Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	flesh_n	spiritual_a	5,844	5	7.6525	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01175	The restorer of the French estate discouering the true causes of these vvarres in France & other countries, and deliuering the right course of restoring peace and quiet to all Christendome: wherein are handled these principall questions touching religion, policie, and iustice: whether it be lawfull to sweare, and keepe promise to heretikes, to force mens consciences for religion sake, to liue with, and dwell nigh heretikes, to breake the order of succession to the Crowne bycause of religion, or no. Who be schismatikes; and of the chiefe poincts of religion. How we are to iudge of the schisme in Christendome at this day. Lastly, the conclusion conteining notable admonitions to the clergie, nobles, magistrates, people, and King of France. Translated out of French. Ecclesiæ & reipub. D.	Hurault, Michel, d. 1592, attributed name.	1589 (1589)	STC 11289; ESTC S102588	139,883	174

bloud he addeth ye shal not eate my body being the bread descended from heauen as your fathers did eat Manna that is to say ye shall not eat it with carnall teeth as your fathers did eat Manna for they did eat that carnally but ye shall eat this spiritually Moreouer to shew that this speach is spirituall and that his body and bloud should be taken spiritually and by faith he saith I am the bread of life he that commeth to me shall haue no hunger and he that beleeueth in me shall haue no thirst for there he speaketh of spirituall hunger and thirst and referreth all to faith On th' other side if we take the body and bloud of our Sauiour carnally with the mouth it should folow that S. Paul is contrary to Christ For he saith 2. Cor. 7. that by eating and drinking we profit nothing to Christ that meate maketh vs not acceptable to God if wee eate sayth hee it aduantageth vs not and if we doo not eate wee haue neuer the lesse and yet in S. Iohn Christ sayth Iohn 6. that if wee eate not his flesh wee shall not haue life euerlasting In like sort S. Paul saith 1. Cor. 11. that whosoeuer shall eate vnworthily the bread of the supper he shal be guiltie of the Lords body and yet Christ teacheth vs. that whatsoeuer entreth by the mouth Math. 15. defileth not the man We cannot agree S. Paul with Christ the holy Ghost with himselfe if we affirme not that the Lord and S. Paul doo speake in the one place to wit concerning the supper of spirituall eating and in the other of corporall eating In such wise that S. Paules doctrine remayneth true where he saith that by eating and drinking we profit nothing towarde Christ albeit that we must eate and drinke the body and bloud of our Sauiour as himselfe saith for it is spiritually that we must eate and drinke of which maner of eating drinking the Apostle purposed not to speake at all in this place the doctrine of Christ also abideth sure that whatsoeuer entreth by the mouth defileth not the soule albeit th'Apostle saith that whosoeuer receiueth the bread of the supper vnworthely maketh himselfe guilty of the Lords body for the abuse which is committed in receiuing the bread of the supper is principally considered in the soule conscience and faith Lo this speech of the holy supper is like to that of Iesus to Nicodemus Iohn 3. truely I say to thee that he which is not borne againe cannot see the kingdom of God How may a mā saith Nicodernus be born whē he is old can he enter againe into his mothers wombe be borne Iesus answereth truely truly I say vnto thee that whosoeuer is not borne of water and of the spirite he cannot enter into the kingdome of God that which is borne of flesh is flesh and that which is borne of the spirit is spirit Maruell not at that which I haue told thee we must be borne from aboue the winde bloweth where it will and thou hearest the voice but knowest not from whence it commeth nor whither it goeth euen so is euery man that is borne of the spirit We all agree that this maner of being borne againe is spirituall for otherwise it should be against nature Now so it is that we haue many mo reasons and considerations which enforce vs to beleeue that this maner of eating and drinking the body and bloud of Iesus Christ is spirituall For besides that the holy Ghost hath declared the one and the other forme of speech to be spirituall it is altogether impossible in nature that one body should be turned into another diuers in kind by words and in a moment This cannot be in nature that a liuing body should become of the substance of any other body without death or corruption it cannot haue change from substance into substance without corruptiō without being not that which it was afore Ioh. 12. the Lord himself saith it is a thing impossible The Pope saith not that by this transubstantiation the body of Christ dieth and corrupteth that were to heape vp too many blasphemies and heresies one vpon another and were it so Christ were to die and suffer infinite times Heb. 9.10 which is flat against the scripture For it is written that he died once