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

brethren saith he ye see your calling how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise and God hath chosen the weake things of the world to confound the mighty things and vile things of the world and things that are despised hath God chosen and things which are not to bring to nought things that are that no flesh should reioyce in his presence According hereunto the ordinary reproch of the persecutors to Christians was that they had none except the poore except women children simple men without cunning knowledge which made profession of the Gospell it is written Iohn 7. how the Pharisees said to the officers that durst not lay hold on Iesus doeth any of the Rulers or of the Pharisees beleue in him but this people which know not the law are cursed The profane histories of the Greekes and Romains are full of such reproches and tawnts against the Christians Now on th'otherside if we consider the word of God the whole Bible in it selfe setting apart the darknings or inlightnings which come from aboue and accompany Gods calling and election it will appeare that wee may read nothing more plaine or easie to be conceiued of the vulgar sort then the Bible is The holy history conteined in most part of of the Old testament is set downe in very popular common termes and so is the law the Prophets are somewhat hard to vnderstand but they are difficult to none saue those that think by their high wittes to find out their difficulties for the Prophesie is like a garden that bringeth foorth fruits for all maner of stomachs the fruites thereof are easie enough to be digested of them that are content with the first and natural sence of the letter grosser witted men wemen and children can vse it so far forth as to reape profit of it but withall it hath meditations most deepe most high excelling all other learning by degrees for the sharper sort of wits and such as feele themselues aduaunced to the like contemplations As for the Gospell and Epistles of th'Apostles nothing is more easie nor more apt of it selfe to be conceiued if some things hard to be vnderstood be in th'Epistles of S. Paul it is hard to none but to them that wrest the same and all other Scriptures 2. Pet. 3. as S. Peter affirmeth It is certaine that the holy Scripture inlightneth it selfe stoupeth low before the lowly soule darkneth it selfe and mounteth aloft out of sight before the lofty and presumptuous soule it is certaine that it frameth it selfe to our beginnings and proceedings in knowledge it soreth vpward and waxeth subtill in such measure as our wits are cleered each one findeth there his repast and the more he feedeth the greater is his appetite Finally hauing first of all called on the holy Ghost as our dutie is let vs with patience and humilitie vse ordinary reading of the Bible from the beginning to th' end and not by gobbets here a snatch and there a snatch with no good courage and rather for pastime or search of doubts and controuersies therein then to instruct stablish our minds and then euery of vs great small learned ignorant rich poore men wemen children shall iudge that no booke is more easie to vnderstand then the Bible And in deede the history the law the Prophets the Gospell th'Epistles are no other then speaches sermons familiar letters and aduertisements of Iesus Christ of the Prophets Apostles to the people of their times to persons of all sorts most commonly to the common sort onely thus did our Sauiour preach in villages and fields in wildernesses on the sea shore and within the temple thus did the Prophets proclaime their message on house-tops in streets in the temple thus did th'Apostles preach from village to village from vp-landtowne to vplandtowne from Citie to Citie indifferently to all The Gospell is nothing els but an historie and report in writing of all these preachings it is the speach of Iesus Christ and his Apostles set downe with the pen on parchmine or paper Now that which the holy Ghost hath iudged easie enough for the people to be pronounced to them by liuely voyce we may not with reason iudge it ouer-hard for the people to be published to them by writing for further stay may be made on the wordes written which abide and as it were tarry for the later thought of the reader then on the wordes vttered with the liuely voyce which slide away and tary not nor yet returne The Iewes haue euer had vnlesse captiuitie letted them the Bible in their most vsuall language and writing they neuer refused to make euery one partakers of the Bible euen to childrē of fiue yeare old at eightteen yere old they had read the law through-out and had perused leafe by leaf the Commentaries of their Rabins or Doctors the Greekes haue had the New Testamēt in their mother tong and the Latins in theirs and likewise the Syrians in summe all Christen nations haue had it ech in their most common maner of speach writing So that they offer iniurie to the common-people of Fraunce to esteeme them