A DECLARATION, Of the reasons, moving DON EMANVEL▪ born Prince of Portugall.  
having been heretofore a Devotary, under the name of Pater Felix, in the Order of the Barefooted Carmelites, to forsake the Romish Religion, to join himself unto the catholic & apostolic Church; and in the same to profess the purity of the gospel.  
The Abridgement of this Declaration was presented unto the Consistory of the French Church at delve signed with the hand of the said Prince, and after Sermon red in his name to all the Assembly, and after all, ratified by his own mouth, the 15. day of january 1634.  
With certain Letters written from Brussels, since his coming over into these Provinces.  
Translated out of the French into English by I. R. M. D.  Ezech. 20.18, 19. 
walk ye not in the statutes of your Fathers, neither observe their judgments, nor defile your selvs with their Idols. I am the Lord your God, walk in my Statutes, and keep my judgments, and do them.  
Printed in the year 1634.   

A DECLARATION, Of the reasons, moving DON EMANVEL, born Prince of Portugall, having been heretofore a Devotary of the order of the unshod Carmelites, under the name of Pater Felix, to depart from the Romish Church, for to adjoin himself unto the Reformed church, of the united Provinces, and to profess in the same the Purity of the Gospel.  
ABove all things, I thank the Lord, that the city which did embrace me, coming into the world, and the Church wherein I received the H. baptism, shall hear this day the public witness, that I am to give of my faith.  
Those, from whom not long since I am departed, and those, amongst whom I now rank myself,( though different of judgement, in matter of salvation) seem notwithstanding( as I conceive) to have a common desire, to know the motives of my change in Religion.  
Therefore not to frustrate the one or other of their desire, and to obey the counsel of the Apostle Peter, to be always ready, 
1 Pet. 3.15  to give an answer to every man, that asketh you a reason of the hope that is in you, with meekness and reverence.  
First, I testify, I have not consulted with flesh or blood, but with the Spirit of the Lord; which often hath forced me, to follow his precepts, speaking of Babylon: 
Rev. 18.4.  Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.  
I doubt not, but there willbe many amongst the ennemyes of the Religion, which I now embrace, that will abandon me, the one will soil me with false backbiteings, the other will seek to devour me with several calumniations, others will accuse me of temerity, others again will take up some perverse opinion against me.  
All this have I propounded unto myself; and seeing those, which be true Christians, ought not to refuse, to bear a little weight of the cross of Iesus Christ after him, I will comfort me with that he saith to those which shall be slandered for his holy names sake: Blessed are they, 
Mat. 5.10 11, 12.  which are persecuted for righteousness sake, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake; rejoice and be exceeding glad, for great is your reward in Heaven.  
I do no wise regard the reproaches but rather rejoice the more that I receive them for this cause, and forgive unto all that utter these things against me: Proposing unto myself, for a law of patience, the Example of our Lord Iesus Christ: who being cursed, 
Mat. 3, 44.  did not curse again; and his command, that we should bless them that curse us, do good to them that hate us, and pray for them, which despitefully use us, and persecute us.  
Finally, I do not onely neglect all tongues and pens, that for this cause might be injurious unto me, but rather will pray to God for them, as Steven did: Lord impute not this sin unto them.  
I desire every one might take notice, that my departing out of my Monastery, where I made my profession, was neither secret nor fugitive, but public & with knowledge of the place I was to travel too; with notice and full consent of the superior of that order, in which I was, as appears by the letter of Obedience, granted unto me, which remaines in the hands of a Devotarie of the same order, which I took with me for company. I have not donne it privately, for the Serenissima infant, on whom I hope God had mercy, both knew it, and allowed of it; and I also certified it unto my Lord the Prince of Portugall, my most honourable Lord and Father, who did also approve of it.  
One thing I confess, that I did not detect unto them my purpose, taking a pretext to come into these countries, without which I could never have hoped to enjoy this liberty.  
As concerning my life and conversation in the monastery, it were not fitting, that I should praise myself; but for defence against the malicious detractions, which they think to cast upon me, as if I were departed for some Crime committed, or that the rigour of the order did stomach me to stay there; I refer myself unto the testimony, which may easily be gathered partly by the Letter of Obedience, which is not granted, but with approbation of being free from the bonds of Censure: as also by those Letters, which I have received, whilst I have been in this Country, from the Serenissima infant, from my Lord the Prince of Portugall, my Father, from the provincial of my order, and from some eminent persons: of which some of them remained in the hands of him, that was my associate in my journey, who is returned to the monastery, and some shall be joined behind this declaration; all as witnesses of a good affection towards me. And since a year, or there about, that I came over hither, hath there been none that hath brought any accusation against me; yea have not entertained a bad report of me, save since they saw me frequent the Sermons in the Reformed Church; but the knowledge they have of my life, and conversation, and their own conscience, will make them lie to God, and to the world, in all things they shall oblaterate against me. The long silence is a sufficient testimony of my good respect and honour, in which I lived amongst them; And I assure them, that I will not recompense evil for evil, though I were provoked thereunto: neither shall I touch the honour of any person, or the order which I have disclaimed.  
Esteeming it a thing more honourable, to despise the sayings of the imprudent, then to resist them. 
Prov. 26.4  Answer not a fool, according to his folly, least thou be also like unto him.  
If they object, that worldly considerations have moved me to depart, I confess some have; but they served my intention no further, but as means to the principal; which was spiritual, and for my soul; for the which, by the freedom of my body, I have sought to attain to the liberty of the pure worship of God; and for my mouth, that I might without danger confess the holy name of God, and declare his truth; of which I had at that time sufficient knowledge to urge me to remove: but since the one and the other were so near combined, that I could not sever them; I was constrained to employ them both by one & the same means.  
It was not to take unto myself a larger freedom for the delights of this world, for there is not so small a chapel, so well barred and shut up by the most rigorous monasteriall statutes and institutions, but there may be found one rift or other, by which any thing may slide in, that will serve such as have with their mouth onely denied their lusts.  
Neither was it on hope or expectation of any worldly inheritance: for whence should such things befall me? It is known to every one, to what case the royal bloods of Portugall is driven, by the unjust possession of the house of spain, who not being contented to have robbed from it, his royal and Patrimoniall goods; hath also forced the person of Don Emanuel, my honourable Lord and Father, to desist from all rights and titles thereunto; in so much, that at the Court in brussels, they will not afford him the title of a Prince.  
That every one then may rightly understand from the beginning the means of this my conversion, whereof I give the Lord alone glory, I would give the whole world to understand, that Don Emanuell, Prince of Portugall, my honourable Lord and Father, hath always, and doth yet for the present, make profession of the Romish Religion, and that my Lady Emilia of Nassau, my honourable Lady and Mother( whom God hath taken into his kingdom) hath always professed the catholic and apostolic Religion, in the Christian Reformed Church; as also she departed in that said faith. The difference of Religion between them was the cause( for each of them were strongly addicted to their Religion) that there was a division of their Children, concerning matters of salvation: yet have I had that benefit, together with my Brother Don William, and my beloved Sisters, that we received the H. baptism in the Reformed Church of this town, and there was promised by those that did present me to the baptism, that I should be instructed as much( as lay in them) in the truth of this Religion: And my Lady, my Mother, finding herself principally and most strictly to be obliged by this bond, hath not been defective in her duty, to fulfil her promise.  
Therefore, whereas children in their tender yeares, commonly are left under the tuition of their mother, till the strength of their body, and the capacity of their understanding, might be more capable to soare up higher; I did remain under the protection and wardship of my Lady, my mother, of happy memory, till the age of 12 years old, during which time, she did instruct me in the principles of the knowledge of my salvation; having taught me the articles of the Creed, the Lords prayer, and the ten Commandements, with a small catechism. And God, through his grace, hath so blessed these principles and impressions in me, that since that time, I have been always much addicted unto this Religion, which my Lord the Prince my Father, observeing by my conversation and manners, did take it so heavily, that seeing me one day, having the New Testament by me, took it from me, and cast it into the Garden, did entertain me hardly with speeches and blows, whereupon my Lady my Mother, of happy memory, to comfort me, told me, I was happy to suffer for righteousness sake. Then my Lord the Prince my Father, to prevent that which he did already spy, sent me and my Brother into france, recommending us to Don Christofer, Prince of Portugall, our honourable uncle, who also maketh a full profession of the Romish Religion, that the first impressions we had received, might be reprinted, by new instructions, our understandings being of small judgement, and ready to receive any thing. But God, who had from my youth wrought so much good upon me, did grant me to record that which I had learned; which kept me always in a continual doubt, that that which they taught me concerning Gods service in the Romish Church, was not the true service of God. In the mean while, I lived in that error, in the time of my abiding there, following my instructions, which my Lord the Prince my father had caused to be taught unto me: And confess, though my public profession, and the doubtful suspicion which I had of doing well,( following the broad way of the Romish Religion,) had caused me to take his side; nevertheless I felt certain inclinations, making me averse from it, and a desire to know the way to salvation in the difference of Religion, of which my honourable Father & Mother made profession, each of them glorying of the true Christianity, which having but one truth for a foundation, could not suffer such a contradiction.  
The success of my desire could not be accomplished so soon as I had wished; the Authority of my Lord my Father, the manner of life in the world, in respect of my birth, the exercises and several services, in which they have employed me, and the natural negligence of man, which makes him so careless of his salvation, especially in his nonage, had by the multitude of ashes so covered the sparks of fire, that they were almost wholly smothered, & did appear no sooner then that good God,( who quencheth not the smoking flax) by the holy stirring of his Spirit, hath revived and illuminated that spark at that time; when there was least appearance for my salvation, and I lay deepest grovelling in the greatest darkness of a devout superstition; and in an Order, into which, the advice of several men, with many considerations of the State, in which I found myself to be, did induce me to tread; hoping to find there a shorter & a clearer way then is the common road, departing out of this world, that so with less trouble, as I thought I might come into Paradise. I made my promise, and received my Vesture from the hands of the Serenissima infant: therein I lived about 4 year and a half, and finding myself free from all worldly care, having delivered into the hands of her Highnesse my place of a captain of a Company of Souldiers, with which they had furnished me, I did bestow the solitariness of my profession, and the time which I had, on the learning of the latin tongue, and of Philosophy; having made a good entrance into them, they did serve me for a help, to get by reading of several books the best science, which is the true knowledge of God, to his honour, my salvation, and edification of others, propounding unto myself for a mark, to establish myself in the faith of the Romish Religion, in which I lived as in my proper Element.  
But the Almighty God, who had already decreed me to go out of the kingdom of darkness, unto the clearness of his light, and from the public doctrine of lies, unto his truth, hath changed that pernicious juice, of which my veins were full, into a saving nourishment of my soul; and the weapons with which I had thought to help myself, to resist those that should resist me in my religion, are become ennemyes to my purpose, and forcible means, to conquer me, and to draw me to Christ.  