for all that he made one onely oblation of his body that there remaineth no more sacrifice for sinne that he liueth for euer at the right hand of God His body is glorified it is no more subiect to suffering and corruption Againe we see not the bread corrupt it appeareth after the breaking and blessing as faire and vnaltred bread as afore On the other part it is impossible in nature that a body such as we ought to beleeue that of Iesus Christ hath bene and is to wit a true body can at the selfe same time be in diuers places If the body of Christ is in the bread of the supper it is in places innumerable at the same time it is in heauen it is in earth in sundry infinit parts thereof This properly is to deny Iesus Christ to become in the flesh 2. Ioh. 4. which is a marke of Antichrist as saith S. Iohn Is there any thing more contrarie to sense to reason to charitie to godlines to the feare honor loue which we by duetie must beare towards God is there any thing more impossible tha to breake chew and swalow the body of our Lord his glorified body to breake teare rend it in peeces to make him die whom the Apostles assure vs eternally doth liue at the right hād of God the curse of God hath bene yet is on them that did put him once to death think ye Ioh. 19. that put him to death euery day so much as in you lieth to escape the curse of God If Christ his body is in the bread the prophesie cited by S. Iohn ye shall not breake a bone of him is in great ieoperdie for the Priestes vndiscretly breake the bread without looking where the bones be It appeareth of old that in the law of Moses Leuis 4.5 they did not eat of the beast which was sacrificed for sinne to foreshew that the true sacrifice for sinne should be made by Iesus Christ of whose body we should not eate hereupon S. Paul Heb. 13. after the recitall of this auncient sacrifice saith we haue an altar whereof they may not eate which serue in the tabernacle Let vs consider withall that the corporall presence of Iesus Christ in the bread and wine of the holy supper here below is contrary to th'articles of the faith for we beleeue that Iesus Christ is ascended into heauen that he sitteth on the right hand of the father Act. 3. that he shall come to iudge the quick and the dead Let vs confider how S. Peter saith that the heauen must conteine Iesus Christ vntill the time

are one bread and one body because we all are partakers of one bread He saith not that the bread and wine are the body and bloud but that they are the communion of the body and bloud these wordes can none otherwise be interpreted but that the bread and wine signifie the communion of the body and bloud seing that the bread wine can not be the communion for the communion is a thing spirituall hath no being but in the spirite and consideration of man which can not agree with the bread Againe if we must ground this doctrine on the letter the wine is not the communion of the bloud that which is the bloud as you say is the chalice The same Apostle saith in another place I haue receiued of the Lord that which I also haue deliuered to you to wit that the Lord Iesus in the same night that he was betrayed tooke bread whē he had giuen thanks he brake it said take eat this is my body which is broken for you this doo ye in remembrance of me After the same maner also he tooke the cup when he had supped saying this cup is the new Testament in my bloud this do as oft as ye drinke it in remembrance of me for as often as ye shall eate this bread and drinke this cup ye shew the Lords death til he come Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shal be guilty of the body and bloud of the Lord. Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords body See here againe how the Lord commaundeth by th'Apostle that the holy supper be made in remembrance of him likewise he saith not wine he saith the cup. See here also how the cup or the wine is not the bloud but the new Testament in the bloud of the Lord. Further the bread and the cup are there named still the bread and the cup before and after the blessing distributing eating and drinking which sheweth vs that albeit the bread and wine signifie the body and bloud of our Sauiour they remayn notwithstanding in their true and natural substance they remaine bread and wine halowed neuertheles for the vse sake but no way varied altred for the substance Had they bene transubstātiated into the body bloud th'Apostle after the celebration after the participating had not said as often as ye shal eate this bread drink this cup whosoeuer shall eate this bread drink this cup he would haue said as oftē as ye shall eat this body drink this bloud whosoeuer shal eat this body and drinke this bloud True it is that he saith he that shall eat and drinke vnworthily shal be guilty of the body and bloud of the Lord but that is to shew how this eating and drinking is holy and sacred representing to vs the death and passion of the Lord th' oblation and suffering of the body the sheading of the bloud of Iesus Christ the nourishment of the soule This teacheth vs our