Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	commandment_n	keep_v	know_v	4,797	5	5.4171	4	true

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

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

and that which depends thereof the inuocation of Saints praier in a language not common nor vnderstood and other the like And now let them freely goe boasting that they haue the loue of God No no saith our Sauiour he that keepes not my words hee loues me not Hee that keepes not the precepts and commandements of God saith S. Iohn he is a lier and the truth is not in him And then how can they loue him when they giue him not the honour the worship and true seruice which they owe him and which hee wils requires and demands of them but doe almost wholly alter corrupt and destroy it and in stead of the truth offer and present vnto him only a meere dead body and apparition Now he that hath not in him and is deuoid of the loue of God how shall he loue and make much of his neighbour No no saith S. Iohn if a man say I loue God and hateth his brother he is a lier why so For as he addeth hee that loueth not his brother whom hee hath seene how can he loue God whom he hath not seene It is impossible and hee thus concludes This commandement haue we from him that hee who loueth God loue his brother also The loue of our neighbour saith the Moralist S. Gregorie is produced and brought foorth by the loue of God and the loue of God is nourished and maintained by the loue of our neighbour and truly he that is negligent and carelesse in louing his neighbour and Christian brother knowes not how hee ought to loue God nay loues him not at all I neede not striue and stand much vpon the proofe and testimonie of this truth in the most part of them of your Church it is knowne and appeareth well enough of it selfe without labouring to bring it to light the Sun and the light being not more visible then this is cleere and manifest that there is no more any loue charitie affection good-will vnion and concord amongst them there is nothing but diuisions dissensions partialitie enuie iealousie murmurs detractions slanders riots disputes bloudy hatred and mortall rancour of the one against the other no agreement no accord no proportion no respect and relation of pietie or compassion towards the afflicted no charitable assistance in the behalfe of the poore and needie in no wise at all And if so be that some of them as there are alwayes some particular honest and charitable men and we must ingenuously confesse it and giue them this commendation and testimonie for the truth that giue and impart some of their goods and reuenewes it will be to no good purpose rather for to found and cause to be said some Masses seruices and offices and sing leero wayes that I may so say and celebrated in poast-haste and for a fashion without any pietie deuotion affection and attention of the heart and minde whatsoeuer but with a thousand irreuerent insolencies distractions and wanderings of the minde with bad thoughts being rather horrible and detestable blasphemies then praiers and orizons acceptable to God for to build Chappels Monasteries and Couents to feede and make fat the lazie bellies of Monkes Religious and other voluntarie poore men idle droanes and vnfit to doe any good but to dine make good cheere and sleepe for their ease then to maintaine and releeue the truly poore needie and shame faste members of Iesus Christ who die of hunger either at their gates or within their houses without hauing any care pittie or compassion of them they thinking being perswaded and making themselues beleeue that they are discharged and haue well done in regard of their dutie and obligation towards God when they haue filled the wallets and bottles and with good and daintie messes couered and furnished the tables of the Capucins Recollects and other the like begging Friers the true theeues of almes and deuourers of the substance due to the truly poore and needie whereof they shall giue both the one and the other a most strict account to God and shall be most seuerely and grieuously punished And if that sometimes which notwithstanding happens but seldome they doe any good and bestow their charitable assistance vpon the truly poore and needy vpon the diseased vpon prisoners and such like yet it is alwayes ioyned with this leauen that marres makes sowre and corrupts the whole lumpe namely with an opinion and beleefe of meriting and of making God by the meanes of these things indebted to them whereas wee ought simply to exercise the workes of charitie pietie and mercy out of a pure and simple affection and compassion towards our neighbour and for to testifie our loue and gratitude towards God for the infinite fauours and benefits that wee haue