Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	blood_n	body_n	heart_n	5,603	5	5.0093	4	false

Text snippets containing the quad

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

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 or no. Whether it be lawfull to force mens consciences for religion sake or no. Whether it be lawfull to liue with and dwell nigh Heretikes or no. Whether it be lawfull 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 Ecclesiae Reipub. D. ANCHORA SPEI Imprinted at London by Richard Field dwelling in the Blacke-Friers 1589. To the Reader THere came foorth a Discourse on the praesent state of France in the yeare last past which surely did some good now commeth forth another written as appeareth by the same Auctor for restoring the state of Fraunce which is likely to do more good The worke being first conceiued by an high wit after shaped by ripe experience seemeth sithence to haue passed through some rude and vncleane hand And yet it is not so misshapen or defaced thereby but that the lineaments remaining do soone descry the first workman and thus much for the forme For the matter it is no counterfeict stuff but will abide the touch of the safest maximes in policie and the triall of the soundest principles in religion And as the discrete Reader I know will suspend his iudgemēt till he perceiue th'Auctors purpose so let the saucy Censurer know that the height thereof surmounteth the reach of his carping conceipt Fare-well THE RESTORER OF THE FRENCH ESTATE THIS WHOLE DISCOVRSE IS made vnder the name of France IT seemeth that my calamities doe call follow and one enterteine another not vnlike the waues surges currants of waters the end of forrein warres hath bene to me th'entrance of ciuil warres and cruil warres do cause to reflow on me like a violent streame of brimstone the furie of all my borderers They say that warres are to Estates and Common weales that which medicines bloudlettings caustiks and setons are to the body of man By such meanes the body is purged of bad and superfluous humors encroching either by influence of the starres or by distemper of seasons corrupting the ayer or by excesse and abuse in this life committed by our Fathers or our selues warres in like manner do cleanse Estates of wits that are restlesse vnruly mabitious cholerick contentious longing for inuasions hungring after other mens good and bloud This they say but I feele the contrary Howbeit the case being so I made an end of forrein warres too soone it was no time to giue ouer the Physicion to pay th'Apothecaries bill to vndoe the rollers to take of the caustiks and setons and to close vp the woundes somewhat remained of th' excesse and conflict betweene the humors and their qualities great store of corrupt dregs and inflammation lurked yet within the bloud and woundes the swoord torment and losse had not yet cleered all the passions of distempered spirites Nay rather our great God was not appeazed of his wrath nor we reconciled to him he had not reuoked his hardning of our hartes neither were the phials of his furie emptied Alas I felt no euill but in the vtmost partes in the inferior members subiect in vse to the principall in the feete and handes but now the euill is got within it hath seized the vitall parts the principall members it is spred ouer all It is now no more a Rheume a squincie a particular downe flux of humors it is euen an apoplexie a generall taking an vniuersall corruption Warre with its wast was no where but in the frontiers in Picardy in Burgonie or in Champaigne and Daulphiny now it is in the very middest of mee it is ouer all not onely within Prouinces and Gouernements but euen within townes cities within boroughs villages and castels in houses particular euen in granges solitary dwellings betweene the husband and wife the father and children the brethren and sisters which is yet more horrible each one of my children at least the more part hath warre within his owne conscience So that for these 28. or 30. yeeres past I haue vniuersally bene filled with outcries hurlyburlies and affray with ashes bloud and with rubbish of ruines mine euill is become mine habite and to be ill disposed is my ordinary disposition Now if any discontinuance came betweene it was but as of accidents lightnings before a new fitte or playing of the pulse it was to take cause force and new footing it surceased not but onely to take breath and rallie●t selfe and so to returne with more assurance to the medley to the charge to the fight Further more the Pacifications haue appeared in effect to haue bin nothing lesse then that they haue signified For I haue seene more iniustice violence I haue heard more plaints groanes in such peace then in the warre to be short the harder and more violent strokes of the warre haue lighted on mee during those Pacifications Alas hath any one of my townes bene exempt from the ghastly blowes of outrage My sonnes are degenerated they haue lien downe like sauage beastes snared in the cros-waies of euery streete full of the wrath and threatning of the Lord. Is there any member of mine not crased thoroughout or voide of woundes and filthines My Church-men are marred and corrupt they were wont to take tithe now adaies they are not onely tithed themselues but also must forgoe both fruite and gleebe they haue left deuotion and charitie to embrace hypocrisie and madnes to plot practises and contriue murthers Of my nobility remaine none almost but widowes and orphanes their small reliques suruiuing seeme enclined rather to vndermine abate and turne my house vpside downe then to vphold prop and defend the same I see my Iustice no more I can not discerne my Iusticers by their long robe grauitie and modesty all the world is furious and armed they haue forsaken the doctrine the true honor and feare of God they breath of nought els sauing worldly glorie and gaine All my villages champion soyles are conuerted into sepulchres monuments and churchyardes my poore Villagers doo resemble goblins ghoastes forepined of skin bone without flesh so many Pesants so many Anatomies they be labourers no more they be all counsellers of Estate they obserue no longer the seasons of the yeere the motions and alterations of the ayre and they haue reason since that they sow no more the imuries of th' ayre can hurt them no more but they are busie to marke the motions and alterations that happen in the

