THE Repentance of john HAREN Priest, and his return to the Church of God; publicly by him recited in the French Church at weasel, in the presence of the Senate, composed of the Ministers and the people assembled together upon the 7. day of March, Anno. 1610.  
Likewise, The Recantation of MARTIN BARTOX, at Rochel, sometimes Doctor of Divinity in Spain, Vicar Provincial and Visitor of the order of the holy Trinity for the redemption of Prisoners in the Kingdoms and Crown of Arragon.  Ezeckiel Chapt. 33. Vers. 11. 
I am living, saith the eternal God, and I take no pleasure in the death of a Sinner, but rather that he should return from his wickedness and live.  apocalypse Chap. 18. 
Come forth of Babylon my people, lest you be partakers of her sins, and so be punished with her: for her sins hath mounted up unto Heaven, and God hath determined to punish her iniquities.  
Translated out of Latin and French, into English.  
LONDON, Printed for H. Rockit at S Mildred's Church in the Poultry, and N. Bourne at the Royal Exchange. 1610.   

The Repentance of john Haren, and his return to the Church of God, publicly by him recited in the French Church at weasel, in the presence of the Senate, composed of the Ministers and the people assembled together upon the 7. day of March, Anno. 1610.  
To the faithful Christians of the Netherlandes, that have abandoned the abuses of the Church of Rome, to live in purity & sincerity of conscience, JOHN HAREN wisheth health and prosperity.  
dearly beloved brethren in the Lord, This Treatise which I embolden myself to present you withal, belongeeh truly and directly unto you, in regard of the subject and matter therein contained: for although that by my fall, & beastly Apostasy, I have offended all the world, nevertheless I know and am assured, that the Churches, in the middle whereof I have been nourished from my youth upwards, and whom I served many years in the work of the Lord, have been most afflicted: if you will vouchsafe to read it, you shall therein see, and manifestly behold most great effects of the providence of God towards his elect, who for a certain time being seduced by the malice & practise of the Devil, fell not only into great tempests and shipwreck, but into horrible and scandalous labyrinths of troubles: but yet not so low, but that falling into the arms of their nurse, (which is the Church of God,) they have been relieved and comforted again: For the fall of the 
Mich. 7. 8.  Elect, is not eternal.  
You shall also therein perceive how that in things which seem most doubtful and wholly desperate; and when in outward appearance we are as it were at the point of death and utter destruction, our Lord hath used, and is always ready to put forth his hand to defend and 
Exod. 2.  preserve those that are his. Who would ever have thought, that Moses, being abandoned by his Mother, and put into the Water in a Basket, should have been the Deliverer of 
Gene. 39  the people of God? And that joseph, sold, by his brethren▪ mourned for by his father for dead, & cast into a miserable Prison, should save his Father and brethren from most great Famine, & place them in the best part of Egypt? Who 
jonas. 2.  would have thought that Jonas, cast into the Sea, and swallowed; yea & as it were buried in the belly of the Whale, should have been the saver of the great city of Ninive, and a figure of the Messias? And that I, being cast into a sorrowful and miserable Prison, wherein I remained for the space of 8. years and more, wholly without hope of deliverance from thence; wherein Antichrist of Rome, had caused me to be thrown at the instance and motion of his Legate Coriolanus (the Plague of all Germinie,) for having bindred his cruel purposes & designs against the Churches on this side. God moststrong, powerful, & good, by his most mighty arm, & contrary to all human expectation, having broken my Bands, and delivered my soul out of the danger of death, yea of eternal death, should charitably deliver me into the hands of his Church; to the end I should serve him the rest of my days, justly and holily: For the which, while I live, I will never cease to yield praise and thanksgiving unto God.  
You shall likewise know by this Discourse, the great virtue, force, & efficacy of Prayer made in Faith, whereby we obtain of God much more good, than we dare ask or demand at his hands. What could the Mother of Moses desire more, when her Child was put into the Water, but 
Exod. 2.  only that God would preserve it from death? But by her Prayer she obtained much more; for he being found by Pharaos' Daughter, he was not only delivered out of danger, and committed to his own Mother to be nursed, but waxing great, he was adopted for the Son of the King's daughter. What could the people of God (cruelly 
Exod. 12.  afflicted by the Egyptians) desire more, but that God having touched the heart of Pharaoh, he should permit and suffer them to depart out of Egypt, to serve him in the land of their Fathers? But he did more for them; for, delivering them out of the miserable servitude & tyranny of Pharaoh, he enriched them with the spoils and riches of the Egyptians; whom afterward he drowned and utterly overwhelmed in the Sea; thereby declaring his justice in punishing of those that afflict his people. What could lacob likewise 
Gen. 33.  when he left the house of Laban his Father in law, have desired more, when he prayed unto God to deliver him from the fear which he had of his brother Esau, but that he might pass freely & safely on his way? but God not only granted him that, but much more: for when his brother met him, he not only received and entertained him courteously, but offered to bear him company on the way. And what could Joseph (being a Prisoner) more desire 
Gen. 41.  of God, but only his enlargement and deliverance from thence? which at last he obtained, and much more; for he was made Lieutenant and Governor of all Egypt. But I for my part, have received more grace and favour, than all they; for the billows of the tempests of the sovereign God, had not only subjecteth my life to a miserable temporal captivity, wherein not only the Pope and his supports, determined to destroy me, and to make me unprofitable unto the world during the rest of my days: but Satan, enemy to my Soul, had made and seduced me to become one of the most filthy Apostates that ever was heard of: and for that cause my heart was continually vexed with most cruel troubles: mine own corruption made war against me, and my torments put me in fear and doubt, that God had wholly rejected and barred me out of the Kingdom of Heaven. I found myself to be in continual fear (for want of Faith & repentance,) thinking in that abusive of troubles, that by incredulity, I should utterly be cut off from the love and favour of God. Yet I was not destitute of the Spirit of Prayer: for in my greatest troubles and afflictions, lifting up mine eyes unto Heaven, I often times said, Hath the Lord cast me off for ever? Is his loving kindness withdrawn for evermore? Hath the most merciful God forgotten to be pitiful; hath he (by reason of his anger) shut up his compassion? And often times sighing and speaking unto my soul, I said: Oh my soul! Why art thou abashed, & why dost thou tremble within me? Repose thy trust in God, and hope in him, he shall yet be praised and magnified in thee, when with a benign countenance only, he easeth thy torment. The Father of mercy, the God of all consolation, did not reject my prayer: he received my request, and heard me in Heaven: He broke my bands, and of a Captive, set me free and at liberty: He dealt not with me as I deserved, nor rewarded me according to my iniquities: For that as far as the Heavens are distant from the Earth, so much hath his mercy been abundant unto me. With the same affection that a Father is moved towards his Child, with the same hath the Lord been moved towards me. Let my Soul bless him, and all the parts and members of my body praise his holy name: He hath saved me out of the Pit, and withdrawn my life from death: He hath pardoned all my Iniquities, and healed my Infirmity. The Lord doth right and justice unto all those 〈…〉 injuries and persecutions. I will not therefore do 〈…〉 who sailing in the middle of the Seas, and after a th●●sand dangers safely arriveth at his desired Haven, without considering or marking the hand of the Pilot that stirred the Ship; I will diligently acknowledge in this my deliverance, the hand of God, the providence of the Lord, and   

