glorie of GOD I speake it that I can easelier enter into it then come forth so great comfort I receiue of the doctrine which is the chiefest part of the ioye of my saluation Were it not that I had good assurance and feeling of these markes whiche hee setteth downe and are in deede the true markes of our saluation both in vs and to vs that we are saued I should despayre rather then hope and bende my selfe wholly against God then euer bee subiect or submit my selfe to god And therefore so oft as euer I enter into consideration of the wicked doctrines whiche the reprobate and condemned Church of Antichrist giueth out and teacheth I finde none so detestable as this poynt that laboureth to take away from vs all perswasion of Gods loue towarde vs and of our moste sure and certaine redemption by the blood of Christ They call it a presumptuous doctrine a desperate doctrine a doctrine that leadeth man to all kinde of dissolutenes an enemie to godlynes of lyfe and deuotion a furtherer of all sensualitie all lust all wickednes and rebellion agaynst god Though we are taught by the Scripture that none can beleeue but such as are appointed to saluation and none can receyue Christ and beleeue in his name but they which haue this prerogatiue giuen them to be sonnes of God though the Apostle say Knowe ye not that the Spirit of God dwelleth in you and agayne The Temple of God is holy which Temple you are though Christ him selfe saye Reioyce that your names are written in the booke of lyfe and Of those whom my Father hath giuen me I will not leese one yet cease they not agaynst so manifest trueths of the Spirit of God witnes of the Sonne of God yea and euident speaches of God him selfe to disgorge their blasphemies tending to the subuersion of soules because they enuie at other mens saluation not passing as seemeth by their doctrine for their owne though I iudge them not Is it a presumption for a Christian man to say as Christ hath commaunded vs and taught vs to say Our Father which art in heauen Or may I say Our father in doubt whether he be so or no No man can call God his Father but in fayth and fayth is nothing but an vndoubted perswasion that we are beloued of God in Christ beloued as children because he gaue his Sonne for vs because he the righteous dyed for me the vnrighteous whereby as he became a sinner by setting him selfe in my place so doo I become righteous in that that God setteth me in his place And because our condition and state is such with God Iesus Christ our Sauiour willed vs in praying to pray thus Our Father For if this grounde go not before we are lyers in so praying Nay we blaspheme him in so praying for he will not be called Father of the reprobate no more then he will accept the sacrifice of the wicked whereof he sayeth by his Prophet that it is an abomination to him for our prayers are sacrifices and if they be the prayers of his children then are they sweete smelling sacrifices but if they be the prayers of the wicked and reprobate then are they an abomination to the lord Do we not euery one of vs in the Confession of our fayth say I beleeue in God the Father what do we lye when we say so Or must we doubt whē we say so Wel this is the doctrine of the enemies of God the Papistes who say it is presumption for any man to say that he is saued Then I say it is presumption for any man to saye that he is the childe of God then is it presumption for any man to saye that God is our Father then is it presumption for any man to say that he is a Christian then is it presumption for any man to say in a good and true faith I beleeue in god And so by this meanes shal the whole Catholike Church be condemned for charging vs to say so then is Christ a lier and a master of heresies in teaching vs to pray so then do we all wickedly to call and professe our selues Christians with such confidence as we doo And seeing their profession and doctrine is so that no man can assuredly saye that God is his Father let them set it downe in flattermes as they meane it and let the style of the confession of fayth and the Lords prayer go as their doctrine is after this sorte I doubt in God the Father almightie I doubt in Iesus Christ I doubt in the holy Ghost and If thou which art in heauen be our Father halowed be thy name and so forth What a diuelish doctrine is this yet it is the doctrine of the church of Rome what a desperate doctrine is it and yet it is the doctrine that we must confesse to be true or els we be heretikes we must be burned wee must be condemned Christians I say must be condemned because they say they are Christians for it is nothing els we say we say we are the children of God that is an heresie say they and yet they will graunt vs to be Christians A strange kinde of Christian that hath not the Spirit of Christ and if we haue the Spirit of Christ are we not Children The Apostle teacheth vs all this why then what is it els to say we are Christians then to saye we are the children of God and is there any chylde of God that is not faued Paul sayeth if sonnes then heires heires of the kingdome yea felowe heires with Christ So then it is no more presumption to say I am saued then to say I am the the childe of God neyther any more presumption to saye I am the childe of God then to saye I am a Christian Oh but say they this doctrine maketh men desperate for if they stand vpon those termes once that they are saued they will care no more for good workes they will abandon them selues to all kinde of sinne In deede they say as they feele for if thei felt what it were to haue this persuasion groūd they would knowe that as they are freed frō sinne so are they to liue in righteousnes The true Christian and chylde of GOD is more fearefull to sinne because he loueth God and is beloued of God then all the wicked haue for feare of punishment He knoweth and is perswaded that as he is dead with Christ so must he rise againe with Christ in newnes of life to liue after the Spirit not after the fleshe and that God hath prepared his wayes to walke in which are good workes If the liues of all men were looked into it would easely appeare where were the greatest abundance of sinne whether in the true Christian who is a witnes of the trueth of this doctrine or in the enemie of trueth which can not abyde this doctrine And why can he not abyde this doctrine because he can not abyde to
and other effects that follow flowe from the euerlasting Election as brookes and streames doo from their fountaines and springs Therefore seeing this man is not begotten eyther of flesh or blood as other are but of God it is not for naught that I sayde before that he is such a creature as the worlde knoweth not For in deede his beginning is not from hence beneath from the earth but from aboue from heauen as also his chiefest conuersation abyding place is there where he hath God for his Father and here the church for his mother but yet in deede heauenly Mother because she hath her beginning from that grace that is aboue moreoner because she is gardien and keper of the seede of that life that perisheth not by which seede she conceyueth and bringeth forth this man and when she hath brought him forth she nourceth him with the seasoned milke of vnderstanding that being nourished by it he may growe vp to saluation And afterwarde shee fostereth him with stronge and substantiall meate vntyll he come to a perfect age that is to the attainement of the latter ende of fayth Euen as the natural mā conceyued of naturall seede is nourished with blood in his mothers wombe and fed afterwarde with milke whē he is once borne as all creatures are nourished with that wherof they are ingēdred euen so the regenerate man conceyued begotten of the incorruptible seede of the worde of God is nourished and fostered by it receyuing the same simply and purely without any mixture and hotch poch of any other mans inuention with it For as there is no food more holsome thē the foode of the worde of God if it be receyued syncerely as it is so there is none more noysome and hurtful when it is marred with mixture of other things mingled with it thē is the false doctrine of men And therefore God speaking to his Church by the mouth of his Prophet Esai sayth after this forte My spirit which is in thee and my wordes which I haue put into thee shal neuer depart out of thy mouth nor out of the mouth of thy children And to the ende they may growe vp and profit the better he sealeth and marketh them with the seale and marke of Baptisme adding moreouer an inwarde working of his holy Ghoste and afterwarde gyueth them for meate and nourishment the Sacrament of the body and blood of