receiued and doe daily receiue from him Now all what is before said being thus wherein I pray you can they testifie their loue towards God their zeale and affection to the obseruing of his lawes commandements and precepts seeing that that being the first chiefe and as it were fundamentall in respect of all the rest yet they doe not obserue it But what doe I say nay they thinke not once of it nor at all care for it By what can we know that they are the Disciples of our Sauiour seeing that as himselfe witnesseth this is the first marke and chiefe token whereby to know them yea to put a distinction betweene the good and the bad the elect and reprobate the children of God and of the Deuill as saith great S. Austin and S. Iohn confirmes it in the third chapter of his first Epistle Hereby are manifested the children of God and the children of the Deuill whosoeuer doth not righteousnesse and loueth not his neighbour and Christian brother is not of God and consequently of the Deuill Iudge then what they are and you also consequently and whether I haue had iust cause to withdraw my selfe from you for to vnite and ioyne my selfe with the children of God with the children of light with the elect and predestinated But these two chiefe and fundamentall grounds of religion and saluation being cast on ground what will become of the rest of the edifice and building I meane of those heauenly and diuine virtues that are needfull and requisite to the perfection of a good Christian It must needs be that they also fall downe and that in their stead doe succeede and bee erected a body of all vices and sinnes whereunto we see that the greater part amongst you doe apply and giue themselues ouer The remainder of that which S. Paul had said of the Gentiles in the place before alleaged of the Epistle to the Romans being truly fulfilled in them For this cause God gaue them vp to vile affections for euen c. But wee need not wonder at it seeing that those of whom you ought to receiue the precepts and doctrines of saluation and who ought to be vnto you as lights and lampes for to guide and

God and in your presence with a solemne oath and protestation that I will say nothing but the truth I beseech the diuine goodnesse to assist you with his grace and heauenly light to make you know clearely both the one and the other I doe pray with all my heart and with as great affection as I am verily and shal be all my life notwithstanding this change and alteration of religion and departure from you and your society company Sirs Your most humble inward and affectionate for your good and saluation Dela Motthe Luyne From Saumur this 27. of May 1616. A DECLARATION and manifestation of the chiefe causes and motiues which haue moued and induced Mr. M. de TERTRE Lord de la MOTTHE LVYNE to withdraw himselfe from the Romish Church Directed to those of the Church of ROME THe most cleare actions of men euen of the most famous and illustrious in vertues perfections and most commendable qualities are subiect to shadowes and their workes exposed to the foolish and rash examination search censure and iudgement euen of the common people When you heard of knew and saw my departure God knowes what sinister opinions I ran into in regard of many amongst you some taking my designe to be but a lightnesse inconstancie and inconsideratenesse of minde others thinking it to haue proceeded from a matter and occasion of disquietnesse and discontent receiued from them from whom I am departed others from a desire of greater libertie and more licentious life and many other the like but all in generall esteeming it a manifest disloyaltie and notorious treacherousnesse to your societie and company I could neuer haue thought and yet lesse beleeued that the actions of a worme of the earth of one so poore and wretched as I am should haue beene gathered vp with such a throng but sithence that by the manifest prouidence of God they are fallen into this debate I am most willing and content to render and giue an account of them as S. Peter commands me or rather Iesus Christ who would disclaime me before his heauenly Father if I did not confesse him in the truth ingenuously before men I sweare therefore and protest before the most holy Trinitie to whom al things are knowne and manifest which soundeth my very reines which seeth and pierceth euen to the inmost and most secret part of my heart and thought of my soule that this my change hath no other aime and tends purely and simply to no other end then to the glory of my God and the assurance of my saluation for which two things I doe not nor will euer refuse in regard of men either shame or confusion or pouertie or dishonour or martyrdome whatsoeuer though armed with the most cruell and sensible prickings of all