THE Repentance of JOHN HAREN, and his Conversion from the Church of Rome to the true Church of God, openly published and made by him in the French Church, remaining in weasel, in the presence of the wise and discreet Senate of the same place, the 7. day of March. Anno. 1610.  
MY Lords, and loving brethren in the Lord, at my coming out of my sorrowful Prison, wherein I have been violently holden for the space of eight years & upwards, for suckering your Churches: passing by this town of weasel, to go 〈…〉 friends, I have emboldened myself to salute you, and to give you to understand many things which concern the honour and glory of God, the edification of his Church, and the salvation of my soul.  
Truly, if it were not for the assurance that I have of your piety towards God, and Christian charity towards your Neighbours, I durst not have been so bold, as I am at this present, to certify you of the miserable estate, whereinto my sins have brought me; but assuring myself, that you will be imitators of the Mercy of God, and of the Grace of his Son, our Lord jesus Christ; who desireth not the death of a Sinner, but that he should convert and be saved; it maketh me do that unto you, which the diseased person doth unto the Physician; which is, to discover the Griefs of my heart, and the Wounds of my soul.  
Beloved brethren, in me you see and behold the pattern and spectacle of the just judgement of God upon man, who having acknowledged jesus Christ for my Saviour, trod his Word under my feet, and made no account of his holy Ordinances; and therefore God as a just judge, set me upon the scaffold of his Wrath and Indignation; because I would seem to be Wise in myself, forgetting the indignity and misery of my estate, I have grieved the holy Ghost, which had registered me in the Cathalogue of the blessed; certainly I had been most happy, if at the issuing forth of my Mother's Womb, I had been buried, without ever seeing the light of this World, seeing that by my sins, I have subjecteth my uncertain days, unto so many outrages and griefs: For▪ is there any man that hath received more benefits at the holy and liberal hands of God our Father, than I? Who from my youth upwards, was brought up and nourished in the most excellent Schools that are in Christendom; having had a Father, that spared no thing to bring me up in Learning, Virtue, and Piety, and that showed me an example of Constancy and Fidelity; having suffered death for professing the name of the Lord. But, as if God had done me wrong, to continue his graces and great mercies unto me, I became the most filthy & beastly Apostate that ever was in the World; I say the most filthy: for, consider I pray you, the Apostasies which were in times passed in the ancient Church, specially during the ten great Persecutions from Nero to Constantine the great; and the eleventh, which was under juhan that wicked Apostate, which caused so many Revoltes in the Church, and when so many great persons made shipwreck of the Faith.  
Consider also the Apostasies that have been committed in our days, and you shall see, if you can find the like to mine? That a Servant of God, nourished and brought up at the feet of true Doctors, the Son of a Martyr, one that preached the Gospel 17. or 18. years, and that with edification in the time of Persecution, when the sword of Tyrants made all public places in the Netherlandes red with humane blood, I reputed myself not only happy to believe and announce jesus Christ; but with the loss of my goods to endure all sorts of oprobyes and slanders for his name; in, and by whom I believed and spoke. And yet nevertheless afterward, with so great scandal, having made myself a Disciple of Antichrist, Who would not be abashed, and abhor such an offence?  
And therefore it is, that I openly cry out and confess, that my Sin is not like unto other men's sins; for if any man sinneth by ignorance or infirmity, he shall find a Mediator which will pray for him, and it shall be pardoned: but who shall be my Mediator? I have offended God and all his Servants; I have scandalised his people, and have made myself unworthy of the commiseration of honest men: Therefore the dolours of death eternal have compassed me about, and the tempests of my iniquity have abashed me; for the Arrows of Almighty God have wounded my soul in such manner, that no part of my Flesh, nor any of my Veins are whole, so much my mischief increaseth: my Heart panteth and beateth in my breast with grief, my Bones are weakened by reason of the great distress, which I endure by means of my wicked action.  
Behold how those that abandonate themselves unto Vanities, are forsaken of God, and of their own gravity. It is a horrible thing to fall into the hands of the living God, and to abjure his Truth, once known.  
What shall I do? shall I despair? Must I at my departure out of this life, attend and expect the reward of Cain and ludas, and say with those miserable Apostates; My Sins are greater than the Mercy of God? No, I will not despair; for I know, the eternal God is good; that his Mercy surmounteth all the Heavens, that he desireth not the death of a Sinner but rather that he should repent and be saved; and that incessantly he pardoneth and forgiveth his elect.  
He pitieth true repentant sinners, be they never so miserable and great offenders: and where Sin aboundeth, his Grace superaboundeth.  
I have met with my Mediator the Son of God, my sovereign Sacrificator, who can and will have compassion of my infirmities: but more than that, his voice and his example summon, induce; yea and lead me to approach 
Math 11 28.  near unto him. Come unto me (saith he) all you that are heavy laden and weary, and I will refresh you. And 
Esa. 1. 18.  again, Come now (saith the Eternal,) if your Sins were as red as Scarlet, I will make them as white as Snow: and if they were as red as Vermilion, I will make them white like Wool.  
When a man of credit speaketh, we believe him: how much more than ought we to believe the mouth of him that can not lie? It is he that sanctifieth my afflictions, to the end that they should not be the entry unto eternal pain.  
I have likewise set before mine eyes, an infinite number of examples of his piety towards Sinners. The poor Publican casting down his eyes to the ground, craving 
Ioh 12. 3.  mercy of jesus Christ, returned home justified. The sinful woman washed our saviours feet with her tears; and having wiped them with her hair, obtained pardon of her fins. The poor Thief being hanged upon the Cross, desiring to be saved, and calling upon jesus Christ, ascended from the Cross into Paradise. S. Peter having three 
Luk. 22.  times denied his good Master, after he had bewailed his sins with humility and repentance, lost not the grace of an Apostle, but was re-established in his estate and vocation 
Gal. 2. 11.   
I call to mind great and inorare sins, cruelties, and wicked Apostasies committed against God, and his Prophets by King Manasses, who never the less being Prisoner in Babylon, and finding his Conscience to be much pressed with the feeling of his wickedness, after he had confessed his faults unto God, he was received into mercy. Jonas flying away from the face of God & from his presence in Tarsis, because he would not follow his vocation, was cast into the Sea; and after being miraculously delivered out of the Whale's belly, went to Ninine to declare his Commission.  
All these examples have made me know, that God is exceeding good to those that seek him; who pardoneth all our infirmities: he is so good, that he will never reward us according to our sins, for he is prompt to Mercy, and slow to Anger; and he is the perfection of all goodness.  
Up then my soul, and praise God: and thou Satan my adversary, present no more unto me the enormity of my apostasy, thinking to astonish my conscience, for the merciful God of my continual complaints, hath heard my voice, he hath received my request, and hath granted me more than I asked him: All my enemies shall be ashamed and confounded, neither could Satan be 
Luk. 15.  both my judge and my Accuser, for it was God whom I had offended, who only is my judge: If therefore he is my judge, who dares take upon him to condemn me? If he be with me, who can be against me? and if my judge will be my Advocate and my Intercessor, why should I fear the power and force of the Devil, & Tyrants, although they sought to assail me?  
And therefore being in this sortresolued, I determine to do two things: The one following the example of 
Luk. 15.  the Prodigal Child, to return to my Country, and my Father's house again, I know he is merciful, and that although by my sins I have lost his favour, yet he will never leave nor lose his bounty. I will willingly forsake the company and fellowship of those filthy Beasts▪ with whom I have so long time conversed, which is the Kingdom of the Roman Antichrist the Son of perdition, that lifteth and opposeth himself against the Kingdom of the son of God; and that under a false title of Piety, at this day tiraniseth over all the world, desiring to satisfy his covetous humour with cruelty and ambition. I will willingly abandon that sorrowful habitation, so odious and infamous, and will put on the Robe of Humility, to present my Father with a true and sincere contrition and confession of my faults and offences. My contrition shall be a disliking and detestation of my sins committed, a trouble of Conscience, apprehending and feeling in my Soul, the wrath and anger of God, which I have incurred and deserved by my offences, which would cause me to despair, if I were not strengthened an other way; which is by a true and lively faith in the mercy of God; by the which after I have truly & duly confessed my sins, I depose myself by faith to mount up unto the throne of grace, to obtain one drop of the Blood of our Lord and Saviour jesus Christ.  
Secondly, I have said within myself, I will seek the face of God: But where shall I find it, but there where his Word is faithfully preached, and the Sacraments truly administered? This Church so well marked, was once my Mother; she conceived and brought me forth to Christ my Saviour: she had given me many fair & great prerogatives; for she had committed unto me the keeping of her Spouses Flock; but I was one of those foolish shepherds, (of whom the Prophet Ezecheel in his 13. Chapter of his Revelations speaketh,) which follow their own fantasies, and have no care to execute their Offices and Vocations; and therefore God, the just judge, was angry with me; he despoiled me of his favours, which were the singular gifts & graces wherewith he had endowed me in my youth; and hath made me eat with Beasts, as he did the Prodigal Child: Yet I can not forget the love which once she bore me; and therefore I have approached unto her again, hoping that she will be a follower of the bounty of God to wards me ask two things of her: The one, that she will vouchsafe to pray unto God for me; for as issue of all enterprises dependeth upon the favour of God, (without the which we can do nothing,) it is reason and very fit to begin so holy a work, with the invocation of his holy name: The other, that in this great perturbation of Spirit whereunto my intemperance hath brought me, she will vouchsafe to give me counsel and advise, for that from henceforth I will no more be wise in mine own conceit, but only in God; in whom consisteth the spring of Life and Wisdom.  
I was then in an obscure and black Prison, wherein Antichrist of Rome had caused me to be cast without any hope ever to come out again. My Accusations were; That being Servant to the Duchess of Cleave, I had been a Fauteur & Mediator for the Churches which our Lord had assembled in the Dukedoms of Inlyers, Cleave, and Bergh, hindering divers sinister enterprises pretended against them. The rigour which they used against me was great, and my life was in danger, if the hatred of the Ecclesiastical persons, which were the cause of my mischief, had had as much place and force, as the benignity and prudence of the noble Princess of Lorraine had power to defend and preserve me from their cruelties.  
Being in my sorrowful Prison, abandoned of all the World, when it seemed that I was at the point of death; and that Heaven and Earth had conspired together, and agreed to work my overthrow and destruction, I desired my God, to let me know the cause of his wrath and anger conceived against me; who sufficiently made me understand by his holy Spirit, that my apostasy was the only cause thereof. I lamented my evil; I fainted under the burden of my anguish; I washed my Bed with tears, and watered my Couch with weeping; and without longer delay, I made a Vow agreeable and pleasing unto God: which was, that if he would vouchsafe to deliver me out of Prison, and to restore me to my friends again, that in the first reform Church, according to the word of God, which I should come unto, I would certify unto it my affliction, & my desire; which was, to cry God mercy, & to extirp the Scandal proceeded of my Apostasy, by the way of humility & repentance. The Lord which doth all things justly, heard my Prayer, he received my request, he granted my desire, he broke my bands, and of a Prisoner, made me free. It is reason therefore that I perform my Vows: I have not done like jonas, who in stead of going to Ninive the great City, took the way to Tarsis: nor 
Luk. 19:  like the wife of Lot, who looking back when she went out of Sodoma & Gomorrah, was turned into a Pillar of Salt. Our Lord also saith, That he which putteth his hand to the Plough, & looketh back, is not good for the kingome of heaven: therefore I esteemed the things of this world, hurtful and a hindrance unto the covers of my vacation: & taking my way strait to this Church which had engendered me in Christ, with tears in my eyes, and grief of heart, not so much with the feeling of my temporal afflictions, as for that I have offended: I asked two things of her; the one, if that the way of Repentance should yet be open unto me? and the other, what penance I deserved, or should submit myself unto, to deface the evil which I had committed? She made me answer; that God never shutteth the Gate of his Church against any man, truly repenting: and having considered my tears and complaints, and the effects of my contrition, she did charitably comfort and instruct me.  
I am with joy and gladness of spirit come out of Babylon, Mother of Confusion, which had lifted me up in pride against God and his Church; which fostered in my foul, not only a perpetual dolour and anguish, but an executioner which never let me rest in peace night nor day. For the which, infinitely I thank my God, that in my old age, and before I go down into the Sepulchre, after he had fatherly punished me with so long and horrible Imprisonment; he hath this day restored me to my Mother his Church, to be a Temple and Habitation of his Spirit: in the virtue whereof, I beseech him to bless and sanctify my steps to his glory, and to make me capiable to be, and continue his most humble and obedient servant.  
Oh happy Prison, which hath delivered my soul from destruction! and taking me by the hand, to lead and conduct me by the paths of justice, to the Peace of the Elect: Who would not admire the great effects of the providence of God, who in most desperate things, can withdraw the shadow of darkness, to illuminate and direct our uncertain steps, to follow his will? Behold how it happeneth many times, that that which we think would be most hurtful unto us, turneth unto our great profit.  
For the Prison, out of the which I am delivered, without any blot of mine honour, hath done that in me, which the Prison in Babylon sometimes wrought in King Manasses: So that I will not cease every day to give thanks unto our good God, who even in the multitude and greatest force of my afflictions, did always support and uphold my Soul in such liberty, that it seemeth that how strong and great soever my troubles were, they had power only to overcome and master my particular Passions, and to elevate my Spirit to Heaven; to make me so much the more capiable to obtain of God the assurance of his mercy, by despoiling me of the transitory & corruptible things of this world, to the end to elevate and stir me up to things glorious and eternal. For as much trouble and disquietness as my imprisonment procured unto my body, so much and more force and resolution it added unto my soul. It is true that Piety is weakened, by too great Felicity: but the Cross and Persecution accompanied with a good Conscience, maketh it become an assured Bulwark against all the effortes and forces of the Devil. And in truth we see, that those whom God punisheth grievously in this world, for the most part are they, whom he instructeth most favourably; in such manner, that to speak properly, the evils which God sent me, and which I endured patiently, were no evils unto me, but sharpened and stirred up my spirit to sovereign good.  
Certainly that which Plato saith, is very true; That those that are in griefs and anguishes, have the functions and faculties of the Soul more excellent, then in time of prosperity. But that which maketh me most to wonder, is, that as much as my afflictions separated me from the House of God, and the company of the Faithful; so much it seemeth, that they augmented and increased the former affection which I had, to reunite myself thereunto, and to leave Papistry.  
A good man, can not shun adversities; but he may well surmount and vanquish them: and Although he seemeth unto men, to be wholly abandoned and rejected; so it is, that in the middle of his troubles, he always enjoyeth a perfect felicity, the which hath sworn to be so loyal unto him, that whatsoever happeneth unto him, she is always with him, she is always within him, and maintaineth his Soul in such an estate, that in what condition soever she findeth herself to be, she is always like unto herself, being so highly elevated above the accidents of humane things, that she can not receive any hurt or disgrace.  
Seeing then that the word of God teacheth us, that he which hath publicly offended the Church, aught to confess and acknowledge his fault openly; and for that the Order of Ecclesiastical discipline in the Church of God practiseth the same: I have desired that my return into the House of God, should be publicly made, and in the middle of this notable congregation of the Children of God, in this Town of Wezel●; and that not only because of the knowledge which I have of so many Prerogatives which our Lord hath given it, as being the ancient receptacle of poor afflicted Christians; having purged it from the darkness of errors & ignorances of the Romish Wolf, for the space of 70. years and more; and miraculously defended and preserved it from a thousand and a thousand outrages, ambuscadoes, and sinister enterprises of Tyrants; whereof I am partly an eye-witness. And thus much more, for that I know that at this present, and in this notable company, there are yet many of you that know, that the subject and ground of the anger of those that persecuted me, proceedeth from this; that duering the time of my continuance in the service of the noble House of Cleave, I did charitably succour the afflicted Churches, which Antichrist and his supporters sought and enforced themselves to ruinate and overthrow. Knowing then, that with the cause of my afflictions, the cause of favouring of your Churches (and particularly of that which our Lord hath assembled in this Town,) was joined: I assure myself, that you will have compassion of the griefs which I feel at my heart, for having offended God, that in respect of me, you will do as God presently doth; who having opened the eyes of my understanding, hath taken my sins and cast them behind his back: he hath thrown them into the deep Sea, that he might not lay them any more to my charge: whereof not only the holy Ghost beareth me witness, but by the ordinary ministery which it hath pleased him to establish in his Church, giveth me evident and manifest assurances, beseeching you to have pity on me; and casting from before your eyes the scandal which I have committed: restore me to that alacrity of spirit which in times past my heart enjoyed, when holding each other by the hands, we ascended with joy to the Mountain of the Lord, seeking the God of lacob, with Songs and Thanksgiving, because he had made us members of his Son Christ jesus; whereby in this temporal life you shall do that which God doth in the spiritual life, in comforting the afflicted, and such as are truly stricken with unfeigned sorrow & remorse of their sins: for as by his goodness and bounty he relieveth and strengtheneth them; so he that loveth clemency and mercy, maketh himself worthy and capiable both of the Jove of God, and the world.  
Let your hearts then be moved with my sigthes, & by bereaving yourselves of the remembrance of my faults; therein show yourselves as strong as my wickedness is great: my bruised bones shall rejoice, my tongue shall openly sing the praise of the Lord; my closed lips shall open again, highly to thunder forth his justice: I will teach his ways to those that transgress, to the end that such as have done, as I have done against the Lord, may willingly convert.  
I am assured that you will grant my request, for I perceive your bowels to be moved and prone to mercy; your countenances are witnesses unto me of your charitic; and your tears, of the grief you have in your hearts. I likewise will never believe that there is any man in this holy assembly, that will be an Imitator of the rudeness and inhumanity of the brother of the Prodigal child, that 
Luk. 15.  murmured at the liberality used by his father, when he received his brother home again. The House of God is great and wide and his Tablemost rich, to receive & nourish us all. Our Lord saith, that the Shepherd rejoiced to have found his lost Sheep. The Woman that had lost her Groat, rejoiced with her friends for the finding of it again: and the good Father for his Son, which had offended him so many and so often times. And will not you rejoice with the holy Angels, for the honour which God hath done unto me, this day to have received me into his Church; from the which Satan, enemy to justice and truth, had separated me, & almost destroyed me, if God had not been merciful unto me? But he hath lost his prey, he hath spent his time in vain, he remembered not that God is my Father, that his Christ is my Mediator; he knew not that the holy Ghost had registered me in the book of Life, and in the cathalogue of the Elect; whose fall is not eternal.  
Therefore that I may no more fall into those snares and nets, I have withdrawn myself into the house of God, into the fort of the Lord, to be made his household Servant, and a member of his Son, willingly forsaking the reign of the Pope; whose doctrine & religion, to say truth, is no other thing but ancient paganism, mixed with judisme, and covered with the cloak of Christianity; which treadeth under foete the knowledge of the sovereign God, and the mercies of his son Christ jesus.  
For when men make the simple people believe, that the Son of God (in whom consisteth the wellspring of life) hath not fully satisfied the justice of God his Father, but hath only obtained the first grace for us; that is to say, the occasion or cause of Merit; and that it resteth now in us to be careful not to lose the occasion, to obtain the rest. Is it not a most impudent boldness, to despoil jesus Christ of his virtue, seeing the Scripture witnesseth for him; that all those that believe in him, are justified? And those hellhounds teach, that there proceedeth no other benefit unto us from him, but only that he hath made us an overture and way to be justified; contrary to the 
john. 5. 12. john. 5. 24. Rom. 3. 24. john. 3. 13. Ephe. 2. 6. Col 1. 13.  express word of God, which teacheth us; That whosoever hath the Son of God, hath life also: Whosoever believeth, hath passed from death to life; is placed in Heaven with him; is already transported into the kingdame of God, and hath obtained salvation. And these miserable abused Papists, not contenting themselves therewith, bereave God of a great part of his Praises, to transfer them unto men.  
But tell me I pray you, What thing is more agreeable to the Christian faith, then to acknowledge and confess ourselves to be destitute of all virtue, to be clothed therewith by God: void of all goodness, to be filled therewith by him: slaves to sin, to be delivered by him: blind, to be illuminated by him: weak, to be sustained by him: to bereave ourselves of all manner of glory, that he only may be glorified, and we in him? Further, what is more proper unto Faith, then to assure ourselves that God is our benign and loving Father; when Christ is acknowledged to be our Brother and Mediator, then to expect all good and prosperity from him, whose love and favour is so much showed & extended unto us, that he spared not his Son, but exposed him unto death for us: then to rest in a certain assurance and hope of salvation, and of life eternal, when we know that Christ hath been given us by the Father; in whom such treasures are hidden? But these things are repugned by the Papists, who say, that such certainty of assurance, cannot be without arrogancy & presumption: But as we must not presume of any thing to be in ourselves; yet we must presume of all things in God, for in truth we are not for any other cause bereaved of all vain glory, but only to the end that we should be glorified in him. On the other side, behold and see with what affection those miserable and ignorant persons (I speak specially of Ecclesiastical persons) are moved and led: they easily permit both themselves and others, to be ignorant, negligent, and careless of the true Religion, which is taught us by the holy Scriptures, and which ought to be resolutely and firmly held among all men; and think that it is no great matter what Faith every man holdeth; nor whether he holdeth with God or Christ: so that with an inveloped or imposed Faith (as they term it) they submit their censures to the judgement of the Church, and care not though the glory of God be polluted by evident Blasphemies, so that no man speaketh a word against the authority of our Mother the holy Church; that is, (according to their meaning,) the Sea of Rome: And therefore they fight and contend with such rigour and boldness for the Mass, Purgatory, Pilgrimage, and such trifles, in such manner that they deny, that true piety can be observed, if all those things be not believed and holden for infallible rules of our salvation; although they prove nothing by the word of God: Wherefore I pray you, but only because their Belly is their God, the Kitchen their Religion, and the World their Paradise; which being taken away, they are not only persuaded that they can be Christians, but which is more, no men: and although some of them live delicately and in great abundance, and others live barely and votarely in poverty gnawing of Crusts, nevertheless they live all by one Pot: which without such aids, would not only wax cold, but wholly be frozen up: And therefore he which among them, hath most care of his Belly, is the most zealous in their Faith. To conclude, they have all one self-same purpose and intent, either to maintain their Kingdom, or their Bellies: and there is none of them that showeth the least appearance in the world of true zeal, and yet they cease not to Slander, and with Fire, Sword, Water, and all other mischiefs, to pursue and persecute the doctrine of Truth; either to make it odious, or suspected. But if we were permitted to speak as boldly and as well as they, I am perfwaded that their hotness, wherewith they boil so terribly against us, would be somewhat cooled: for to say truth, that which the blind world at this day honoureth in those idle Bellies, is only a feigned vizard of Hipocrifie, which under the shadow of the Church, would hide their covetousness, to bear rule; seeking for the Church of God, in the beautifulness of Houses, and other exterior ornaments; thinking that the union of the Faithful, consisteth and is contained in those exterior things, which are transitory and corruptible; and not rather in righteousness and truth. Wherefore according to the word of God, we hold the Sea of Rome to be the Seat of Antichrist, which elevateth and opposeth itself against that of the Son of God, which under a false title of Religion, at this day tiranniseth over all the world, lively representing 
Dan. 9  that Seat of Impiety whereof the Prophet Daniel, 
2. Thes. 2.  and the Apostle S. Paul have spoken; whereof we say, the Pope is the Captain, which hath profaned the Holy Temple of God by horrible abominations, in such sort, that therein there rather appeareth an Image of Babylon, than any show of the holy City of God.  
But some men will object, and ask me; Did not you before your revolt, know these great impieties and mischiefs, viz. that all the Roman sect is but a King doom of Untruths, where the name of the eternal God is villainously profaned, and the lords honour impudently given unto Idols?  
I answer, that I knew it, having a hundred and a hundred times published and preached it unto the World▪ but in truth I confess, that I never did so pertinently understand, nor mark so well the horrible Sacrileges of Antichrist, as I did while I conversed familiarly with them in Rome, where every man attendeth his own profit and pleasures, and not the service of jesus Christ.  
We must not then fear that by leaving the Church of Rome we divorce ourselves from the Church of God; for the communion of the Church was not ordained to that end, that it should be a place for to draw us to idolatry, impiety, ignorance of the true God, and other wickedness: but rather to retain us in the fear of God▪ and in the obedience of the truth. We do truly withdraw ourselves from Popery, and not from the Church; we shun and fly from idols, but not from the true Church; we will withdraw ourselves from the tyranny of the Pope, and not from the true Christian common wealth; from the plague, and not from life: ready to reunite ourselves with them, when Antichrist, and the mischief which he hath brought into it, shall be driven away. In the mean time the house of God shall be my habitation, the Lord my portion, and his Son my Pastor: he will cause me to rest in his parks of assurance, he will restore my afflicted soul, and will preserve me, if it pleaseth him, from the bloody hands of those that seek my utter ruin and overthrow.  
All you that have done as I have done, and have suffered yourselves to run headlong into mischief, and which as yet live in the kingdom of Antichrist, with a contaminated and defiled conscience, and unquietness of spirit (for I think and believe certainly that it is impossible for a man that hath known the impieties of Papistry, where the blood of Christ is bought and sold, where his only propitiatory sacrifice offered for our sins, is esteemed to be insufficient to deface them; where the merits of men are equalized with the merits of jesus Christ: I believe that his soul is always in pain, and that if he stayeth long there, in the end he will feel an executioner in his conscience, which will never suffer him to live in peace night nor day:) I beseech you most humbly in the name and favour of jesus Christ, to abandon and leave the synagogue of Satan, and to reunite and join yourselves to this Church of God, united and conjoined in faith with the Patriarches, Prophets, and Apostles, in the word of God; which is faithfully preached, and the Sacraments duly and purely administered. It is into his lap that I yield myself, it is unto the guard of his piety that I have recourse: beseeching him with all humility to receive and admit me into the communion of his children, having determined to live with them (by the power of my God) all the days of my life. I likewise desire those, on whom God hath powered his grace (having miraculously preserved them in his Church, with constancy and perseverance, without having divorced themselves, or committed apostasy as I have done:) to praise God with all their hearts, and continually to give him thanks; for it is a most great miracle, which proceedeth not from their own force and virtue, but from the holy and liberal hand of God our Father. Wherefore let them persevere in loving of God, and fly from fin and vices; and being of a good courage, the kingdom of Antichrist will fall, and that of jesus Christ shall be established: but before that happeneth, the devil will enforce himself more than ever he did, to make war against the Church.  
Behold wherefore, if ever the children of God have had need of prudence and wisdom surely to direct their uncertain paths according to the word of God, it is now in this pitiful and sorrowful time, wherein Satan, enemy unto all righteousness and godliness, seemeth to have so much authority even over the elect, that if they were not miraculously aided and defended by the holy and liberal hand of God our Father, they should not only be utterly cast down, but the earth would soon be reduced unto the same state that Sodom and Gomorra was in times past. Let prayer therefore, accompanied with true repentance, be our refuge unto him, who will never forsake his inheritance, and that will cause the assaults of Antichrist to perish, as he once drowned Pharaoh in the sea.  
To make an end, I beseech you pray unto God for me; and if any one among you have any books, which in times past have been printed in my name, in diverse languages, books full of jests, lies, and false suppositions; I desire they may be burnt and consumed to ashes. I will not likewise pass over in silence, that in the confutation of those books, and in some histories, wherein mention is made of my fall, there are some clauses ignorantly set down; which I impute not so much to the inconsiderate zeal of the Authors, as to mine own fault, which God would justly punish and correct, having placed me upon the scaffold of his wrath and indignation, as I had most justly deserved.  
If you aid me with your prayers unto God, and if you be imitators of that great mercy which he hath showed this day unto me, which I beseech you bear in mind; I will praise God for your piety, and pray unto him to continue his mercy towards you and yours, with long life and happy days.  

