THE APOLOGY OF GEORGE BRISSET, LORD OF GRATENCE.  
Written upon consideration of the inhuman murder of the late French king, and sent to Monsieur Tauraine, a Counsellor in the Court of Parliament of Britain in France, Lord high Steward of the council of Nants; where the said Noble man, with many others of account, were converted from the Church of Rome, and become true Christian Catholics, to the great joy of all good Christians.  
Translated out of French into English.  VIRESCIT WLNERE VERITAS  printer's or publisher's device 
Printed for William Barley, and john Baily. 1610.   

The Translator to the Reader.  
THis short discourse includes in it much substance, and layeth open the principal errors by which the traitorous Papists have so long governed the commonwealth of France: showing how their reasons are badly grounded, ill applied, and worse derived for their purpose. Therefore I wish every man would have so much care of his soul's health, as to imitate this new Convert in the searching of God's word: and doubtless, than many would receive true comfort, and discern light from darkness, and be no more misled with that uncharitable rule of Popery, viz. That it is not lawful for artificers, and tradesmen, and those that be ignorant people, to search into the Book of God. By which means these Papists have fair advantage to muffle their scholars in any error, were it never so gross: where having their faith tied to another man's report, they must needs stand in danger of damnation. And that many more should not be seduced into the like opinion, here is (by an inspiration from God) an Apology made by a French gentleman, trained up all his time from his infancy in Popery, now reduced to the true knowledge of God, revealed in his holy word, by searching out his salvation in the diligent reading and meditation thereof.   

AN APOLOGY OF GEORGE BRISSFT, Lord of Gratience.  
WHen I had thoroughly considered (right noble Sir) how that Rome continually strives to build up the glory of her kingdom with the blood of Princes, and to make by the same, a legend full of sainted murderers, I grew more desirous of my souls health then before. And that the changing of my religion, may make in you no ill impression of me, but that you would still hold me in the same estimation: I have here set down in writing, the motives and reasons which have induced me so to do: entreating you to believe that I have not been led unto it, by any human or worldly consideration. For I have shut mine eyes to many fair promises and advantages, which were offered me by the church of Rome: and have lost the love of many persons, which notwithstanding I will not cease to honour and love; but principally yourself, whose virtue and discretion I have always highly esteemed. Which doth not only give me hope, that you will the better taste my allegations, which I have here briefly set down: but also that many thousands hereby may return out of the mists of Popery, into the light of truth: in the which God be theirs & my guide. And as my soul therein hath gained content, so I wish all misled believers in that bewitching religion of popery be summoned, & call their intellectual senses together, and examine their consciences, whether salvation consisteth upon the similitude of visible things (wherein I have been in former times nuzzled:) or the contemplative cogitations of inward thoughts (whereunto I am now reduced) be the better. Therefore as an induction to this my Christian Apology, I wish all true Catholics to become true alleagiants to their Princes, and not to let the blind Bayard of Babylon, with the vain glory of his outward ceremonies, bewitch you. And so with honest truth to the world, & fervent faith in Christ jesus, I begin.  
The time I was (right honourable, worshipful, and well beloved friends) one of the number of the most zealous to the Roman religion, I had notwithstanding this persuasion with myself; that religion is not subject to men, how great and learned soever they be, but that they themselves are subject to religion: also that religion is the rule of salvation given of God to men, and to which every man ought to be subject; and that it is not lawful for any one to exempt himself, or to change or diminish any thing therein. And thereupon demanding of some Churchmen which I had best conceit of, if this rule was given of God, they answered me, that it was in the sacred book of God, called the Bible; and that there is no other book besides which may be named the word of God. Following therefore this counsel, after I had prayed to almighty God to give me grace to profit therein, I painfully endeavoured myself to read that book; and having cheerfully read over all the Gospel, I was wonderfully astonished to find nothing therein, concerning the most part of those things, which had been taught me. And that it is not in the Bible commanded at all to invocate the Saints, nor to render any service to images, nor to sacrifice jesus Christ, nor to pray to God without understanding what we say; and that it speaks nothing of Purgatory, nor of Lent, nor of Masses, nor of Merits, nor of Monks, nor of religious Orders, nor of the precedency of the Church of Rome: nor in brief of any of all those things, almost which were taught me in the time ignorance blinded me; which things I then thought had been expressly commanded in that Book of the word of God. Furthermore I found (in the same) divers passages which did seem to me to be flat contrary to these things. Hereupon repairing myself to some of the same Churchmen, they answered me, and said, that it was not lawful for me to read the holy Scripture, nor to search after things which surpassed my capacity, but to be directed by them: also that the Catholic Roman Church had so ordained, to whom the holy Scriptures belongeth, saying: that she is the pillar and ground of truth. 1. Tim. 3. vers. 15. Who heareth not the Church, let him be unto thee as a heathen man, or a publican. Matth. 18. And that jesus said to Saint Peter, I have prayed that thy faith may not fail thee. Whereby it appeareth that the Church of Rome founded upon Saint Peter, cannot err in the points of faith, as they of the Roman sect affirm.  