the punishments and torments that at any time were felt by any reasonable creature And if I haue any other intent I pray my God that hee will make an exemplary vengeance of my hypocrisie and punish and chasten me most seuerely if he knoweth and can finde out that I speake not the truth and that my words doe disagree and differ from the thoughts of my soule and feeling of my heart I am now come to the 32. yeare of mine age or thereabouts and though it hath beene with much paines wearisomnesse and trauell partly in my studies and partly in my other publike or priuate businesses yet I doe not thinke thankes to Gods bountie that I euer did weare in my countenance and forehead any marke whatsoeuer which might make mee blush for shame or hinder mee from going with my head lifted vp aloft I haue not lost with that little experience which I haue gotten in the world the desire of going on and ending my life in the same bed of honour and state of innocencie for to prostitute that so lightly which I haue kept and maintained so dearely and with so much care And how weake soeuer I am in body and minde yet the lightnesse inconsideratenesse and inconstancie which some closely obiect vnto me and reproach mee withall hath not as yet God be thanked so farre possessed my braines as that any one should haue seene from thence to issue the effects of follie and I hope that his goodnesse will not derelinquish or leaue me to that wretched and lamentable extremitie As for the matter and occasion of discontent which some others produce and lay abroad I should be to blame and should lie if I should complaine thereof it being true and I must needs auouch and confesse it ingenuously that I haue beene but too much beloued cherished and honoured in that state wherein I was and as much or more aduanced then I could haue desired wished or challenged hauing beene put to the studie of Philosophie and Diuinitie euen sooner then their customes statutes and ordinances could well allow of and permit hauing also beene made Priest precisely at the time permitted and appointed and eftsoones admitted and preferred to the office of preaching which I haue begun to exercise from my 25. yeare and alwayes since continued at Burges Bloys in this City Tours Angiers Chasteaugontier Laval Mayenne le Man 's Alenson Rhedon and other such like wel knowne townes of France with all kinde of contentment and satisfaction thanks be to God being welcome to all and vnderstood by euery one As for the libertie and a more licentious life which others last of all doe obiect vnto me God knowes and is my record and experience also can witnesse it and giue an assured proofe thereof that I haue had nothing lesse in my minde and thought then that but rather on the contrary it was the desire of a more retired solitary peaceable and quiet life and for to put an end to those poastings and vagaries which are ordinary and essentiall to men of that estate and condition who like Daedalus his images are in a perpetuall stirring motion and agitation But if that had beene the cause I neede not to haue come out from thence where I was such occasions and opportunities offering and presenting themselues daily vnto me as well as to others yea a thousand times more if I would haue taken and accepted them as well as they But God by his infinite goodnesse and mercy hath kept and preserued mee euen against these encounters wherein the strongest and perfectest in shew haue shamefully yeelded and foulely fallen I would not therefore so play with my selfe and and out of an humour as it were change my Religion if that I had not some sound cause and ground for it it being otherwise very easie for me if I had willed to keepe my wonted manner of life and to keepe my selfe so doing from so many blowes of the tongue from wry lookes from pricking suspicions which I haue in truth to the quicke felt and doe yet feele in good earnest But there is no remedy I must resolue with my selfe to swallow downe by little and little this cup of

would sauour rather of a cruell Tyrant then of a louing pitifull bountifull and compassionate God such a one as ours is But to their account they doe deliuer themselues yet more easily and at a cheaper rate then the aforesaid by meanes of the Popes Indulgences and Pardons by wearing a paire of Beades or an hallowed Medaill and saying three Pater-nosters or some such other the like meere fooleries bables and inuentions proceeding out of the forge and shop of some superstitious braine or rather couetous and desirous of gold and siluer very fit in truth and conuenient for to helpe towards the charges and expences of the Popes Court and of other Ecclesiasticall persons his deputies But as I haue said an impious wickednesse and detestable impietie nay an