The prayer of king Manasses when he was prisoner in Babylon.  
O Lord Almighty, God of our father's Abraham, Isaac and jacob, and of all the righteous seed of thine elect; which hast made heaven & earth with all their ornaments, which hast bound the sea by the word of thy commandment, which hast shut up the deep, and sealed it by thy terrible and glorious name, whom all do fear, and tremble before thy power: for the Majesty of thy glory cannot be borne, and thine angry threatening towards sinners is importable, but thy mercy is unmeasurable and unsearchable; for thou art the most high Lord, of great compassion, long suffering, and most merciful, and repentest for man's miseries. Thou, O Lord, hast promised of thy great mercy, to give grace of repentance and mercy unto those that have sinned against thee, and hast appointed repentance unto those that are sinners, that thou mightest save them by the greatness of thy compassions. Thou therefore, O Lord which art the God of the just, hast not appointed repentance unto the just, as to Abraham, Isaac and jacob; nor for those that have not sinned against thee; but for me that am a sinner, for I have sinned above the number of the saved of the sea; my transgressions are exceeding many, and I am not worthy to behold and see the height of the heavens. For the multitude of mine unrighteousness, I am bowed down with many and great sins, and cannot lift up my head, neither have any release, but only in thy free mercy: for I have provoked thy wrath, and done evil before thee, I have not done thy will, neither kept thy commandments, but have most wickedly committed sin and iniquity in thy presence, and wilfully multiplied sin upon sin. Now therefore, O Lord, I bow the knees of my heart, beseeching thee of grace and mercy. I have sinned, O Lord, I have sinned & done evil before thee; but I humbly beseech thee forgive me, O Lord, forgive me, and destroy me not in the multitude of mine unrighteousness, be not angry with me for ever by reserving evil for me, neither cast me into the bottomless pit of hell: for thou art the God, even the God of them that repent. And in me, I beseech thee, show forth thy goodness, in saving me that am unworthy, in the multitude of thy great mercy: and I will praise thee all my life long for ever; for all the powers of heaven praise thee, and thine is all glory for ever and ever. Amen.    