For, according to the custom, used in the Romish Religion, and in the monasteries, thinking my special study should consist, in reading of the most renowned Doctors, whom they condign with the honourable title of Fathers, I did employ myself unto that; but meeting with several difficulties, yea contrarietyes, in one and others opinion, yea that the most famous amongst them, and whom they allege most for their advantage,( viz. S. Augustin) hath written a whole book of recalling of that which he had formerly falsely believed and taught, I began to suspect their writings, and to dive well into the truth of this thing; without bindeing myself superstitiously unto the title of Fathers; I concluded with myself, that those Fathers heretofore were but Children, and that their light was derived from else where. I therefore traced their discent, not of their persons, but of their Doctrine; whose original I found must have been in the holy Scriptures of the Prophets and Apostles, who are the first Fathers, on whose foundation the Church of God is grounded; whose Cornerstone is Christ; and that Christ is the true light, enlightening the whole world; from the glistering beams of that ston have they derived all the light they had, as John saith: Search the Scriptures; 
John. 5.39 2 Pet. 1.19  And Peter compares it to a light shining in darkness.  
Being then come to the source and spring of life, my spirit did suggest unto me, that I ought not to dive further, and that by the pureness thereof I ought to judge of the taste, colour, and clearness of the floweing waters, which commonly participate with the qualities, occurring in the veins of the Earth. The same can be manifested by paralleling of a great number of writings of these good Fathers, with the Holy Scripture, in which, remarkable tokens of their error may be spied, and that they have not always rightly followed the way of truth: But as their writings can not totally be rejected, since they are not throughout corrupted, so also may they not fully be received, as an infallible rule of faith. I sort them amongst the Professors, and public Teachers of the truth, not as testimonies of it; for Gods truth needeth not the testimony of man.  
It is not my purpose, nor my profession, to play the Artist, but to manifest whose Disciple I am; but that the Fathers( amongst the rest S. Augustin and S. Ambrose, desiring that their writings should be examined by the holy Scripture) have shewed me this; and I also purpose to hold myself to this rule. In it I have red the prohibition God made, concerning the services contrary to his commands, and against the profession the Israelites made of the institution of their Fathers. walk ye not in the Statutes of your Fathers, 
Ezech. 20, 18, 19.  neither observe their judgements. I am the Lord your God, walk in my Statutes, and keep my judgements, and do them. In the gospel I red: One is your Master even Christ. 
Mat. 23, 8.  Whence I conclude, that the writings of the Doctors must be examined by the word of God; and if they teach otherwise, they are seducers.  
Besides, I find written, that the sheep of Christ hear his voice; 
John. 10, 27  and follow no strangers, but fly from them. Whence I conclude, that, whosoever speaketh other language then doth Christ unto his flock,( which is his Church,) are no true shepherds, but deceavers. I red also the praise Paul gives the holy Scripture; which was then received in the Church of God( as he saith:) All Scripture is given by inspiration of God, & is profitable for Doctrine, 
2 Tim. 16, 17.  for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works; whereby I conclude, seeing by the same a Christian, who is a man of God, may be perfect and thoroughly furnished to all good works; that it is not onely convenient, but also sufficient unto salvation. They slander therefore vilely, that condemn that Spirit of God of imperfection, who did inspire it unto his Servants, Prophets, Evangelists, & Apostles; as the Teachers of the Romish Church do. And seeing it is called by the Prophet David, 
Psal. 119.105.  A lamp to his feet, and a light to his paths; I conclude, that it is not dark, and that it needs no strange light to make itself known: It being so then, that the gospel of Christ is the onely rule of our faith, like as the Law of God is the onely rule of our obedience, who shall hinder me from subscribeing and saying Amen to the words of the Apostle, relating twice; And denouncing a Curse against himself, 
Gal. 1, 8, 9.  yea against an angel of Heaven, if he taught other doctrine then he had taught afore; and to esteem all doctrine of man accursed, whether by tradition, or the unwritten word, whereof the foundation may not be found, in the written words of the Prophets, Evangelists, and Apostles, that is, in the writings of the New and old Testament, which we, and they of the Romish Church confess to be canonical.  
Therefore they of the Romish Religion, to supply the imperfections, wherewith they slander the holy Scripture, obtrude the writings of such persons, which were not inspired immediately by the spirit of the Lord, affirming, that the holy Scripture of itself is not authentic, without the authority of the Church, and the Church is ancienter then the Scripture,( a ridiculous thing, for whence did the Church learn, but from the Scripture, 
Eck. loc. commnn. cap. 3.  and the Disciple but from his Master?) as also that the Scripture is like to a leaden rule, like a nose of wax, which they can turn and bend which way they list as a Fable of Æsop, without the authority of the Church, that it is a cause of heresies, and therefore prohibited to be red by laymen. And the council of Trent, advancing the unwritten traditions to the same honour and dignity, with the holy Scriptures, as being the same, the foundation of faith, without which foundation the authority and dignity of the Scripture falls to the ground; in truth, being insolent, blaspheming, and diminishing the dignity of Gods word, and making the same depend upon human authority; Me thinks therefore for this consideration onely, I have cause enough to detest all such Religion, which is in a high degree, injurious to God; and in which persisting, there is no salvation: For though they vaunt in words, of the service of God, yet in truth, they perform more unto the Creature then unto the creator, and the honour of man is more advanced there, then the honour of God.  
That Religion vindicateth unto herself( though by unjust usurpation) the honourable tittle to be the Church of Christ, but she wants the essential signs thereof, which are the sincere preaching of his holy Word, and the lawful administration of the Sacraments. Concerning the word of God, the common people know it not, no body may red it without permission of their superior, and if the Preachers red the same unto the people, whether in the gospel or Epistles, or in the administration of the Sacraments, or whether a part of it be granted unto them in their books of devotion, as in the matins and service of our Lady Mary, or other Saints, it is all ways in a language unknown to the people, yea oftentimes passing the understanding of him that teacheth it; Whence it comes that that great Apostle of the Gentiles, 
1 Cor. 14.11.  teacheth concerning unknown languages in the Church, that he that heareth, not knowing the power of the voice, shall be unto him that speaketh a Barbarian; and he that speaketh shall be a Barbarian unto him. That prohibition of reading the word of God, is the cause of so many errors in the Romish Church; and one may apply justly unto the ignorant, that which Christ saith unto the Sadduces, 
Mat. 22, 29  you err not knowing the Scriptures.  
As for the interpretations they give of it, and for the applications, they are either false or ridiculous; few of them true, which may be gathered by these small remnants, without touching the whole pieces, from the beginning to the end, as may be seen in the whole book of conformityes, of the pretended S Francis, printed at Bullin, dedicated unto the cardinal du Ruveve, 1590, a book full of Fables, false miracles, prodigious lies, and horrible blasphemies, yea such a book, that words are not sufficient to express the inpudency thereof: by this Example onely, the rest may be judged. In the second preface fol. 6. pag. 2. colum. 1: of the said conformityes, the Author shows, that S. Francis was a man extraordinarily ordained by the providence of God, to be sent into the world, and, to show that, he alleges that of the first of Genes. Let us make man, which words( saith the Author of the Conformityes, is of the whole Trinity, sending S. Francis into the world; Therefore not of Adam; for there were not two men created, but one; but it is apparent by the text, that it was Adam; therefore not S. Francis: behold the foundation of his Holinesse lieth in lies, and all the rest of the Types of the old Testament, and all the persons that should have been figures of him, are founded on the same truth. This book was brought hither amongst these, which were taken in the Silver-fleet, by the admiral Pieter Heynen, Anno 1628, and may be seen at Delft. In the same page., to show how great the renown of his power should be, Christ is brought in speaking to S. Francis: 
2 Sam. 7.9  I have made thee a great name, like unto the name of the great men, that are in the Earth: Words which Nathan the Prophet, by the command of God, spoken to David; and presently after, the Author addeth: His name is become renowned, 
Ecl. 45.4.5 ( the reason?) for he hath made him honourable amongst Kings, and hath shewed him his glory, he sanctified him in his faithfulness and meekness: Words that are spoken of Moses the great Leader of the people of God. They are not ashamed thus to sport themselves with the Scripture. Of the same brood is that that follows, a certain writer reprehending those which spent the revenues of bishoprics and other benefice, to keep Whores, Comedians, and Hounds, allegeth the words, which our Saviour speaketh to the woman of Canaan, who prayed for the deliverance of her child: 
Marc. 7.27  It is not meet to take the childrens bread, and to cast it unto Doggs; and to threaten those that did confer ecclesiastical benefice upon those of their consanguinity, or others allied unto them; Wo unto him that buildeth the city in blood; 
Hab. 2, 12  and when amongst the Ceremonies of the coronation of the Pope, after that by the canonical men of S. John of Lateran, he is set into a close-stoole, the cardinals lifteing of him up, with great state, do they not mock at the word of God, when they utter the words of the song of Hannah, the mother of the Prophet Samuel: He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them amongst Princes, &c. And after, 
1. Sam. 2, 8  that the said Pope is thus raised, he taketh a handful of small money, like to farthings, called Bajoci,( taking heed there be neither gold nor silver amongst it, for fear of lying,) and casteth that amongst the people, saying that which S. Peter said unto the poor lame man, asking for alms deeds: Silver or gold have I not, but that which I have I give unto you. Is he not profane and lying? for his Officers, to make for him a free passage, cast a heap of money along the streets, in token of liberality, for to get the people out of his way: These are but glimpse of their profane applications.  
As for the false interpretation of the holy Scripture, one may meet with them so frequently in the vulgar translation of the Bible, which the counsel of trent hath canonised, and would have to be of greater authority, then the original Hebrew or Greek, that it seemeth that the intention of the said counsel was, to obtrude a bastard in stead of a legitimate; that is a false doctrine in stead of a true one. These few Examples shall suffice: It is said in Genesis, that the seed of the Woman shall break the head of the Serpent; that seed of the woman is Christ, which is of the seed of the woman, not of the seed of the man, like as the Lady Mary, and the version of the Romish Religion, to attribute that unto the virgin Mary, which belongs onely to Christ, hath translated it in this manner, that the bruiseing of the head of the Serpent should be attributed unto the woman, not unto her seed; those which have but small insight into the Hebrew tongue, must without contradiction confess, that this is falsely translated; For the article in the original Hebrew, hath a reference unto the word Seed, not to the word Woman.  

Eccl. 9.1.  In Ecclesiastes, the Hebrew Text saith: No man knoweth either love or hatred, by all that is before him; the Roman version hath it, a man knoweth not whether he be worthy of love or hatred, and that to establish the doubtfulness and incertainty of mans salvation; they have most wickedly joined unto it, but all things are kept in uncertainty for time to come. In Psalm 94. Worship at his footstool, the Roman version is, worship his footstool; To draw from them the adoration of the Creatures. In the Epistle to the Hebrewes, jacob worshipped( viz. God) upon the top of his staff, the Roman version hath it, worshipped the top of his staff. It may be he had thereon, some image of the virgin Mary, which came not into the world, but many ages after him. In the same Epist, chapped. 13: Forget not to do good, or to communicate, for with such sacrifices God is well pleased; the Roman version, for God is appeased by such sacrifices, and that to establish, the merites of good works.  