horrible and execrable blasphemie thus to disrobe and depriue Iesus Christ of the glory of his merit and to imagine by such meanes to satisfie the rigour of Gods iustice better then by the effectuall and diuine vertue of his precious bloud shed for the sinnes not only of the whole world but of an hundred yea of a thousand if so many there were I giue leaue to all truly Christian and religious soules desirous of their owne saluation and zeale to the honour and glory of their Sauiour to thinke well of it and to iudge whether this be to giue him the entire glory of our saluation and whether he be well assured leaning and being built vpon such foundations The time would faile me if I discouer and my heart would ake and pant at the sight of all the filth and abominations that are couered and hidden vnder this cloake of merits and satisfactions which are taught and preached in your Church farre more then the grace goodnesse mercy and free pardon of God yea by the which merits and satisfactions this grace goodnesse mercy and free pardon of God and the merits of Iesus Christ are not onely darkned and disfigured but quite defaced and altogether abolished as much at least as in them lieth Let that which hath beene said be enough and suffice for this time for to shew and make you to see how the benefit of our iustification by Christ Iesus our Sauiour is set as it were at naught by the doctrine of your men Let vs now come to the benefit of sanctification which hee hath likewise as I haue already said and repeated twice or thrice obtained and merited for vs by his death and passion and by the effusion of his pretious and diuine bloud This is no lesse peruerted corrupted and abolished then the former For in stead of acknowledging with the Scripture which teacheth it vs that of our owne nature being dead in our sins vnable to frame euen a good thought and bring forth of our selues any good thing by reason that the whole imagination of mans heart is set vpon nothing but euill at all times euen from his youth God hereupon doth baptise vs not onely with water but principally with the holy Ghost by the which correcting and mortifying by little and little the corruption of our nature infected with the sinne which we bring with vs from the belly of our mother of vnbeleeuers impenitent rebellious wilfull and disobedient to his commandements and precepts such as wee are of our selues and of our owne nature he makes vs to beleeue his truth takes from vs the hardnesse of our hearts makes vs flexible and pliable vnder the yoake of his lawes and of his obedience that so renouncing all vnfruitfull workes of sinne and darknesse we may liue as true children of light in righteousnesse and true holinesse in stead I say of acknowledging teaching and carefully vrging this they doe the quite contrary 1. extenuating as I haue already said and diminishing as farre as they are able this naturall corruption and originall sinne which is in vs saying that it is but a light infirmitie spirituall languor and weaknesse of nature which makes vs indeed backward and slow in good but not dead to all good and quicke and ready to all euill 2. attributing to the water salt and spittle and other such like things of baptisme the mortification of that naturall corruption in vs and not rather to the merit of Iesus Christ our Sauiour and to the power and efficacie of his death and passion 3. in that that seeming to acknowledge the grace of God to be necessary for the healing of this euill yet in effect they doe quite disanull this and attribute it to themselues and to the force and power of their free-will 1. in that they imagine that in man by the force and power of his nature there are some preparatiues and dispositions to receiue this grace and consequently that there are in him certaine merits of congruitie so that with them the cause why God offereth and presenteth his grace to one and not to another is because the one is well prepared of himselfe you must vnderstand and not by the grace of God seeing he prepares and disposes himselfe for to receiue it and the other is not as if man being so miserably corrupted as hee is could of himselfe doe any thing that might deserue grace de congruo as they speake that is might binde God by way of honestie and conueniencie to bestow vpon him his grace 2. in that they make this grace to bee such as that all the vertue and efficacie thereof depends wholly vpon the libertie of man which in effect is to make this grace idle and vnprofitable for how can any man call that medicine sufficient and effectual for the healing of a maladie which can doe no good without one certaine ingredient Now do they make the grace of God like to this medicine it can doe nothing as they say nor worke in vs without the force