vncapable of reading those bookes which th'Israelits imparted to their childrē of fiue years old they offer iniurie to all French-men vnlatined to esteeme them more rude and blockish then Syrians Greekes Latins and other peoples nay which is worse they offer iniurie to God to shut vs his booke to hold his word as it were in ward keepe his secret close Tob. 12. it is good saith th'Angell to Tobie to keepe close the kings secret but it is honorable to reuele the workes of God Againe if the Gospell or glad tidings ought not to haue bene geuen and declared to ech people after their seuerall maner of speach and vnderstanding if the Gospell should haue bene declared but in one tongue to what and then were those manifold tongues giuen to th'Apostles But mark how the Pope hath withholden the keyes of knowledge and hidden thē marke how he hath hidden the way of truth marke how the Pope hath drawen againe the veile ouer the face of peoples to lead them blindfold as him lust marke how he hath exalted the mountaines of ignorance and superstition which Iesus Christ had made low Isay 40. hath made the wayes crooked which our Lord Iesus had made streight hath locked vp the gate of saluation which our Sauiour had opened marke how the Pope hath destroyed the hearing of the truth folowing that which was foreshewed of Antichrist 2. Tim. 4. This is that superstition of tongue which hath fauoured and greatly furthered the Pope to conceiue and bring forth his lyes to bring them vp bring thē in credit to father thē on the auctoritie which belongeth onely to the veritie We must beleeue that

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

manifestation and glory and for th'aduauncement of the spirituall kingdome We haue a captaine that cannot be put to the worse if he lets the enemie approach it is not to the hazard of being vanquished and we with him it is for to trie the valour of his soldiers to discerne the faithfull from others Let vs not doubt if we belong to him he wil neuer lose vs. Notwithstanding it is good for euery one to trie and sound him selfe and as he feeleth in his heart th' assurance and motion of Gods spirit so to go forwarde to the medley If the Apostles Bishops and Ministers of the Church had bene so delicate and tender as we would be both Afrik and Europ had not yet bene washed from the steine of Arianisme we had neuer heard the soūd of the Gospel we should not haue bene so nigh as we are to th' accomplishment of our Sauiours Prophecie Mar. 13. that all nations must heare the noise of his voice there should be no Christen Church neither should any haue bene for all these things could not haue come to passe without communicating with Pagans and Insidels as hath bene saide Phisitions do visite the sicke so should they that are able succor persons spiritually diseased howbeit discreetly wisely according to the doctrine of S. Paul to haunt them for their soule-health for th' aduancement of Christ his kingdome measuring their haunt according to th'assurāce knowledge ability that God hath geuen them lomtly there is no occasion to dispaire of the recouerse and conuersion of them of this time for God hath rescued and healed soules more desperatly sicke than they Finally let vs ponder how Popes in this doctrine haue bene contrarie to thēselues which maketh vs doubt that sometimes they applie their doctrines to their passions and to their commoditie as soone as to the veritie Councels Popes Emperours Kings of Fraunce and the greater part of other Kings Lords of Europe haue permitted the Iewes to dwell in Cities of Christendome to erect them Sinagogues and exercise their religion there are of them moreouer at Rome where the Pope holdeth his See they haue bene receiued and comprised within Christen Common-wealths they haue bene admitted to the power and part-taking of generall and particular policies the Emperours by their lawes and ordinances approoued of the Pope haue called them to publike charges honors and dignities with Christians and ouer them Furthermore Popes haue not only receiued into Christendome the enemies of the Gospel but haue also licensed Christians to seeke them dwell and traffike with them and for that ende to trauerse all the compasse of the world to aduenture al the dangers of th' earth the sea the aire of men and of beastes So the Portugals with th' allowance of Pope Alexander the sixt traffikt with the Affricans the Sauadges and the Indiās built dwelling towers forts among them Away then with your opinion it gainsayeth the letter and sence of the holy Scripture it gainestandeth the actions of our Lord of his Prophetes Apostles and of th' olde Church it is contrary to the power of the Church it is impossible to be performed in this world it is contrarie to it selfe and is condemned by their contrary actes that were th'auctors Admit that it were best most profitable for the Church if the nūber were fulfilled if it delayed not hir glory that she were quite separated frō infidels and heretikes yet sith