dutie to take this bread and this wine with an holy and religious reuerence for the question in this sacrament standeth vpon the body and bloud of our Sauiour and not so much on bread wine which are not but signes And here behold why the holy Ghost saith freely that bread and wine are the body and bloud of the Lord. But now commeth a place very notable and vnanswereable a most expresse and pregnant place to them which are acquainted with the Lords voyce In S. Iohn ye may read Iohn 6. how Iesus Christ preching in the synagogue at Capernaū hauing said I am the liuing bread the bread that I wil giue is my flesh then the Iewes stroue amōgst thēselues saying how can this mā giue vs his flesh to eate then Iesus sayd vnto thē except ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you whosoeuer eateth my flesh drinketh my bloud hath life euerlasting and I will raise him vp at the last day for my flesh is meat indeed my bloud is drinke indeed many therefore of his disciples when they heard this said this is an hard saying who can heare it But Iesus knowing within himselfe that his disciples murmured at this said vnto thē doth this offend you what if ye shall see the Sonne of man ascend where he was afore it is the spirit that quickneth the flesh profiteth nothing the wordes that I speake to you are spirit and life but there are some among you which beleeue not Thus we can not doubt but that this manner of speaking to eat and drinke the body and bloud of the Lord is spirituall seeing the Lord doeth ascertaine it by name Ye are astonished saieth he at this saying of mine ye must eat and drinke my body and my bloud ye will find these wordes much more strange when I shall ascend into heauen with my body for then will it seeme to you a great deale harder to eat my body being so farre distant from you Ye must not conceiue my words so it is not my body that ye must eat it is the merit of the death and passion of my body it is my iustifying grace that ye must eat and receyue by faith and spiritually Iohn 6. wherewith ye must be quickened My words are spirit and life it is the spirit that quickeneth the flesh profiteth nothing We may moreouer out of this place draw many other arguments to establish our beliefe that the words of eating and drinking the body and bloud of Iesus Christ ought not to be taken but spiritually were it needfull to confirme that which himselfe hath so cleerely expounded he saith if ye eate not the flesh of the Sonne of man and drinke his bloud ye shal haue no life in you now to stay on the letter of these termes not take them spiritually would cause a great blasphemy to ensue for how many men are there in the world which neuer eat the body of Iesus Christ and yet haue life in them but our Sauiour in plaine termes saith they haue no life chuse then either to giue him the lye which were blasphemous or els confesse that he speaketh spiritually and that by life he meaneth spirituall life Which being so why do we not also acknowledge that these wordes of eating and drinking the body and bloud of the Lord are spirituall and ought to be vnderstood of th'eating and drinking which the soule doeth by faith specially seing he interpreteth himselfe both for th' one and th' other according to this sense for after he had spoken simplie of life he addeth he that eateth my flesh and drinketh my bloud hath life euerlasting likewise after he had said fimplie that wee must eat and drinke his flesh and his

personall succession of Bishops succeeding th'Apostles he hath reteyned the name of Christian and yet neuerthelesse is returned and also turneth those that are his to the vomit and filthines of the Gentils It is written by Daniel S. Matthew and S. Paul Dan. 9. Math. 24.2 Thess 2. that Antichrist shall sit in the holy place in the temple and Church of God the Pope holdeth his See in the hart of Christendome in the Church prepared by th'Apostles he is Lord and President ouer all Christendome which is the temple of God It is written in Daniell Dan. 9. that the Lord shortly after his comming shal be slaine and shall haue nothing 4. Es 5.6 in Esdras that the places which were sowen shall soudainely appeare as they were not sowen the way of truth shal be hidden and the region shal be barren of faith and vnrighteousnesse shal be multiplied on that countrey thou seest and on that which at other times thou hast heard of vnrighteousnes with fornication shall be multiplied in the land Luke 21. Iesus Christ saith that after his visible conuersation with men the time of Antichrist should draw neere that his end should not come so soone 2. Thess 2. It is written by S. Paul that euen in his time Sathan wrought the mistery of iniquitie the beginnings of Antichrist by S. Iohn 1. Iohn 2. that there are many Antichrists already which from thence forth should be to the last tymes Also from th'age of th'Apostles there was couertly brought into the Church the doctrine and glory of men and a litle while after their decease the Bishop of Rome began openly to pretend clayme and plead for the Primacie Presidencie and