Whereupon advisedly pondering these things in my mind, I said: I believe that jesus Christ died for me, and that the promises contained in the book of the word of God, do appertain unto me as well as to Clergymen: wherefore then should I not presume to see these things which appertain unto me? Contrariwise, if I had books of love, or of tales and fables, they should not be taken from me; but now these men would bereave me of the book which they themselves say is the book of God's word. Add to this; if it be for none to read but the learned, never any man should prepare himself to read it, seeing he cannot be learned before he have read it. I had thought one had read the Scriptures to become wise in piety; behold these men would, that one should become wise before he had read it: wherefore then do they allege passages out of the holy Scriptures, seeing they will not permit me to search whether their allegations be true or not? My mind was therefore to see those places which they did allege unto me for the authority of the Church of Rome. Now for the first, where the Church is called the pillar and ground of truth, I find it there, no way spoken of the Roman Church, no more then of the Grecian or Syrian Church: there being also no appearance that the divine verity should be grounded upon men, but much more convenient that men should ground themselves upon the word of God. And therefore Saint Paul by these words only understood that the church is established by God in earth, to sustain and defend the truth against infidels, and the enemies of truth; and that these words do represent unto the Church, her duty whereunto she is bound, and not at all her authority. So the Church of Syria planted by Christ and his Apostles, was the pillar and ground of truth against the jews and Pagans; but this did not exempt it from error. The like may happen to the Church of Rome. As for the second place, which saith: He that hearth not the Church, let him be unto thee as an heathen man, or a publican: by reading the whole place, I find easily that these words cannot serve to show, that the Church of Rome which they call Catholic, that is to say, universal, should be judge of the differences of religion. First, because there is not any mention at all in that place of the Church of Rome. Secondly, because the doubts of religion are not there spoken of, but the quarrels and differences between two brethren; where also it followeth, that he speaketh not of the Catholic or universal Church: for to end the private quarrels between two brethren, we must not expect the judgement of the universal Church. Therefore by the Church in this place, he meant the Pastors or governors of some particular Church, labouring to appease the differences betwixt particular persons, and that according to the rule of God's word. He that will not then reform and submit himself unto them, is put into the rank of Pagans.  
Now to the third text, the consequence thereof seems very harsh unto me, Peter, I have prayed that thy faith may not fail: therefore the Church of Rome cannot err. For the reading through this whole place of Scripture, doth evidently show, that jesus Christ doth not speak to the Church, nor of the Church; but that he speaketh to the person of Saint Peter, preparing him to the temptation into which he foresaw, that he should shortly fall, and renounce his Saviour. jesus Christ therefore promiseth him by those words, that his faith should not finally fail in this his temptation, but that God would raise it again from that fall; where if by Saint Peter he had meant the Church of Rome, is it possible he should not expound himself neither there, nor in any other place? Besides, if our faith rest itself upon these presuppositions, which is to say, that Saint Peter hath been head of the universal Church, and that he hath made the Bishop of Rome his successor, not only in the Bishopric of Rome, but also in the charge of head of the Church; and that this charge hath succeeded ever since Christ, without varying in doctrine, and without interruption of succession: how is it that the people can be assured thereof, seeing that for to know it, it is necessary to have read over many histories, both ancient & modern authors, written in latin, which they understand not? In all this therefore am I not satisfied.  