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

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.

Estate and common wealth for from this quarter comes the tempest on that little which is left them they are inquisitiue and heare speach of kings more commonly then Gouernours of Prouinces did in ancient time Finally on what side soeuer I turne mine eyes I see nothing but deformitie Alas I hoped during the last peace that my children after they knew the vanitie of their conceipts and desires the difficultie of their enterprises the small fruite and that same euill of their actions of their paines and trauaile consequently the curse of God vpon them after they had by so long continuance of yeeres endured and felt the troubles horror and wearisome toyles of warre after they had not got one iote of another but the ruine alone of their publike weale of mee that am their mother and yet moreouer each one his owne particular ruine and confusion I dare assure my selfe said I that they will hold themselues to this last peace I supposed that lacke of bloud and sinewes would not suffer them to continue their furious stirres that faintnes would enforce them to remaine peaceable would yeeld and betake them to repose and sleepe And so hoped I to repose my selfe to recouer by meanes of a peaceable sleepe my first naturall beauty and disposition I hoped in short time to recouer my first estate to recall settle againe and contayne my children each one in his true vocation to render them the contentment they were wont to receyue of me to reestablish and repayre for them my ruines and wastes to multiplie weede and trimme for them my fruites to moderate by the same meane their concupiscences to qualifie their cholers o rule their desires to refine their willes to renew accomplish and confirme their amities to vnite them together The purgations which I ministred in the mean season towards Picardie on the one side and towardes Guien for Portugall on the other strengthened my hope very much the effect it selfe and forwardnes of my reparations confirmed me farre more and kindled my naturall heate and diligent heed vpon promise of a full enioyment I saw mine olde skin pill fall of and vanish away I perceiued mens spirites did cleere I perceiued that out of their willes dreined hate enuie pride ambition and other like workers of enmitie and discord charitie began to warme the hearts of my children and to moue their bowels diuersitie of religion was made no more a different marke for persons houses and townes religion was no longer the obiect of good wil and amitie of grudge and enmitie But good God behold all my hopes dashed the rash zeale of religion was in deede mortified but the other cause of my ciuil warres to wit ambition was not Behold me now fallen into a relapse worse than the former I know now my children were not werie but in body they reposed but their bodies during the peace For it appeareth at this day to me that while peace lasted their trauell euer lasted by giftes and promises by honors and gratifyings to seeke them partakers amities intelligences fauours and succours not in this Realme alone but throughout all the dominions of Europe also I see on the one fide the more part of my children in armes and vprore vpon shew of hope offered that Fraunce shal be like those fortunate Isles for the Clergie that no Gentleman so simple but shal be glutted with honour and riches but shal be created incontinent a Gouernor Earle Vicount or Baron that all my Iusticers shal be Chancelers or Counsellers of estate all my Townes shal be free peaceable priuiledged as those of the Empire or of the Cantons But this sufficed not they haue distrusted their owne force as vnable to ruine me they haue thought their owne armes too faint and feeble to slay themselues to foile and pull me downe on themselues they must therefore wage strangers On this their partie I spie the Pope who vnder assurance of reestablishing his credite first here and thenelswhere drawes out both his blades and makes a lustie flourish I see there the Spanish Tyrant who gaping for a good share and speciallie thinking to hasten the sale of me which I perceiue hath bene made him as also to auoide the ransacking of his vsurpations and to weaken his neighbors vnladeth his ships freighted with treasures within my hauens I see there the Loraine and Sauoyen who allot to thēselues alreadie the Countries lying most commodious for them Yet was not that partie or side strong inough it sufficed them not to passe the mountaines they must trauerse Italie ouer and the sea or els all along the gulfe of Venice to bring hither Albanians and so to reenforce this partie Aboue three yeeres are past since the auctors of this partie appeared in armes in the middest of me hauing for their cheefe Standard for their white Cornet the League the conspiracie well signed of all these partakers of all these Potentates The king forsooth must enter into this league that is in good phrase and bad French he himselfe with all his power must rely on them he must aduaunce them aloft that they with more ease may take his crowne off his head or at least that they may first seize on it after his death be it naturall or procured or els he must determine to runne the race of poore Childeric he must take this Aquafortis this Aqua vitae this confection of Alkermes or els he must see his owne speedie death he must see his owne limmes fall of and forsake him His Lieutenants Gouernors and Townes awayted not said they but his refusall to declare his minde the Pope had an infinite sort of men in ambush amid the mountaines readie to ouerrun him presently vpon his refusall the sea was couered with Spanish ships redy to inuade and fill all the hauens of France presently vpon the signall geuen there were also Almaines and Switzers It seemed that all people and Nations had forsaken their owne businesse and homes for to come force her or runne to her ruine to her fall Behold my king surprised and forced in the heart of his Realme in the greatest of his Cities in the greatest aboundance of his Subiects by his owne foster children by them that had no good nor honor but through his fauour and his predecessors behold him forced to violate his faith to sweare and signe his owne death his owne ende and the ende of me and of all his brothers my children the ruine and wracke of his Realme to plucke asunder the foundations and the lawes whereon it is grounded behold him forced to dispose his crowne to the behoofe of strangers Behold me presently more tumultuous then cuer before no speech but of banishments publications proscriptions of outlawrie of troubles and turmoiles Ye may see many housholders oppressed with yeeres and sorowes laden with children on their shoulders and at their sides their wiues folowing at their heeles blubbered with teares hauing their little infants lugging at