Iesus Christe though he be able and sufficient ynough to bring them to perfection in one houre But it pleaseth him to haue them growe vp after that forte by litle and litle vnder the nourishement of this mother so that who so is not conceyued in her wombe and brought foorth by her and fostered and nourished by her doeth boast in vayne that GOD is his Father For he begetteth no children neyther fostereth and bringeth vp any but by his ministerie so that we may not seperate these two thinges whiche God hath coupled togyther to wit that the church is Mother to all them whose Father he is and whosoeuer is not begotten of her is begotten of an harlot and hathe an harlot for his mother who begetteth children for the Deuill to euerlasting death seeing there is no entrance into the life that remayneth for euer but onely for them whom this mother kepeth and guydeth and gouerneth so that who so is out of her bosome it is impossible for him to be saued And as in the fleshly generation there is one lawful and an other bastard so fareth it also in the spirituall generation there is one lawfull and an other bastarde The first is after the spirit and the second after the fleshe and are hereby knowen the one from the other that the one is conceyued and made by the spirit of trueth of a chast mother that is chast and faithful to her husband IESUS Christ and the other by the spirit of errour and lyes of a mother that playeth the harlot with Satan by breaking her promesse made to Christ and yet notwithstanding kissing him with a trecherous kisse of Iudas and lyke an hypocrite and dissembling harlot as she is contenteth her selfe to haue but one halfe of him the one being touched with a pure and naturall loue will not haue him vnlesse she may enioye him wholly and therfore begetteth lawefull children which are children of light begotten of the immortall seede and beautified with righteousnes and holynes to the ende sayeth Saint Iames that they may be the first fruites of his creatures that is to say chosen and set a part frō all other men and sequestred to be an holy offering the other on the contrarie side begetteth children of darkenes to Satan of a mortall seede which are workers of iniquitie whose vnderstanding is corrupt going on from naught to worse as they are led by the spirit of lies by whom the pure brightnes of true doctrine is stopped vp and the seruice of God disfigured with many kindes of superstitions idolatrie and wickednes yet vnder a coloure of godlynes wisedome holines wherby thei draw other into errour Amongest all the children thus begottē the man of sinne childe of Satan is most notorious in whome the spirit of Satan dwelleth in all fulnes as he doeth also in thē which haue receiued his marke in their foreheads and handes and this man lifteth vp him selfe aboue all that is called God and aboue that thing whatsoeuer it be wherin the worship of the Lord stādeth which he transferreth to him selfe in so much as he sitteth in the temple of God and maketh warre against Christ with power of illusion and deceiueablenes the like whereof was neuer seene bearing a booke in his hand which is sweete in the hand but bitter in the heart so much the more deadly to the consciences of men by howe muche it is pleasant to mans sense and reasone and giueth him occasion to boast of him selfe To be short this generation is a crooked vnfaithfull wicked and froward generation and yet notwithstāding the number of them is great they are farre mightier and of greater renowme thē the other which are but a small flocke vyle abiect and contemptible as touching the flesh Now then if the meanes of this generation of a Christian man wherby he is renued into a newe life and made a newe creature be founde to be suche that it surmounteth the capacitie of our senses we may not marueile at it seeing that euen in this bodily life we perceiue suche a vertue as the reason wherof our senses are not able to atteine vnto As for example there is none of vs but draweth the vital spirit of the ayre and we al feele the motion of the ayre wherby we both drawe in our breath and breathe out and yet there is not one of vs that can tel frō whence this mouing commeth or whither it goeth And though euery one of vs feele in him self the
the world for as much as the world which hath receiued nothing but the spirit of the world hath no vnderstanding of those things which sauor of the spirit of god For saith S. Paul euē as no man knoweth the things that are in mā but only the spirit of man euen so no mā knoweth the things of God but the spirit of God. So then a man can not iudge no not of him self whether he be a Christian or no vnlesse it be by the light of this spirit of God that is giuen him as S. Iohn witnesseth speaking in the persone of euerie Christian saying after this sort Hereby we know that God dwelleth in vs euen by the holy Ghost whom he hath giuen vs And this he sayeth vpon certaine knowledge not by gessing according to that that S. Paul sayeth That the same spirit beareth recorde with our spirit that we are the children of God and that it is not by the spirit of the worlde but by the spirit of God that we knowe those thinges which are giuen vs of God to wit our adoption hope of euerlasting life and more that we are able to say and to say truely that they are none of Christes which haue not this inward witnes of the spirit and againe that they beare about them a witnes condēnation against themselues which doubt whether they possesse Christ and be of his bodie or no hauing no assurance by certaintie of faith to be out of doubt and vpon sure ground both for this present and for the time to come and suche faith as Iesus Christ assureth vs that al that are his shall haue saying in this wise to his Apostles the spirit of trueth which the world can not receiue because it seeth him not ne knoweth him but you knowe him for he dwelleth in you and shal be in you And in deede seeing that continuance is a necessarie thing for saluation what faith were it if it had not with it assurance and certaintie to continue Nowe the trueth is so that whosoeuer hath the gift of faith to beleeue hath also the gift of perseuerance to continue considering that faith is not a persuasion for a daye and a thing that sodenly vanisheth away but a stedfast and well rooted persuasion in the heart to continue all the life long as saint Paule boasteth boldely in many places of his election and persuadeth other to doe the lyke vpon a glorie whiche is not grounded vpon any thing that is in man but in the goodnes of God saying That hee knoweth whome he beleeueth and that he is one of them whome Christ came to saue that hee wayteth for the Croune of glorie and is sure that nothing can separate him from the loue of God in Iesus Christe as one that was chosen before the foundation of the worlde was layed Whiche thing fleshly mē can not do because they know not what the spirit of God meaneth being not regenerate and for that cause hauing so base an heart so vite and abiect through sinne that they can not persuade them selues that God loued thē so well as to saue thē by the death of his only derely beloued sōne that he was so liberall as to giue them paradise vnlesse they deserue it by their workes and merites where as the regenerate haue within them such a feeling of the loue of God in Christ that they see them selues out of doubt most assuredly saued in him and can not persuade them selues that Christ to whom the father hath giuen all power to iudge can pronoūce sentence against those his brethren and mēbers for whom he died vpon the Crosse This christian mā hath a certaine knowledge by the effects which the same spirit of God bringeth forth in him that he hath this gift of faith for as sone as hee causeth him through his vertue and mightie working to feele a peace and vnspeakeable rest in his cōscience that appeaseth contenteth and satisfieth it he mainteineth him in a spiritual ioy increaseth the studie of good workes in him inflameth him in the loue of God maketh him delight in his word in the same word to behold the face of God gracious louing and fauourable with suche an assurance of his grace that he reioyceth and triumpheth with a bolde and cherefull countenance in the hope of euerlasting glorie in so muche that he is not afrayed to present him selfe before his God and call vpon hym as his father with perfect assurance to obteine at his handes what soeuer is necessarie for him whiche were impossible for him to do if he were not moued enforced thereunto through some heauēly and diuine working which surmoūteth all the force and strength that is or can be in man For