I must also confess here, that having been taught that the Church of Rome holds, that the consecration, and the transubstantiation is not effected in the Mass, if the Priest have not intention to consecrate, I have been seized with fear of being an idolater, knowing well, that very often the Priest hath his intention elsewhere; or believeth not himself the very thing he doth; for he may be a scoffer, or a profane person. Some there be, that in such a case adore that which the Priest lifts up; worship bread, and call it their God, and their Creator. This perplexity is befallen me through the reading of the Gospel, where I have found the institution of the Sacrament little agreeing with that which the Priest doth in the Mass. 1. For there I find that all those that were present, did communicate; but here ordinarily the Priest only eateth. 2. Also every one there receives both kinds: and Saint Paul 1. Corinth. 11. speaking to the people, commandeth them to prove themselves, and then to drink of that cup: but at this day the cup is utterly taken away from the people. 3. jesus Christ did not there lift up the host, as doth the Priest. 4. the Apostles did not adore the host, as the people do at this day. 5. In all the whole institution of this sacrament, there is no mention made of sacrifice, nor any command to sacrifice jesus Christ for the living and the dead. 6. Christ spoke in a language which those that were present understood. 7. The Gospel saith, that jesus Christ took bread and broke it. The Church of Rome on the contrary, saith, that the Priest doth not break bread, but the Audience. 8. The Gospel saith, that which jesus Christ gave, was his body, (it saith also that he gave bread.) The Church of Rome on the contrary, holdeth, that the bread is not the body of Christ, but that it ceaseth to be bread, and is converted, and transubstantiated into the body of our Saviour; which is as much as to corrupt the words of jesus Christ. 9 I find also in Saint Matthew. 26. vers. 29. and in Saint Mark 14. and in Luke 22. that jesus did drink of the fruit of the vine, that is to say, wine, with his disciples; it was therefore wine then when he drank it. 10. I have also found in the Apostle Saint Paul in several places, as in the 1. to the Cor. 10. vers. 16. and Chap. 11. & so forward, that we break and eat bread; also he saith in these words; This is the body of Christ, and the bread which we break is the communion of the body of Christ. But the Church of Rome denies all this, and saith, that this is not bread at all, and that we do not at all break bread, but the figure of bread: how is it then that these appearances of bread should be the communion of the body of Christ? 11. Finally, I see that the Gospel, according to Saint Luke the 22. chapter, and the Apostle Saint Paul in the eleventh chapter of the first to the Corinthians, verse 25. do prescribe unto us, how these words, This is my body, aught to be understood. For when it came to be spoken of the cup, in stead of that which is in Saint Matthew, This is my blood, they term it thus: This Cup is the new Testament in my blood. The bread therefore is the body of our Saviour in the same fashion, that that which is the cup is the new testament. Now it is not in substance, but sacramentally, as our Saviour jesus Christ also calleth it a commemoration or remembrance. I add to this, that if the cup be the new testament, in the blood of our Saviour, as saith Saint Luke; it is not then the blood of our Lord: for the blood of our Lord, is not in the blood of our Lord. Moreover I confess, that in the depth of my ignorance, it despited me much to hear some of the reformed religion reproach us, in that our Priests made God, and after sold him for a little money in their private Masses; and I have heard some Doctors of the Roman Church hold, and maintain, that the blessed body of our Saviour jesus Christ might be carried away by a mouse; which were able to make any man's heart tremble, that loved the honour of our Saviour jesus Christ, the son of the everliving God. Likewise to disperse the blood of our Saviour into so many places, and to enclose his whole entire body into an aume of bread, is not conformable and agreeing to the Gospel, which attributeth to him a body like unto ours, to the end he should be our brother. Now those that allege his body glorified, do not consider at all that when he instituted the Sacrament, his body was yet unglorified; and which is more, the glorification hath nothing changed his human nature, but hath only taken away from it all infirmities.  
