THE CONVERTED CAPUCHIN. OR, The Recantation of Father BASIL, After he had continued nigh forty years a friar of that Order, and persuaded many Protestants to the romish-belief.  
With his Answers to those Reports framed against him since he left his Covent at ROÜEN to be one of the Reformed Church at SEDAN.  
Englished according to the French Copy.  
LONDON, Printed by E. G. and are to be sold by Richard Harper, at the sign of the harp in Smithfield. 1641.   

BEhold here a true Convert, an Israelite indeed in whom is no guile; no Spalata to change a petty bishopric for a better deanery, and lose that too to turn again in hopes of a Cardinal's Hat by the allowance of the Pope his schoolfellow. Here is one of God's little Ones whom no ambition or earthly preferment spurs forward, but a holy aim at the kingdom of Heaven, who having forsaken a certain being unites himself with a Church upon whose charity depends his whole relief, with a Church which admits no Priority in the Ministry, and therefore could have no expectances of ecclesiastical promotions. In his old Age after he had passed nigh forty years in the Capuchin Order where were novices enough to have traveled for his maintenance and have kept him warm in his Covent.  
He was the Popes Missionary, whose faculties by virtue thereof were several and notable, as hereafter are expressed. And as his eminency for them besides his golden tongue which graced his Sermons to the admiration of his auditors made his revolt from them the more considerable: So hath he gotten store of contumelious reports from them, who in him have lost the glory of their Order and their chair, and the best benefactor to their Edifices, his persuasions prevailing more upon the devotions of the auditors, than all the rest he left behind him.  
But let their Aspersions be as many as malicious. The Church of England is well acquainted with the nature of Popish flamme●, as in that of our sometimes reverend Bishop King, and others: neither will our friar beg any help in his vindication, nor doubts but by what follows to give his Reader satisfaction. Some way may be given his Adversaries to load him with lies, since 'tis not so much fault as custom among them, and the prime weapons they use in defence of their precious Religion, to wit, their juggling exorcisms and lying miracles, as in the boy of Bilson, &c.  
Yet because their Abuses may pass for Truths if unanswered, and myself was told by a friar of the same Order, that Father Basil our Converts departure was for the love of liberty, I have translated for Thee their Calumnies and his Answers, whereby Thou mayest easily discern the untruths and malice of his Accusers.  
That he was not a man of that Disorder, those of that Order would have thee believe, surely Father Joseph, that great wit, and Confessor to the Cardinal of Richelieu would have us think, when he solicited him by Letters to accept the superiority of the Queens Capuchins, but his Fraternity finding him to be of more profitable use among them, as the sequel intimates, hindered his voyage hither.  
And that his austere and exemplary life together with his elaborate preaching gained him a rare opinion from his compatriots, those many hundreds of Protestants he drew into the Romish folds are witnesses: for which his soul doth hourly penance, and his eyes shed rivulets of tears in prayer, for their safe return into the bosom of the Church again.  
So that if God had pleased to have wrought in him this work among us, we might have hoped, the rest of his Order here as well as divers of them in France, might have become Converts through his example, besides many of our English Renegadoes who happily might have been stopped in in their flight from their holy Mother the Church of England to that adulterous one of Rome.  
There are strong Reasons and Motives written by the same pen which engaged this Convert upon his Resolution, more at large then here set down. And when I shall find thou hast procured an appetite to them by reading these, I shall take some pains to make them Converts for thy fuller satisfaction.   

To the Church of ROME.  
Sirs,  
I Make no doubt but my alteration will beget an ill interpretation of it in them who are ignorant of the motives, and because each man will deliver himself according to his own fancy, I desire to satisfy all by this my Declaration, entreating them to suspend their judgements, until I have informed them of the reasons which I am here setting down.  
First, after I have humbled myself before my God, praying him, that my unworthiness passed over, he would be pleased to illuminate my understanding, guiding my soul and my hand so, that I may allege things conformable to his Word, I do in his glorious presence, as before him that is my Judge, and knows my heart, make this protestation: That I have not embraced this profession to live at more ease, and better my worldly condition, or to lead a life of more liberty or plenty. For in that religion whereof I erst was, under a cloak of being poor I had store of all things, and while I so continued had wherewith to please myself in abundance; far was I from having any cause to complain of want, and was honoured among them, and had a settled livelihood: but by the Religion I have now entered am reduced to an assured poverty, and deprived of the best of my worldly conveniencies, losing the good will of Millions who highly valued me, yet this poverty and disgrace I entertain as an honour, since it is for God's cause, and that Jesus Christ hath scored out our way herein by his own miseries and sufferings: My life I thank my God hath been blameless, and I am provided for the convincing of those which would urge aught to the contrary. Had I been a man profane and vicious, they would not have allowed me the office of Superior for twelve years, which I did yet exercise, but the last year among those of mine own Order; nor did I leave it for any misdemeanour I had committed, but to obey the call of my gracious God, who so knocked at the door of my conscience that I could not be quiet. I dare without vanity say that I have been in the Church of Rome, and the Capuchin Order of good repure, I preached vehemently against the Church of God, wherewith I have now by the Lord's great mercy ranked myself; not thinking then that I waged war against my own captain and Saviour: and that is it, wherein I confess with perfect sorrow, I have grievously offended his sacred majesty.  
I had there no other book than the holy Scripture, which might be termed the Word of God, nor was it thence I digged ordinarily the doctrine which I taught, no more than others who preach in the Romish Church, that tie not themselves to the interpretation of holy Writ; and when I entered into the Order, I made a vow to keep the Rules and Institutions of Saint Francis, which bind not the friars to study sacred letters, but command in express terms, That those of the fraternity which are unlearned need not to study to learn them, but ordain in the second chapter, that they should be clad in old tayments, and that they might piece them with sackcloth and other pieces on God's blessing. Being thus fastened to this Order, I thought with myself that in observing it, I should do works of Supererogation, by which I supposed to do more good than God commanded me, and so to merit a degree of glory in Paradise above that common to the Saints, which had no more perfection here, than merely to fulfil the Law of God.  
In the interim, this persuasion dwelled in my soul, that true Religion which leads to salvation comes from God, not human invention: To the end therefore I might strengthen myself in the belief of the Romish Church, and be furnished with answers to gainsayers; I desired to know, as exactly as I might, what Jesus Christ and his Apostles, Founders of Christian religion, taught us, as it is contained in holy Scriptures; but in reading them, glory be to God, it happened clean contrary to my purpose and intendment.  