from whence might this assurance of the good wil of God procede and that the man is colde and altogyther senselesse of him selfe voyd of al motion or bent to pray to him could be moued to repayre vnto him with such a cōfidence and yet godly notwithstanding hauing grieuously offended him were it not through his diuine and heauenly working whiche the Christian man may easely perceyue moreouer by this that it engendreth in him a loue of Iustice and on the other side a hatred of sinne by an alteration of affections pleasures and displeasures for other then before to wit suche as are in al them whose eyes the Prince of this worlde hath blinded And yet notwithstanding trueth it is that he feeleth a continuall combat of the spirit and the flesh in him self whiche hindereth him from perfecting his workes but yet so it is that though sin dwell in him yet it doeth not reigne in him And such are the effectes whereby the Christian man commeth to the experience and feeling of his fayth so consequently of his electiō For a Christian man striueth not to enter into the Sanctuarie of Gods wisedome to informe him selfe of Gods predestination secret counsell as some rashe headed more bold then godly wyse will nedes intrude and thrust in them selues most arrogantly in to the secretes of God finding nothing in the ende but a mase which they are neuer able to get out of for neyther is it meere that the height of the wisedome of God shoulde be subiect to the sense of man to seeke it out euen to his euerlastingnes But the Christian being once come to the way of fayth holding him selfe stedfastly there is led from step to step euen to the King of heauens chāber as S. Augustin speaketh there to beholde the treasure of his Election and yet for all that doeth not become thereby negligent and dissolute but cleane contrarie doth after that more diligently applie him selfe to God to be his instrument of righteousnes continuing most reuerently to make his election more steady and sure by good workes which God hath prepared for his Elect to walke in But we must vnderstande that this light whiche is in the children of God
whereby they haue this knowledge in thē selues that they are Christians reacheth to no further assurance then of them selues for they are not able to knowe assuredly of an other man that that they knowe to be in them selues by reason of that hypocrisie that is naturally in the heart of mā wholly disguysed and seased with a thousand kinde of maskings wherewith he deceyueth not onely other men but him selfe also and moreouer because this priuiledge of sounding mens hearts knowing men within belongeth properly to God alone who hath reserued to him selfe the knowledge of his as he keepeth them close vnder his seale as S. Paul sayeth yea at such time as when they do not as yet eyther knowe him or them selues Surely the sight of man is too weake to enter so farre as to iudge assuredly whether the seede of the word of God be rooted deepe ynough in any mans heart to remayne there And to the end he should not rashly take so much vppon him God hath taken a good order for it warning vs dayly by experience howe farre his secret iudgements passe our capacitie for oftentimes we see those men brought into the right way whiche seemes to vs to be vtterly cast away and lost children As on the other side we see a nomber fal which seemed to vs to stand very fast being true as S. Augustin sayeth That according to the secret and hidden counsell of God there are many sheepe without the Church many wolues within And in deede there is in a nomber such a likelyhood and resemblance of a Christian vnder a cloake of hypocrisie that they seeme to haue the selfe same beginning and grounde of fayth which the Christian hath which causeth vs that we can not iudge of them aright as we should For moreouer beside that they haue the self same name that the other haue and be likewise in the selfe same companie make profession of one selfe same doctrine receyue the same Sacraments they are sometimes touched with some taste of the worde of God and do reuerence it yea and that so far forth that they thinke it great impietie to contemne it and despise it and haue moreouer such a taste of heauēly gifts as the Apostle him selfe witnesseth in the Epistle to the Hebrewes that thei seeme both to them selues and to other that see them to be no lesse accōpted of then the rest of the faithfull And yet it falleth out so in the end that they shewe them selues to be nothing lesse then Christians thus deceyuing them selues within them selues because they can not throughly examine them selues in their heartes nor make good profe of them selues whether Christ dwel in them or no so full of vanitie is the heart of man. For thus it is that the seede of the worde of God hath not life in them to continue and dwell there without corruption though it seeme to haue taken roote in them yet it is not liuely so that the taste which they get of the goodnes of God is but for a whyle and yet that too very confused and very irresolute and in like sort in that that God lighteneth their vnderstandings and maketh them knowe his grace it is without ingrauing that true efficacie in them which is imprinted in the Christians heart which they neuer knew because they receyue not the vertue of the Spirit of GOD in deede ne haue the true clearenes of fayth but onely to serue them for greater condemnation and make them voyde of all excuse And in that that God entreth into their heartes it is to no other ende but that his bountie and trueth may be knowen to them by the Spirit of vnderstāding without further cōmunicating with them the Spirit of adoption And this is the matter why through want of ablenes to comprehende his vnchangeable will they can not constantly embrace his trueth to haue more then a light and sly knowledge of it nor haue an earnest desire to loue God heartily as his children do Hereof it followeth that a man can no more know certaynely whether an other man be a true Christian or no then he can in a ground sowed with diuers seedes knowe one seede from another which shall bring forth fruit which shal not yea though it haue already put forth yea and that more is though it be al eared Wherefore euen as Solon sayed to Cresus King of Lydia that no man is to be counted happie before his deathes day because of many miseries and calamities which may befall him euen so I say that no one mā can know an other man thorowly to be a Christian whiche is the greatest felicitie that is before the ende of his race And for this ende and purpose Iesus the sonne of Sirach warneth vs to iudge of no man before his death because sayeth he that is the time wherein a man sheweth what he hath bin all his lyfe long For some shew euident tokens that they were neuer other before God but Christians though whyle they liued they neuer made any shewe of it other some that thei were neuer Christians thogh they made shewe of that profession a great nomber of yeeres for witnes wherof let vs take Iudas on the one side and the thief that was hanged with Christ on the other This is a poynt which we must alwayes haue recourse vnto that such as God hath chosen to be true Christians shal be true Christians what malice vnbeliefe soeuer they be presently giuen vnto and they also on the other side of whome he hath foreseene that they shall be wicked and infidels shal be such be they neuer so good and of a true profession at this instant for he is a Christian alwayes which hath bin foreknowen and appoynted before from the beginning to be a Christian So then it appeareth that there is great difference betwene that iudgement whiche a Christian man may make of him selfe and that iudgement which he can make of an other man because the certeintie of faith remayneth shut vp within and stretcheth not so far as to be knowen in other seeing that the Spirit of GOD beareth all the elect witnesse of their calling But as for an other man wee knowe not howe to iudge of him saue onely by the outwarde man whiche is often tymes very deceyueable And yet notwithstanding by the iudgement of charitie we may accompt him for a Christian in whom we finde so farre as the eye of man is able to reach the seede of the word not to be fruitlesse that is to say that the preaching of the Gospel is not only in worde but in vertue of the holy Ghost considering that where we see the signes of Gods election as we take them there we haue occasiō to hope well and not defraude our neighbour of a charitable friendly and louing iudgement For moreouer and beside that the good nature which ought to be in a Christiā leadeth vs to hope well of all men S.