The Conversion of a Doctor in Spain.  
SEeing Almighty God, who is the chiefest goodness and felicity, and maketh his grace and goodness communicable to other things, hath participated himself in things we see not and touching the Divinity, to the Son by generation (contrary 
Atha. in Symb. Psal. 2. 7. Hebr. 1. 3.  to the opinion of Arrius, and Samosatenus,) and to the holy Ghost by proceeding (contrary also to Macedonius, and Eunomius, arch-heretiques) even according to his infinite Essence, without any distinction or dividing of the same, and to be equal with him in deity stance.  

joh. 1. 15.  Therefore the Son, begotten of the Father, and not made, and the holy Ghost which proceedeth from the Father, and the Son, (as from one beginning) have the same essence in number, and inseparable nature with the Father, (contrary to the opinion of the Valentines, which fain more than one:) yet his Persons (viz.) of the Father, of the 
Atha. in Symb.  Son, and of the holy Ghost, are in number distinguished and divided, (contrary to the Sabellians, who dream 
Idem. in Symb.  they are all but one Person.) For the Person of the Father is one, of the Son another, and of the holy Ghost another: But of the Father, the Son, and the holy God, there is but one Divinity, one equal glory, and one coeternal Majesty. 
Num. 23. 19   

Malac. 2. 6. Gen 1. 1. Hebr. 1. 2. & 11▪ 3. joh. 1. 3  God himself is immutable in his counsels, neither can he be any way hindered or deceived in the same. By reason whereof it comes to pass, that whatsoever happeneth, the same he hath determined from eternity: who in things that we see, by his word (as he saw good) hath created all things of nothing, and made and disposed in order, the heavens, the earth, the sea, and whatsoever is therein contained, by his everliving Son, working with the Father: who also by his infinite and consubstantial power and virtue, viz. by the holy Ghost, administers all things in his divine Providence. In this participation God remains in himself, imparting his Essence to other Persons, but not his Person; that he cannot communicate: for if it were to be communicated, the 
Luk▪ 18. 19▪ though 1. q6▪ Ar. 2. 2. in Aug. ut supra. Hebr. 2. 16. Mat. 1. 16. Luke 2. 1. Dio de. di▪ no. joh. 1. 14.  distinction of persons would be taken away. But God (who is only good) did participate himself unto men, when he communicated his word full of grace & truth. He took not upon him the nature of Angels (as Paul saith) but human nature. In this first communication God is in himself, but in his second (after a sort) without himself. Such a one did Dionysius Areopagita regard him to be, when he said. This we dare speak for truth, that almighty God suffered on earth by the power and force of charity, viz. he was not in himself. Of this participation S. john writes, and the other Evangelists.  

Math 1. 16. Luke 2. 1. Ari. 1▪ the coel. text 32 & 2. text. 17 tom▪ 2. Gal 4. 5. Gen. 3. 6. 1. Cor. 15▪ 22.  And seeing God made nothing in vain, this communication also was made for some purpose. For it was to take away the sin committed by our first parents, and by propagation (Christ accepted) passed over and transmitted unto mankind. By reason whereof (as Paul saith) we are all borne the sons of wrath, because we all sinned in Adam.  
Wherefore the right which we had to the inheritance of eternal life before the fall of Adam, we afterwards lost; as the Lawyers teach. But God, that (as a father) loveth us the 
Rom. 5. 12. Quisquis P. filii ver● P. ad l. i●. Gal. 4. 5. joh. 3. 16. Rom. 5. 9 Luke 19 10. Math▪ 18. 12.  sons of adoption, decreed in his unchangeable counsel, to send forth his Son, made of a woman, and made under the law (for what love exceeds the love of a father?) that we might receive the adoption of the sons. And (as john witnesseth) God so loved the world, that he gave his only begotten Son, etc. by whose coming, and participation Saint Paul saith, We are saved from wrath, and redeemed.  
The Son of God is also communicated unto us, that he might instruct us in his holy wisdom and understanding; 
Col. 2. 3.  because in him are had all the treasure of wisdom and knowledge. For he was the chief Master, and teacher, when he was appointed by God the Father, that all should receive & understand from him the doctrine of truth: for thus God spoke of him: This is my well-beloved Son in whom I am well 
Math. 17. 5.  pleased, hear him.  
Besides; Let a man examine himself, and so let him eat of this bread, etc. By which it manifestly appears, that it continues to be bread. And the very Priests of Rome themselves after consecration of the Sacraments (which according to their opinion is even the body of Christ, & not bread) use the signs of the cross upon the same Sacrament, calling it an holy ✚ Sacrament, a pure ✚ Sacrament, an undefiled ✚ Sacrament, the sanctified ✚ bread of eternal life, and the cup of ✚ everlasting salvation. So that they name it bread, and yet are contrary to themselves. The same truth teacheth that holy father Irenaeus: saying. Now it is no common bread, but the Eucharist, 
Irenaeus cap. 34 lib. 4. adverse. heres.  consisting of two things: that is, earthly, and heavenly. In which words he expressly teacheth, the bread to remain there still. Moreover the form of the body of Christ is the soul; for Aristotle saith, that Anima est actus corporis 
Lib. 2. anim● text. 4. & 6. 10. 2.  physici potentiâ vitam habentis. But it cannot be said that the substantial form of bread is converted into the soul. Therefore the same substance of the bread remaineth. Further, if the substantial form of bread be converted into the body of Christ, it would then follow, the body of Christ to consist of two forms, which is most false. Also the Accident without the substance cannot be ministered or given; but there the Accidents are seen, tasted, smelled etc. Therefore the substance is given. The refuge of the Papists is to make it a miracle, by which the whiteness of the bread continues, and other accidents thereunto belonging. But it is a false reply; for it is not found in the holy Scriptures, neither was it needful that Christ should work such a miracle. Saint Augustine saith: These things may be honoured, as religious but 
Aug. de Trini. lib. 3. cap. 10.  to work wonder or astonishment they cannot, as miraculous. Also the accidents are always destroyed by the corruption of the substance. But (as I will make manifest hereafter) the very accidents of bread are destroyed in time, therefore transubstantiation of the bread is not given.  
By reason whereof the Papists at their times renew such sacrifices, reserved in their Vestries, or other places appointed to keep their holy things, and relics: that is, every week in Summer time: but in the Winter time at 15 days. And this is done to take away the scandal of their corruption: Therefore Transubstantiation is not given.  
In a matter so plain, and evident, I neither desire to spend much time, nor to be too tedious, or troublesome to the readers. 
Chr. P●ze. P. 8. in disp. coen● Domini joh. Cal. lib. 4. cap, 17 Sect 12. & 13. usque ad 20. Ft in eodem lib & ca Sect. 18.  But if any shall be desirous to read more concerning this point, let them look upon Christophorus Pezeline, and john Calvin, who very manifestly and learnedly teach the truth, and make it clear and apparent to the eyes and understanding of such as are blind and ignorant.  

Of the Corporal absence of Christ in the Sacrament.  