power ouer all other Bishops not long after he obteined vsurped and declared himselfe chief of the Church and for to manifest publish settle mainteine and augment his power he made many decrees preiudiciall and contrary to the Gospell to the doctrine and policie of the primitiue Church for to cause his power and doctrine to appeare and preuaile euery where he smothered and abolished on earth the power doctrine of the Lord he withdrew the keyes of knowledge like as he would not enter himselfe so he forbad them to enter that would Thus is vnderstanding sled away ignorance and vice come in place hauing regained the dominion ouer vs. Behold againe how it is no straunge thing that the Pope hath reigned so long sith Antichrist ought to begin shortly after the first comming of our Lord and endure long till a time and many times and halfe a time Dan. 7.2 Thess 2. as Daniel saith It is written that Antichrist the sonne of perdition shall list himselfe aboue all that which is called God or is worshipped so farre as to sit in the temple of God as God shewing himselfe that he is God The Pope doth name himselfe God in earth onely but in effect doth behaue himselfe as God ouer all he geueth altereth and repealeth lawes he geueth priuileges goods estats fauours he geueth good seasons and bad by his power by his blessings cursings he threateneth kings punisheth summoneth chaungeth and supplanteth them and that which belongeth to God the king of kings he wil be adored on earth so is he God in earth He saith he hath power ouer the deuill he can take soules out of hell out of the company and dominion of the deuill which can not apperteine but to Iesus Christ and so is he God in hell He assureth vs that he can send soules into Paradise whatsoeuer infidelitie is in them whatsoeuer sinne they committed in this world by his great Iubiles by certeine beadrols of prayers and ceremonies by money therefore nameth himselfe ghostly Father of soules It is God that is our father who by his grace exceeding bountie and mercy hath called chosen vs to be in his Paradise it is our Lord Iesus who by the great loue he beareth vs by his death and passion hath purchased for vs opened vs the gate guideth and bringeth vs thither through the faith we haue in him and which he geueth vs by his holy spirite Thus the Pope is God in Paradise is God ouer all He sitteth in the Temple of God as we haue said for that he ruleth ouer all Christendome being the Temple of God He aduaunceth himselfe aboue all that is called God aboue Iudges and Magistrats which are called Gods in Scripture they can not be Iudges without vndertaking his mark allowing well testifying of it and without swearing fealtie to him lawes and Iudgements depend on him Kings and Emperours are likewise called Gods in Scripture yet he exalteth himselfe aboue them the maner is to kisse the Kings hand th' Emperours knee and the Popes foote he crowneth and blesseth them he maks them promise and sweare fealtie that they will yeld him all reuerence obedience and seruice Lewes of Bauaria th'Emperour was excommunicated for hauing taken on him the gouernance of th' Empire before he had performed th'othe of subiection or as some history writers say for not hauing auowed the Pope for soueraigne Iudge of the variance touching th' Empire betweene him and Frederik of Austrich Frederik the second was excōmunicated for presuming to iourney into Asia without taking leaue of the Pope And to knit vp all in a word there are no Kings nor Emperours but by him for he deliuereth their Realmes in pray at his pleasure he depriueth and restoreth them their subiects at his lust He exalts him selfe aboue Angels he commaunds them peremptorily He exalts him selfe aboue th'Apostles and other Saincts in Paradise at his bidding they must runne trot and sollicite euen as he will as though their Saincting honour and saluation depended on him He racketh gloseth interpreteth chaungeth choppeth and defaceth the word of God as best fitteth his fansie he repealeth the law he disguiseth correcteth enlargeth and despenceth against the lawes and commaundements of God God must not be obeyed but as pleaseth the Pope He abolisheth the Gospell the merite of our Lords death and passion he ascribeth to the workes of men and to the obedience they beare him and his foolish inuentions and ceremonies Th' election of the faithfull belongeth to God no more the Pope hath vsurped and limited the same He Saincteth whom he please he hath arrogated to himselfe the office of sanctifier aboue the holy Ghost He maketh or thinks to make the like stirres and alterations in Heauen as he doeth here below he carieth at his girdle the seuen keyes and seuen seales of the seuen Churches saying it is his ofsice to shut and open the Churches Lo how he lifteth vp himselfe aboue all that is called God Thus the markes which as S. Paule teacheth should be in Antichrist 4. Esdr 8. are found in the Pope See here also the Prophesie of Esdras verisied that the miseries of the last times should happen by occasion of great pride It is written in Daniel Dan.