their number that made profession of the reformed Religion And about that time put forth a treatise concerning our Calling to King Charles the ninth that dead is and shortly after put forth an other treatise in printe touching the right vse of Moral Philosophie with the doctrine of Christ So that when the troubles encreased for his owne safetie hee departed from Paris and withdrewe himselfe to an house of his in Picardie where all the tyme of the troubles hee gaue himselfe wholly to the studie of Diuinitie as the onely and true Philosophie sayde hee which is able to minister to man true ioye and comfort in his griefes and miseries and vsed oftentymes to exhorte his familie to the feare of God and exercised them in prayers And some part of his tyme also he gaue to write howe matters of Religion and the cōmon wealth passed diuers pieces whereof vnwares to him were imprinted Anno 1565. When these warres were ended in the yere 62 he went and presented him selfe to the King to purge him selfe of many false bruites which certaine euill willers had cast out of him in the warre time at what time after that his Maiestie was satisfied with his answeres for his defence finding the late Prince of Conde that dead is in the Court he went and did his duetie to him who for his part receiued him so courteously that from that instant he gaue him the charge and made him ouerseer of all his houshold affaires which he tooke in so good part that in all matters that concerned his honour he spared neither goods nor children nor him selfe so carefull he was of his seruice Fiue yeres after when the troubles began afreshe he withdrewe himselfe againe from Paris to the Castell of Ve in Valois which belōged to his nephewes by the right of Mistres Ragonde Luillier his wyfe to whom he was at that inscant tutor During the time of these warres he suffred great per secutions but neither the losse of his office nor the sale of his moueable goodes nor the seasing vpon his vnmoueable troubled or disquieted him so much as the discourtesies did which hee receiued at their handes of whome he ought in courtiesie haue reaped great hope of helpe as of them that were nearest to him in blood amongest all which I can not let passe one vnspoken of who shewed him self very barbarous and discourteous and is a Coūseler of the Court howe be it I am content to concele his name and did once not onely knowe the trueth of the Gospel but that more is made open profession of it but afterwardes forgat himselfe so farre the he played as lewde a touch as might be with the said La Place his kinsman For whereas he professed the religion yea and that after the first troubles perceiuing that God proued his children somwhat sharpely he reuolted by and by and seeing himself in some danger by threates cast out against thē that had bene of the religion to auoyde all suspicion of grief that he might conceiue for his reuolte or of desire to returne to the cōpanie of good men he purposed with himself to commit some notorious acte as he forthwith performed it in slandering and giuing forth the worst speaches he coulde against this Peter De la Place taking this occasion which I will tell you to make some shewe of his doing Peter de la Place was tutor to his nephewes which were childrē to this Counselers wife had as I said before withdrawen himself to a certaine castel of theirs Hereupon this Counseler ceased not by way of sondry slanderous requestes and supplications to forge and put into the heads of the Court of parlemēt a thousand lewde wicked practises slanderous reproches in so much as he caused this said La Place while he was absent and knew nothing of these matters not onely to bee discharged of the office of his tutorship to his great reproche but also gate forth a commission to get hym possession of the saide castel and to arrest the said La Place Which no doubt had bene executed in so vnhappy and trouble some a time considering what diligence he caused Tanchou his archers to make as if they had gone about the taking of some thief murderer had not God raised vp a friend who came a night before and tolde him of the whole matter Whereupon though he were in a continual burning ague yet he was constrained to saue himselfe in the forest of Rez which is hard ioyning vpon the Castell where he light vpon a stranger that tooke hym in whereas this Counseler not onely against all right of kindred but also contrarie to all humanitie seased vpon his Castel cast out the children of the said Place and spoiled such goodes as he had left there and beside all this barbarous vnkindnes sent Tanchou and his archers to pursue him Who by this meanes was constrayned to remayne in the forest as a vagabond a good sorte of dayes togither vntill at lengthe the Lorde of Bouchauane shewed him this courtiesie to take him verie secretly into a litle chamber in his Castell of Coussy where hee was constrayned to remaine fast shut vp comforting him selfe in these his distresses and miseries with the reading of the holy scriptures at what time he gaue himselfe to some deeper consideration of the excellencie of a Christian man and to wryte this lytle treatise Afterwarde when it pleased GOD to giue his poore Churche some breathing time he retourned home to his house and though there were some resistance made against hym by one that in the tyme of the warre had enryched himselfe with spoyle of his goods yet hee reentred into the office of his Presidentship and executed in without any reproche being honoured of all good men and feared of the wycked vntill this cursed S. Barthlemewes day the 24. of August the last day of a nūber of honest mens liues yea and of the very chief flowres of Frāce And amongest the rest was this man De la Place most cruelly murdered in maner as foloweth The 24. day about sixe of the clocke in the morning there came to his house one Captaine Michel by name an harquebusier of Charles the ninth whom he was the better content to receiue into his house because he tooke him to bee one of the Kings Scottishe garde for many of them loued him very well and offred their seruice to him oftentimes When this Captaine Michel was thus entred into his house armed with an harquebouze on his shoulder and a pistol at his gyrdel and a table napkin about his left arme in token he was one of the murderers the first wordes he spake were these that the Duke of Guyse had by the Kings commandement slaine the Admiral and many other noble mē of the religion and because al the rest of the Huguenots of what qualitie soeuer they were were appointed to be murdered he was come to this Gentlemans house La Place to
goodnes honestie before men labouring by his good conuersation to edifie all men to the aduancement of their saluation And all this he doeth because he feeleth within hym selfe that he is called to so high a degree of honour as to be the childe of God which moueth him with great earnestnes and zeale of spirite to do an infinite sort of good workes to the glorie of God and to frame himselfe to be manered and facioned as becommeth so high a state as he is placed in And though these markes may seeme to be sufficient to knowe a true Christian by yet notwithstanding beside those markes of holines and charitie there is the marke of the crosse farre more apparant and to be perceiued in the sight of man to teache vs more plainely that the knowing of a Christian mā standeth in the mortification of the outward man outwardly as the former did in the inward man And yet both the one and the other proceede out of one head which is the felowship we haue with Christe which can not be separate frō the crosse For this cause the doctrine of the Gospel is called the word of the Crosse because the worlde doeth for the most parte hate it as the wisdome of mā is wholly cōtrarie to the