our owne workes The Lord saith Ioh. 15. Iac. 1. we cannot beare good fruite of our selues S. Iames warneth erre not my deare brethren euery good geuing euery perfect gift is from aboue S. Paul sayth Rom. 8. Col. 1. Rom. 6. that to sinne is to walke after the maner of men that he doeth not the good thing which hee would but the euill which hee would not that it is sinne which dwelleth in him that in his flesh dwelleth no goodnes that they which are carnall or in the flesh cannot please God that they are in the flesh which haue not the spirit of Christ that we know not our selues what we ought to pray for that the concupiscence of the flesh is enmitie against God that we are seruants of sinne Dauid saith Psalm 14.40.18 that none doth good no not one that what men doe in the presumption of their heart and in their counsels is sinne Thus we may not attribute any good deedes to our owne nature but it is God that worketh in vs that which is good Math. 14. If the Lord had not taken S. Peter by the hand he had perished in the Sea in like fort if God vpholdeth vs not we should sinke into the bottomlesse sea of our concupiscences into the sea of our sinnes into the sea of our froward and defiled nature if God should not call vs as he did Adam we should flie from him and doe nothing els but depart from him so farre as we could I am the light of the world Ioh. 8.15 saith our Sauiour he that followeth me walketh not in darknes if ye bide not in me as the branches in the vine-stock ye can bring foorth no fruite 2. Cor. 3. S. Paul saith that euery good thought is of God that the holy spirit prayeth for vs because we know not what we ought to pray for Rom. 8. that without this spirite we are enemies to God in thought and in euill workes that with this spirit he fighteth against the law of his mēbers Col. 1. this is that vnderstanding which maketh the inwarde man Rom. 7. wherwith he serueth God that God geueth the will the performance that he it is which geueth the holy spirit worketh his vertues in vs that whatsoeuer he did was done by the grace of God Iac. 4. And S. Iames biddeth vs limit all our affaires euen the most cōmon with this cōdition if the Lord will And this doth the Hebrewes ordinarily admonish by the parable of a Bridegroome who said absolutely I will sleepe with my spouse this night and when one of their wisemen aduised him to say if God will he wilfully replyed that is in my will and power will he or will he not it shal be done but they were scarce in bed together when they both died from whence they haue this Prouerbe among them the Bridegroome gets himselfe to bed and wots not what may him bestead Moreouer they teach how the duetie of him that prayeth is to referre the issue of his request expresly to the will of God and neuer to make his prayer peremptory without exception which is to be vnderstood when it is not euident that the holy Ghost hath endited our prayer but hereby appeareth their opiniō that man knoweth not what he ought to craue and therefore is bound to referre not his actions alone Psalon 51. Psal 119. but his petitions also and wishes to the will of God So Dauid craueth of God a cleane hart and to haue a right spirit renewed within him he craueth his holy spirit that he may prayse the Lord and that his praier may be acceptable to him The faithfull haue euermore confessed that all their good came from God the same is most common in the Scripture Psal 118. it is the voice of the righteous saith Dauid Vertuous and holy men haue alway in the Church bene named men of God specially among the Hebrues who called them likewise men of mercy as if they would haue sayd God bestowed on them more grace and mercy than on others contrariwise it is the voice of Antichrist to glorifie the flesh to glorifie man as saith S. Peter as it is the voice of true Christians 2 Pet. 2. that our good commeth from aboue it is not in vs it is not of vs it is none of ours Finally we learne in the Scripture that the Lords will is not to grant vs full and perfect victory ouer sinne in this world least we should proudly brag of the merit of workes He giueth vs his holy spirite and sometimes also true victorie ouer sinne to encourage vs against despaire in our continuall battaile but the principall end is that hauing felt our owne feebleforce and acknowledged our want of power we might with our whole hart repaire to him and finding how vaine it is to repose trust in any els we should of necessitie be driuen to confesse that we can not be saued but by him which would lead vs with S. Paul to this depth of contemplation Rom. 7. who shall deliuer vs from the bodie of this death For so S. Paul confessed that although he was endued with the holy spirit neuerthelesse for the most part he did not that which he would and whereas he imputeth the same to sinne that dwelt in him he confesseth himselfe a sinner So doeth the Scripture report to vs the sinnes of holy persons Prophets and Apostles enriched with the holy spirit And S. Paul saith that God gaue him a prick in the flesh 2. Cor. 1. the messenger of Sathan to buffet him because he should not be exalted out of measure and therefore was his prayer excluded which he made for his deliuerance vnto God thus I be sought the Lord thrise that it might depart from me and he said vnto me my grace is sufficiēt for thee for my power is made perfect through weaknesse and therfore the Apostle became resolute to reioice in his infirmities Let vs come to S. Iohn who writeth if we say we haue no sinne we deceiue our selues and the truth is not in vs we make God a lier his word is not in vs. 1. Cor. 1. It is writtē also that the Lord hath chosen the weak vile things of this world to th' end that he which glorifieth himselfe should glorifie himselfe to the Lord. Rom. 8. 2. Cor. 5. And in that regard doth the Apostle call the holy spirit giuen in this world by God to his elect the earnest penny or first fruicts of the spirit And in very truth if we were willing and able to giue assured iudgement of our selues if we were not vnwilling to bring to light things that are hidden and the counsels of our hearts we should perceiue and iudge that what resistāce by the grace of God soeuer we make we quaile and yeeld not withstanding for the most part There streameth daily amids our willes and our zele I wote