The 4. cause of his separation.  BEcause it is the ground and foundation of the tyrannical monarchy of the Papists, to blind the eyes of the faithful, which (according to their enchanting speeches) believe the body and blood of Christ to be really in the consecration of many sacrifices, and (as they say) in every one of them, and in the cup, and chalices; I will speak somewhat by the way against their false opinions, not to the satisfaction of them that read, (for of this matter, they may peruse the Institutions of Doctor Calvin,) etc. but to express 
Cal. lib. 4. cap. 17. a Sect. 14. us. ad 50.  mine own mind▪ I say first: The Papists do add and detractmany times from the words of the true text to confirm and establish their own inventions; as it is to be seen by the Inquisitors, who add to the Gospel of Christ what may▪ serve their own purpose.  
For Christ doth thus admonish us by Math. Chap. 18. 
Math. 18.  (before cited:) If thy brother trespass against thee, go and tell him his fault between thee, and him alone: etc. If he hear thee not, t●ke yet with thee one or two witnesses: If he will not vouchsafe to hear them, tell it unto the Church.  
The Church of Rome to these words of Christ, addeth (praeter causam fidei, but for faith or religions sake:) so that they take away and cut off the meaning of the Gospel, and contradict Christ himself, so charitably admonishing, and exhorting. So do they contradict Saint Hierome, Saint Ambrose, and many other holy Fathers, and many times add and detract from the very words of the holy Scripture: as manifestly appears in that unchristianlike book entitled, the Index expurgatorius.  
But now to return to our purpose: The Church of Rome to the words of Christ: saying, This is my body, addeth (for) which Christ never pronounced, nor Saint Peter, whatsoever 
Tho. 3. p. q. ●8 Ar. 2. 5.  Thomas affirmeth. And if the Priest pronounce not (for) among the Papists he sins heinously. Also the Church of Rome addeth, that the bread of consecration ought to be unleavened: which precept was neither delivered by Christ nor his Apostles. The Greek Priests do use leavened bread. Therefore it may be said, that if they be various in the matter, there can be no truth found in the form. For the determinate matter, hath her determinate form; and the determinate form also her determinate matter. But they add and diminish at their pleasures, contrary to the rules and commandments of God: who saith, You shall not add to 
Deut▪ 1. 9 & 12. 32.  the word that I speak unto you, nor take from the same. And moreover, What I command thee that only do, neither add thou any thing, nor diminish. God reprehends such as are bold and audacious in this behalf: saying, I protest unto every 
Rcu▪ 22. 18.  man, that heareth the words, etc. If any man shall add, etc. See how God reproves the bishop of Rome & all his Popish Priests & complices that walk against God's commandemenrs; for the word of the Lord endureth: and he himself saith, 
Luke. 21. 33.  Heaven & earth shall pass away, but my words shall not pass a-away. Therefore that God, that true and everlasting God, will send unto them sudden ruin and destruction.  
Amongst other ceremonies which the Papists do use, one is after consecration of the bread, to bless the same bread with the sign of the cross, and certain words, etc.  
Now I demand of them, if it be lawful for the creature to bless the Creator? For benediction (as Saint Paul saith) is always from the greater to the lesser, The lesser is blessed of 
Hebr. 7. 7.  the greater, as he affirmeth in express words. Hebr. 7. 7 For the father gives his blessing to the sons, as Isaac did to jacob, 
Gen. 27. 27. 40. 48. 15.  and Esau, and jacob to the sons of joseph his son. And it is commonly observed, that the father at the very point of death gives his blessing to his sons: but the sons (which are the lesser) although they reverence and honour the father, do not yet give him benediction. By which I conclude, that the Papist Priests (as inferior) ought not to bless Christ their superior: and if they do it in their Mass (as they term it,) they bless not Christ the Creator, but the bread the creature; and so they worship the creature, not the 
Rom. 1. 25.  Creator: as Saint Paul saith, They have turned the truth of God into a lie, and worshipped and served the creature much more than the Creator.  
Neither ought we to believe that Christ is in their hands, when the words are pronounced by them. For many are consecrating the Sacrament at once, and the body of Christ being but one in number, is not in many sacrifices. For the body of Christ is natural, and keepeth a place, and is not given in many places at one time. But the Papists reply to this, saying; that the body of Christ is there sacramently, not 
Tho. 3. P. q. ●6. 5 5.  totally. But this is a very idle distinction, and a slanderous boldness: to say they have Christ (in that manner) in their hands at the Sacrament. For if (as they confess) Christ have a chief place in heaven, and yet is in the Sacrament with the same really as he is heaven, it would follow.  
God in times past who was figuratively in the Ark, was 
Exod. 25. 10. Vsque ad 25.  covered with a Table of gold, and so the Ark was honoured and had in admiration, that the Priests might with fear come unto it. For when Vzzah, as the Ark of God was carried out of the house of Abinadab, with a godly zeal 
2. Sam. 6. ●6. usque ad 11.  put his hand to the Ark, The Lord was very wroth, and smote him in the same place for his fault, and there he died by the Ark. Therefore David that day feared the Lord, and said, How shall the Ark of the Lord come to me? and durst not bring the Ark of the Lord to himself.  
If this be so, how dare the Romish Priests pronounce Christ himself with his Divinity and Humanity to descend into their hands? Or if the true body of Christ were in the sacrifice, or the sacrifice itself were the true body of Christ, how comes it that brute beasts have place there? For many times the flies goes upon it, and other insensible creatures, as is daily seen and made manifest. And I myself often celebrating the Mass, have seen flies upon the Sacrament consecrated, and made holy. Therefore we may not believe the true body of Christ to be there. Sometimes also by negligence of the Priests, part of the sacrifices have fallen upon the ground, and been trodden under foot. And I am a faithful and true eye witness, that in the year of our Lord 1595 in a Church, which the Order of the most holy Trinity hath at Turol, whereof I was chief, a certain religious man (as they call him) celebrating the Sacrament, turned the chalice upside down, and the consecrated wine (as they say) was part sprinkled on the earth, and part shed upon the Altar. And for these mischances there are certain rules set down in the Missal of Rome, ordaining punishments to such Priests by whom they happen or befall. Also in the emperors Cathedral Church of S. Paul, in the year of our Lord 1580. the thieves stole away a silver Casket, where the consecrated Sacrifices were usually kept, and threw the sacrifices themselves upon the ground and upon the Altar. In the year of our Lord 1586, in the Monastery of S. Saviour at Fraga, thieves also took away the chest where the Sacrifices were kept, and they were thrown up and down. Therefore we may not believe the body of Christ to be there. For if (as they grant) the body and blood remain under those forms, so long as they continue uncorrupt; and if also laid upon the ground (as is aforesaid) they be uncorrupt, and so are trodden under foot; then Christ must likewise be trodden under foot, which is a most gross absurdity. Sometimes also as I have seen) worms have bred in those their sacrifices. If then we hold their opinion, it must needs be that they beingendred out of the body of Christ, not out of the bread, because there (as they say) the bread is not. Haec de Accidentibus. Because if by miracle (as they hold) they continue and abide of themselves, than they ought to be kept by miracle without any corruption; for there is no greater reason for the one, then for the other: nor of the body of Christ. Otherwise the body of Christ should change the form, and the very worms should partake of the body & blood of Christ, and from thence have original beginning; which is most false and unworthy. Therefore it is to be said, that nothing is there more than the bread itself.  
Moreover, let there be two sacrifices of bread put together, sod, and made at one time, of one meal, fire, and water; and let the one be consecrated and made holy, and the other unconsecrated, and we shall see their corruption to be alike. It therefore follows, that the one hath no more in it then the other, neither is the body of Christ more in the consecrated form of bread then in that which is unhallowed. Sometimes also poison (as they say) is put into that Sacrament, that so men may be bereft of their lives; as it is read of the Emperor Henry the 7, and of Pope Victor the third, whereof the first loss his life by the Sacrament of bread poisoned by his Consessour: the last, by wine transsubstantiate. Therefore we must conclude, that the body of Christ is not there, or otherwise the body of Christ to be the instrument of sin, and the means of evil; which is blasphemy.  
This corporal absence, Christ hath manifestly shown, 
Ioh 12. 3 Isa 66. 1. Act. 1. 11.  saying, The poor you shall have always with you, Me you shall not have always. Christ also speaketh of the absence of his humanity, (for his Divinity fills both heaven and earth:) in which humanity he shall not come unto us till the day of judgement. Moreover the Papists affirm, that the matter of the Sacrament of the Lords Supper, aught to be determinate.  
They are also possessed with many mad imaginations, saying, this is a true Proposition, Out of bread becomes the 
The. 3. 75. 8.  body of Christ. And this also is false: Of bread becomes, or is made, the body of Christ. These are words of exceeding folly and dotage, and are differing and repugnant to themselves, although Thomas expound them supernaturally. In conversions also, that which is converted is corrupted, and that into which the conversion is had, is begotten and engendered: Thus after their opinion we must say that Christ is so begotten and engendered; which is an heresy.  
The Devil getteth much, and enlargeth his power and number by the idolatry of the Church of Rome, which he still persuades them to maintain; and so they will, until it shall please God of his infinite goodness and mercy to open their eyes, and make their understanding perfect, that they may truly see and read the book of God, for they yet live in error and darkness. But if they would look upon, and hear the book which Hilkiah the high Priest found in the house of the Lord, they would do as that godly king josiah did in the 18. year of his Monarchy: who as 
2. Kin. 22. 10. 11. 12.  soon as Shaphan the Chancellor had showed it, and read it to the king, and that he had heard the words of the book of the Law, he was so moved therewith, that he rend his clothes, and wept before God; and craving pardon at God's hands, humbled himself, destroyed the idols, and walked according to the will, and word of the Lord.  

The fifth cause of his separation. Luk. 1. 36. 1. Pet. 2. 22.  I was also much troubled in mind about the power of the Pope, when he doth those things which almighty God neither doth, or can do. For although God be omnipotent, and nothing is unpossible with him, he yet worketh no sin or evil, neither is there any guile found in his mouth; neither can he do that which is wrapped or encumbered with controversies and contradictions.  
But the Pope takes upon him to do this; for if any come unto him, and desire the relics of some Saint, as of Hermolaus, or any other, he will answer that he hath none, because his bones are dispersed: But he takes the bones perhaps of some reprobate and wicked person, and blesseth them, and baptized in the name of Hermolaus, he delivereth them to him that makes suit for the same; and then the bones of him are worshipped, whose soul in hell is cruciated. And thus it begets scandal and contradiction, that the bones of any wicked or idle persons, are the bones of some Saints or others, at his pleasure.  
I observed the power, covetousness and tyranny of the same Pope: I beheld his exceeding pomp and pride, and with these things, and many more of this nature, my mind was much tormented. For seeing Christ is the fullness of all grace, in that he endues the Church with spiritual grace and understanding; we ordain him to be the head thereof, 
joh. 1. 15. Ephes. 1. 22. Colos. 1. 18.  with S. Paul, saying: He hath made all things subject under his feet, and hath appointed him over all things to be the head of the Church. And seeing both Men and Angels are ordained to 
Colos. 2. 10.  enjoy God's glory; even as of men, so also of the Angels he may rightly be called the head. For the mystical body of the Church doth not only consist of men but of Angels. But of all this multitude and number Christ is the head, for that his seat is near unto God, and doth partake of his gifts not only more absolutely than men, but more perfectly 
Ephes. 1. 21.  also then the very Angels: so that from his influence 
Psal. 8. 8.  both men and Angels receive their benefits. As Saint Paul witnesseth, saying: He hath set him at his right hand in the heavenly places, far above all principality, and power, and 
Ephe. 1. 21.  might▪ and domination, and every name that is named not in this 
Math. 4. 11.  world only, but also in that that is to come, and hath put all things under his feet. And so S. Matthew saith, Behold the Angels came and ministered unto him. And albeit the Angels themselves lack faith (Quia non per fidem sed per speciem ambulant) and the Church is the congregation of the faithful, nevertheless Christ is their head.  
There fore besides that divine wisdom which Christ had from the beginning, he had also a human knowledge 
Sexta Synod.  (notwithstanding the position of such as deny, that there be two sorts of wisdoms in Christ, which in the sixth Synod 
Ambr. l. de incar. Dom. ●ap. 7.  is held a thing damnable:) for as S. Ambrose saith, God did assume the perfection of human nature in the flesh, took upon him the sense of man, but not the pride of carnal sensuality. But to the sense of man appertaineth an human knowledge created. Therefore in Christ is given that experimental 
Luk 2.  knowledge of which S. Luke speaketh. So did loel prophetically see him taught, saying to the people, Rejoice 
joel. 2.  in the Lord your God, for he hath given you the rain of righteousness, etc. And the spouse saith, I will lead thee and bring 
Cant. 8. 2.  thee into my mother's house, and there thou shalt instruct me. And Isaias, I have given him for a Prince, and a master unto 
Isa. 55. 4.  the people, comprehending these two things, namely, that he was a Redeemer and a Master: for whereas he terms him a Prince, he means him to be a Redeemer; but calling him Master, he signifies him an instructor or teacher. Christ therefore is endued with all these sciences, by which men were instructed by him; as out of Matthew, opening his mouth, he taught his Disciples, and out of john, jesus ascended into 
Math. 5. john 7.  the Temple and taught the people, and as it is written in Luke, They found him sitting in the Temple, etc. By two ways than he taught the people, that is, by example, and 
Luk. 2. Act. 1.  words. For jesus began to do, and afterwards to teach, the true and simple doctrine without any kind of commixtion.  
Seeing therefore Christ came to teach mankind, and to 
1. Cor 6. The first cause of his separation from the Romish Church.  redeem them with his most precious blood, myself being one among the rest to be redeemed and taught through his universe and exceeding goodness, was at the length called to the true knowledge of his divine will and pleasure, and by his assistance I began to open the eyes of my understanding, and to purge and seclude myself from those mists and errors of the Romish Church, by which my mind before was too much carried away and obscured. I observed again that from time to time there was a continual mutability and various changing of opinions among the Prelates: for what was one day received and allowed by authority, was the next day prohibited, and utterly disannulled: as it is plainly to be seen in Indice expurgatorio. For whatsoever seemed to tax the errors of the Priesthood, the same by commandment of the Inquisitors, and of the Church of Rome, was forthwith razed out and extinguished.  