wisedome of God the one seeking Gods glorie the other the glorie of the flesh which is so much the more enemy to the first because the light of that Gospel discouereth the darknes of it the trueth of the Gospel maketh manifest and bringeth to light the errours and lies of the flesh And because the world can not indure it seeth that it can not mainteine it self in credit by the may of trueth and peace it striueth to do it by the way of lying cogging and violence as it is in deede a lier murderer so that they that are accompted and taken for the wisest the discretest of greatest power and holines are sometimes the first that band them selues against the trueth of God as they that feele them selues most greeued And therfore the Iewes did more hainously a great deale persecute Christ then the Gentiles amongst them the Pharisies and high Priests more then the common people and so at this day the chiefest among the false Christians and members of Antichriste are enemies to Christ more than other so that the saying of saint Paule is found true in all times That they which are after the flesh alwayes persecute thē that are after the spirit for though they do not imprison all nor banish all nor confiscate all Christians goodes nor burne all or behead all or hang all yet at the lest wyse there are fewe that scape their scoffes and mockes their reuiles and tantes their gnashing of teeth and shaking their heads at them for this is a sure saying and worthy to be receyued that all that will liue faythfullye in Jesus Christe must suffer persecution So that all the children of God haue this condition layed vpon thē to beare the crosse of Christ as men appointed to it by the wyll of the heauenly Father who hath decreed this with him selfe to obserue this order and meanes in gouerning his childrē that he wil exercise thē in this life with diuers crosses and for that cause Jesus Christ him selfe the elder brother was consecrate by afflictions and so entred into the preferrement of saluation And so must all they that followe him beare the same liuerie and cognissance vpon them as he him selfe shewed plaine inough saying to his Apostles No man can be said to be his disciple but he that taketh vp his crosse foloweth him And in an other place That the childrē of God shal be knowē frō other by this that the world shal hate thē as he was hated first And in deede if we looke vpon Abrahā the paterne of our faith which is a sufficient example for vs so that we neede not alleage any other we may see that the promisse of adoption was no soner made him but he was by and by commaunded to depart from his house and forsake his parentes his own coūtrie and other cōmodities to be a pilgryme and a stranger vpon the earth subiect to a perpetuall kinde of crosse And surely that man can not haue a certain profe within him self that he is a Christian that is vnwilling to be subiect to this state condition which the master head and Lord of al was willingly subiect to for vs all who is a liuely paterne for vs to folowe For the free adoption wherein consisteth mens saluatiō can not be separate frō Gods euerlasting decree which hath made all his children subiect to beare the Crosse and because there shal be none inheritour of heauē which is not first made like to the only sonne of god For as he hath the chiefest best place amongest al the children of God as amongst men the eldest sonne beareth the name of the house so is he appointed to be their paterne by whom they must be framed as it were by line and square to the end they refuse nothing which he was subiect vnto and that in so doing they may euerie one in his place be ioyned and coupled together with their head who is placed in the highest degree not onely to be aboue all but also to holde all thē that are coupled togither with him vnder one selfsame marke of brotherhood and honour And as kings princes of this world haue their honours and praises wherewith they crowne the noble and valiant actes of their soldiers so this soueraigne King and Prince Jesus Christ honoreth thē with his markes whom he vseth in matters of great weight to the ende they may appeare glorious with him aboue the rest Hereby it appeareth how farre this marke of the crosse which is proper to the Christiās differeth frō that which al the world tasteth of seing the case standeth so that there is no mā can say that he is exēpt frō miserie affliction trouble in this life For where as the other which al mē taste of is a signe of the curse of God to the wicked this crosse which is sanctified of God is a signe of blessing wholsom for thē that beare it therefore they should be deceiued that should thinke that they which suffer in this warfare against sinne should be thought to suffer for sinne as the worldlings do in their sufferāces cōsidering that by this crosse God procureth the saluation of his people vsing it as an instrument and help fit for the aduācing of regeneration begun in them both to beate downe the foolishe vaine confidence of the flesh and to breake in pieces the veile of hypocrisie which is naturally in it and also to bridle his intemperancie For the whole nature of mā is so prone to boast it self proudly and presumptuously of his vertue sufficiencie that it is needefull to shewe him his frailetie as it were
with the finger before his eyes to the ende he may be humbled and brought to a more true certain knowledge of him self by a liuely feeling of his feblenes and learne to cal for strength from the Lord as Jonas did saying I remembred the Lord when my soule was in anguishe Dauid when I was in tribulatiō I cried to the Lord for it fareth so with men as it doeth with the sea which would be infected and stinke if it were not troubled with the windes so would men be naught if they were not sometimes tossed with afflictions And therefore as the worldly crosse serueth the world for a witnes of his cōdemnation so this crosse being sanctified is an assurance and certaintie to the elect of their election adoption felowship they haue with Christ the rest of his afflictiōs being accōplished in thē as mēhers parte of him For as Christ suffred once in himself so suffreth he daily in his members as the head suffreth with the parts of the bodie And so his members are made like to him by the same tryal of obediēce with such a grace that moreouer beside they are quit exempt frō those paines which all men deserue generally for their sinnes they are honorably marked with the markes and badges of his sonne for that the Father appointed they should be afflicted for his name And wheras he might by good reason haue made thē suffer more grieuously yea as shamefull thieues murderers robbers euil doers he maketh thē suffer as innocents laying vpon them the persone of his sonne and causeth them to suffer for his sake And though notwithstāding al this they be subiect to al miseries which al men tast of indifferently both good and euil yea worse punished then other in so much that if a man would compare their afflictions with other mens a man would thinke there were none so bad as they that God doeth as a man would say spare the wicked in cōparison of his rigour which he sheweth toward his yet we may not thinke that God taketh a pleasure in their torments as some prophane men say that he maketh but a sport pastime of it when he so afflicteth men hauing cast of the care prouidēce of mens affaires But on the cōtrarie side because God iudgeth the world a right so that no man can escape his hands without punishment he moderateth cōpasseth his iudgemēts in such sort that he winketh at many lewde turnes which the wicked cōmit as though he sawe them not and in the meane season correcteth his childrē as sone as they make a fault the reason is because he hath a care of them to bring thē into the right way purposing