I have also learned in the Church of Rome, that the sacrifice of the cross, that is to say, the death of our Saviour jesus Christ, is our sole means of redemption; notwithstanding the Priests say, that the Mass is the same sacrifice of the Cross, and that they sacrifice jesus Christ really and effectually for our redemption: which to me seemeth very disagreeable. For the one tells me, the death of jesus Christ is the only price of our redemption; and now they give us the sacrifice of the Mass for the same effect, which is not the death of jesus Christ. And it cannot be said, that the Mass is the continuation of the sacrifice of the cross; for it should be then the continuation of the death of jesus Christ: and so Christ should die continually.  
Purgatory also is another piece of popery, which hath turned me from the Romish Church, since I have found it to be grounded upon this Maxim, that jesus Christ by his death and sufferance hath satisfied for the sins commtted before baptism, but hath not satisfied for the sins committed after baptism. For I have said with myself, this is the most important point of all Christian religion: for it declareth unto us what it is that Christ hath done for us. It is necessary therefore that this point above all others, should be expressly and truly grounded upon the word of God: yet notwithstanding, I could never find any thing in the word of God, that could show me one syllable for it. Then hath not jesus Christ paid sufficiently to deliver us from Purgatory: and if he hath paid sufficiently, wherefore doth not God accept of that pain, for so much as it is worth? And seeing he doth still intercede for us in heaven, wherefore do not souls come forth from Purgatory rather at his intercession in heaven, then through the indulgences of the Pope?  
Also the Church of Rome holdeth, that all the faithful which shall be alive at the last day of judgement, shall not go at all into Purgatory. Can not God then as well free us without wronging his divine justice? Nothing indeed that is defiled, shall enter into Paradise. But Saint john in his first Epistle, and first chapter, saith, That the blood of jesus Christ cleanseth us from all sin. Likewise, according to the opinion of the Romish Church, in Purgatory sins are not cleansed, but are only there punished; and torments are no purgation to make clean the spots and pollutions of souls and their sins, but inflicting penalties: but jesus Christ he doth cleanse us from all sin, and makes us clear without spot or filth. And needs must it indeed be, that it belongeth to God himself to prescribe the means to work our redemptions, and not for us to invent the way at our own pleasure. And the means for us to apply God's grace and mercy, is not to display his judgement in tormenting us in fire. And to the same effect the holy Scriptures do show us divers examples of some persons received into paradise, and that have entered into peace and glory immediately after their death, as the Thief upon the cross. Luke 23. vers. 24. But we find not one example of any body which hath been sent into Purgatory. It hath been also no small matter, to find out the errors of this Purgatory, when I have seen by experience that this fire burned for gain and avarice. It is not known that ever particular Masses were sung, but for such persons as paid well for them; the poor must be contented with the general and common prayers of the Church, of which the rich likewise hath his share; but never was it seen (at any time) that the begging Friars would go to the burial of a poor person; and yet notwithstanding, his soul cost jesus Christ as dear, and is no less precious in the sight of God, than the soul of an Emperor. The letters of indulgence and dispensation that the Pope granteth, are but for persons of rank and quality to him.  
This also hath greatly moved me, that is, that they teach in the Church of Rome, that a man cannot be assured of his salvation.  
Whereupon I said to myself, shall I remain in such a religion, in the which after I have laid a foundation of merits and satisfactions, and also bought the same pardons of others, in the end of all I know not whether I be the child of God, or a limb of the Devil? What kind of religion is this that teacheth such doubtfulness? Where on the contrary, by the whole volume of the Scripture, God exhorteth us to put our trust in him, & to fly unto him with full assurance of faith; and he telleth us, that we may have boldness by access unto him in assurance of faith through jesus Christ. Consider with me also (beloved) that the commandments of the Romish Church are much more reverenced than the commandments of God. There they teach, that the Church of Rome gives authority to the holy Scripture, that is, as much as the ordinances of men authorize the commandments of God. To eat flesh upon good friday, they say, is a far more greater sin, then to commit murder or adultery. and yet it was the friday upon the which our Saviour Christ did ordinarily eat the Paschal lamb. To blaspheme the name of God in this age of the world, is (amongst them) accounted for a light matter; but to speak evil of the Pope, especially in Italy or Spain, is a burning matter, and unpardonable. At Rome the jews hold a religion, which teacheth, that Christ is an impostor or juggler; but to say that there is no Purgatory at all, is a crime worthy of the Inquisition. Now every Bishop in our country of France can give absolution in crimes and offences committed against God's laws; but none can absolve sins committed against the Pope, or his laws.  