The second cause of his separation.  Secondly, because if the Bishops at any time gave power and authority to any for the preaching of the word of God▪ they did not grant him free liberty of speech, but prescribed him a form of preaching; as myself can witness by their Commissions granted to me in that behalf: which is manifestly known to be a thing repugnant to the truth. For as Paul saith, The word of God is not tied or limited: but 
2. Tim. 2.  they limit the same, saying, We give you authority for the preaching of the word of God, so far forth, as you do it according to the opinions of the holy Fathers, and to the decrees of the most holy Council of Trent. When as notwithstanding neither the opinions of the Fathers or of the Counsels agree amongst them, neither are they always true. But if they do agree, and are true, they are (as is aforesaid) every where altered by them and changed. And if according to their judgements the word of God should be expressed, the truth would sometimes be made more manifest and apparent. But in this they are contrary to themselves, as that most learned man john Caluine hath rightly 
Io. Calvin in ini. tio Institut. Ep. ad Regem. Fran.  and learnedly set down. I am an eye witness (saith he) of the tyranny of the Bishops, and Inquisitors; for I have often heard very learned men preach amongst them: but because those things that have been preached, were displeasing to the tyrannous Inquisitors and Bishops, the same preachers and learned men have been compelled even in the same Church (and that against their own consciences) by their commandments and authority to speak against themselves, and to preach another doctrine, contrary to the truth. For instance whereof, Father Lobo, a famous preacher, whose name is well known in Spain and Italy, at Rome in the beginning of Pope Gregory the 13, in his Sermon was heard to utter these words: It is of more weight and efficacy, and of greater profit and utility with God, to hear his word, than the Mass. But the same preacher forthwith by the commandment of that great beast (the Pope) was compelled to make his public recantation; and yet for all this, he was deprived of his authority of preaching, and enjoined to other penances. Let God arise, and judge his cause, who saith, Viws est sermo meus, My word is a living word; and David (lest he should fall) did place the word of God, A Lantern unto his feet: by which also the heavens were 
Heb. 2. Psal. 118. 105. Psal. 32. Psal. 108. Luke 15. Idem. Wild 9 Eccles 1. 5. 16. 14. 37. Luke 1117.  framed, and which endureth for ever. To hear the same word by which all things were made, and is the fountain of wisdom, the publicans and sinners assembled themselves together, and the people pressed upon Christ to hear the word of God, of which all things were made; for it is the fountain of wisdom. Ezekiel admonished the sons of Ammon, the mountains of Israel, and the dry bones, to hear the word of the Lord God: by mediation whereof the bones came together, bone to his bone, and behold the sinews and the flesh grew upon them, and the skin covered them.  
Christ also calleth them happy and blessed, that hear the word of God. What the word of God makes loose and free, that these tyrants do bind and tie to limits and compass. When john Baptist was in prison, he preached the 
Math 1. 1. Eccles 4. 30.  same word, which (as the Lord saith) we ought not any way to oppugn or resist.  
In the year of our Lord 1597. Valentine Cortazer being Inquisitor, the twentieth day of june coming to visit the city of Liria, entered the same in his accustomed pomp and vanity, and did impose upon me the charge and duty of preaching a Sermon of Faith. And upon Sunday the 22 day of the same month and year, Aderat Inquisitor Ecclesiae pro Tribunali, sitting in great majesty, and (as the manner is) Lecto mandato praeceptorum de accusatione, I ascended the place of preaching, and having saluted the Inquisitor began my Sermon. After I had passed over many things in praise and commendation of the Inquisitors and Inquisition, I spoke thus to the Auditory. Remember (dear brethren) and be mindful of those words which I spoke unto you in Lent time, in a Sermon touching brotherly correction (for two Lents I was their Preacher.) You are bound (as I then told you) every one of you to correct, and admonish your brother secretly between you and him. But if after 
Luk. 17. 3. Math▪ 18. 15. 16. 17. Levit▪ 19 7.  admonishment he continue still in his wickedness, then tell and acquaint the Church therewith. Yet before brotherly correction you are not tied to denounce him. Mark this well. This I speak unto you, in the name, and behalf of the living God.  
Having made an end of my Sermon, I was invited by the Inquisitor with all kindness and courtesy to take my dinner with him; which being ended, he began to fall into commendation of my Sermon, but utterly to condemn that brotherly admonition, saying, That it is not admitted in matters of faith, with which the Inquisition hath to do, and taketh notice of. I replied with the very words of Christ in defence thereof, but was compelled to hold my peace, and the Sunday following constrained to preach of him that they hold and term accursed, in the presence of the Inquisitor, and lay open his mind and pleasure against God's word, and to say that brotherly correction had no part or place in such matters, as were contained in the Edict. Do but see, and behold how the word of God is tied, and bound by these people of Antichrist. And this whilst I was one of their number, and company, drew my mind into diverse and sundry distractions.   

Of Transubstantiation.  
MY soul also was grievously troubled about Transubstantiation 
The third cause of his separation. 1. Cor. 11. 26. & per totum cap.  of bread and wine into the body and blood of Christ: for this among other things always seemed unto me a matter of much difficulty. And Saint Paul teacheth the contrary, speaking of the Lords supper, he always nameth bread, saying, As aften as you shall eat of this bread, and drink of this drink, etc. Again, Whosoever shall eat of this bread, etc. Also by this it follows, that the Pope doth falsely intrude himself to be the head of the Church, as is proved by this reason. The Primitive Church, and that which flourished for many years, knew no other head but Christ, nor had any universal Bishop. But the Primitive Church (even according to the opinion of the Papists) was the true Church: Therefore the true Church ought to know or acknowledge no head but Christ, nor any universal Bishop. It is also thus proved by authority.  
Gregory Bishop of Rome wrote against john Patriarch of Constantinople, saying: He that shall name himself the universal Bishop, may be called the forerunner of Antichrist. And the Council of Carthage forbiddeth the Bishop of Rome to be called the universal Bishop (as Gratianus witnesseth) in these words: But now, no not the Bishop of Rome may be called universal. What should I speak of the Synod of Chalcedon? whose arguments are so many and so evident against the Sea of Rome, that the same must either needs fall from her high pride and dignity, or the whole authority of her Council be utterly suppressed; as here manifestly appears, in that the same Synod is held and celebrated, only by the Emperor's command, without either the presence, or authority of the Bishop of Rome: as in those times even unto the year of our Lord 900 (as Cusanus witnesseth) their Counsels were not usual to be assembled but by the direction of Caesar. And Pope Leo (as Thomas affirmeth) following the same custom, 
The. 3. 2. 67. ar. 1. ad. 1.  submitted himself to the opinion and judgement of the Emperor.  
Christ the true Bishop, as in this world he took upon him 
Math. 18. 4. Idem 20. 26. Mark 10. 43. Luke 22. 25.  no person of state, so he appointed no dominion or Empire among his Apostles, but with grave words pacified them (muttering somewhat among themselves of principality) so that he drew their thoughts and cogitations unto another form of life far differing from the Princes of this world; and openly affirmed, that such as would be the first, and greatest in the kingdom of heaven, must humble 
john 13. 15. Luke 22. 26.  themselves amongst men. And whosoever will be great among you, let him be your servant. Christ ever taught and exercised humility, saying, I have left you an example, even as I do, so also do you.  
Christ had not where to lay his head, and will not one Palace suffice the Bishop of Rome? Christ refused the condition of Regal dignity, being offered, and will not one Crown content the Bishop of Rome? Is it not enough that he possesseth Italy, unless with his triple Crown he command the world? Christ departed away into a mountain himself alone, that they should not make him a king, declaring 
john 6. 15. 18. 46.  his kingdom not to be of this world. And shall this glorious Vicar, in the name of Christ, with such honour and superfluity possess his kingdom in this world? Or shall he think men will continue so besotted, and miscarried in this difference, and unlikeliness of things, as to be persuaded that he bears the place and office of Christ here upon earth, or rather not of Antichrist?  
Boniface the third was the first that took upon him the name of universal Bishop, about the year 600; which name was neither given him by Christ, nor from heaven, but by that tyrant and parricide Phocas the Emperor. From that troublesome fountain did arise the great flood of Papistry, and that proud name had first beginning. And yet in those days the Popes did not, as now they do, presently ascend to the top and height of dignity, but by degrees did steal into rule and dominion. For Boniface the 8 
Plat. in his Pon●  after he had by cunning and sedition crept into the Papal place, made Emperors and Kings to fear him, going about to depose, and raise up to authority, whom he pleased. So he thought himself both King and Emperor: in so much as when the jubilee was first granted, he showed himself openly the first day to the people, attired in his Pontifical vestments; and the day following in his armour, and coat of male; and in the presence of all the people with a loud voice he commanded himself to be proclaimed Caesar. Which vanity Baldus Antoninus Archbishop of Florence, Salo, and many others, do maintain by their false doctrine, saying▪ that Emperors and Kings are but the Pope's substitutes, and that the Bishops of Rome had both the power of spiritual and temporal government.  
They ground their false opinion upon the power of Christ, which power they pretend to have as his Vicars: for Christ saith, All power is given unto me, both in heaven and in earth: 
Math. 28. 18. joh. 17. 2. Hebr. 2 8. Ezec. 37 22. joh. 18. 33. Math. 2. 2. Mar. 15. 26.  and so by consequence, both the swords: for he is named King of Kings, Lord of Lords, and in divers places of the Scripture is called King and Emperor. Ezechiel gives him both names, and the Magicians and Pilate call him King.  
But I demand this of these Antichrists; that if they imitate Christ in this, why they do not follow him in humility? For although Christ had the power of rule and command, yet he in respect of his humility used them not, but rather affirmed his kingdom not to be of this world. But if the Pope do not imitate Christ, he is not his Minister, his Vicar, nor successor. As the Jews boasted before Christ, that they were of the seed of Abraham, so the Pope glories in the succession of Christ, and of Peter. But the same answer that Christ gives unto the jews, he gives also to the Pope▪ as you may read in john 8. Chap. the 37 verse, to the very end 
joh. 8. 37.  of the same Chapter.  
But the Pope saith, they are called the Servants of servants, and so named for their humility. So that may suffice. To this I answer, that under a fair show lie hid foul intents. He carries the name of humility, but his deeds are clean contrary. Is he the servant of servants, that holdeth his foot forth for Kings and Emperors to kiss, and do reverence to? Is he the servant of servants, that is carried upon men's shoulders? Is he the servant of servants that makes such daily boast of his kingdom and authority? Is he the servant 
●. Decret. Greg. tit. 7. can. Lib. 1. decret Greg. tit. 33.  of servants, that saith he hath authority from heaven, and the fullness of power to make justice of injustice? Is he the servant of servants, that saith he is like unto the Sun, and the Emperor like the Moon? No, but he is rather to be called an Harpy crowned, or a devouring Hyena, that under a feigned show of humility, worketh death and cruelty.  
Sedition and controversy oftentimes troubles the minds of such as aspire unto that vain dignity, and contend for the Papal seat and authority and the place in which stands much scandal, when schisms, and divisions arise in the Church, in the very act of election.  
Many times this falls out, for proof whereof read Plato 
Plat. & Illescas in vitis Pa●r.  and Illescas in the History of the Bishops.  
If then the election of this present Pope, Clement the 8. be diligently examined, it was in like manner very irregular, & the people did much murmur at it. By reason whereof (unless I be deceived) the Divines are very doubtful concerning his election, For at Vall-Solet. a (place where the king of Spain's Court is) in the year of our Lord 1602. Theses Theologicae apparuerunt, teaching Pope Clement the 8. not to be held a true Bishop, which doctrine (amongst many other) father Bazquez maintained, being one of the society of the jesuits: which coming strait way to the ears of the Bishop, he caused both him and them to be presently called beforehim.  
And because amongst many other reasons that have moved me to this separation from the Church of Rome, this of the usurped power of the Pope hath of long time been the chiefest, I thought it my part to say something of his tyranny, & of his name and hypocrisy.  
But for that this little labour hath been only undertaken by me to satisfy mine own mind, and to make some declaration thereof unto others; lest I should be tedious and troublesome to the Readers, I will for this time pretermit the further handling of these things, yet (God willing) in their place and time shall they be particularly expressed more at large; imitating the doctrine of Saint Paul, who after his own conversion did convert his brethren; which Christ also our heavenly Schoolmaster doth teach us: saying to Peter: Now thou art at length converted, strengthen thy brethren. And I myself converted, am bound in duty to do the same, yet in the mean time read Doctor Calvin, li. 4. Institut. Cap. 6 7. & 11. 
Cal. cap. 6. 7. 11.    

Of Purgatory, and the Sacraments.  
INsomuch as I am now determined to embrace the truth of the reformed Church, I do with steadfast resolution, 
The 6. cause of his separation  look into the sentences thereof, being consonant and agreeable unto the Gospel of Christ; lest the words of the Lawyers may be inferred against me, who hold this opinion, That it is a foul & dishonourable thing for any that lives in the commonwealth, to be ignorant of that law, in which he is conversant. And so there is no other Church allowed of more than the Church militant and triumphant: But amongst the Papists Purgatory is ordained, the third Church, which I utterly deny and abjure. For (as Saint Paul saith) Christ is the purger of our sins, and sitteth at the right hand of the Majesty in the highest 
Hebr. 1. 3.  places.  
Besides hell and heaven, there is no middle place found in the holy Scriptures, where our souls should rest, or be detained. The opinion which the Papists hold of Venial sins, and the ceremonies, by which the same is absolved, I wholly disallow, as vile, and execrable; nor is there any other then mortal sin, which is only washed away 
Heb. 9 14. Ephe. 1. 7.  by true contrition of heart, by the mercy of God, and the shedding of the blood of Christ; as Saint Paul saith. The Sacrament also of extreme unction, by mediation of which (as the Papists dream) the relics of sins mortal are taken away, is a very idle, and ridiculous matter, and no Sacrament. For if it were a Sacrament, the redemption of Christ were imperfect, and in vain; which is against the truth of 
Psal. 116. 5. 6.  God's word, which saith The Lord is merciful, and righteous: and our God is full of compassion. The Lord preserveth the simple: I was in misery and he savedme. I reject also the Sacrament of Confirmation, and the rest which the Pope hath ordained, and only reverence and embrace the Sacraments of Baptism, and the Lords Supper, instituted by our Saviour. By this I am instructed in the rules of Christ, and by this I am more and more strengthened, and confirmed in him.   