to make his prouidēce especially knowen in the gouernement of his Church and so vseth his arme towardes it that by the waye he giueth vs to vnderstande he hath a fatherly care of vs and prouideth for the saluation of his Church And truely if amongest men there be no father of sounde and right iudgement but will chastice his children because without correctiō he is not able to bring them to any good point howe shall God who is a most gracious wise father forslacke a remedie that is so necessarie Which notwithstanding he vseth insuch sort that whereas he punisheth and iudgeth the world and sheweth him self a seuere angrie iudge against the froward he sheweth him self gracious and gentle towards his For by this meanes he meaneth to giue al men some litle taste of that which he wil shew playnely in the latter day to wit that he is the iudge of the world and loueth iustice in deede and hateth vniustice deadly both to make the vnbeleuers so much the more inexcusable and also for the great profit and commoditie of the faithful to whom he protesteth that he doeth not punish them for any hatred he beareth them but contrariwyse because he loueth them to amende them by afflictions which are the fruites of sinne and cause them to runne more feruently to his grace hauing once felt in the crosse what the anger of God is so that whereas the wicked are ouerwhelmed with the fearful torments which they suffer the Christian by being made partaker of the sanctification of Christ thorowe the crosse hath an entrance into the ioyes of heauen and euerlasting life with him And by this way it is that God wil proue euery mans fayth whether it be buylt vpon a sure rocke or no whether the seede of the word be fallen vpon good ground whether the doctrine of the Gospell whiche men haue receyued be golde siluer and precious stones or whether it be hay stubble which the fire of tribulation consumeth and bringeth to naught For if we make so great accompt of golde which is but a metal that we wil trye it in the fyer to make it please vs the better what marueill is there if God trye the faith of his children after the same sort to the end that when we are once wel purged from the dregges and filthe of incredulitie whiche remayneth in vs and are purified in the fournace of diuers afflictions and so melted as it were a new our faith may be of like accompt before him And surely it wil be as easie to knowe a Christian from an hypocrite by this tryal of affliction as it is to know a piece of gold frō a piece of brasse when they come both to the anuile and to be striken with the hāmer for brasse wil not be handled but when it commeth to the beating it breaketh and maketh a sharpe dinne and irkesome and gold soundeth sweetely is plyable you may stretch it out both in length and breadth in thinne and fine leaues as you list euen so when an hypocrite cōmeth betwene the anuile the hammer of affliction he brasteth with impatience he murmureth cryeth out and lamēteth in blasphemies against God whereas the Christiā praiseth God giueth him thanks and layeth out his heart submitting him self willingly vnder the lords hand that striketh him Againe by this exercise God exerciseth the faithfull to contemne this life stirreth them vp to thinke vpon and desire the life to come by drawing them away by litle litle from the foolish and immoderat loue of this world daseled with a vayne shew of fleshly transitorie things and moreouer to ioyne them togither with his sonne in y felowship of the crosse that as he passed through a bottomlesse pit of miseries to enter into heauenly glorie so should they also come thither by diuers tribulations herein honouring thē in making them suffer persecution for righteousnes sake that is to say for the defense of his trueth agaynst the lyes of Satan or to mainteine al iust causes that thei may be in like sort renowmed as his sonne was here in this world and through more sufferance of miseries wherein he maketh his gifts and
graces appeare which he bestowed vpon them be so much the more confirmed in that felowship which they haue with him to the ende they may be notorious for his glorie and profit of his Church which is by this meanes obediently gouerned But the chiefest thing that is to be considered in this point is in deed the choysest piece of Excellencie that is to be founde in a Christian that suffreth for Christs sake is this that where al mē are naturally afrayd are sad and pensiue when any aduersities befall them murmure against God curse their life fal out to banning against heauen earth detesting their state as miserable the Christian very quietly contentedly beareth patiently whatsoeuer befalleth him not that he is so voyd of sense that he feeleth no grief or affliction were not sharpe irksome to him and very harde to beare for if it were otherwyse how could he be pacient if he feele nothing but because the crosse of Christ hath this propertie that being accompanied with the vertue of the holy Ghost which sweteneth the sharpenes bitternes of all afflictions it engendreth peace and meekenes in the heart of the Christian and also thankes giuing for a singular benefit receyued of God causeth him euen in the middes of the greatest calamities griefs that may come vpon him to haue a ioyful and mery heart and receine thē for an especial cause of comfort So that these two affections whiche are ioye and sadnes great enemies the one to the other come mete so togither that the one is constrained to giue place to the other as the stronger hauing the vpper hande in so much that the ioy of the spirit which is incomprehensible as S. Paul sayeth inexplicable in that that it proceedeth from a taste of heauenly giftes doeth in fine swalowe vp as it were that Sadnes and heauines On the contrarie side they that haue no taste of those giftes can not chuse but at length be oppressed with sadnes when aduersitie assayleth them for so much as the sweete louing yoke of Christ is to heauy a burden for them because they can not cōprehend how God our most louing and mercyful Father giueth them power to suffer that which they doo suffer to bring them to his blisse wheras the Christian mounteth vp on high and passeth the very heauens holdeth him self quiet and glad for the blisse of the inheritance to come as though he had it in his bosome committing himselfe for the rest to Gods direction gouernement as in deede it belongeth to the Father who is of right aboue al fathers And so not measuring the punishments after the iudgemēt of the flesh but giuing honour to God he acknowledge that he moderateth his punishments both discretely wisely so that there can be nothing found in them but very good moderation such measure that though through weaknes of reason he be not alwayes able to comprehende it yet he hath sufficient to comfort him selfe in that he knoweth that Gods indgements are most iust and righteous To be short euē as a mā that passeth through a strong flood or streame on foote lest he stōble and fal downe setteth his eie stedily vpon the firme lande which he mindeth to atteine vnto marketh not the swift course of the water so goeth ouer safely and is nothing dismayed so this man passing through the raging waues of present troubles turneth away his sight his thought all apprehension that he might otherwise haue of the miserie of thē and lifting vp his eyes to heauen beholdeth there with a spiritual regard the inestimable treasures of the heauenly inheritance which he striueth to atteine vnto by this meanes easely surmounteth al horrour and feare of torments griefs which cōmonly make alterations in mens heads casteth them hedlong into desperation So then he standeth surely setled marcheth on without feare not so only but leapeth for ioy reioyceth in his tribulations glorieth in the crosse which the world