and vertue of our free-will which is the chiefe ingredient according to them which giueth force and efficacie to this spiritual medicine Is this to recommend the grace of God vnto vs or to exalt it and is it not rather to exalt man and his abilitie Is not this to take from God for to giue to man to rob the Creator for to couer decke and enrich the creature Thus you see that those of your Church especially your Doctours directours and Prelates like to children of a peruerse neglectfull and vngratefull nature with a presumption that shuts to their heart and puffes vp their spirit they hate nothing so much as to acknowledge auouch and confesse their fault passe condemnation vpon it cry for mercy aske pardon and acknowledge that all their good and eternall happinesse consists in the goodnesse mercy grace and meerely free pardon of God but doe extenuate as much as they can their fault and offence doe plucke downe grace and abolish as much as in them lieth all pardon that so they may not seeme to be beholden to God they do preach and extoll the greatnesse of their merits by the which they pretend to make God

leade you thorow the obscure darknesse of this mortall life into the way of virtue and heauenly felicitie I meane the Pastours and Prelates amongst you men that are dedicated deuoted and consecrated to Gods worship are they that are your stumbling blockes and stones of offence and thrust and carry you by their bad examples peruerse and corrupt actions disordered and irregular life to the like enormities It is a thing too well knowne auouched and confessed so that wee neede not stay nor stand any longer vpon the proofe thereof As also it would be but a wronging of chast eares offending heauen and infecting the aire by those abominable stenches filths villanies and pollutions more then infectious deseruing rather to be couered and buried vnder the tombe of eternall obliuion then to bee vented foorth and brought to light for to see the day But yet I doubt that you will bring me for an excuse and honest cloake of these horrible and detestable impieties and for an argument of my pretended and obiected wickednesse and leuitie of minde the religious pietie deuotion of minde perfection of manners complement of virtues and holinesse of life of those of the company and condition from which I am departed and haue withdrawne and sequestred my selfe and although that what is said of those before be true yet these being such as all the world beleeueth and the outward appearance testifieth and beares record of as much I had no lawfull pretence and occasion to doe what I haue done seeing I might with facilitie and ease though elsewhere hardly worke out my saluation in that estate and condition which is so perfect and compleat and so farre distant and remoued from the enormities and irregularities of all the rest of your Church This is that whereunto now I should neede to answer in witnesse of the truth in defence of my owne innocence and for the simple peoples sake who suffer themselues to be deceiued by these faire shewes outward appearances fained and dissembled perfections and holines to the end that I might enlighten them bring them out of errour and make them to see the truth in his owne and natural brightnesse But because the shortnesse of this small declaration cannot suffer me to stand vpon it sufficiently and so long as it would be expedient and needfull I referre that part to another Treatise and particular discourse which I will set out shortly if God permit wherin I will cause plainly to bee seene by the eye and to bee touched with the finger of all the world that which is the truth of it In the meane time I say in grosse and generall tearmes that these are things disguised and full of mysteries being not the same within which they are without like to Sacraments and Parables The world sees only the crust the barke and the skinne and lookes no further into it whereupon it is and continues still cousened and deceiued That sad and demure countenance that pale face that lumpish visage that ragged behauiour that hollow and low looke those frowning browes are but as a faire out-side a counterfeited stone and a good face set vpon a bad pranke as a Tragicke shew wherein the King oftentimes counterfets the begger the wise man the foole the proud the humble the rich the poore but within and in truth it goes quite otherwise Vnder that course cloth that browne and gray habit that rugged and contemptible garment how much pride vanitie ambition couetousnesse desire and affection to honour and glory how much presumption good thoughts and opinions of themselues contempt and rash iudging of others how much enuie iealousie hatred and rancour and such like are there couered and hidden It cannot be conceiued