that all things be restored S. Paul saith Col. 3. seeke the things that are on high where Iesus Christ sitteth at the hand of God for himselfe had said to his Apostles Iohn 16. I go to my father and ye shall see me no more yet a litle while and ye shall see me for I go to my father and elswhere Math. 23. I say vnto you that from hence-forth ye shall not see me vntill ye say blessed is he that commeth in the name of the Lord Acts. 1. and in another place this Iesus which is taken vp from you into heauen shall so come as ye haue seen him go into heauen if the Lord is corporally present in the bread and wine of the supper if he is here below within the Priests pixe or betweene their hands why beleeue we that he is at the right hand of the father why do we looke for his comming from heauen to iudge the quicke and dead why say th'Apostles that heauen must conteine Iesus Christ vntill the time that all things be restored why say they that he is sitting at the right hand of God if he appeareth continually why should they affirme that the second time of his appearing shal be for iudgement why doth he say himselfe yet a litle while and you shall see me no more for I go to the father when is that time among the Papistes wherein they see him not why do the Angels say this Iesus which is taken vp from you to heauen shall come euen so as ye haue seen him go vp to heauen who hath seen him come downe from heauen to shut himselfe within the bread as he was seen go vp to heauen The Pope putteth his onely trust in this aunswere the Lord saith he can make his body be in the bread ergò he is there Behold a very proper meane to proue readily all kinds of heresies phantasies and mockeries and in deed if we were sure that his will is to haue his body here below in the bread in places innumerable aboue at his fathets right hand and so to haue his body to be spirituall we would not doubt of his power to performe it but we can find no-where this wil of his contrari-wise he teacheth vs that his body is in heauen that in the supper we must lift vp our soules on high to the right hand of God there to eate spiritually and by faith as hath benesaid he teacheth vs that his body is a true body 2. Iohn 4. euery spirit saith S. Iohn which confesseth not that Iesus Christ is come in the flesh is not of God such a spirit is the spirit of Antichrist thus let vs ensue his will without enquiring of his power Furthermore if we might certeinely see the body or the'effects of the presence of the body and bloud of our Lord in the holy supper in the bread and wine thereof we would not argue at all either of his power or of his will but we see nothing saue bread like to bread both within and without in and throughout euery part in colour other qualities of nature nourishable and corruptible the host of the Masse nourisheth man nourisheth wormes as bread doth corrupteth and putrifieth as bread which we may not beleeue of our Sauiours glorified body Withall if the body of the Lord were in the bread so many miracles should daily and hourely ensue Luke 8. as would make it past doubt they that touched his garments onely felt his wonderfull vertue with farre more likelihood should they that touch his body feele it but we can see no such effects the Popes Bishops and Priests haue assayed to deriue from it oracles and miracles but still they found it nothing els saue bread they haue chafed thereat so farre-forth as to cast the host into the fire Finally I see no such necessitie for the celebration of the supper that the body should be here below really within the bread no more then in old time Christ was in the labe or at this day the bloud of Christ is in the water of baptisme The faithfull doe effectually receiue in baptisme the washing of the bloud of Christ by faith although nothing but water be administred in the name of the father of the sonne and of the holy Ghost euen so the faithfull may partake in the grace iustification death passion in the body bloud of the Lord by spirituall eating through faith as well yea more cōmodiously then by the reall eating of the body For in this behalfe it behoueth the Spirit by his miraculous operatiō not onely to transubstantiate the body and make it present at the same time in places infinit but also to turne this corporall food into spirit for the spirituall sustenance of the spirit of man which is the principall end of the supper of the death passion of the Lord. It is more agreable to the order established by God in the nature of all things and more consonant to his counsels reueled in his word to lift vp our soules by faith to nourish them with his body and bloud to fill them with his grace and merite of his death and passion to notifie such inward actions by the outward signes of bread and wine then to confound the properties of both natures to make him a body euerywhere present which