This triple-headed Potentate doth teach many things contrary to the law and the Gospel. First, God saith in the 20. chapter of Exodus: Thou shalt not make to thyself the likeness of any thing which is in heaven, or earth: Thou shalt not bow down to them, etc. But in the Romish Church they paint the holy Trinity, they kneel down before the images of Saints. Secondly, God saith in his law, Six days shalt thou labour. The Pope saith, Thou shalt not work six days, but thou shalt keep such holy days as he enjoineth thee in the week days to observe. Thirdly, God saith by his Apostle, 1. Tim. 3. vers. 2. A Bishopmust be the husband of one wife, having his children under obedience with all reverence. But the Church of Rome commandeth, that a Bishop should have neither wife nor children. Fourthly, God commandeth by his Apostle, 1. Cor. 10. If any of them which believe not, call you to a feast, whatsoever is set before you, eat, ask no question for conscience sake. The Church of Rome contrariwise saith, when you shall be invited to the houses of heretics, eat not of all that which shall be set before you in the Lent time, or upon fridays. Fifthly, God saith by his Apostle, 1. Cor. 14. It were better in the Church to speak few words with understanding, than ten thousand in a strange tongue. The Church of Rome on the contrary, say all their Service in a language that is not understood. And so in many other points.  
If any one allege unto me the multitude of professors, I say that Christ Matth 7.13. would have us enter by the narrow gate, and saith, that the broad way wherein the multitude do walk, is the way to destruction. Therefore if in the reading of the word of God, I meet with any difficulties, I resolve with myself neither to be judge nor interpreter: and that which remains clear and plain, is sufficient to instruct and save me. And truly since I conformed myself, to the true religion of our Saviour jesus Christ, I have learned now to believe no longer by the faith of another. Nor truly is any man saved by attorney; which makes me earnestly to exhort all Romish professors to do as I have done for their own salvations: and to think severally upon these things, that their souls may be delivered out of captivity; that we may together glorify God upon earth, being desirous to be glorified by him in heaven.  
And now to you, you Romish Catholics, as you term yourselves, you that have nuzzled me long in ignorance; now that the true light hath opened mine eyes, I will as plainly lay open, and set abroad your superstitious practices, which now to my soul's sorrow, I have been witness of. First, ye never came in with your mitres, robes, and rings, by the door, as did the poor Apostles; but by the window, like robbers, thieves and murderers, with Simon Magus, and such like. Never was your proud power of our heavenly fathers planting, and therefore at the last it must up by the roots; ye must in the end be destroyed without hands: 
Dan. 8.  invisibly shall ye be stricken, 
2. Maccab. 9  as was the great tyrant Antiochus: 
2. Thess. 2. Heb. 4.  with the mighty breath of God's mouth, which is his invincible word, shall your false kingdom be consumed. This reckon I to be sufficient to declare you both to God and man, most spiteful traitors unto those that will not be wilfully blind. And to prove you spiritual thieves, is the purpose of my writing: for proof whereof I need not to seek further then into your own open acts. How long have ye kept the eternal testament of Christ under your filthy feet from the people's reading; which is the lively food of their souls? yea how many innocent Christian creatures have ye most cruelly murdered to cause them to abhor it? I have known you burn a worshipful gentlewoman for having but one chapter of S. Matthews Gospel written in her house; and another man for having S. john's Gospel: beside many other cruelties by you committed. Some have you burned for not allowing your pilgrimages; some for not beleening your pardons; some for not fasting the friday, for not observing your Lent; some for your Purgatory, some for your images; some for not praying to dead Saints of your own making; some for not creeping to the cross; some for not going on procession; and some for holy-water: and for other vain trifles of your own inventing. Too long were it to recite all your acts of mischief, which ye have always practised to deface God's word. Never were ye yet content that the seed of salvation should fructify among the people, but evermore ye have strove to stop the sweet blast thereof, thereby to do the devil your father a pleasure. Ye are those wild swine, lewd shepherds and Foxes, which have rooted up the Lord's vineyard: therefore how terrible will your sentences be against you at the latter day, where in fear ye shall confess openly all your damnable foolishness, and that ye have been wilfully ignorant of the truth, and have tired yourselves in the ways of wickedness and destruction?  
