie two of August now present euen this day in which I write vnto you the Prince of Conde being in Paris well accompanyed came to the Court where hee had not beene long but he was surprized and carryed prisoner to the Louure why hee came and whether of himselfe or sent for is not in my knowledge and if I should set downe all which I heare touching the causes of this surprizall of whose true notice I desire not to bee guiltie you might thinke mee either very idle to call euery shadow a substance or else very busie to bee so inquisitiue in the affaires of a kingdome when mine owne are altogether priuate I had rather walke vp and downe the streets of Paris albeit with some feare of danger than thrust my head into their Councell chambers and to meddle with Princes matters which no whit concerne mee And therefore doe I sparingly deliuer you these vproares not searching into the ground and reaches of them as hearing various and inconstant reports I giue eare to many but credit few and dare not albeit I might vtter my owne opinion because I am as loth to wrong you by this of mine as that you should doe the like to your friends in England by a second relation The Prince of

Conde being taken the Duke of Vandosme escaped Others likewise fearing the same danger met with the same happy meanes of safetie For the Duke of Bouillon with Tremouille many other personages of note being at a sermon hauing notice giuen as they came from Church fled and to make their side the stronger the Duke Du Maine is ioyn'd with them How these Noble-men came to the knowledge of the Prince of Condees surprizall is euen heere doubtfull Some say by a French Page who saw him carried away that he was demanded to deliuer vp his sword which he refused to do others otherwise But howsoeuer it happened it seem'd a good and miraculous deliuerance of the rest who hold with him if at least they turne not that preseruation of themselues to the confusion of others Which the rather is to bee feared for that hauing to auoid the blow turned their backes for safety they now as it is thought arme their hands with weapons assembling themselues and freinds with all their forces at Soissons to make their party for defence as strong as they can Now whether in loue to the Prince of Conde or in hate for any priuate respect they beare the Marquesse d' Ancres a man famous inough in England and else where for exceeding fauours done him by the Queene mother in France or whether as often it so happeneth a desire of doing something though neuer so ill set the common peoples fingers on itching I know not But presently vpon surprizall of the Prince it being noysd through Paris that hee was sent prisoner to the Louure they ranne in heapes and height of fury to the Marquesses house assaulted entred and rifled it making spoyle of all that was in it and when no other prey could feede them they spent their malice on the insensible walles tearing and beating the building downe which if hee could haue beene gotten they swore to execute vpon himselfe In this wauering estate the Kingdome still stands What the euent of these troubles will bee lies in the hands of God onely the occurrences whereof as hereafter time shall deliuer I will as these send vnto you expecting a returne by way of exchange from you of some newes out of England And so with wishes of your health I bid you farewell from Paris the 22. of August 1616. Resting yours most assured R. M. The aduice of a sonne c. printed at Oxford 1616. 1 Pet. 3. v. 15. Matth. 10 33. Heb. 12.2 Matth. 9 10. Io. 24 25. Vers 37.38 Bellar. caeterique omnes vna voce communi consensu Faith Charitie Vers 10.11.12 Matth. 22. How the Papists faile in matters of faith 1. About Christs person 2. About his offices As he is a Prophet Deut. 18. ●5 Scriptures insufficient according to the Papists Beliarm disputatione seu controuersia 1. de verbo Dei scripto non scripto totis 4 libris tom 1. praecipue li 3. cap. 1. cap. 2. cap. 4. lib. 4. ca 2. cap. 4. 12. Deuter. 4. Apocal. vlt. Ad Galat. 1. Concil Tridentin sess 4. Decret 1. Coloss As hee is a King Psal 1. The Pope head of the Church according to Papists Matth. 15. Luk. 6. 1. Pet. 2.25 Matt. 26. Ephes 1. As he is a Priest Psal 110. Christs passion and satisfactiō vnsufficient according to the Papists The sacrifice of the Masse Mediation and intercession of Saints for vs. ●ustification Sanctification How Papists erre about iustification Rom. 11.6 Against works of supererogation Esay 1.12 Against Purgatorie How Papists erre about sanctification Free-will Vers 21.22 Charity towards God our neighbour Gods worship externall Internall Iohn 4. Esay 29. How Papists offend in both these worships Ioh. 4. Ioh 14.24 Eiusdem 2.4 How Papists want true charitie toward their neighbour 1.4.20 Ioh 13.35 Vers 26. Against the orders of Friers and namely Capucins Iob 1. Act. 2.47 Neh. 4.18 Rom. 8. Rom. 1.18