this fulnes of contentment and triumph is kept in store for another world we must acknowledge that where we are commaunded to separate our selues frō them it is chiefly meant of Ecclesiasticall separation to th' end they may haue the mark of enemies and not the separation ciuile politik Lo here againe how the Lord instructeth vs wherein to communicat with them and wherein to deuide our selues from them Loue saith he your enemies Mat. 5. that ye may be the children of your father which is in heauen for he maketh his sunne to arise vpon th' euill and the good sendeth rayne on the iust and vniust Then as the Lord denies them not thinges common to all men the ayre th' earth the light and the water but denyeth them his holy spirit which he reserueth for his chosen so let vs not reiect those their societies that concerne but this world and are necessary to all men as they are men though not as the elect of God specially considering that we can not commodiously and without putting the Church in perill of ruine driue them wholy out from vs. God hath left them to the world tarying for their conuersion let vs leaue them by the Church tarying for their repentance and Gods grace to bring them in Meane while let vs with spirituall weapons with watchings and labours hinder th'executiō of their attempts Let vs make a rampar round about the Church of holines of life ioyned with earnest prayers and godly exhortations CHAP. IIII. Whether the order established in successions and namely of the Crowne ought to be broken bycause of Religion I Know that there yet remaineth dissension in your soule and that yee are not resolute Lo here your doubt well say yee be it that we must liue nigh heretikes and infidels seing otherwise it may not be and that it seemeth necessarie for th' aduancement of the kingdome of Christ yet must we trauaile as Saint Paul appointeth and do the worke of Euangelists to let them from plucking downe the building of the Church yea to let them from building in the house of God if it were possible Perhaps it is tolerable to liue with them vnder one politike gouernement prouided that we haue at the least equall power with them but it is intolerable to be commaunded by them by cause that seemeth preiudiciall to th' aduancement of the soueraigne auctoritie of Gods word For the most part of men conforme themselues to the man●r and Religion of their Princes By common obseruation all peoples require in their Emperours Kings gouernours not to vary frō them in Religiō Th'Ægyptians approued not their king till he had learned and assented to the Religion of their Priestes likewise the Persians Indians and euery nation welnigh Ye alledge surther that the bond of Religion betweene kings and their subiects being rent in sunder and taken away there is nothing but confusion there is no more will and consent it is nought els saue force and tyranny that Religion aboue all things doth perswade and conteine subiects in obedience as appeareth by most Empires Monarchies and common wealthes begun enlarged and mainteined rather by Religion then by iustice and armes that in consideration hereof kings submitted them selues to the heads and Princes of their Religion or els were intitled them selues Princes of Priests and Sacrificers So did the Spartan and Romain kings call themselues soueraigne sacrificers Mahumet his successors the Caliphes Sultans the Sophies of Persia the kings of Calicut and of AEthiopia called

And yet you are told that they disturbe your quiet and your Realmes Let deeds and not wordes witnesse the truth therein Iudge you who be th'auctors of the ciuill warres whether they that after sundry excuses by force and constrainct take armes only for defense of their persons goods and liberty of their consciences or cls they that take armes for to breake and disanull your Edicts your faith and the faith publike giuen by othe to giue onset to your Crowne vpon the Princes of your bloud to come nigh to it by their recoylings to mount vp to it by their abbasings to get into their hāds the rights of your Princes to fattē themselues with the bloud of your people that know they haue no other way to grow great nor meane to maintayne their new encreases of greatnes to diue into your treasures and reuenues then by warre and during warre Consider also that the Princes whom you pursue are most worthy to be auowed of you for kinsimē to be named your successors vntill it shal please God to giue you a sonne to be your successour Looke on th' other side how the Leagued dispoile your selfe of the greatest part of your rights and of the honour belonging to your so that as seemeth they lacke nothing but your name how they haue shared with you in your kingdome vsurping all the power and honour leauing you the bare title they presume within your townes and ouer your Nobility with more soueraignety then your self they cause most preachers throughout Fraunce and persons suborned in all assemblies and meetings to publish their valor their affection their