And to prove that there are two swords in the Church, the one spiritual, and the other material, Boniface the eight Pope of that name, abused that, which the Disciples spoken unto Christ, 
Extr. vog. come. Tit. 8 Voam Sanct.  behold two swords; upon which Christ should have answered, 't Is enough. And to prove, that the employeing of this sword appertaineth unto the Pope, as being the successor of Peter, are not these words applied to good purpose: Put thy sword into thy sheathe?  
And Pope Innocent the third, for to extol the Popes authority above the Emperours; writing unto the Emperour of Constantinople, is it not fitly alleged, 
Decr. lib. 1 de mayor. & ob. can. Solilicitae.  that God made two great lights, the sun, that is the Pope, the moon, that is the Emperour, and conclude from thence, that as far as the sun exceedeth the Moon in greatness, so much less is the dignity of the Emperour, in respect of the Popes.  
As for their translations, printed in the French tongue, one may see by the Bible, printed at Paris, An. 1538. by Antony Bonnemere, dwelling on S. hilary hill, in the Court of Albret, that there are,( beside the false insertions, which are here and there put in among the text) several omissions of whole verses of the text, and others added, the one to obscure the truth, the other to lay the foundation of their lies. These Examples shall suffice, out of a great multitude. Vpon the 2 chapped. of Exod. where there is first mention made of Moses; going beyond the Scripture, they specify the name of his Father and Mother of the Daughter of pharaoh, adding thereunto that Moses did throw down to the ground the crown, which the King of Ægipt, playing with him, had set upon his little head, upon which crown was made Hammon, one of their Gods, and that he broken it; upon which the Priest of Heliopolis should say unto the King, this is the child which God would have us kill, which will bring under the Land of egypt.  
And to make experience, whether the child did this maliciously, or out of innocence, they caused burning coals to be brought before the child; and the child took one, and put it to his mouth, and burnt the tip of his tongue, and thence it came, he retained his whole life time a stammering speech: And the rest of the whole chapter is stuffed with the like Fables. On the 32 chapter of the same impression in the same book, many other things are added unto it, that Aaron and Hur, resisteing the people of Israel, which did ask Gods of them; the people were incensed against them both, for denying of them, and that they did spit so abundantly on the face of Hur, that they did smother him, which Aaron seeing & fearing the like, gave way to their importunity, and made the golden Kalf: that the powder of the golden Kalf, which Moses caused to be burnt, being drunk by the Israelites in water, caused them to have gilded beards, which was a special mark to know those, which had worshipped the Kalf: These are Fables like to the Legends of the Saints.  
With the same conscience have they proceeded in the New Testament; They interpret these words of Mar. 4. Repent, for the Kingdom of Heaven is at hand, thus, do pennance, for the kingdom of Heaven will approach, that is, you shall merit and gain the kingdom of Heaven: And that to show that Paradise is purchased by good works. In the 26. of the same Evangelist, one may find 40 lines of strange glosses amongst the text. In the Gospel of S. Luke, have they added unto the words pronounced by our Saviour Iesus Christ, unto the converted murderer, luke. 23. thou shalt be with me this day in Paradise.  
They have added unto it, for before the resurrection of Iesus Christ, no man or Prophet entred into Heaven; but all the just were sojourning hard by Hell, in a place like unto it, where they waited that the son of man should pull them out of it, and where they had neither pain nor glory. Much to purpose, to prove the welt of the Fathers. In the first to the Corinths, you find in the Greek text. 
1. Cor. 14, 18.  I give thankes unto my God, that I speak more languages then you all; For to excuse themselves of that text, that they speak in their service a language, that others understand not, and that it sufficeth that it be understood of God, they have translated it, I thank my God, which speaketh the languages of us all. And in the following verses, they have corrupted it, and wilfully left out these words: to that end, that I may also instruct the rest; and in place of five words, have they set down ten words; and in stead of ten thousand in a strange language, they writ five of several languages; and all this, for fear least their service in a strange language should be condemned by these words of the Apostle: In the Epistle to the Hebrewes, after these words, at the end of the 17. verse of chapped. 10. And their sins and iniquities will I remember no more; presently followeth upon it: Now, where remission of these is, there is no more offering for sin, verse. 18. They have altogether skipped this verse; because it overthrows directly the pretended sacrifice of the mass, and consequently is against the prayers for the dead, and their annual prayers for the deceased. By these few observations,( for when should one have done in quoteing the infinite number of others?) one may judge of the good faith of the Doctors of the Romish Religion, which are not ashamed publicly to writ in the Preface of the said Bible, in this manner: you may red this present book, which is the holy Bible, which was translated out of Latin into French, without any thing 
† Nota.  put to it, save the very truth, as it is in the latin Bible, nothing is 
* Nota.  left out, save that which should not be translated, and this translation is not made for the clergy men, but for laymen, mean Devotaries, and hermits, which have not the scholarship they ought to have; & because none should accuse those of the Reformed Religion, that they forget new accusations, against those of the contrary Religion, behold some other words of the Preface: And this French Bible is first reprinted by command of the most Christian Prince of France, 
He raignd An. 1459.  Charles the eight of that name, and afterward it was corrected and reprinted; mark corrected, whence we have good cause to suspect, that in the time of that good King it was honestly translated, without addition, substraction, or gloss with it, but afterward the people by reading of it, coming to understand the errors of that Doctrine, they could not revoke the impression, but made a new one, suteing with the condition of the times, to prevent by a holy deceit( as they speak in the Romish Religion) that the traffic of the soul should not cease, and that fertile field of pardons & indulgences should not lie untilled, and barren.  
With the like proceedings they furnish themselves, to make the Fathers and ancient Doctors in the church fruitless, to discover their lies, to that end, that the clearer sighted, and those that are not of the simplo Devotaries, that is to say, ignorant sort, should not mark, that the judgements of those good men were in many things contrary unto the Novelties and impieties, which after their time came up, and are taught unto this day in the Romish Religion; and that is the cause moving them by a malicious art, to castrate the Fathers, having blotted out whatsoever was found in their writing, not to be conformable unto the Decrees of the counsel of trent: And the workmen unto whom the commission of so meritorious a dead was granted, seeing they could not accomplish their work, without making too great inscisions, they have devised by an artificial invention, either to deny or excuse, whatsoever any of these Fathers have written, or at least to give it a favourable interpretation thereof. These are their pro[er words, speaking of Bertram Priest, in their index expurgatorius, printed at Antwerp, by plantain, 1571. by command of the King of spain, under the government of duke d'Alva, as also an other Register of books prohibited, a year afore: so are also the other Indices expurgatorij, that is to say, a register of books, that must be repurged; printed in spain, such also as were printed in Italy, or in that of Venice Anno 1619. first made by the authority of Pope pus the fourth, augmented by Sixtus the fifth, and lastly viewed, & published by command of Clement the eight, p. 19. you shall find these words: One ought also to blot out all the words of the holy Scripture, which are wickedly applied against the sound use of them. Such also as are wrested to an intention, contrary to the opinion of the Doctors and catholic Fathers.  
further, and that which aggravates their enormity is, that there is this day in the Romish Religion, one of the greatest Sacrileges that can be committed against the express command of God; 
Deut. 4, 2.  neither to add nor to diminish unto the word which he had commaund●d us. add not unto his words, 
Prov. 30.6  least he reprove thee, and thou be found a liar. And an obstinate slighting of the threatenings, which God denounces against such audacious men, with a protestation to execute them, as you may see in the Revelation. 
Revel. 22.18, 19.  If any one shall add unto these things, God shall add unto him the plagues that are written in this book; and if any one shall take away from the words of this book of this prophesy, God shall take away his part out of the book of life, and out of the Holy city, &c.  
Whence could proceed that horrible prudence so imprudently, to change the very words of the Holy Scripture, and to make it legitimate, but from a desire which they have, to maintain the people in the darkness of the Kingdom of Antichrist. And that is the wisdom and prudence from below, that without any apprehension of the foresaid threatenings, they have crossed out the second out of the Law of the ten commandements, 
Exod. 20.  which forbids to make Images or resemblance of things which are in Heaven or in the Earth, or in the water under the Earth, &c. a crossing out done, to entertain the service of the Creature, in the opinion of the ignorant: as if it made a part of Gods service; and yet it is a thing most opppsite to his glory: For in Esay he saith: My glory will I not give unto another, 
Esa. 42.8.  neither my praise to graved images. In the mean while, whosoever shall examine well, the whole Religious service of the Romish Church, shall know, that it leans more towards the Creature then towards the creator: witness the almanacs of every nation, in which there is never a day, which doth not celebrate a particular saint: besides these which are combined with others, and those that coming too late, could get no place; unto whom, notwithstanding for recompense, they have established a great solemnity; on which day they serve them together; unto the best qualified have they distributed the dayes, dedicated the Churches, consecrated the Images, given the Ornamets, and besides, in the invocations, which they make before their Images, they attribute such titles unto them, which appartaine onely to God: yea in the Churches they have erected Images of those things, which were never seen: all this directly against the second commandement of the first Table, wherein God expressly forbids, to make such to fall down before them, or perform unto them any service, and therefore they have taken away that commandement from the peoples knowledge, for there is never a book of devotion amongst them in any language whatsoever, which containeth that commandement; God then hath forbidden them, but the Romish Religion approves of them, because they are the books of the Layics, that is of the ignorant, whom they command to travel, every where, unto several pilgrimages, far, and near, for to visit several images: And in this regard, I cannot altogether condemn them, who( speaking of the Romish Church) say that the Religion there taught, is imaginary, and painted; For wheresoever you cast your eyes, it every where aboundes with pictures and images: Their Temples are full, within, without, or above; their Altars loaden with images, the leaves of the Altars painted with Images; their robes and weeds embrodred with images, the glasses altogether darkened by the multitude of the painted images, their books of Devotion, the Massebooke, Breviaryes, matins, all full of images; their beads hanging on their neck, or girdle, adorned with images; their Pilgrims, coming from S. james, or S. Michiles, or from else-where, burdened with images; the doors of their houses clapped full with papers of the Fraternity; their cubbards in their chambers, and their cabinets furnished with images; and where shall one find a place amongst them, that is not therewith unright?  
justly then( said he) that this Religion is nothing but painting and imagination; For witness of the wrath of God against Idolaters, one may red the memorable punishment of the Children of Israel, who with their heart did worship the true God, though it were under the similitude of a Kalfe, 
Exod. 32.4, 5  when 'tis said, to morrow is a solemn Feast unto the Lord, &c. behold those Gods that borough you out of the Land of egypt.  