and vnfolded nay it is incredible and beyond all imagination to those who haue not the triall and practise thereof They are very like to the tents of Arabia and the pauilions of Salomon all blacke without couered with the furres and dirtie skinnes of dead beasts vgly to behold for raine dust and filth but within all ouer gilded flourished shining with precious stones full of aromaticall odours I meane filled with pride vanitie presumption arrogancie and such like But yet more fitly and more to our purpose may they be compared to the Gods of the Egyptians without were they ingrauen with imbossements with inlaying guilded carued enammelled and inlaide with diuers colours there could nothing be found so faire pleasing and acceptable all the world did worship them did reuerence vnto them kneeled before them did offer and sacrifice to them all the fairest richest and most precious things they had but within were nothing but hay chaffe and filth a neast for toads adders and serpents Euen so it is with these men without and to the outward appearance they seeme to be milde courteous affable peaceable modest treatable bountifull humble euen mildenesse and goodnesse it selfe c. Clothed with coarse and base cloth with a contemptible habit without shirts without hosen or shooes with a mortified looke and an orderly pace c. and there is nothing so goodlie and perfect in show they seeme to be young Saints I I will not say little gods All the world respects honours and worships them if I may so speake does reuerence vnto them bends the knee before them yea offereth and sacrificeth vnto them the fairest fattest and best of all their goods and substance but as for the inward and that which is within O! what a store of dirt filth and villanie is therein There is nothing as I haue said but pride vanitie ambition proud presumption arrogance enuy iealousie and a thousand other such like wickednesses and mischiefes altogether incomparable vnconceiuable yea as I haue saide incredible and beyond all thought to those that haue not the triall and practise hereof I desire no other witnesses thereof then their owne consciences they know how it stands with them and wil acknowledge I am sure and ingenuously confesse at least in their soules that what I say is true But what I doe not say the tenth part of it no not the hundreth of what might be said and the wisest the most conscionable and honest men amongst them for there are yet some such amongst them and we must giue them this commendation and confession to the truth doe not conceale this but doe say with a loud and cleere voyce and affirme amongst them that if men did know and take them to be such as they are in stead of white loaues and wine wherewith they fill their wallets and bottles they would fling stones and flints at their heads and throw them head-long into the water We will speake and discourse hereof God willing another time more particularly and at large to the end as I haue said that I might enlighten those simple folkes that suffer themselues to be deceiued vnder these faire shewes and appearances and fained and dissembled perfection and societie and to make them to see the truth in his naturall

brightnesse Now all what before hath beene said being as it is and that no man as I thinke of iudgement and reason and that will neuer so little open his eyes to the light can be ignorant heereof or call it in question or honestly deny it Iudge and that I pray you without trouble and passion but with a quiet and settled minde and in the serenitie of your conscience Iudge I say whether I haue had any iust matter and occasion to doe what I haue done desiring to worke out my saluation And whether it bee without cause that I haue separated and withdrawne my selfe from you and your company for to vnite and ioyne my selfe to the societie of the faithfull and true Disciples of our Sauiour and to the true Church without the which there is no hope of saluation And I am certaine and assured as I haue told you in the beginning that you shall finde me as farre remoued from hastinesse precipitation inconstancie and inconsideratenesse of minde and other the like things which inconsiderately and in somewhat too hot a moode you haue obiected to me as I come neere to the truth Now may it please Gods supreme Maiestie to enlighten lighten your mindes with the m●●de and p●●●●ing beame of his diuine light for to dispose you so that you may know it and with mee participate of the grace fauour and heauenly benediction wherewith it hath pleased his goodnesse and pure mercy without any merit of mine to preuent me satiate and fill mee so sweetly this I desire of him with all mine heart and as farre as the desires and affections of my soule can attaine vnto as also that he will strengthen confirme and encourage daily more and more my spirit that I may against all the endeuours and assaults of men of the deuill and hell continue perseuere and die holily in this happy vocation So bee it Soli Deo Gloria Faults escaped thus to be amended PAg. 1. lin 4. for de reade du p. 2. l. 7. r prouidence p. 4. l. penult dele and. p 6. l. vlt. for I desire it r. But be it so p. 8. l. 11. after wine interpose in the Sacrament of the Eucharist p. 18. l. 19 r. Archangeli Gabriel p. 21. r. l. 29. for 23. r. 2.3 p. 22. l. 5. for 18. Ioh. 4. r. 15. Ioh. 2. 