Before your own faces I will more plainly set down your abominations, and good works as you call them. You are, I say, bewitchers of our French Parliaments, wherein ye have deprived altogether the common people of the Bible's reading; only you admit it to three degrees of men, to Gentlemen, Merchants and Priests: all artificers, and men of the commonsort, dearly excluded; as though God were partial, not willing his laws and sweet promises should be known to poor men, unto their soul's salvation.  
These be the good works that (you say) will justify you before your God the Pope. These are deeds of supererogation, where with you scour your fiery Purgatory. These are the merits of your satisfactions, whereby you get heaven when God is not at home. Oh shameless murderers! If he be called a mankiller that killeth the body, much rather he that killeth soul and body. All the world in a manner derideth your proceed, and laugheth to scum your unprudent practices. Christnever contemned the poor, but blessed them above all sorts of people. Not only opened he his Gospel to the poor in his own person, but also appointed the poorest sort of men to declare it after his departure, 
Matth. 28. Mark 16. Luke 24. john 15. Acts 2.  enduing them most largely with his Spirit from above. He chofe the weak to confound the strong, and the poor to deface the proud. Never sent he such glorious and Lordly Prelates to sit in Consistories, Counsels, and Sessions, to the destruction of such as believe faithfully in Christ: therefore it is easy to perceive whose servants you be. You evermore call upon earthly governors, as did Simon Magus your predecessor upon the Emperor Nero, to martyr the Gospell-preachers. Christ never willed any to be brought to his faith by compulsion, neither used the Apostles to enforce any man thereunto: But you like tyrants, more cruel than the Turk, constrain people to your false faith by divers kinds of torments. The true faith which cometh by the Gospel preached, bringeth forth the works of the Gospel, 
Gal. 5.22.23.  which are the fruits of love and gladness, peace, patience, gentleness, long suffering, meekness, chastity, temperance, and such like. But your good works, as you term them, be the going for pardons, the seeking of images, the praying to dead Saints, the taking of holy water, the hearing of Mass without understanding, the wearing of beads, the offering of candles, the idle spending of your holidays, the coming to confession, the creeping to the cross, the fasting of Saints eves, the praying for all Christian souls, the building of Monasteries, and chantries, the charming of Churches and chalices, with a thousand superstitions more for your profit and advantage. These, I say, and such like, are your good works, which beget nothing, as Saint Paul saith, but haughtiness, vain glory, covetousness, pride, hatred, malice, manslaughter, gluttony, drunkenness, sloth, idolatry, sedition, witch craft, fornication, lechery, and such like sins of the flesh.  
And now to conclude with this my soul's prayer: Oh eternal Father, for thy infinite mercy's sake, graciously grant that our sovereign Lord and king, Lewis the 13. may be so inspired with the true understanding of thy word, that he would clearly cast out of his privy Counsel house, these locusts of Egypt, and daily upholders of Sodom and Gomorrah, the pope's cruel cattle; to the universal health of his people: for never shall he have of them but deceitful counsellors, and hollow hearted gentlemen. Finally (O Lord) take from them their inordinate pomp, and riches, and more godly bestow it, to the aid and maintenance of the commonwealth. As for an example, it hath in times past been done in England, our neighbour kingdom; where all Monasteries, Nunneries, convents and friars houses, were converted into schools of Christian learning, hospitals for sick persons, and convenient dwelling places for poor and aged people: reserving the rest of their lands and goods, to the maintenance of their cities and towns. Which godly deed is now commended through all Christendom; and there (O happy country) is Christ truly harboured, nourished, covered, fed, and visited in his diseased members: all which will be recompensed at the latter day. God grant that France, and all other nations may do the like. Amen:  
FINIS.