In the Romish Religion, they paint God the Father in their Churches, in the streets, they hang his image for a sign at the taverns, with the image of the son, and the H. Ghost; And under it is written, in the Trinity; and the name of the Master of that place is called by his neighbours, the Master of the Trinity, as they call one, the Master of the golden Lion, or the like. To paint the Deity, and to make it resemble a Creature, is not that on a purposed will to sin against that which Moses told the people of Israell, when he appeared before the Lord in the Mount Horeb? The Lord spake unto you out of the midst of the fire: 
Deut. 4, 12 15, 16.  ye heard the voice of the words, but saw no similitude, onely a voice; And a little further: Take ye therefore good heed unto yourselves,( for ye saw no manner of similitude on that day that the Lord spake unto you in Horeb, out of the midst of the fire,) least ye corrupt yourselves, and make you a graved image, the similitude of any figure, the likeness of male or female, &c. And our Saviour Christ, confirming this Doctrine, addeth: 
joh. 1, 1●  No man then hath seen God.  
Therefore I hold the Romish Religion for Idolatrous, for image and idol differ not but in the language, the one being greek, and the other Latin, in which 
‖ Quae sequitur Epicurus tota sunt Democriti tomi imagines quae idola nominant.  Cicero expounds the word Idolum by Image, and to eschew all ambiguity in words, God added the word of similitude or likeness, and afterward, what agreement hath the Temple of God with Idols? So that I follow the instruction of S. John: 
2 Cor. 6, 16 2 joh. 5, 21  Little Children keep yourselves from idols.  
The Romish Religion deprives our Saviour Christ of a part of his glory, for to honour the Creatures with all, joining companions with him, in the business of intercession, as Angells, men, women, trees, Iron, clothes: Their manuals of Devotion and Prayer-bookes are full of hymns, made to Saints. They say unto the wood of the cross,( severally considered from the person of Christ) 
‖ 
In the hymn, vixilla Regis prodeunt.  
Offi. Beat. Mar. Venet. 1601.   Increase righteousness unto the good; and give grace unto the sinful. In the prayer they put up unto Christ they say: Lord grant unto us that those, which come to adore thy holy cross, may be delivered from the bonds of their sins. They attribute unto the thorns of the crown of Christ, 

office. B. virg. Mar. Fol. 265. quell le spin curdeli scacundal cuor mio ogni superbia.  
Sanctissima Dei nappa, sancta sudarij, ora pro nobis.   power to convert the heart, to purge it from pride, and to deliver sinners, in the day of judgement, from the confusion they deserve by their sins. What could they say more unto the holy Virgin? yea, what could they hope more of Christ? So also they worship the Napkin that served Christ at the institution of the Lords Supper, saying: Most holy Napkin of God pray for us; yea the monks of Fons have some relics of it: They of Cahors do pray unto the holy Kercher, yea pray to the Lord by the virtue of the same Kercher.  
Such devotion towards the Creatures, makes me marvaill, that the Romish Religion hath not made other Articles of faith then did the Apostles, as they have made the commandements of the Church equal, with the commandements of God; For since they call upon the Creatures, yea some of them unanimated things, it is a sign that they believe, and put their trust in them, they should say then: I believe in the cross, I believe in the nails, I believe in the Thorns, I believe in the wood and ston, I believe in our Lady, and so make a new Creed; If then they do not believe on them, how shall they call upon them without faith. 
Ro, 10, 14  For( saith Paul) how shall they call on him on whom they have not believed?  
Concerning the tittles, they attributed to the Lady Mary, they are blasphemous against God, for that which belongs unto him alone, they ascribe unto the virgin Mary, in the Songs, made to her praise; They make her everlasting, before all ages, that Kings reign by her, and give all the glory unto her, which appertaineth onely unto the Father, son, and H. Ghost, stileing her the mother of mercy, taking away of sins, sanctifying the hearts. And unto her honour( though to the great dishonour of God) they have altogether perverted all the 150 psalms of David; in which they have every where changed the name of Lord into Lady, as in the 110 Psalm, which the Lord applies to himself: 
Mat. 22, 44  The Lord spoken unto my Lord sit thou at my right hand, &c. they have put into the new Psalm-booke: The Lord said unto my Lady( that is unto the Virgin Mary) sit thou at my right hand, &c. If she be then at the right hand of God, she is in so great a degree of glory, as Christ himself: For he is no where else set but at the right hand of God, as saith the Creed: He sits at the right hand of God; and Psalm 57. in place of God, they have put: Lady have pitty on me! O Lady! have pitty on me, for my soul hopes in thee; and so the whole psalms through: She is to them the queen of Heaven, the Gate of Paradise, the Fountain of life, mercy, grace, salvation to all those that hope in her; titles onely, fitting the sole Redeemer of the world.  
They bestow no less honour upon the Saints, canonised by them, unto whom they distribute( as seemeth) good unto them, either greater or smaller charges: S. Nicolas is President of the Navigation, S. George of the Fruits of the Earth, S. Rocus of the Pest, S. Fremin of the Gout. S. Main of the Scabs, S. Eloy of the Horses, S. Antony of the hogs; There is nothing that hath not his protector, even unto the pulletts, which have S. Leodigar, to defend them from the pip, and so of all the rest. And by such wards of Superstitious Idolatry, they bind men to the invocation of the Creature, and turn them away from the worship of the creator.  
And whosoever would red the books of those Spirits, that have altogether erred from the truth, studied for the honour of their Saints; one may find, that they made them fouler in their actions, then the most infamous persons: One may see in the book of 
‖ Printed at Ments 1612.  Disciplus, of the Miracles of our Lady Mary, in the Dialogue of 
† Printed at Antw. 1605.  Caesarius, in the second Tome of the flower of Examples, printed at rouen, Anno 1616: that the Lady Mary, being aided by Angells, did favour unto several whores, that were her Devotaries, a happy deliverance; supplying their places in the Monastery, whilst they went many yeares reveling with their Ruffians; and for to imitate her other Saints, would be no less courteous.  
Is that to honour the memory of the Holy Virgin? it is rather by the like hope of her favour, to relaxe the bridle to all kind of looseness. It is an horror to see such things taught in the writings of Christians.  
These Saints are become heads of the Orders, every one having their proselytes or Devotaryes, every one their particular government, habit, colour, different fashion, and by that distinguished in the Romish Religion, like as the Lackeys by their Liveryes in the Court of Kings and Princes. They give them the tittles of Fathers & Mothers, not as unto such as are instructors & administrators, under the charge of others, but as unto such as have engendered this Religious posterity unto God, against that which our Saviour expressly forbiddeth, in Mat. 23. Call no man here vpon Earth your Father. The one hath S. Francis for their Father, the other S. Dominicus; others such as came afterwards, as S. Ignatius, lately canonised by the importunity of the Iesuites. And the Souveraine Father of all these Fathers is the Pope; For he it is that blessed them first, and afterward canonizeth them, that is, bringeth them into the rank and catalogue of the Saints. Therefore he by prerogative, bears the name of Father, with that adjective of Holy, yea in the abstract itself his holiness, as they speak of God, his Deity, or his Bounty: For when one speaketh unto the Pope, he saith: Holy Father, a tittle which our Saviour Christ gave unto his Father, 
joh. 17, 11  saying: Holy Father, keep them in thy name. But the Pope suffers himself to be called in the Superlative degree, 
In the gloss Clementine, &c.  most Holy Father; and why not, since he suffers himself to be called God, yea our Lord God? He vaunteth himself to have all power in Heaven & in Earth, lib. 1. of the holy Ceremonies, chap. 6. He glorieth that by the abundance of his power he can dispense with the laws, yea that he is above the laws; he will have us to receive the holy Scripture, because the Pope hath pronounced his sentence of them. He names himself the Bridegrom of the Church, the Lion of judah, the Roote of David, the Saviour of Sion; Titles belonging onely to Christ. Bellarmine saith: that the Church is the spouse of the Pope, yea( Christo secluso) without consideration of Christ: He vaunts himself to have all the power of laws within his own bosom.  
In the Canon, Si Papa, in the 40 distinction, he exempts himself from the judgements of men, whatsoever he do. These are the proper words of the Canon: If the Pope be found negligent of his, and his Bret●rens salvation, unproffitable and slow in his work, and concealing the good,( which is most hurtful to himself and others) in the mean while he leads whole bands of innumerable people with him to the first 
* 1. E. the devil.  Slave of Hell, for to be beaten eternally of him, with several blows; No man may presume to reprehend his faults; because he that must judge all men, ought not to be judged of any person, except he be found to err from the faith.  
By this last close it appears, that at that time, they thought the Pope might be an heretic, and now they think, he cannot err; behold a manifest contradiction: A great number of other observations upon this subject, do offer themselves, both in the Canons and in the writings of the new Doctors of the Romish church; whence may be easily inferred, that he, which is so eminent in pride, ought not to take it in ill part, if they tell him, that one may justly presume, that it is of him, that the Apostle speaketh, 2 Thess. chap. 2. seeing he carrieth himself, as if he were God, in taking upon him the title of God, and attributeth unto himself such a power, for he vaunteth himself to have all power in Heaven or Earth. In the first book of the Holy Ceremonies, Sect. 7. chapped. 6. witness, Innocent the third, in the bull, which is in the third Tome of the counsels, who granteth increase of honour, and a degree in Heaven above others, unto those who shall go beyond sea to war: And seeing himself crwoned with a triple-crowne, which they call, the kingdom, he showeth with contentment, as by enjoying of his Souveraine power, this salution: Know that you are the Father of Princes, and of Kings, the governor of the World, and the Liftenant of Christ here vpon Earth. And what would Boniface the 8. witness less of himself?( by report of Charles of Moulin, Doctor in Law, counsellor of France and Germany fol. 595.) the said Boniface, to declare himself to be Lord and sovereign over all men, in all things, whether spiritual or temporal, on the day of jubilee, Anno 1300.) of which he was the first institutor, and commanded to be celebrated every 
‡ Afterward Clement. 6. did reduct it to 50 year, and afterward Sixtus 4. to 25 year, which was An. 1475.  hundred year) did show himself unto a great confluxe of people, upon a stage, clothed in the habit of a Pope, like to a Pagan Priest, having three Crownes on his head, and next day in a worldly habit of an Emperour, crwoned and armed, having a naked sword in one hand, and the Globe of the World in the other hand, speaking aloud these words: behold 2 swords, thou seest S. Peter, thy successor, and thou Christ, behouldest thy Vicar.  
And to shut the mouth of those, which draw into question the right of sovereignty to the temporal things, which he attributeth unto himself, as well as unto the spiritual; within two yeares after he made an Edict, which he published for an Article of faith, and necessary to salvation, upon penalty of eternal damnation; Such proceedings savour not the sweet smell of Christ, who living in the world, said to his auditors: learn of me, 
Mat. 11, 29  to be meek & lowly of heart. Neither did they agree with the humble title of the said Pope, which he used in the writing of a letter to Phillip the fair, King of France; qualifying himself with the title of Bishop, and Servant of the Servants of God. The same pomp and magnificence in that sovereign power,( in the fruition whereof the successors of the said Boniface have maintained themselves) is seen enough, that though they writ themselves, the Servants of Servants of Iesus Christ, yet in effect they pretend to be the Lord of Lords of those that be the Servants of Christ, and manifest it plainly to the Emperour, Kings, and Princes, present at his inauguration, causing them as Lackeys to hold the stirrup, when they mount a horseback, making them to take the bridle of the horse, to led him apart on his way, in token of submission. And if he cause himself to be carried in a chair, four of the most qualified, whether Emperour or Kings, take him upon their shoulders, assisted by four strong servants, for to help them, to bear the heaviness of the led.  