Of Auricular confession.  
AVricular confession, (which the Papists call the Sacrament of Penitence) is very foolish. For this tyrannical confession, is neither found in the law of nature, nor in the Law of God: but in the devil and the Pope's kitchen, to increase their fare, and delicacies. Neither did the Apostles 
Cal. lib. 3. Cap. 4. Chrysoft.  teach the same, or Saint john Baptist: as Calvin directly proveth. And Chrysostome also maintaineth: whose words (Con. 3. t. 2. Pag. 1371.) are these: Why dost thou blush and art ashamed to tell thy sins? Take heed thou reveal them not to any man, lest he upbraid thee; neither confess them to thy fellow servant, lest he publish them: but unto him which is the Lord, who hath care and charge over thee. And again, Tell thy faults only unto me privately, (God here speaketh,) that I may heal thy disease, and deliver thee from sorrow. Which words (because they are repugnant and contrary to that great beast) are by the commandment of the Inquisitors taken away and blotted out in the book, called Index expurgatorius.  
Many in the same manner of confession have revealed their sins willingly to their Confessors, and the Confessor to the judges, and others.  
A certain Bishop of Girona in the time of james the second king of Arragon (being his Confessor) revealed his confession to the Pope, and the king forthwith cut out his tongue. I myself can faithfully witness, that being many times present at the talk & communication of Confessors, they have so foolishly behaved themselves, and so openly in their talk revealed the sins that have been confessed unto them privately by the penitents; that their names and persons have easily become known to me, and perhaps to many others, that have heard the conference. And although there be divers laws ordained by the Pope to punish Confessors thus offending; they yet commit this crime of revelation, and (which is worse) without a sum of money, the Penitents have no grant of absolution, as appears in the books of Taxes, etc. By which fear, many even in the very act of confession do conceal the truth, till they be compelled to confess the same. I could speak much of this matter, and point it out with my very fingar, but I will observe my oath, and with good advice forbear to relate it.  
In this matter of auricular confession, the Confessors are wont to seduce, and avert the minds and affections of women from God, and to turn and convert them to their own lusts and filthiness. To prove this true, I present (as witnesses) those Confessors that have been punished by judgement of the Inquisition, for such abhorred and abominable wickedness; and such as have been adjudged to punishment, and by sentence of the Prelates and others, for being found guilty of the like misdemeanours. For by auricular confession, many monstrous enormities arise, and are begotten.  
To avoid the imputation of tedioulnesse, I will not continue to make any longer discourse, or discovery of the errors of the Church of Rome. But with all my heart, with all my mind, and with all my soul, I reverence and confess all things whatsoever our new reformed Church doth allow and embrace. And if any of the Church of Rome, shall upbraid me that I have falsely and perfidiously fallen 
Amb▪ Ca 9 in Lucan, lib. 6.  from the same.; I answer with Saint Ambrose, In leaving it I forsake not Christ: Him only no man ought to forsake, or change: to whom it is worthily said, Lord to whom shall we fly? Thou hast the words of everlasting life. For the faith of the Church is commanded chiefly to be sought for, in which if Christ have habitation, it may undoubtedly be chosen and followed: But if the people be perfidious, and the master an heretic, and deform and disfigure the dwelling place; the fellowship and communion of such heretics is to be abandoned, and such a Synagogue to be avoided. We must shake off the dust from our feet, lest the drought of our barren unfaithfulness prepare and make the way sandy, and hard to the true progress and passage of our minds and understandings. So if there be any Church (as he saith afterward) that renounceth the true faith, and doth not keep and observe the foundation, and ground of the Apostles preaching, it is to be left and forsaken▪ that it beget not the corruption of untruth.  
Seeing then I have found Christ only, and his doctrine dwelling in the reformed Church, and have seen that erroneous teachers do deform & disgrace the habitation of the Church of Rome; I have deservedly left the one, that I may cleave to & embrace the other: & that according to the commandment 
Eph. 5. 10. &. 1▪ ca 5. 11. & 10.  of the Apostle: saying, Do not company together with idolaters. And again: Have no fellowship with the unfruitful works of darkness, but even reprove the rather. And what more unfruitful work is there, then to embrace false doctrine, and heresy? In another place: We command you 
a. Thes. 5. 6.  brethren, in the name of our Lord jesus Christ, that ye withdraw yourselves from every brother that walketh inordinately, and not 
Tit. 2. 10. 11.  after the instruction which he received from us. And to Titus, Reject him that is an heretic, after once or twice admonition. And the Apostle moreover saith thus. If any preach the Gospel unto you otherwise then you have heard and received it, let 
Gal. 1▪ 8.  him be accursed. And a little before that: Although any, yea an Angel from heaven should teach you any other doctrine then that we have preached unto you, let him be accursed. But I will no longer stay upon those places of the Prophets, wherein the people is oftentimes exhorted to leave, and go out of Babylon, which I know the Church of Rome both imitates and follows.  
Let it not be objected unto me by any adversary, that I have denied my baptism by which I am consecrated to almighty God: for I only renonunce the vain ceremonies used therein by the Bishops, without authority of holy Scriptures. The virtue whereof I know to depend on God, & not in man that administers the same unto me. Seeing then it is the part of a loving mother, not only to bring up her children in the obedience and fear of God, but to instruct them also, and nurse them up with the food of his heavenly word▪ and so unite them to Christ: as I have been consecrated to God by baptism in the Church of Rome, so in the same I have been seduced from Christ by human inventions. I have therefore worthily, and of right, made choice of that Church, in which the true baptism is sincerely administered, and the sound doctrine thereof is faithfully delivered to such as are baptized, through the whole course of their lives. Besides I persuade myself (and that truly) that I am more deeply bound to God the Father, God the Son, and God the holy Ghost, (being three Persons yet only God) than the Church of Rome, which hath forsaken and rebelled against that faith which the Apostles in times passed so highly commended in her, and against whom that imputation of reproach may worthily be had, which was once laid upon the Church of the jews in these words: And their 
Ezech. 23. 31.  sons whom they bear unto me, they have offered to Idols, to be devoured. And again in the same Prophet: They have played the whores, and blood is in their hands, and with their idols have they committed adultery And what is it else to commend the invocation of souls? the adoration of images? the observation of Purgatory? and of Pardons? They glory of the works of Supererogation, the rules and examples of men that are sinners: as Francis, Dominicke, Bruno, Celestine, Ignatius, Loyola, and others, and especially to thirst young men and women against their wills into a monastery? What is this else (as I say) but to be consecrated to idols, and to superstitious 
Idem 16. 20. 2. Cor. 6. 17. Apoc. 18. 4. Isa. 52. 11.  worshipping, and in the end to the devil himself, and damnation?  
And because (as it is well known unto me) the Papists think we walk not after the right decrees and determinations of the true Church, neither believe those things, which are to be believed: I will therefore, seeing (as God hath commanded) I am separated and come from among them, relate those things, which we faithfully hold and 
Rom. 1. 16.  embrace: For as Paul saith, I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believeth. Before all things we believe in God, the Father Almighty, maker of heaven and earth, and in his Word, begotten of the Father; and in the holy Ghost, proceeding from them both, to whom their due and distinct properties are to be attributed: in which (according to Essence) we neither separate the Son, nor the holy Ghost from the Father: nor (contrary to the opinion of the Manicheys) divide the Father from the Son, or from the holy 
Aug. in Manich.  Ghost: but we believe that they have one unity of Essence, and Trinity of Persons, without any confusion.  
Which unity and trinity (as Hilary, Ambrose, and many 
Hil. 1. lib. Trin. P. 5. à principio. Amb. lib. 1. ad Grat▪ ca 5. 7. antemedium.  others teach) cannot perfectly be comprehended by natural reason; but is apprehended by faith, as many other hidden mysteries of God, of which S. Paul speaketh: Oh the deepness of the riches both of the wisdom and knowledge of God. How unsearchable are his judgements, and his ways past finding out? All honour be given to the blessed Trinity, being one God, and to whom is equal glory in three Persons, contrary to the opinion of Arrius, that blasphemously takes away the 
Leg. disput. Atha. & Artij in con. Ni●●.  equality of Persons, holding the Son to be inferior, and the holy Ghost to be servant to God the Father.   

Of Christ the Son.  