yet went out of it for they neuer had entered into it But Antichrist was to be borne in the Church Marc. 13. Dan 9. Thess 4. Pet. 2. 1. Ioh. 2. was there to abide and reigne according to the prophesies of Iesus Christ of Daniel S. Paul S. Peter and S. Iohn The Pope was borne there went out from thence yet abideth reigneth there with great power pompe and tyranny The first weapons of Antichrist should be seducings and spirituall poysonings as the Apocalyps warneth vnder the name of the Whore and hir enticements which can not he applied to them that planted their false religion and performed all by fire sword and furie But the Pope hath layd the ground-worke and mayn-stay of his first and principall greatnes and power on will-worships on the show of counterfeit holinesse on false miracles seducing and bewitching peoples and nations with words and deeds well pleasing flesh and bloud as also with promisses and presents of goods and honors Other ring leaders of heresie as Arrius Maniche Pelagius and such like reigned not as Antichrist was to reigne in the temple of God with all excesse of power and glory they neuer exalted themselues aboue kings aboue all which is called God their seducings and oppressions were neuer so generall and continuall as the great Antichrist should bring to passe Take the paine your selfe for you ought it is as much as your saluatiō is worth to consider more heedfully the prophesies of Antichrist and compare the Gospell with that which they teach and practise in your Church ye will find that I tarry not on euery poinct but do ouerpasse farre moe matters then I touch your ghostly Fathers and Doctors like very Pharisees and hypocrites as they be for the most part do set vp against all these truths the defense of the Pharisees against Iesus Christ How can it be say your Doctors that so many holy fathers so many learned clerkes so many men so many peoples and countries haue consented to the doctrine of the Pope for so many hundred yeares if it were against God and against Holy-writ specially seing our Sauiour hath said behold I am with you vntill the end of the world This defense pleaseth flesh and bloud passing well the flesh fancieth them too well who teach that it is not ordinary for a man to wander out of the way to sinne and to go on in his wandring and sinne Vnder the warrant of this defence infinite soules doo stay waxe sluggish and are luld asleepe barking at such as would wake them out of this drousie disease But the wisedome of this world is foolishnesse with God 1. Cor. 3. 1. Cor. 2. and the naturall man perceyueth not the things of the spirit of God saith Sainct Paul flesh and bloud are blind and can not discerne these mysteries then let vs not consult herein with worldly wisedome or with flesh and bloud but with the spirite of God By this spirite in the holy historie wee are taught that Adam after his fall by sinne was somewhat relieued and reformed by the Lord that God by his Angels visibly did warne him and his children from time to tyme to walk and liue according to his commaundements with promise to restore and repaire the decay of mankind notwithstanding in lesse then two or three generations they forsooke the voyce and way of God and were corrupted after the imaginations and deuises of the flesh and this corruption lasted aboue sixteen hundred yeares Then the mercyfull