4. p. 34. l. 17. r if I would discouer p. 38. l. 24. in fine r. in p. 41. l. 27. r. excellence p. 43. l 2. r. for l. 27. r. deceased p. 44. l. 11. for nf r. of l 18. dele him l. 19 r. infallible p. 46. l. 7. in marg r. 1. Eiusdem p. 47. l. 15. dele and. l. 16. r. sung A DECLARATION OF HENRY MARC DE Gouffier Marquise of Boniuet Lord of Creuecoeur c. Made in the Consistorie of Rochell in the presence of the Pastors and Elders of the said Towne as also of Monsieur de la VIOLETTE and THEVENOT Pastors of the Churches of Marans and Benet on Wednesday being the third of August 1616. The which very same protestation likewise hath beene made by the said Lord Marquise in the presence of the whole Church of ROCHEL on Sunday being the seuenth of the said moneth after the morning Sermon in the great Church At ROCHELL Printed for H. HAVLTIN by CORNELIS HERTMAN 1616. LONDON Printed by Edward Griffin for Nathaniel Butter dwelling neere S. Austens gate at the signe of the Pide-Bull 1616. The French Printer to the Reader BEcause that otherwise this page had beene left emptie I haue thought good to set in it the Epitaph of the late Lord of BONIVET Admirall of France as I haue found it in Du-Bellay LA France le Piémont les Cieux les arts Les Soláats le Monde out faict comme six parts De ce grand Boniuet Car vne si grand chose Dedans vn seul tembeau ne pouuoit estre enclose La France en a le corps qú elle auoit esleué Le Piémont a le coeur qú il auoit esprouuē Les Cieux en out l' esprit les Arts la memoire Les Soldats le regret le Monde la Gloire The English whereof is the very same which wee finde to be the Epitaph made vpon the death of our Country-man the noble and thrice-worthy Knight Sir Philip Sidney and therefore I haue thought good to leaue it as it was mutatis mutandis the names onely altered FRANCE and PIEMONT the Heauens and the Arts The Souldiers and the World haue made sixe parts Of noble BONIVET for none will suppose That a small heape of stones can BONIVET inclose His body FRANCE hath had for she it fed And PIEMONT his bloud in her defence shed The Heauens haue his soule the Arts haue his fame All Souldiers the griefe the World his good name THE TRANSLATOR to the READER COurteous Reader I haue made bold after this former Treatise yet a while to trouble or rather to delight you with this ensuing shorter yet no lesse zealous discourse The neerenesse of both their arguments may in some sort challenge a neerenesse of place and I hope shall obtaine at your hands a like acceptation I will say no more onely giue me leaue to adde this obseruation of Gods continuall watchfulnesse ouer his Church We haue seene of late what troubles what broiles what feares of a generall deuastation haue beene and it is to be feared are scarce yet ended in that our neighbour Country Many small Treatises and Pamphlets that were daily througed as it were to the Presse doe giue hereof a sufficient testimonie so that wee might in a manner say as it is in the first chapter of Iob often repeated Whiles hee was yet speaking another came and said c. While one booke of bad newes was yet a printing another came and brought vs worse newes Whilest the matters of their Common-wealth stand thus see how God on the other side prouides for his Church and daily addes to it such as shall bee saued Not many moneths since wee haue heard of the happy conuersion of the Duke de Candale one of the Peeres of France and with him of a many likewise that were of his retinue This newes was scarce downe but behold this other Treatise comming forth declaring the conuersion of a Gentleman though not equall to the former in birth yet if wee may beleeue the Romanists as farre aboue him in regeneration as they esteeme a spirituall vocation to exceede the temporall And whiles he was yet speaking another came I meane whilest this booke at least the translation thereof was yet in the Presse another came namely this present Declaration of Marquise Boniuet c. So that wee haue cause still to blesse God for his goodnesse who though with those builders in Nehemiah hee hath for a while had his sword girded on his loines for to strike by way of punishment his people yet at the same time hee kept in the