to be onely pertaineth to his diuinitie to abase his glorious body and subiect it to a world of phantasies profanations and iniuries to haue it broken and torne chewed and swalowed and further to change that body into spirit for the nourishment of the spirit Behold here how the Pope with too-much boldnes and no necessitie aduentureth to commit idolatrie himselfe and to make them grose idolaters which follow him in his doctrine in that he adoreth the bread of the supper euen as the body of Iesus Christ More safe it is to adore it at the right hand of God seing the Scripture assureth vs most certainely that he is there Idolatrie is a sinne too horrible that any man should so freely giue ouer himselfe to the same In such ventrous cases when there is any suspition of idolatrie feare to sinne ought aboue all to ouer-rule our worldly wisdome Away then with this doctrine of the Pope so contrary to th'articles of the Christiā beliefe and all the holy Scripture away with this doctrine that destroyeth the veritie of our Lords body and is suspected ye conuinced of Idolatrie The Pope willeth vs to haue images of Angels Whether we ought to haue images for deuotion sake Saincts and of God himselfe within our Churches vpon our altars within our chappels and priuat closets for prayer He willeth vs to honour and serue these images with such deuotion ceremonies as in effect differeth not from adoration or diuine-honour We find no iote in the Scripture conformable to this doctrine but we find there commaundements ynow most flatly forbidding vs to receiue it Leuit.

liken me that I I should be like him saith the holy one we ought not to think saith S. Paul that the Godhead is like vnto gold Act. 17. or siluer or stone grauen by art and the inuention of man It is high time than for vs to giue ouer all these images and content our selues with the Word which is the true image of God it is in vayne to looke for any liuely shew or feeling at the dead works of mens hands it is the holy Ghost that imprinteth in our myndes all right knowledge and from whom we feele all true comfort let vs craue it of him and leaue crouching to images Let vs not make our selues more wise thē th'Apostles to seeke for meanes to perswade which they haue neither sought nor cōmaunded there is yet among vs great likelihood of idolatry the feare of sinne therfore ought to ouer-rule our wisdome Let that suffice vs which the word doth teach Col. 3. Let our conuersation be in heauen saith Saint Paul let not our soules lye groueling on earthly thinges The true knowledge and adoration of the the faithfull is in spirit as Dauid and Iesus Christ say Psal 51. Iohn 4. and take we heed of prouoking the ielousie of God lest we feele th' effect of his threatnings let vs condemne images which offend God and make the silly people hainously to sinne let vs take this sclander and offence quite out of the Church and say with Isay images shal be broken all to peeces The Pope willeth vs to call vpon Angels and Saincts as mediators and intercessors Whether we ought to pray to or call vpon Angels and Saincts and for that end to direct to them our prayers with himnes praises and all other kindes of deuotion We finde no such matter in the holy Scripture but doo finde the scripture against it both in substance of sence and forme of words The Israelites vnder the law were not yet so assured of the bountie grace and familiaritie of God towards men as we are at this day since the comming of our Sauiour They durst not come nigh the mountaine they durst not touch the Arke of the couenant they durst not enter into the Oratorie into the sanctum sanctorum the most holy place fearing to be swallowed vp of death according to the threatnings made and experiences seene of them they had heard no speach in a manner but of the seueritie and iustice of God all that they had seene and heard of the Lord was but terror astonishment and trembling as saith S. Paul Heb. 12. They had most worthy and famous persons by whom many miracles were done in their sight of whom it seemed they held their religion the knowledge of God the law honor life rest goods as Moses Iosua Gedeon Dauid Salomon Elias Eliseus many others But aboue all they had Moses who had by the power of God miraculously brought them out of the bondage of Aegypt that made them on drie foote passe woonderfullie through the red sea that prouided them bread flesh and drinke in the wildernes deliuered them the law of the Lord with whom they saw him familiarly talke that brought them to the land of promise and many times while he liued called on God for them and appeased him what great power vertue and high degree of knowledge the Israelites attributed to Moses aboue all others except the Messias is knowen Howbeit we find not that after his death they directed any prayers to him they made neither to him nor to others any