And whilst the Pope dines, being set alone at table, the Bishops and cardinals on two other tables, each according to their dignity: the mightiest, and most noble amongst the temporal Lords, though they were Kings themselves, serve in their own person to the Pope. When an Emperour must be crwoned, and he come to Rome, to receive the Romish crown, coming near the place, the Pope is set upon a stage, compassed about with cardinals, the Emperour lighting down, as soon as he perceives his Holinesse, boweth his knee to the ground, bare-headed, shows him great reverence; and approaching nearer to his Throne, bows again his knee to the ground; at last coming to the feet of the Pope, he kisseth them for devotion, in honour of the Saviour. All these things are evident signs, that he lifteth himself above the sovereign powers of the Earth. And if his pride had been limited in putting his foot upon the neck of the Emperours, as did most arrogantly Pope Alexander the third, unto Emperour Frederic Barberousse, in the entry of the gate of the Temple of S. Mark, at Venice, speaking these words, 
Psal. 91, 13  as if they were written on his behalf: Thou shalt tread upon the Lion and Adder, and the young Lion, & the dragon, thou shalt trample under foot; one might impute this action for a human argument: But to lift himself above him whom he worshippeth and acknowledgeth for his creator, it is to make himself a fellow sinner to those, of whom Iude speaketh, 
Iud. 8.5.  which despise Dominion, and speak evil of dignities, and followers of the Angells, which kept not their first estate, but left their own habitation: For this is donne at room, at clear noonday, in sight of more then 10000 witnesses, who from all corners of Italy flock thither, to see that Feast, and to receive there the blessing of the new successor of S. Peter, the Vicar of our Lord Iesus Christ. When he marcheth thus, accompanied and lead by Cardinals, which are Princes of that Court, served by Emperour, and Kings, carried upon their shoulders, in token of their Religious piety: His consecrated host,( which he saith he believes to be his God, his creator, and his Redeemer) is sent before, as it were to prepare him the way, very plainly accompanied; For they that go before it, are the porters of the cardinals, here and there amongst the people; after them follow in order the barber and tailor of the Pope, with their budgetts, the Family of the Pope, and the common Gentry, the Nevewes and Cosins of my Lords the cardinals, the footbench of the Pope, carried upon a white horse, led by one of the horselers, afterward a few runners with Standards of several colours; after them the Chamberlins with the noblemen of better fashion then the former, after them two Pursuivants, with their staves in their hands, afterward a troupe of servants of the Pope, carrying lighten torches in their hands before the Sacrament, two household Chapplaines, with two silver Lanterns, on horseback, and afterward cometh the Sacrament upon a white horse, having a silver bell about his neck, led by the servant of the chaplain; afterward cometh the Chapplaine himself on horseback; after him follow the Singers, the Clerkes, and Auditors of the Chamber, there is the whole train of the Sacrament. But in the train of the Pope are the Prelates, Abbots, Bishops, Archbishops, patriarches, cardinals, in the train two Deacons, assisteing the Pope, and finally the Pope himself, on a white horse, embroidered and costly adorned, under a canopy, born up by eight great Lords and ambassadors; and compare the train of the one with the train of the other, and the applaudeing which is done to the Pope, with small attendance & state they worship their God with; doubtless one may judge, that the Pope is the Master, and God his Servant. The short rehearsal hereof is true; and whosoever please to red it, I can open unto him the book of the Romish Pontificalls, printed at Venice, Anno 1582. dedicated unto Pope Gregory the thirteenth of that name.  
add unto the former things that divine power which the Pope attributes unto himself, and which flows by his influence( as from a spring) from him upon all Priests of the Romish Religion, to be able to change the nature of things, to deprive them of their substance, and to substitute others in their place; The accidents of those things that perish, yet remaining, to cover their other corporal substance with, which shall have two accidents, in colour, taste, and form, of which the senses can have no knowledge, either working, or else pretending to work those things, which God never made, and unto which nothing is found like, amongst all the miraculous works, of which the holy Scripture makes mention, either in the old or New Testament: a power unheard of, whence the new and unknown work is called Transubstantiation, and to persuade the poor ignorant people thereunto, they take away the use of their eyes, tasteing, tongue, and hands, and deprive them of the liberty, to discern and judge of things, according to their natural properties, what they are, and to command that they should believe, that that which was black was white; and that they must follow him that goes before, though it were otherwise against the judgement of their own eyes. This is one of the rules, the thirteenth in order of those, that establish the Iesuites, to cleave to the opinion of the Romish Church, in these words: Finally, that we may keep the conformity, 
Exerc. spiritual. societat. Ies. authore Ignatio de Loyola Viennae Aust. An. 1563. fol. 139. b.  and agreement of judgements, with the catholic Church, if she conclude any thing to be black, that we see is white, we must grant with her, that it is black; To attribute unto herself such power, is not that to equalise her with God? and in considetion hereof, to lift her self up above Angells, Thrones, Dominions yea above the Virgin Mary, and which is most horrible above Iesus Christ our creator, and to dare publish this in books, is not this enough, to conclude that the Religion, doing these things, was decyffered of S. John in his Revelation? by that woman set upon a scarlet coloured beast, full of names of blasphemy, 
Rev. 17, 3. and 13, 6.  and the beast that opened his mouth in blasphemy against God, to blaspheme his Name, and his Tabernacle, and them that dwelled in Heaven. Now, the Pope, in quality of a Priest, and all other Priests doth thus, consenting unto books, made by men of their order, wherein all these blasphemies are found, and to point this out, as it were with fingers, that they may not think, we onely discourse of generallityes, or certain heare-sayes, or unwritten words, red one of the most famous commentators, upon the Canon of the mass, namely Gabriel Biel, a German of Nation, who lived, and was much esteemed of Pope Alexander the sixth, Anno 1494. his book afterward reviewed and corrected, was printed at Lions Anno 1527. one shall find there, lesson 4. fol. 5. and 6. many, and several reasons, to raise the dignity of the Priests, above all Creatures in Heaven and in Earth, amongst the rest, that by the words of the Priest, the Heavens are opened, pass through the throng of Angells, coming to the queen of Heavens, and Lady of the world, though she exceed all other Creatures in abundance of grace, yet gives place to those which have the holy Government of the Church, or the administration of the mystery committed unto them. And further: harken therefore ye Priests, tasters to the true Salomon, and Chamberlains of Christ. You may also red an old book, called Lavacrim conscientiae, printed at Paris by Denis Roce, you find there, that the author, 
Lavacr. conscientiae cap. 5.  speaking of the dignity of Priests, sets thē above Kings & Angels, at last above the virgin Mary, in these words: He is more excellent then the most worthy Virgin, in that he creates the body of Christ, yea he prevaileth more on Earth, then the most powerful angel of Heaven, yea then the Virgin Mary herself, for unto thee, O Priest, thy Lord and thy God becometh obedient, for to be present at the time of consecration. And speaking of the Priests they bring in Christ, speaking these words to them: I have given you more power, then unto all the Angells and Saints of Paradise, yea unto my beloved Mother, to wit, in the consecration of the Eucharist, wherein I am always obedient unto you, as well unto the wickedest, & most roguish Priest, as unto the holiest saint, and you have I exalted above all Creatures; Besides, the Priest is worthier then a King, holier then an angel, and a creator of his creator And in another book of the said age, called Stella Clericorum, the Priest is honoured with such dignities, that he is called, the creator of his Creator, and of all Creatures; Besides, God hath preferred him above Angells, Thrones, and Dominions; Yet further, he that created me without myself, is now created himself by my means. All these books, without addition or exaggeration, have these same aforesaid words in their writings; Could one add to such blasphemies? Is it not good reason one should abhor, and avoid such Religion? and renounce the head thereof? who exalteth himself above all power, either temporal or spiritual, above that which he confesseth to be God, and yet showeth the title of God.  
As concerning the articles of faith, of which( with us) he & his make profession, the Doctrine of the Romish Religion destroys many fundamental points thereof: The Articles of faith( agreeing with the H. Scriptures) teach us, that Iesus Christ is the son of David, accordeing to the Flesh, which he took upon him, in the womb of the holy Virgin: the body which the Priest ears, at the celebration of the mass, is not of the seed of David, but of the seed of corn, cam not forth out of the Matrix of the Virgin, neither was it there nourished the space of nine monthes, but was formed by the will of the Priest,( such a conception was not by the Holy Ghost, but by the intention of the Priest, provided that he had an intention,) but was brought forth from two hot Irons, where it was formed,( such a birth was not of the virgin,) its roundness, whiteness, flatness, taste, weight, are not accidents to an human body, as Christ had, living in the world, and dying for us, neither the inconveniences such an Hosty is subject unto, as to be eaten of worms, Patrets, or rats, to rot, to be swallowed into the stommack, and from thence to be cast out otherwhere, to be broken, and to be cast up again by the Priest, are no properties to a body, glorified, as that is of our Lord Iesus Christ, after his resurrection: to be in a place, without taking up of any space, to be in ten thousand mouths of communicants, which at the same hour keep their Easter in a great town, and to become as it were infinite throughout whole christendom, stands not with the nature of a body; for infiniteness is onely proper to the Deity, and thus attributeing unto the glorified body of our Lord an infiniteness, they make a new Divinity; and generally believing this, they contradict an Article of the Creed that saith: He is set at the right hand of God the Father Almighty; as also opposite unto that which the Angells did speak unto the Apostles, after the ascension of our Lord, 
Act. 1, 11.  that he shall come so as they saw him going to Heaven. But they saw him ascend corporally; let them now bring us witnesses, without gainsaying, which saw him descend corporally: it contradicts also that which the Apostle saith, speaking of our Lord Iesus, being raised again. Wherefore henceforth know we no man after the flesh, 
2 Cor. 5, 16  yea though we have known Christ after the fllesh, yet now henceforth know we him no more. If the Apostle had believed the presence of Christ, bodily to be upon the Earth, he would not have said: we know him no more after the flesh; and Christ would not have said: 
Mat. 26, 11  Me ye shall not have always with you, if at the command of the Priest he were always present at the Host. He that would dive deeper into this matter, might bring to light so many absurdities, that those which teach this doctrine, should be convinced within themselves, that like poor blind men, they have followed without knowledge those which caused them to err from the truth, contained in the said Articles of faith.  