accompteth shamefull infamous as in a thing which he estemeth most precious and honourable more full of maiestie then al the crownes scepters proude pompes triumphes of al the Kings in the world which the world wondereth at for he casteth his eies vpon Iesus Christ and beholdeth in him the glorie of his sufferāces wherby he seeth him self glorified with him and the reproche that commeth by him to become nothing And in deede who is he that wil accompt that thing ignominious which is holy yea sanctified of God Or who would despise that wherby the children of God are prepared to glorie which is so farre from being diminished in a Christian through the contemptible state of this present life that it is rather augmented And Moses for this cause thought the reproches which he suffred for Christs sake greater richesse then all the treasures of Egypt The crosse of Antichrist of his members hath nothing like it is harde grieuous and shameful to beare For in that they seeke not to be iustified by Christ they labour in vaine by going about to iustifie them selues shewe thē selues to be enemies to the crosse of Christ striuing to beare the mortification of the crosse by many foolish inuentions withdrawing thēselues into desert inclosed places vnprofitably punishing their bodies without faith without Christ without hope without charitie Thus the Christian mā findeth combes of hony in the Lyons belly that is to saye ioye gladnes and glorie in the deepest greatest miseries that may be and a quiet state in the gulfe of tēpestes as if he were in full blisse already raysed vp from death to lyfe set in the heauenly places with Iesus Christ in whom he possesseth euen from this instant euerlasting glorie blisse and obteineth victorie against the rage of Satan al the force the world is able to vse for to him it is giuē to treade the Lyons vnder foote also the dragons and al other hurtful power because he marcheth vnder the enseigne of this valiant captaine which wil neuer lose any one of his though he employ them exercise them in continuall combats giuing them this proprietie that who so continueth stedfast constant in attayning to the glory of his hope shal in the end obteine a good and blessed end whereas the man that is afraid to make head and set him self courageously against al that exalteth it self as enemie against God is not able to say that he hath a true hope in him And though the trueth be so that there is not a weaker creature in the world then mā is subiect to the world the flesh the deuill and al his lustes though he had all the wisedome of the Grecians and strength of the Romanes and vertue of the Philosophers and righteousnes of the Iewes in him alwayes in feare care and horrour and one that cā
not resist the lest tentation that may befal him For he is but a shadow of vanitie yea vanitie it self yet notwithstāding being regenerate in Iesus Christ he is so strong mightie that though he cast of all worldly helpe fauour as Dauid put of his armour when he went to fight against Goliath he doeth not only resist al assaults of the world flesh the deuil valiantly but also surmounteth all the enemies of God by the vertue of faith which causeth vs to see by her light that all creatures are but fansies and vaine fearebabes which haue no power but as pleaseth God to giue them whom we acknowledge to be our Father and one that hath such a singular fatherly care of vs that he maketh al things serue to our saluation euen so much that this mā being transformed into God by loue which suffreth al things can no more be ouercome thē God him self being sure in dāger at quiet in torment in pouertie riche in sicknés whole quiet in persecution glorious in ignominie blessed in miserie aliue in death therefore victorious and triumphant ouer all his enimies for he that is borne of God saieth S. Iohn ouercommeth the world Hereby we may gather how falsly thei brag boast of them selues that they are Christians which wil nedes be exempt frō this cōdition of the Christians as thogh it were possible to lay such hold vpō Iesus Christ as we ought that we might embrace him let his crosse go and as though we might be members of his bodie and not be partakers of his sufferāces which is but a mere vaine imaginatiō sprōg frō hence that we do not so rightly iudge of the benefit of adoption as we ought to do but cast away the grace which sanctifieth vs to euerlasting life For the trueth is so that who so professeth him self to be a christian is ashamed to folow Christ who goeth before him doeth nothing els but cut of him self as you would say disauoweth him self to be any of Gods childrē For the Gospel is neuer without persecutiō neither is there any way to come to the kingdome of heauen but by the crosse though a man would neuer so much flatter excuse himself vnder a colour of weakenes which is nothing els to speake as the trueth is in dede but infidelitie a small accompt that man maketh of the holy sacred name of the Sonne of god For certaine it is that faith shal alwayes ouercome the world but that can not be done without fight And he that for feare to confesse Gods name openly alleageth for him self that yet notwithstanding God seeth his heart sayeth trew because he can see nothing in him but infidelitie hypocrisie hauing nothing to say the trueth to turne him away from Christ but only because he appeareth with his crosse disfigured contemptible and subiect to the reproches of this world calleth vs to be partakers of his afflictiōs So that this kinde of men preferreth the glorie of this world before the glorie maiestie of Christ which is spiritual and the ease and quietnes of this life before euerlasting blisse playing therein the part of Esops cocke which found a riche precious pearle forsoke it for a graine of corne so vile and abiect base their heart is voyd of al noblenes courage of a Christian heart which surmoneth al visible things as one of the housholde of God yea his chyld heire being assured that there is a better possession in heauen then that which men seeke here vpon earth But seeing the world is so brutishe ful of malice and ignorāce we nede not merueile if we see the most part of men draw back cowardly cast away their weapons as soone as they see the standart of the crosse set vp as we haue sene more examples then were to be wished and that of such as at the beginning seemed to be valiant soldiers which had neuer learned to warfare and fight against their enemies but with a certaine hautines of courage which passeth away by and by not to possesse their soules in patience These and such like are the apparant markes signes of the holy Ghost in a Christian man and his true ornaments beautie that hath put on Iesus Christ wherby he may be knowen from other Now that we haue in this sorte spoken of the Excellencie of this man by marking and setting him forth in his colours no man may thinke that I wil take no man for a Christian but him that hath these markes so perfectly as though he were ful of the holy Ghost and renewed with suche vprightnes of lyfe as though he wanted nothing For if the case stoode so it were very hard to finde any such amongst men for there hath neuer bin man yet so perfect For whē we speake of a Christian man as of a man that is truly renewed made spiritual iust without blame we may not thinke that the worke of this making a new creature is a work done in a moment or in a day yea or perfected all this lyfe long as we may not also thinke that it is a worke which is wrought equally in al for it is a work which God furdereth in proces of time by litle and litle as it were by degrees according to the measure that it pleaseth him to giue to eche of vs vntil he haue brought it to perfection So that the spirit of God which is giuen to a Christian doeth so abolishe the corruption of the flesh