joh. 3. 17. & 4. 25▪ Act. 3. 19 Hebr. 2. 19 Gen. 1. 1. joh. 1. 3. 1. Col. 16. Pro. 8. 22. Apoe. 3. 14. Psal. 32. 9 joh. 3. 4. Luk. 2. 11. Idem. in eod. Mat. 3. 5. Luke 3▪ Acts 10. joh. 11. 1. S. Hierome lib. contra. Helvi de perpe. virgi. Mar. Amb. sup. Luc. li. 2. ca 1. S. Aug. in Serm. 14. de nat. Do. S. Tho. 3. p. q. 28. ar. 1. 2. 3. 4. 1. Tim. 6. Acts 3. 13. Rom. 4. Phil. 2. Ephe. 4. Acts 2. Apoc. 1. Acts 13. joh. 10. 18. Rom. 8. 11. Acts 2. 24. Mar. 16. 19 Luke 24. 51. Psal. 109. 1. Ephe. 4. 9 Luke 21. 21. Ma.. 25. 31. Rom. 2. 6. Apoc. 22. 12.  WE believe in jesus Christ, his only begotten Son, the Redeemer and Mediator of mankind: through whom in the holy Ghost he created all things in the beginning; not that he redeemed mankind without the Father, which sent his Son to be the Redeemer of the world; or without the holy Ghost, by whom man is conceived and anointed: but because the only person of the Son took upon him human nature, and by his death and passion paid the price of our redemption; and is but one person (contrary to the opinion of Nestorius, that maintained two.) We believe also that Christ was borne of the virgin Mary, according to human nature itself, by the inspiration of the holy Ghost; and we believe (with the Catholic Church) that she was a virgin before the birth, in the birth, and after the birth, against helvidius, whom S. Hierome utterly disallows, so doth S. Ambrose, S. Augustine and S. Thomas.  
We believe also that Christ our Lord, suffered under Pontius Pilate, was crucified, dead and buried, and descended into hell, and the third day rose again: not by another's means, as Lazarus, and others, but by his own proper power and virtue; because he was God, which according to Divinity was cause of his resurrection, as john saith: No man taketh it from me, but I lay it down of myself. I have power to lay it down, and have power to take it again.  
We confess also that he ascended into heaven, & sat at the right hand of his Almighty Father, which ascension Christ made not according to his divine nature (which was never out of heaven) but as he was man, for so he entered into heaven, and by his own power ascended.  
We confess further, that with great Majesty and glory he shall come to judge both the quick and the dead: and to reward every man according to his works: which are all matters of faith, and to be believed, and are taught in the reformed Church. With true faith we embrace the Apostolic Creed, the Creed of Nice, and Athanasius: And so to that Church, whose confession I find to be agreeing and conformable to the holy Scriptures, I wholly yield and subscribe unto.  
But lest any man should think, that either for want, and necessity, or for any horrible offence committed, and so for fear of punishment, I have left, and separated myself from the Church of Rome, I will make short repetition of what hath befallen unto me, through the whole course of my life, even from my infancy: not led by ostentation, or vain glory, but that in remembering them, I may be the more drawn to give humble and hearty thanks unto almighty God, who hath had such pity and compassion on me.  
I was borne at Caesar Augusta (which is the chiefest place of the kingdom of Arragon.) The day before the Calends of February, at two of the clock in the afternoon, and in the year of our Lord 1567. of honourable parentage both by father and mother, as is well known in my country, and by God's providence without any impediments or defects of nature: I was baptised in the parish Church of Saint Giles, and confirmed by that excellent Prince Ferdinand Viceroy of Arragon, and Archbishop of Caesar Augusta. From my infancy with my parents great care and industry I was trained up in the doctrine and religion of the Church of Rome, and with my years my knowledge thereof was much increased, and I did reverence the same with such honour and ardency, as no other religion appeared unto me so profitable or pleasing.  
My father departed out of this life when I was but 16 years of age; but my mother as she was careful I should be brought up and instructed after the customs of the Romish Church (for she was full of zeal and devotion,) so was I taught Music and Military discipline, and other exercises of body, to my age best fitting and agreeable. I was still solicitous to read books of Christian Religion, and to take counsel and be conversant with such men as seemed to me to be honest, and learned: So that desire of further knowledge daily increased in me. The respect therefore of all temporal goods being laid aside, I wholly applied myself to be in the number and society of them, whom they of Rome call and account Religious: and contrary to my mother's mind, or the good will of my brethren and kinsfolks, I followed the Religion of S. Francis, and with all alacrity and willingness of heart, I entered the Monastery of jesus. Which when my mother heard of, she was moved with much sorrow, and both by her words and deeds showed that I had greatly displeased her. Yet she loved me dearly, & always hoped of me to be a refuge & succour to her age. Having therefore taken counsel, accompanied with a Noble woman (her sister's daughter) she came to the Covent, with an intent to alter my purpose, & both of them 
Ad conventumm  laboured byall that prayers or entreaties, or fair promises, might effect, to draw me from that undertaken resolution. But I was so constant in my devotion of that Monastic life, as neither my mother's lamentations, or large gifts proffered unto me, could work alteration of my mind. So for that time she departed, but upon further counsel and advice taken, she came thither again with a great troop attending her, with purpose in deed to have taken me away by force and violence. Which when I and the religious men of the Monastery perceived, we hindered their determinations, so as my mother by no means could obtain her purpose. But she took it so grievously, that for the space of many days she fell into an extreme frenzy.  
Having recovered her health and senses again, she still continued her means and devices to change my mind, and used the same almost a whole year, so that at length she compelled me to forsake the Monastery. Nevertheless I promised such as I left behind me, to return again with what speed I might possibly. But I became somewhat forgetful of my promise, by reason that at that time, my country presented unto me many objects of pleasure and delectation. For there were great triumphs and solemnities for the celebration of the marriage of Katherine daughter to king Philip the second, with Charles' Duke of Sabaud: with which my mind was much carried away and distracted.  
But my former purpose and my continued devotion urging me, I performed my promise, and with great joy of those Religious men that expected me, I returned back to the Monastery, where I lived a while in much gladness and contentment. But after a certain time I left the Monastery again, by some occasion of business, and retaining my first religious purpose, I be took myself to the Religion of the holy Trinity, and was received in the Convent of Caesar Augusta in the year of our Lord 1585. I made choice of this Order, for the singular devotion thereof. The Prelate and other religious men of the same Monastery for many causes were desirous of my continuance amongst them. I therefore began to apply my studies to humanity, till at Valence by the diligence of my Tutor, and my own great labour, I attained to some perfection of Logic and Philosophy. Afterwards I was sent to that famous university of Illerd: where I wholly dedicated myself to Divinity, and having passed the several terms and courses of Disputations, Exercises, and Lectures, I was commended to be one of the best in theology. For which I gave God hearty thanks: for these beginnings broughtme in the end to know those things which my soul ever thirsted after.  
These foundations laid, I was so well esteemed of, that I was called to the Ministry, contrary to their own orders and institutions, which forbid any man that dignity under the age of 33 years. But the Provincial did willingly dispense with me, and so I was made Minister of the Monastery of Liria: About three years after, I was made Minister of another monastery of higher dignity, called Nuestra senora de las sogas, in which time by occasion of some contrary occurrents that befell concerning our Order, by certain learned Prelates, and very great men, I was chosen Ambassador to the Reverend General of our Order, abiding then at Paris: which I discharged, by God's assistance, though with great danger of my life. After I had obtained the presence of our General, he lent such attention to the complaints delivered by me, that he dispatched me with expedition and order for such as were troublesome and ignorant of obedience: and gave me full power, and orders, for the reading of Divinity.  
Graced with all these titles, and additions of dignity, and preferment, I returned again into Spain: But I had not long stayed there, when upon instance of other weighty occasions that concerned our Order, I was sent again to the General, with two other grave Ministers in my company. Him I found so kind, and loving, and so respective of me, that whatsoever belonged to the government of the Province, I obtained at his hands. He created me at that time both Master and Doctor (which with us is a matter of much honour and commodity.) But after my return into the Province (which contains under it the kingdoms of Arragon, Valence, Catalonia, and Mallorica) by commandment which I had received from the General, there was a Convocation had for the election of the Provincial; and the choice fell to M. Stephen Bertiz, a Noble man, of very great learning, and my especial good friend. He for the love he bore me, made me chief Secretary of the Province. A little while after the religious men of our Monastery of Dertasa, made me Minister (which in the Order of the holy Trinity, is as high a place as theirs is, who in the orders of other monasteries are called Priors, Wardens, Abbots, Prelates, etc.) and created me also the chief of the house. That I might not seem unthankful, I took upon me that charge, and in the College of the same City I was made Doctor. Afterwards (unknown to me) both by the Church and Citizens of Vernaven, far enough distant from my house, I had the charge given me of their Church, and of the preaching of the Lent sermons. And that I might wholly consecrate myself to preaching and reading, and not be hindered by any other care of rule or government, (which is much contrary to the profession of learning) I left the monastery of Dert, and resigned my office of ministry.  
In the monastery also of Valence, which is the chiefest monastery of all the Province, where are resident to the number of 50 Preachers, Doctors of Divinity, and others most approved men for learning, there was an assembly had for the election of one that should be Minister & Head of that monastery; and the 26 day of April, in the year 1601, that lot fell to my share. So consequently all the goods & riches of the monastery were put into my hands and possession, as well of silver and gold-plate, as of other precious ornaments, treasure, and sums of money, with which the same monastery is richly furnished: For it hath yearly to be laid forth and distributed by the Minister 4000 crowns a year. In the time that I was Minister of Valence, I was often created visitor of the houses, and with the fullness of power made Vicar Provincial of all the four kingdoms. And lastly, the 8 day of November in the year 1602, with general and Apostolic power was constituted visitor of certain monasteries within the limits of the Province. I was greatly beloved of the General, and other Prelates and Religious men of that Order which in times past I professed, and was well accepted with Ecclesiastical governors.  

Gal. 6▪ 14.  But as S. Paul saith, God forbid that I should rejoice but in the cross of our Lord jesus Christ, whereby the world is crucified unto me, and I unto the world. In the knowledge whereof, & in the glory of the cross of Christ, I would not delay, but pay my first fruits unto the Lord, who saith, Thou shalt not be 
Exod. 22. 29.  slack to pay thy first fruits. Which is nothing else, but to avert and turn from the way of wickedness, and to follow and embrace the way of the Lord.  
If for this alteration of my estate, I should make any reckoning of this world: alas, how many should I see to rise against me▪ my friends are become my enemies, my kinsfolks strangers, all leave and forsake me, all despise me, and call me heretic: but I will answer with the Prophet David, My 
Psal 26. 10.  father and mother have for saken me, but the Lord hath taken me up. I will not strive to please them, as Paul saith, If I should 
Gal. 1. 10.  yet please men, I were not the servant of Christ. I had rather displease men, then follow lies and untruths with them, seeing the Prophet David doth encourage us, saying: O ye 
Psal. 4. 3.  sons of men, how long will ye turn my glory into shame, loving vanity, and seeking lies? I now desire to continue in this truth, that the curse of God may not be laid upon me, who saith, Cursed is every man, that continueth not in all things, which are 
Gal. 3. 10.  written in the book of the Law, to do them: And so with the Prophet, I rather choose to be an abject in the house of my God, where his Gospel is sincerely taught, then to dwell in the tabennacle of sinners, where the Gospel is obscured, and made 
Psal▪ 83. 11.  dark with fables, and false interpretations.  
For even as the sundry and various expositions of the law make the law doubtful and obscure; so the Gospel is dark, and made intricate by many intepretations. I now therefore love, and embrace the truth. Now God hath made me partaker of his goodness, and his passion was not in vain for me. Now hath his goodness extended itself to communicate those things unto me, as were determined for me in the beginning. In times past I was Saul, a persecutor of 
Act. 11. 2.  the true Church; & as he went about to destroy the true doctrine of Christ, so did I likewise both in my private & public Sermons & Exercises endeavour to put down & annihilate that sound doctrine of the true reformed Church. But now through the infinite mercy of God, I have (as Saul did) fallen to the earth; and as he at Damascus, so have I at Rupell found Ananias, who hath taught me what to do, and removed the scales from mine eyes that hindered my sight and understanding.  
I look to be persecuted, and expect false censures and judgements to be passed upon me: but what do I respect them? Did not Aaron speak against his brother Moses? 
Num. 21. 1.  And did not God himself admonish Hieremiah to take heed of his kinsfolks, saying: For even thy brethren, and the 
Hierem▪ 12. 6. Acts 11. 3.  house of thy father shall deate unfaithfully with thee? Did not Peter's friends also contend against him, because he went in to men uncircumcised, and did eat with them? So (me thinks) I see how they contend and cry out against me. 〈◊〉 God, who (as David saith) is the father and helper of orphans and fatherless, will not rest to defend and protect me. Oh my Lord God, of whom the Prophet hath said, that thou wilt save, & preserve them, that put their trust in thee, My whole hope and confidence is in thee, & I stand in need of thy aid and defence. Be unto me (oh Lord) as a shield, and buckler against those roaring Lions that go about to 
Exod. 14▪ 30. & 15. 4. Dan. 13. 63. & 14. 39  devour me. And as thou didst deliver Moses out of the hand of Pharaoh, Susanna from false judgement, and Daniel from the lions den: so deliver me from their hands. Give unto my soul the grace and gift of perseverance; and grant that they who are yet blind may have their eyes opened, and at length attain to the knowledge and wisdom of the truth, made known in thy Gospel. In respect of thee (oh my God) I make account of nothing: I leave and forsake all things▪ and hope not for any thing but thy glory. The honours which I had in mine own country, I utterly despise; the dignity which I have hitherto possessed, I am quite forgetful of; and forego my quondam Provincial, who ordained me to be his successor. My friends and all my kindred for thee I contemn, and willingly reject for ever.  

Phi. 3. 7.  For those things that were advantage unto me, the same I account loss for Christ's sake, and do judge them to be dung: that I might win Christ, and be found in him, with S Paul. And I will follow the true doctrine of Christ: saying, If any man 
Luke 41. 26. Math▪ 10. 37.  come to me, and hate not his father and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my Disciple.  
I confess unto thee my Lord and my King, and I give praise unto thee my God, and Saviour▪ for that thou hast delivered me from perdition, and from the tongues of them that speak lies. Be a succour unto me, and a tower of defence in the face of mine enemies, that I may constantly abide the slanders and backbitings, wherewith I know they swarm and are full. Wherefore oh most merciful God and loving Father, who in the multitude of thy mercies dost put out of thy remembrance the sins and iniquities of such as confess unto thee▪ by the grant of thy pardon make void the imputation of all former offences. Look favourably upon thy servant, and give unto me that with true confession, and contrition of heart, beg remission of my sins. Refresh and renew in me (oh Father) whatsoever the devilish fraud and deceit of the Church of Rome hath distained and corrupted; and win a member of thy redemption, to the body and unity of the true reformed Church.  
We the Pastors, Seniors, and Deacons of the Church of Rochel, whose names are here underwritten, do witness and make it known, that Martin Bartox hath made a summary confession of our faith, and publicly discovered▪ & utterly renounced the errors of the Romish Church, before a great company of God's faithful servants, being then present, rejoicing and congratulating his conversion: we witness further, that we have seen and heard to be performed, whatsoever is herein made mention of, or set forth. From this City of Rochel:  


Pastors 

I. Merlnius  
H. Colomozius  
S. Loumaeus  
L. Cerclerus    
Seniors. 

Chalmotius  
Cl. Heralts  
I. Farnoulius  
I Bodierus  
I. Dournes  
Durantius.    
Deacons. 

I. Agrestsns.  
A. Maquinus      
FINIS.