As for the Sacraments of the baptism and the Lords Supper,( without examining the number, they add unto them) they are in the Romish Church so corrupted, and maimed, in their administration, that he which should compare them with the practise of the Apostle, and of the Primitive Church, should find such difference, as between a true child, and a counterfeyted, between a healthful body, and a diseased. unto the singleness of baptism, which is administered in single water, in the name of the Father, of the son, and of the Holy Ghost; how many noveltyes have they added unto it, of which they can show no word nor example, 
Salus mentis & corporis Ad ejiciendos daemons, morbosque pellendos.  much less any command in the word of God, nor in the purer ancient times: To wit, the conjuring of the water, salt and oil; Of the salt, to be to all those which use it, a saving of soul and body; Of the water, to cast out Devills, and take away sicknesses: Wherefore put they salt into the mouth of the infant presented to the baptism? 
Salutare sacramentum ad fugandum inimicum.  To what end say they these words to it: receive the salt of wisdom? wherefore call they it a saving Sacrament, to drive away the devil? Will they add the salt unto it as the eight Sacrament? where shall they find that God hath commanded it to be consecrated by his Servants, for the faithful people? 
Populo venienti ad Credulitatem per servos suos consecrari praecepit.  who told them that the devil is in the body of the infant newly born? To command five times with a conjuration that evil Spirit to go out; which might give occasion to any one, for to ask whether the devil was within the body of the infant, whilst the mother was with child of it, or whether he entred after it was born; whence should follow, either that the mother with the child had the devil within her, or that the condition of the infant dying in the mothers belly, is more happy thē its birth, seeing the devil makes his dwelling-place in that little body after it is born; as if God gave the Children of Christians, as soon as they were born, to the devil for a pray; If they deny the one or the other, to what end do they command in the name of God the devil to come out of a body, into which he entred not?  
This is then to take the name of God in vain, in so many exorcisms and adjurations, as they make with so many signs of the cross reiterated. Who gave the Priest charge to put his spittle in the ears and nose of the infant, 
In odorem suavitatis. Such spittle may be justly suspected to be dangerous for the infant, if the Priest be not an honest man.  for a smell of a good savour? Who commanded him to put the oil upon the breast, & between the shoulders of the infant? We red not that God commanded those things in the circumcision, nor Christ in baptism, of which the Element, being water is unto us, by the washing of our bodies; an external sign of the cleansing of our persons, by the blood of our Lord Iesus Christ: and notwithstanding they in the Romish Church attribute such virtue, unto the outward administration of the water, and to the intention of him that administereth, that they make the efficacy of the baptism to depend absolutely upon it; in so much that any one being Baptized with water, and not knowing certainly, whether he that Baptized did pronounce the words of the baptism, with an intention to do that which the Church doth, cannot be certain that he is truly Baptized; and this outward administration of the water in baptism, being judged by them necessary to salvation: that made them set down these questions in their books: 
† Manipulus curatorum, made in the year 1333, printed at Paris, 1476. dedicated to the Bishop of valemce, cap. 2. de materia Baptismi.  whether in want of water one may not use urine, Pottage, Lee, rose-water, snow-water, dirt? whether one may cast a child into a well, if there were nothing to draw water withall; & so to Baptize it? whether & how one ought to Baptize a child, coming forth in the birth with the hand or foot, and not with the head, when there is danger it would die in the mothers womb. The same necessity being presupposed, made them resolve, 
† Pupilla oculi clericorum, made by a chancellor of the university of Cambridge, An. 1385. Printed at rouen, 1510.  to give-power to Baptize unto women, children, not onely Christians, but also into infidels, vnbaptized heretics, Iewes, Pagans; any wicked howsoever( then also unto sorcerers) yea without excepting the devils themselves; provided they do it by the commandement of God, and according to the order of the Church. Strange things; by their adjurations they make against the devil, they pretend to cast him out of the body of the infant; and notwithstanding they will accept of a baptism, performed by the devil, upon condition that he hath had a good intention: But who shall be the Devills surety, that he hath done it according to the order of the Church, and from a good intention? I pass many other things over with silence, which might be worth the markeing, concerning this subject.  
As for the Sacrament of the precious body & blood of our Lord Iesus Christ, the Romish Religion hath altogether abolished in effect, and hath not left any true token of that, which he ordained unto his Disciples; nor of that, which the Primitive Church for many hundred yeares hath practised. Our Saviour by this Sacrament hath instituted the commemoration of his death; the Churches for their consolation have celebrated the memory thereof so many ages; but the Romish Church in stead of a Sacrament, hath brought in a Sacrifice, which they call propitiatory, that is, appeasing the wrath of God, for the sins of the living and the dead, that is that which seemeth most strange unto me, seeing Iesus Christ as God; Therefore infinite, as the son of man, conceived of the H. Ghost, without blemish, therefore just, holy, and perfect; and lastly, as mediator between God and Men, participating of both natures, joined together in the unity of his person; and that person having according to both his natures, all perfection, who by a voluntary yielding presented himself to God for us, to satisfy his Iustice in our name, hath had no defects or wants in his Kingly, Priestly, & prophetical office, neither by consequence in his benefits of protection, redemption, or instruction. To say the contrary, is to blaspheme, & accuse him of insufficiency; If he be then sufficient, he is perfect, he hath left us thē nothing for to perfect, to our redemption, nor for the propitiation of our sins; For the which no oblation more is to be done, seeing he hath obtained remission for them; as witnesseth the Apostle: Now where remission of these is, 
Heb. 10, 18  there is no more offering for sin; therefore no more sacrifice: whence I conclude to make sacrificers, for successors of Iesus Christ in that office; that is to rank them amongst the offering Priests of the old Testament, who by death were hindered to continue their charge: That is then to say, that Christ is not eternal; which is to belie the Scripture, which saith, that he is an High Priest for ever, according to the order of Melchisedec. And to reiterate the same Sacrifice to the same end that Iesus Christ did offer himself, is to say plainly, that he hath not satisfied God his Father, and that is to accuse his oblation to be defective; which cannot be said without blasphemy; and if that be defective, and hath not been sufficient to satisfy the Iustice of God his Father, offered by himself upon the Altar of his cross, by the eternal spirit, 
Heb. 9, 14  who shall persuade us, that an offering by the hand of a sinful man could be pleasing unto God?( but who dare say, that the Priest exceedeth Christ?) who shall then assure us of the remission of our sins by such a Sacrifice? whence I draw this consequence, either, that there is not at all forgiveness of sins, or that it must have been obtained by Iesus Christ; and that in that Sacrifice, which he offered unto God, in giving himself: And that therefore there is no Sacrifice more to be offered, but one by a remembrance to be made of Christs Sacrifice, according to his ordinance, as that was done by the Primitive Church, and as it is yet ordinarily maintained in the Reformed Church.  
The mass itself, examined by the word of God, shall be found not to be a propitiatory Sacrifice for sins, as can be gathered by that which the Church of room saith of the mass, that it is a Sacrifice without blood, that is, in which there is no death; and the Apostle in the Epistle to the Hebrewes saith: 
Heb. 9, 22.  Without shedding of blood( that is without death) there is no forgiveness of sins. Whence I understand first, that it is false, that they say that the pretended Sacrifice of the mass should be the same which Christ made upon the cross; for the difference stands upon a manifest contradiction, the Sacrifice of Christ was with shedding of his blood, and that of the mass is without shedding, then it is not the same; or else you must say that Yea and No, to affirm and to deny, are the same. Now from the passage of S. Paul, and the definition of the mass I draw this argument, in the conclusion whereof I find, that in the pretended Sacrifice of the mass there is no forgiveness of sins.  
Where there is no shedding of blood, there is no forgiveness of sins.  
In the mass there is no shedding of blood; Ergo in the mass there is no forgiveness of sins.  
To what end then do they call the mass a Sacrifice propitiatory, or of appeasement, seeing we know it is without satisfaction unto the Iustice of God? But it is without satisfaction, because it is without death; for the wages of sin is death: 
Rō. 6.23.  Therefore it is not propitiatory for the sins of the living; much less for those which they imagine to be in purgatory. And seeing we believe the forgiveness of sins, as we confess in the Articles of faith; wherefore should we make new Sacrifices to obtain it? For we believe not that which is uncertain, but that which is certain, else it would be but uncertainty and no faith: we make a profession of faith, yea of that faith, concerning the forgiveness of sins, and seeing we have it in the the Church of Christ, there remaines no oblation more for sin; That is it which the Apostle teacheth us in these words: 
Heb. 10, 18  Now where remission of these is, there is no more offering for sin. He had spoken in the verse going before, of sins and iniquities which God had forgotten. From this passage then I form this argument, whereof the conclusion is, that in the Christian Church, there is no oblation more to be made for sin.  
Where there is forgiveness of sins, there must be no more oblation for sin.  
But in the Christian Church there is forgiveness of sins.  
Ergo, in the Christian Church there is no more oblation for sin.  
What will become then of the mass, except they say it is not in the Christian Church, but onely in the Church of room? But, for that I know, that the mass destroyeth the assurance of our salvation, doth ruinated the foundation of faith, and is injurious unto the dignity of the person of our Saviour Iesus Christ, and blasphemous against the perfectness of his Sacrifice; my conscience obligeth me to renounce it; and to join myself to those, who with devotion, at the Sacrament of the Lords Supper, which our Saviour instituted, keep a remembrance of his death, and believe that he having suffered it on the cross, in which he perfected his onely Sacrifice, and that propitiatory to appease the wrath of God; 
Heb. 10, 14  He hath by that one offering, perfected for ever them that are Sanctified.  
As for the vows, unto which in the Romish Religion they oblige the consciences, to the exact observation of those things, which are not commanded in the word of God, and to deprive themselves of those things, which are created for the lawful use of man, preferring certain dayes before others, and having neither command nor example of those things in the word of God, nor in the practise of the Primitive Church, neither also of those distinctions of Orders, of Devotaryes, which each of them have their particular Patron; I find that all these are human inventions, proceeding from the ambition and vanity of certain men, 
Col. 2, 18.  which would rule over others, at their pleasure, in a voluntary humility and worshipping of Angells, intrudeing into those things, which they have not seen, vainly puffed up by their fleshly mind; not permitting unto Christians the liberty which Christ hath purchased them, but desiring to charge them with ordinances, Touch not, taste not, handle not, which all are to perish with the vseing, 
Col. 2, 21  after the Commandements and Doctrines of men; which things indeed have a show of wisdom, in will-worshippe, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.  