Lord willing to shew his fauour towardes mankind repayred his Church renewed his commaundements to Noë and his children but againe within lesse then foure generatiōs the people went astray forgat God his commaundements A long time after that going astray the Lord called Abrahā restored his Church by him leauing the rest of all mankind in their corruption who remained therein till the comming of Christ for two thousand yeares and vpward The holy Ghost mereouer teacheth how after the Church was restored in Abraham confirmed in Moses and in all the children of Israëll there folowed many reuoltes in the Church of Israël euen as generall as the former aboue rehearsed for they seemed all to haue forsaken the right way insomuch as the faithfull appeared no-where these apostasies or backslidings endured some for two hundred yeares some more some lesse though the Lord in the meane while awaked them and called them againe by his Prophets Ye know further how the Greeks for the most part swarued ye count them for heretikes or infidels in maner al. Now so it is that th'Israëlites and Greekes may as well or better then you preuaile with these wordes of Christ I will be with you vntill the end of the world for as large and more expresse promises then that had bene made to th'Iraëlits and this promise pertained as well to the Greekes as to you because they were instructed in the Gospell before ye were and that more carefully and by mo Apostles then ye were and yet for all this both th'Israëlites Greeks are gone astray from the faith these many hundred yeares past which also hath befallen the Churches of Affrik who may chalenge to themselues th' assurance of those promises with as great reason as you may Besides that your owne Churches haue bene defiled and ouergrowé with heresies namely when the barbarous nations of the North and enemies of our faith left no face of a Church almost throughout Europe We must acknowledge therefore that such promises of God do neuer passe without this condition if ye abide in me in th' obedience of my word according to the doctrine of Moses Leuit. 26. Deut. 8. Isay 29. Els why should the Lord say in Isay to the children of Israel because this people come neare vnto me with their mouth and honour mee with their lips but haue remooued their heart farre from me their feare towardes me was taught by the precept of men therfore behold I will againe do a marueilous worke in this people euen a marueilous worke and a wonder for the wisedome of their wisemen shall perish and the vnderstanding of their prudent men shal be hid 30. and againe in the next chapter the Lord sheweth why they are plagued notwithstading his promises because saith he you haue cast of this word and trust in violence and wickednesse and stay thereupon therefore this iniquitie shal be vnto you as a breach that falleth or a swelling in an hye wall whose breaking commeth soundainly and in a moment 59. and in another place your iniquities haue separated betweene you your God and your sinnes haue hid his face from you Ose 4. that he will not heare and in Osea seing thou hast forgotten the law of thy God I will also forget thy children Iohn 8. Also Iesus Christ saith if ye continue in my word ye are verely my Disciples Now let vs gather of all these histories sayings that

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