bowing or seruice that I speake not of diuine worships which ye shew euery day to an infinite multitude of Saincts The Israelites sought him after his death neither in heauen or earth they called not on him as their Mediator or intercessor they made no images of him to whom they might bring candles make prayers and sing hymnés with crowching and deuotion but here-against the holy Ghost aduertiseth vs that he was buried in the valley of Nebo in the land of Moab Deut. 34. and that none knew his Sepulchre to this day least the people should fall into idolatrie towards him because of the miracles which the Lorde did by him Th'Israelites called not on Abraham Isaac and Iacob for whose sake the Lord chose them for his people And we that are Christians by the grace of God that are come to the hil of Sion Heb. 12. as saith S. Paul and to the heauenly Ierusalem the Citie of the liuing God to the company of many millions of Angels to the congregation of the first borne which are written in heauen and to God who is iudge of all and to the spirits of the iust sanctified and to Iesus Christ the Mediator of the new Testament that cannot doubt of the goodnes gentlenes and familiaritie of our God of our Mediator that know his office and his will as hauing liued and conuersed with him in this world as hauing heard and touched him yet notwithstanding doo call vpon Saincts and Angels we leaue the Lord to run after them we adore the sepulchres bones and garments of Saincts wee shrine them in siluer and golde we enrich them with pretious stones we preach and commend them more than Christ wee runne after stockes stones and metall we carry them more solemnly than that which we thinke to be the Lords body wee salute them we kneele on the ground before all these things Thus we beseech the Angels and Saincts to make request for vs and honor them in spirit and in flesh in dust and rottennesr there aboue in heauen here beneath on earth in their bones sepulchres garments in as deuout manner as we are able We receiue nor holde it of the Israelites nor of th' old Testament neither holde we it of the new nor yet of the Apostles or Primitiue Church whereunto we should haue chiefe regard to rule our deuotions by It is written Act. 3. that after S. Peter and S. Iohn had healed him that was a creeple from his birth the people amazed thereat did run to them and that S. Peter beholding the same said to the people ye men of Israel why maruell ye at this or why looke ye so stedfastly on vs as though by our owne power or holines we had made this man to walke the God of Abraham Isaac and Iacob the God of our fathers hath glorified his sonne Iesus and a little after his name hath made this man sound whom ye see and know through faith in his name and the faith which is by him hath geuē to this man perfect health it is written Act. 10. that Saint Peter being entred into the house of Cornelius the Centurion Gornelius cast himselfe downe at his feete to adore or worship him but Saint Peter tooke him vp saying arise I also my selfe am a man Act. 17. Saint Paul and Barnabas hauing healed a creeple in Listra being a Citie of the countrie of Lycaonia the

He beareth so prince-like a port in his person and is so praise-worthy in his actions as any man liuing He reigneth ouer himselfe and his subiects after an heauenly maner being abundantly replenished with the Diuine spirit and not after the ordinary maner of men There is the wit that is the most quick and liuely most stayed and stedfast that may be desired a wit whose libertie was neuer enthralled by any cause of contentment nor yet grauelled by any soudaine chaunce or displeasure that might happen He hath alwaies surmounted accidents of greatest difficultie and highest enterprise His reason commandeth his conceipt with such power and filleth his mind so abundantly that no place is left for vnbrideled affection to enter or abide Neuer was there man of his estate so like himselfe at all times as he is He is a great warrier if euer were any in all the toyles of warfare he taketh such part as the souldier doeth not differing in anything from his men of armes but in matchlesse conduct and worthinesse he is wary and happy in warre and if it may be spoken he is worthy of his good hap neuer Prince being so vnwilling to warre as he hath done so many exploicts of warre as he The strength of man bringeth no such wonders to passe but the reason experience and iudgement of men that betake their soule to the counsaile and gouernement of Gods good spirit He mindeth his affaires he will see heare know all which bringeth to his subiects exceeding comfort and is the onely or most sure meane to continue his officers in their dutie He is popular courteous in speach mild in maners and mercifull in heart and yet no Prince hath more maiestie or whose presence is more awfull or whose auctority conteyneth