that there remaine notwithstanding euen to death certaine reliques of the old man but yet so that the holy Ghost in the end getteth the vpper hand For it can not be but he is the strongest whersoeuer he is by the efficacie of his mouing he holdeth men necessarily in stedy and continual obedience of Iustice as the seede wherby he is regenerate is incorruptible By meanes whereof though this man that is so regenerate abideth notwithstanding in the flesh and sinne dwelleth in him yet according to his better part and in respect of the spirit that in the end ruleth in him he is called spiritual so that though there be at this present no such perfection in the world but there may be some fault found with it notwithstāding he is already coūted as it were inreprehensible without blame who is regenerate of a right heart tendeth to this marke And I thought good to adde this point to the end that no man should discourage him selfe though he feele not a perfect regeneration and crucifying of the flesh in him self and a ful and whole quickening of the spirit but lay that before him which I spake of before as it were a patern wherby he hath to forme frame his life shooting alwayes at the perfectiō as at a marke which he must alwaies leuel at cōsidering how smal a thing it is and
heare of the adoption of God howe God hath adopted and taken vs to be his sonnes in Christ before the foundation of the world was layed And why so Because they go about to set vp their owne righteousnes and therefore will not be subiect to the righteousnes of god If we do wel because we are the childrē of God and if we beleue because we were appointed to saluatiō thē is it not our wel doing that maketh vs to be Gods children then are we not appointed to saluation because we beleeue then are al their merites gone then is al their fat in the fyer A Heathen a Pharise and a Papist is no bodie vnlesse he may merite vnlesse God may be bound to him and not he to God he wil not take the kingdome of heauen of gift he wil haue it of duetie and that is no God a mercie to him This is the very point of the matter iudge nowe which is the presumptuous doctrine either the heathenish pharisaicall papistrie or the trueth of the Gospel But as I sayd I can more easely enter into the matter then get out of it the grossenes of their heresie is so notorious and brutishe the trueth of our doctrine is so plaine and riche that I can not conteine my selfe if I should folow my self I will therefore surcease and leue your worship to the reading of the worke it selfe which shal be sufficient to instruct you in the waye of this trueth and arme you agaynst the assaultes of Satan by these his instrumentes The Lord by his holy Spirit worke those two effectes in you for this present so true and comfortable doctrine and further leade you into al trueth as he is the God of trueth that in the day of the Lord Iesus you may be founde to haue walked without stumbling in whatsoeuer he hath thought necessarie to reueile vnto you for your saluatiō 15. Sept. 1576. Your worships humbly at commandement L. T. A briefe collection of the chiefest points of the lyfe of Master Peter de la Place whyle he liued Counseller to the French King and chief President in his Court of Aydes at Paris set forth by P. de Farnace THough to iudge aright of any worke we haue to consider rather what the thing is in it self then to stande much vpon the authour of it because as truth is the opinions wherwith we are before possessed whether they be with or against the persons stay vs from iudging syncerely of their doings yet notwithstanding it is a cōmendable custome not onely to set mens names before their bookes but also to set downe what men they were to the ende the reader may be the better prepared to taste of the fruict when he shal once vnderstand what tree did beare it for it is to be thought that the fruict wil be like the tree that bare it And therefore seeing this worke came to mine handes I was so bold to put forth this short but yet moste true discours of the lyfe and death of the worthie man that made it being otherwyse thus minded though this occasion had not fallen out that it were an iniurie to posteritie to suffer diuers thinges lye buryed vnder silence which befell him in his lyfe tyme and are woorthie perpetuall memorie Therefore to begime at his byrth Master Peter de la Place an Angoulesmian borne was so well trayned by in learning euen from a chylde that he onely of all his brethren resolued with him selfe to followe the studie of the Lawes wherein he profited so marueylously that before hee was two and twentie yeeres olde he made a commentarie vpon the title of Actions and about the same tyme began to be a common pleader in the Parliament of Paris where he gote himgreat commendation and prayse for excellencie of witte and eloquence in pleading and especiadly for singular vprightnes of conscience For which cause also the deceased King Francis the great did him this honour to chuse him for his Aduocat and Autourney in his Court of Aydes in Paris In which office he behaued him selfe so well that no man is able to bereue him of this commendation that he kept his handes continually cleane from briberie and neuer dyd any thing against his office either for vnbrideled ambition or couetousnes King Henrie the last hauing sufficient testimonie of his good and vpright bearing of himselfe in steade of continuing him in this office chose him amongest a number of other to be his Presidēt in the said Court of Aides And whilest he was in this office it pleased God to call him to knowe him about the yere 1554 after a strange fashion About twentie yeres before whylest hee was a student at Poictiers it pleased God to make him see Master Iohn Caluine passing then that way with the Archbyshop of Tillet whome he was content to heare speaking honourably of the knowledge of God in generall but when hee spake of the pure seruice of God he made astaye there as one very zelous of that religion wherein he had bene carefully brought vp Yet so it was that euen from that daye there remained some scruple in his conscience that it might well be he might be deceiued and that his mynde ran vpon oftentimes as he confessed afterwarde which was as you would saye a preparatiue to nourishe this litle seede vntill it came to budde forth and spring at such time as God had appointed it After this it fell out on a daye that standing at his doore there came a certaine strāger to him by a wonderfull prouidence of God whom he knewe not but seeing him to be a man of some qualitie and one that wanted reliefe in his extreme pouertie turned to hym very humbly and made him a long discourse in excellent Latin vpon the cause of his miserie And finding hym to be a man well qualified caused him to come in euen into his studie to feele hym the better to the bottome at his leasure Then this poore mā as one sent from God began to discyfer out frankely vnto hym all the abuses of the Popishe Church and to shewe hym the true and onely way to serue god And after he had heard him patiently he rewarded him and prayed him notwithstanding very earnestly to come no more to him so afraid he was of the fyers which were prepared against them which were suspected the lest that might be for the doctrine of the Gospel as in deede this poore stranger not long after was tried in the fornace at Paris But after this Peter de la Place left not tourning both the Scriptures and al the old fathers euen to the very scholemen to finde some meanes if it were possible to take away this scruple which troubled his minde day night By this meanes in shortspace God touched his heart and opened his eyes and caused him to behold the light of the Gospel in so much as after the death of King Francis the second he declared him selfe openly to be of