victories which in deede are yours and none of theirs Reenter then Sir into the true possession liberty and limits of your power It is the honour of a Prince to let limite his soueraigne power by the worde of God and by reason whatsoeuer the flatterers of the Court the corrupters of Kings and Princes chat to the contrary But commaund you that which God and reason commaundeth you Feare God let men feare you Beleeue them not nor feare them any more that set before your eyes the great intelligences and powers of the League you know now the weaknesse of the Leagued the vanitie of their promises hopes and threatnings by their actes and executions their intelligences and forces are assured in none but in you Th'Italian is too much diuided the Spaniard hath too much to do for to enterprise against you most of your Frenchmen fauour thē not but for their respect to your Name which th'Edicts beare in their fore-head reuoke thē returne to th'obseruatiō of your oths Doubt not of your subiects obediēce speake your wil frankly see who dare disobey what if some storme stir whom feare fury dispaire of pardon driue on who being vnworthy wil be as vnwilling to make trial of your grace let thē run on like mad beasts till they haue gored themselues The body of your state will be the better when a meany of such biles are launced Onely geue peace to your selfe your people make account that none shal be able to hinder so holy a purpose in so doing you cā not do amisse Peace shall further your zele towards the Church your affection towards your Subiects For in one yeere of peace th'exercise of religion wel duly performed on th' one side and th' other shall bring againe more soules to the right way then all the forces in the world may that rather wast then weed the Lords field cōfound rather then conuert consciences The word of God demaundeth not warlike armes but willing eares to heare it to preuaile against the word of mē The aunciēt Christians of the primitiue Church did not by armes hinder the sacrificing and preaching in honour of Idols but onely required that themselues might be permitted to speake also And certeinly no man can oppose himselfe more directly against the kingdome of God or more openly destroy confound consciences then if he trouble the Church of God with armes For during war vice reigneth Gods word hath no soūd is not heard is not receiued is not kept And so you can not in better sort shew your affection towards your people then in geuing thē a good lasting peace for without it all the directions ordinances which you may make can not stand It is impossible to stay the abuses enterprises violences of Gouernors to restore the Church Iustice to order the officers to pacifie the Cities to relieue the people and bring them to their duetie againe during the warre It is impossible for a king to be a good king or for a subiect to be a good subiect during ciuill warre To be short the Scripture teacheth vs that peace and rest are the foundation and assurance of the Church of Iustice of kings and of subiects I will say further by your good leaue that ciuil warres take away with them alwaies some part of the Princes honor Call to remembrance the saying of the Emperour Martian to wit that it is not honest nor honourable for a Prince to take armes so long as he may liue in tolerable peace Enioy therefore your Realme peaceably Toile not your selfe for that thing which standes you in no steade which tendeth not but to make you burie your France with your conscience and honour Leaue to God the successe of your succession it belongeth to him chiefly seeing that without drsturbance and confusion of the Church and without ruining your subiects and your Realme you can not perfourme that which the Leagued doo propound you Sir pull downe your owne will and the counsels of men to set vp the will and commaundements of God God shal pull downe the wil of your enemies to set vp your will Finally my children ye see how God condemneth your actions and fighteth against them by all kinde of calamities with pestilences other dease blinde strange diseases vnknowen to your Physicians by warres fammes and ghastly feares which stoupe nor yeeld at all to your wisdome and trauaile God condemneth your conspiracies by the wretchednes vanitie of their effects by the conspiracy of the ayre and seasons which bande themselues against you which marre themselues to marre you which arme themselues to execute on you the iustice of Gods curses and vengeance If you harden your harts against this speach which your soueraigne God vseth if ye vnderstand it not he will speake to you yet more aloude more plainly more roughly Be cōuerted then Go my childrē craue mercie of the Lord crie still to him till he repaire and set his Church for his praise in the land yelde your selues guilty and seeke his face till he come make his mercy rightcousnes to raine on you till he be the plague of the plague the destruction of the graue the dearth of famine and the sword of the sword FINIS