All this is nothing but a vain deceaving, according to the rudiments of the World, and not according to Christ. But those shows of Holinesse, in these voluntary devotions, in stead of bringing men to the true humility of the Spirit, have filled them with pride, and an opinion of perfection, each of them, that were founders of those noveltyes, making their order ambitiously, more commendable by their strictness; in so much, that we daily see one or other fashion of a Religions habit come up, which never heretofore was known: These diversityes have brought so strong a iealousy amongst these Orders, that they are come to enmity, envy, contention, partiality, and to take upon them other Names then that of Christ, 
Eph. 1, 22  whom God hath given above all things to be head of his Church. For the one will say( for which the Apostle reproveth the Christians that were at Corinth,) I am Pauls, I am Apollos, I am Cephas, and I am Christs; 
1 Cor. 1, 12  now one claims one head, another another. Bernardines, Augustines, Iacobines, Dominicans, Benedictians, Carmelites, Cordeliers, and those that will be esteemed more then all the rest, and are always hated of the other Orders, have chosen the Name of Iesus, calling themselves his associates, namely Iesuites, for ask them of what Order they are, they will answer, of the Society of Iesus. The women must have their part, and not without reason, that no perfectness to that devotion should be wanting, for lack of that Company, which is so necessary for man, to sweeten his life: The founders of these Orders, saw that it was not good, for man to be alone they made him a help, like to himself; in devotion, habit, rule, of life, beggary; yea not many yeares ago, because those which call themselves of the Society of Iesus; had no shee fellowes of the same name, there are a Company of Devotary women, which took upon them the same title, but because that this seemed to be done by private Authority, it was wisely condemned by the Pope, for fear least that would infer many daungerous consequences; as is more largely contained in the Bull of Pope urban the eight, printed at Rome, by the Printer of the apostolical Chamber, 1631.  

Esse plantas Ecclesiae Dei noxias, quas ne ulterius se diffundant, radicitus evellendas & extirpandas decrevit.  These Religious women called themselves Iesuitesses, which Pope urban condemned, to be rooted out, as plants noisome to the Church of God. And all these Orders are bound by a solemn vow, to live in the state of ꝯtinence, and are kept from the Holy Marriage, though they be not free from such affections, which bind one to the lawful use of it, they that will profess their vessels in holinesse, according to the words of the Apostle: That this is the will of God, even our Sanctification, 
1 Thes. 4, 3.4.  that we should abstain from fornication, that every one of us should know, how to possess his vessel in sanctification and honour. And that which he saith to the Corinths: 
1 Co. 7, 8, 9  To those that are unmarried and Widdows, if they cannot contain, that they mary; for it is better to mary then to burn. 
Heb. 13, 4  As also to the Hebrews: Marriage is honourable in all, and the bed undefiled, but Whoremongers and Adulterers God will judge.  
Let any body red the whole old and New Testament throughout, he shall not find one word which tends to the forbidding of Marriage, nor one jot that commands the vow of perpetual ꝯtinence. The Priests and Prophets were married, as also the most part of the Apostles of Christ, as can be gathered by that which Paul saith, 1 Cor. 9.5. and Mat. 8.14. of the Mother in Law, that is of the Mother of the Wife, of the Apostle S. Peter, whom Christ healed of an ague.  
Notwithstanding, against the express commandment of the word of God, the Church of room forbiddeth ecclesiastical persons, of both sexes, to mary; against the Examples of the Prophets and Apostles in this matter; against the practise of the Primitive Church, which may be gathered by the reading of the History. S. Paul did not forbid the bishops Marriage, when he ordains, 
1 Tim. 3, 2, 3, 4.  that the Bishop should be the husband of one Wife, &c. which must not be interpnted of one Church onely( as do those which wrest his words, as also other Scriptures to their own condemnation) but of an espoused wife; as appeareth by the comparison he makes in the same place, between the Family of the Bishop, and the Church which is committed unto him: And those who under the pretext of making the ecclesiastical men less buisied in the affairs of this world, and more free to attend on spiritual things, have forbidden them Marriage, have brought them into snares of thousand wicked temptations, which make them commit such horrible mischiefs, the rehearsing whereof would make one sh●ke: how many smootherings of new-borne babes are there found, to recover the honour of those that lost it? It was not without great cause, that Pope pus the second( as testifieth Platina, who hath written the lives of the Popes) said, that if there were great motives to forbid Priests to mary, for far greater reasons one ought to restore them their liberty again; And S. Bernard the Abbot, having examined well how necessary Marriage is, to prevent that the Church of God might not be a place of all unclean Spirits, saith flatly: Take from the Church the honourable Marriage, 
In Cant. Salo. Ser. 66.  and the Bed which is undefiled, do you not fill it with Concubines, incestuous, effeminate, and Sodomitish persons; finally, with all sorts of filthiness? And since it could not be, but offences should come; 
Mat. 18, 7  but woe unto them by whom they come; So must scandals come, to verify that which the prophetical Spirit of God hath revealed unto the Apostle Paul, 
1 Tim. 4.1. 3  where we red, that amongst the Doctrines of the devil, he forgetteth not to mark the forbidding of marriage, and abstinence from meats, which God hath created to be received with thankes-giveing, of them which believe and know the truth. And in this regard how can they excuse before God that yoke which they would impose upon the consciences? Since the Apostle manifests: 
1 Tim. 4, 4 5.  That every Creature of God is good, and nothing to be refused, if it be received with thankesgiveing, for it is sanctified by the Word of God, and Prayer. As also to the Colossians: Let no man judge you in meat or in drink, 
Col. 2, 16  or in respect of an holy day, or of the New moon, or of the Sabbath dayes. And to the Romans: That the Kingdom of God is not meat and drink, 
Ro. 14, 17  but righteousness, and peace, and joy, in the Holy Ghost. And to the Corinths: 
1 Cor. 8, 8  Meat commendeth us not to God, for neither if we eat, are we the better, neither if we eat not are we the worse.  
Who maketh them so bold to bring them under the yoke of bondage, whom Christ hath freed? And who being ransomd by him, must not be deprived of their liberties, which he hath purchased them? And who hath given them that power, to oblige men by solemn vows, upon pain of damnation, not to transgress these commandments, which the Apostle saith to proceed from such as have departed from the faith, 
1 Tim 4.1.2  giving heed unto seduceing Spirits and Doctrines of Devills, speaking lies in hypocrisy, &c. People that punish more rigourously the transgressions of the commandements of men, then of the commandments of God, as can be seen in the taxation of the apostolical chancery, printed by Galeot du Pre, in the great palace Hall at Paris, Anno 1533. wherein the dispensations and absolutions for parricide, are better cheap, then to have a grant to eat flesh on forbidden dayes. For Example, the absolution of a woman that hath taken a drink, for to voided her living child, is taxed but to 18 pence tournois, or thereabouts; and a dispensation not to be obliged to fast certain dayes, and to have leave to eat cheese, is taxed to 66 pence: If a lay-man kill a Priest, or a clerk, must pay 6 shillings, must do public pennance, and must be beaten at five Parish Churches. A husband that hath beaten his Wife, being with child, so that she have a mischance, shall pay two shillings: He that shall counterfeit the apostolical Letters, must pay 9 shillings. If any one kill their Father, Mother, Brother, or Sister, must pay 16 or 17 pence; and one that hath gotten his Orders by Simony, 17 shillings and a groat.  
By these few Examples one may see that sins are set at a certain price; and those which are against human constitutions, at a higher rate then those which are contrary to the commandements of God. We red not that such pecuniary fines were imposed by the Apostles upon the poor sinners, that which we red in the gospel is: Repent, for the kingdom of Heaven is at hand. If ye repent not, ye shall all perish; 
Act. 3, 19  Repent ye therefore, & be converted, that your sins may be blotted out, and such like words; Where we find nothing spoken of money payed for sins. Such proceedings are contrary to that which the Apostle requireth in a Bishop, that he be not covetous of filthy lucre: Me thinks, it is a thing not well beseemeing a Prelate, to receive such forfeitures, as a Iustice of Peace should exact of such as infringe the politic laws. To such Prelates may be applied that which God said to Esay: 
Esa. 57, 17  For the iniquity of his covetousness was I wrath and smote him.  
No sin, nor punishment of sin, can by money be satisfied before God, Christ hath satisfied him for us, and is come into the World to call sinners to repentance.  
As for purgeing of the souls after this life, of the remnant of the filthiness, whereof they had no leisure, nor means, to cleanse themselves in this life, being by the new Doctrine of the Church of room reserved to finish, and to purge themselves in Purgatory, I esteem it as Fables; as well all those things which they writ in their books, the Flower of Examples, the golden Legend, where there are such pretty histories, as would talk any one asleep; and a thousand tales that are as foolish as false. And all this to the great dishonour of God, overthroweing directly his Iustice and Mercy; His Iustice, for since there was satisfaction made for our sins by Iesus Christ, who hath taken upon him our infirmities, and hath born the punishment to purchase peace unto us, he cannot be unjust, for to ask a second satisfaction of us: unto which I add that no punishment can be satisfactory in behalf of sinful man, but eternal death: to say that the pains of Purgatory, and that imagined fire, is not for satisfaction, but for purgeing, it is to deny the words of the Apostle, who assureth us on Gods part, that the blood of his son Iesus Christ, hath cleansed us from all our sins. It is also against his Mercy, for if he pardoneth, he quitteth the debt, and forgiveth the punishment. To impute unto him then to punish, is to rob him of his Mercy, for to punish is proper to Iustice; and to pardon to mercy. Surely that Child would think his Father had deceived him, if, after he had given him assurance of the Pardon of his fault, he caused him to be whipped to the blood:  
Now, since the greatness and the durance of the pains of that imaginary fire and place, are esteemed equal to those of Hell, such as the damned suffer, excepting that they are not eternal, yet notwithstanding of a long durance, every mortal sin requireing 7 yeares to be dissolved in that fire, and well evaporated; now to give some comfort to such as must pass this refineing place, before they can enter into Paradise, they have found a way to touch the tongue of those that are in these flames with a drop of water, which are the indulgences granted by the Pope, unto those that shall merit it by giving moneys to all those churches, in which they shall solemnise the pomps, that are ordained on the dayes of worthily, or other times, on which they shall be distributed, according to the abundance of the treasure of the Church, which is rich in the merits of the Church, and such good works which those have done, that have payed more then they ought: That is it that can be purchased by those devout souls, which go in pilgrimage to our Lady of Loretta, S. james in Galice, but especially to Roane, 
† Indulgences of the chord of S. Francis, by Pope Sixtus the fifth, 1585  where in three months of the year, the Brothers & Sisters, that have girded themselves with the chord of S. Francis, may gain, four million eight hundred sixty three thousand two hundred and seven and fifty yeares Indulgence, besides the forty dayes, to increase the service of God, to the honour and reverence of Saint Francis.  