euery one better in his dutie or who preserueth iustice more carefully then he to the well-liking of all He knoweth not cruelty iniustice prodigall wast and oppression being thing quite contrary to his studies and purposes it was ne●●● heard that he killed massacred or murthered any one of his subiects or seruants within the verge of his Court or elsewhere It is not knowen that he wrongfully with-holdeth any other mans goods his Palaces and Courts are not built or enriched with the ruine and spoyle of townes of the people or any 〈◊〉 he spendeth according to the rate of his reuen●w●s he thinketh the meanes he hath to spend by doo rather belong to his subjects then the meanes they haue to liue by do belong to him he geueth vpon good cause and to good end he robbeth not one to giue to another he giueth in such sort that he hath friends seruants enough he giueth in such sort that there resteth to himself enough to supply the need of his affaires without being constrained to helpe himselfe with harming and oppressing others The credit of this truth is not crackt by the oppressions which many endure at this day through the armies and men of warre of the king of Nauarre For these harmies and losses are as grieuous to him as they are to those that feele and suffer them be ●estifieth this truth aboundantly with the 〈◊〉 of 〈…〉 with his ordinary complaints with the careful pursuit he hath made for peace with the daily courtesies he bestoweth on them that come to craue his pitie and goodnes there is no let in him but that he is as milde and gratious in warre as in peace he cutteth of so much as hee may the iust seuerities of the warre but yet though he doth what he can warre will still be warre If he had sufficient means to pay enterteyne his gentlemen soldiers be are out the burdē of war against his enemies ye might easily cōceiue what he is most willing to do that matters should passe calmely that ye should be harmed litle or nothing at al by any of his according to the desire he hath to releeue and cōfort you al. But the performace of this good will he beareth towards you is yet impossible for him because the most part of his goods and possessions are seized on and caried away by his enemies all they that folow him Lords Gentlemen and others are wrongfully banished out of their countrey driuen out of their houses put frō th'enioyment of their goods and put besides the exercise of their offices They must needs liue they must needs mainteine thēselues seeing they cānot with their own goods which their enemies do vnrightfully lay hold on they must serue their turnes with that which they can find of the goodes of their enemies Thus it is not the king of Nauarre that ye should complaine of it is the warre it is the auctours of these warres which he began not but rather is wonderfully displeased that it endeth not he neither demaundeth nor purposeth to haue good or rest for himself but with the good and rest of you all He can well enough absteine from the fauours of your Court he could forthwith finde in his heart to renounce your Crowne if there went with it nothing saue his owne but there goeth with it more of yours then of his there goeth away with it of your goods lands your honour dignities your name and credit your life and libertie libertie I say which hath euer bene to all men a benefit inestimable but aboue them all to your auncestours so that his dutie and degree his calling and the good will he beareth you permit him not to forsake and leaue you to the perill wherein ye are and therefore he either will saue you from destruction and bondage or will perish for you or will perish with you open your eyes then accept of the right the desert good meaning of the Prince beware ye refuse not such a Prince Prepare your schues to receiue him in the degree and qualitie wherein God doth and will I hope offer him to you not that ye should desire the decease of your king whom ye haue at this present and is blaced ouer you by God Turne your eyes toward the king of Nauarre with a louing regard seing he is such a one that if leaue were graunted you to looke for a king according to your owne choise and wish ye could not chuse nor wish one more worthy Beleeue me ye shall receaue more profit commoditie and content by his reigne then he shall he may better forge such subiects then ye may such a Prince Cease then your conspiracies against him nay cease to conspire against your owne selues against God himselfe It is high time for you to leaue to looke desire and seeke for strangers yet at the last call to minde that frank and true heart of your ancestours wherewith they bought their owne libertie and yours so dearely freed themselues from the subiection of straungers so valiantly and recouered their freedome from the English so nobly They not onely hated the rule of forreine kings but also would not be ruled by