Those are the words of the Bull, so that the service of God be for S. Francis. How much could one gain then in a year, and how much in ten year? For this spring never drieth, provided that the purse never be empty. And doubt not, but all other Orders have also their privileges, and gratifications, in so far, that those which believe these things, have reason to cry out with admiration, to the praise of the liberty of the Pope, in the distribution of so many indulgences, O the depth of riches and Indulgences of the Pope; 
1 Pet. 1.18, 19.  but those that believe the contrary, and know, that they were not redeemed with corruptible things, as silver and gold, from their vain conversation, but with the precious blood of Christ, as of a lamb without blemish and without spot, say, that life everlasting is a gift of God, and those that can purchase it with money, are worthy to be spoken to, as the Apostle speaketh to Simon Magus: Thy money perish with thee, 
Act. 8.20, 21.  because thou hast thought, that the gift of God may be purchased with money; Thou hast neither part nor Lot in this matter, for thy heart is not right in the sight of God.  
unto these indulgences are fastened the considerations of the Saints, by whose merits they pretend to obtain a great part in Paradise, and these Saints honoured for their miracles, which they have done during their life here, or after their death, paralleled by those of the Prophets, and of our Saviour Christ, shall be found much inferior and base. Among these are not forgotten the relics, which are under the Tables of the Altars, which are seen through a glass, those which you must believe without seeing, so many arms and heads of one body, of which every one glorieth to have the true, one a certain witness, that neither the one nor the other have the truth. And though, after the gospel began to be more fully manifested, then in the times of our forefathers, yet they have a few yeares ago brought out of the grave divers new bones, to increase Idolatry, for the credit of such as were never known heretofore: which served mightily to the advancement of Ignatius de Loyola, to make him ascend out of the Lower rank of the Blessed Fathers, unto a Higher of Saints, by a trick of a Canon of the Pope; For when that Miracle was done( if it be true) the Pope had not yet drawn him out of that blessedness, to take place amongst the Saincts. The narration is witnessed by james blaze, Bishop of S. Omer, signed with his hand, and sealed with his seal, that, in the town of Bourbourg, a Diocy under his bishopric, the 15. of july, 1610. there was a maid, which was brought to the utmost of her life, by retention of her urine, the space of 26 dayes, was cured as soon as the relics of Loyola( without specifieing what member) had touched the party affencted, the water taking his ordinary course without pain. This miraculous work was printed at Luyck, by Leonard Streel; at Paris by Pater du Croc; and at rouen by Adrian Ouyn, in the same year 1610. In other places other such miracles were done; and at least the poor blind people believe them; and because they are printed, they print them also into their own judgement.  
Those that ask miracles testify that they are infidels, for the believing need no miracles, 
* 1 Cor. 14, 22. tongues are for a sign, not to them that believe, but to them that believe not.  but those that believe not, as in the 1 joh. 4.1. believe not every spirit, but try the spirits whether they are of God: So must one not believe every Miracle, but try the Miracle whether it be of God. And behold the mark given to the people of Israel by the Almighty himself: If there arise among you a Prophet or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or the wonder come to pass, 
Deut. 13, 1, 2, 3, 5.  whereof he spake unto thee, saying: let us go after other Gods, which thou hast not known, and let us serve them; Thou shalt not harken unto the words of that Prophet, or that dreamer of dreams, for the Lord your God proveth you, to know whether you love the Lord your God with all your soul: And that Prophet or that dreamer of dreams shall be put to death, because he hath spoken to turn you away from the Lord your God.  
Who seeth not that the miracles, whether true or false, which are taught in the Church of Rome, do tend to turn the Christian people from the adoration of the true God to that of the Creatures? Therefore ought one to cast them away, for they teach but lies; as it is also written of the Images: 
jer. 10, 15.  They are vanity and the works of error. How happy then are they to whom God giveth grace to know this abuse, and forsake it with all their heart!  
And as for relics, the H. Scripture doth recommend none to us, but to the contrary sheweth us, to prevent such idolatries, as we see to be so rise in Christendom; God himself would hid so sure the body of Moses, who had done such service unto the people, that unto this present day his grave is yet unknown: For it is probable that the Children of Israel would quickly have fallen to Idolatry, since they did hang after the Idols and false Gods of the Gentiles. The Example of that good King Hezechias is worth consideration, in that he did take away the high places, 
2 Kings 18, 4.  and broke the Images, and cut down the groves, and broke in pieces the brazen Serpent▪ that Moses had made; For unto those dayes the Children of Israel did burn incense to it. For if there were ever any thing worthy to be kept for a relic, it was that that deserved it, for that 
† Nū. 21, 9  Serpent was commanded by God, and being looked upon according to his commandement, and the promise adjoined unto it, the persons that were bitten by the fiery Serpents, were healed. behold a great miracle, yet notwithstanding, because it was an object, and occasion of Idolatry, it was broken in pieces by King Hezekiah; And since the Scripture hath not commanded us to keep the forskin of our Lord Iesus Christ, or his garment or tears, the milk of the Virgin Mary, her hair, or smock, the stool of S. Peter, and a thousand such fopperyes, which they show for relics, and to which they pray in the Church of Rome: By what authority do they obtrude these to the people? All these things are as truly amongst them, 
Act. 5.15.  as the Cough of S. joseph, and the shadow of S. Peter. By this appeareth plainly, that the world desires to be deceived.  
I will not speak of the holy Beads, Agnus Dei, made of wax, unto which they attribute the same virtue, that they do unto the blood of Christ; Of the Masses, for the dead, and the prayers said over them: clean contrary to that which they say of the estate of the souls in 
‡ In the Canon of the mass they say, that they sleep the sleep of peace, but the pains of purgatory fire, are very contrary to sleep. They pray also for those that rest in Christ, then also for our Lady and the Saints.  purgatory. I speak not of the hallowing of the Bells, at the melting whereof, whilst the mettall runneth into the mould, they sing: Veni Creator Spiritus, &c. and call upon the Holy Ghost, for the good success whereof; When the Bells are cast, they sing: Te Deum Laudamus, &c. We praise thee O Lord; At the last, a Domino factum est istud: This the Lord hath done. When they hang them up, they sprinkell them with holy water, sacred oil, & blessed salt, with prayers, that the bells be filled with the virtue of the Holy Ghost, for to bring people to devotion, to drive away Devills, assuage Tempests, &c. Afterward, they are seven times touched with the unction, on the outside; then perfumed with incense and myrrh, with prayers, that they may be filled with the deawe of the H. Spirit. Finally, after all, wetted with holy Water, the Priest( the Godfathers and Godmothers, laying hands upon them) giveth them their names; the Bells being covered with four yards of linen, as many Ceremonies, as in baptism; and to all actions, several invocations of the name of God: which all are impious and profane. They take the same course with the ships: I pass over the sacrilege, so frequent in the Church of Rome, to say silent Masses, for Horses, hogs, & other Beasts, for which Christ did not  shed his blood: they call these Masses by the name of those Saints, to whom they attribute the especial care of those brute beasts, as S. Eloy for the Horses, S. Anthony for the hogs: I mention not the impiety of certain Priests, that use the Sacrament in conjurations and sorceries, and of those that make the toads eat their consecrated Host, as may be proved by the judgement passed not many yeares since, in the Parliament of Provence, 
Lavac. conscientiae, cap. 6, p. 24. b.  over Priest Gaufredi, a renowned Conjurer: For I know that those sins, though practised in their Religion, are not approve of; so also though I condemn the bad manners of many amongst them, that was not the principal motive that occasioned me to come away,( for every where are to be found bad and good) but the Doctrine which they teach there, contrary to the truth of the gospel. There are also other points enough, besides those here formerly observed, but I think these to suffice; to show that God having given me this knowledge. I was obliged to advance myself by it, and to give him thankes, that he hath not onely instructed me, but also strengthened my heart with a holy resolution, to come away( as I did) from the profession of the Romish Church, and following the inward motion of the spirit of God, without being induced or enticed by any person, but urged by my conscience, I join myself to the profession of the truth of the gospel, as it is taught in the Reformed Churches, by the word of God, which aclowledge Iesus Christ alone for their head, of which they are the true spouse, and which alone deserves the title of catholic and apostolic Church; into the bosom whereof I yield myself, to be there nourished by the sincere word of God, which is the milk of the understanding; and comforted and strengthened by the use of the Sacraments, which are there administered, according to his ordinance; Praying God to show me that mercy, that I may live and die in that profession craveing pardon from him, for the love of his holy son, that have so long participated with so many Idolatries, Superstition and abominations: desiring the true faithful of the Church, to aclowledge me in this Christian profession, and to love me as one of the members of the body of Christ, in the communion of the Saints. Amen.  
FINIS.   

LETTERS Written from Brussels, to Don EMANUEL, Son of my Lord the Prince of Portugall, since his coming over into the united Provinces of the Netherlands.  
De son Altesse Serenissime, en Espagnol.  
LOs negocios corryentes importa mucho queen as legueis a qui a Brusselas encubierto, dexando ay toda vuestra gente; assi as lo pido, y qui me abisareys en llegardo, pues ymporta mucho. Y Dios as guard como desseo. De Brusselas, eu 11. de Hebrero, 1633.  
ISABEL:  
In English.  
IT is necessary for present affairs, that you come hither to brussels privately, leaving there all your folkes. This it is that I desire you should do, and that you advertise me of your arrival, for much depends upon it. God keep you in his protection, as I hope. From brussels the eleventh of February, 1633.  
ISABELL.  
From my Lord the Prince of Portugall.  
son,  
The death of her Highnesse hath cast us all into great heaviness, the Children in such a cause serve to comfort their Fathers: Therefore I pray you to take your journey hither, as soon as you can; and I wish you could persuade your Sister Donna Louisa, to take a progress this way with you, for as little a while as shee pleaseth. You may counsel her, &c. Tell her the freedom and security there is here. You are obliged to do it for your honours sake, and for Gods sake above all. The advice of good friends shall be a great help unto you. The Lord suggest a holy counsel unto you, full of his grace, and believe that I am  
Your Father D. EMANVEL. From brussels, on S. Nicolas-day, 1633.  
De Frere Elias de S. mary Magdalaine. Ihesus mary.  
PAx Christi. Dios quede con V. R. y noz de gracia para ne perder lo queen eternamente dura, par lo queen tan brevemente passa lo queen mucho se deve considera, pox mui cierto tengo, queen a todo tiempo queen V.R. quisiere continuar la vida queen con tanta perfecion ha començado, todos le reciberemos en los brasos, porque assi lo merece la buena compagnia queen nos hizó. Dizen queen V.R. muda de Religion; para salvarse muy segura es la Catholica. V.R. lo consider, porque errar en ecte punto, sera errar eternamente. jo sere hasta la muerte, muy, verdadero amigo y servidor de V. R. y comotal, me alegrare de sus bienes, y sentire sus males, de queen Dios guard a V.R. como yo lo deseo, y le de lus para queen▪ vea lo mucho queen pierde, en perdera a Dios queen en los manos se le puso.  
De V.R. Humilde siervo fray Elias de S. Maria Magdalaine. En 15. de Enero 1634.  
in English.  
THe Peace of Christ. God be with you, and give us his grace, not to loose that which is eternal, to possess that which passeth away suddenly, which deserveth a good consideration. I am verily assured, that at what time soever you shall please to prosecute the Religion, which you have begun with such perfection, we all should receive you with open arms: For such deserveth the good fellowship we had of you. The speech is that you change in Religion, consider well, that the catholic Church is full of assurance of salvation, and to fail in this point is to loose himself eternally. I shall remain till death your trusty friend and servant, and as such a one I shall rejoice in your prosperity, and Symphatize with your afflictions, from which I pray God to preserve you, and that he would open your eyes, that you may understand how much you loose, in losing God, whom you have had in your hands.  
Your humble Servant and Brother Elias of S. Mary Madelaine. 15. january, 1634.  
FINIS.