His Prayer upon his Conversion.  
O Lord my God, and my Creator, who from all eternity knowest those that are thine own, which no power can wrench from thy holy hands; how copious hath been thy bounty to me thy poor servant: thou hast dealt with me, o Lord, according to the greatness of thy Compassion, by reducing my soul from death, my eyes from superstitious tears, my feet from falling Thou didst suffer me to spend near forty years in an erroneous religion, which I supposed conformable to thy holy Word, and have as obstinately defended it, not slighting the least occasion tending to the persecution of thy Church: But O my eternal God, it was my ignorance did it, and I now beg thy pardon with an heart contrite and humbled before thy glorious face. Thou hast put me to the test O Lord, by a sore disease, which I thought would have put an end to my being in this world, but thy goodness contented itself to depress my body, that thou mightest raise up my soul in giving a good issue to my heavy trial.  
I have been fully sensible of thy benefits, Oh eternal, what shall I render unto thee for them, that am but dust and ashes in thy Divine presence? I will sacrifice unto thee a sacrifice of thanksgiving. I will invocate thy holy Name, I will pay my vows in the presence of thy people, in thy Temple, and employ the rest of my days in the service and edification of thy Church.  
Give, O Father of Mercy, the same grace which thou hast bestowed on me, unto them that shall read this my Declaration; and particularly, my God and my blessed Father, I beseech thee with tears of true sorrow, to have pity upon those whom I have helped to err from the right way, persuading their revolt from thy holy Church: O suffer them not to be deprived of the participation of the blood and merits of thy Son Christ Jesus, but touch thou their hearts with a sorrow, such as may conduce to a true repentance in them.  
Have likewise mercy upon so many poor souls as go astray for want of instruction, prick them forward with the goad of thy fear, stir in them a desire to know thy truth by reading thy holy Word; let thy relieving hand draw them out of the mire whereinto they are fallen by original sin; regenerate them, O good God, unto a newness of life, by the workings of thy holy Spirit, nor lay thou to their charge the hatred they bear me for reverencing thy holy Name: But grant rather that they acknowledging the sanctity of the doctrine which I have embraced, which is the very same Jesus thy Son brought from heaven on earth, they may clearly see how they are abused, and abhor those superstitions which inveterate wont makes them think to be none; that they may detest the impiety of their seducers, who being blind, may else be thrown into the pit, unless thou open their eyes by the beams of thy holy Spirit.  
Let them not depend longer upon human traditions, but receive thy Word for the only guide of their faith, and Jesus Christ their Mediator and Sacrificer; so that having led a life here in the confession of thy most holy Name, and the profession of that truth contained in thy most holy Word, we may together everlastingly bless thee in thy holy Tabernacle in Heaven, Amen.   

A Refutation of calumnies which were put upon me.  
I Should conclude my Declaration thus, with giving of thanks which I am bound to render the divine goodness, for having not only taken from me the horrid and dark veil of my blindness, and called me to his marvellous light, but also for the courage he hath given me to withstand all the assaults that corrupt nature and human respects could bring against my resolution, did I not feel myself obliged to add these lines in defence of my innocency, which I understand to be abused by the enemies of true religion.  
Yet if the interest of God and his holy Church could set apart my own interests herein, I would make it my glory to despise these disgraceful aspersions for the love of my Redeemer, who hath given me himself for an example. But such separation not being possible, I will genuinely, and without sharpness, represent that which may serve to wipe away these reproaches which they have published against me, protesting that all the revenge I will take for these injuries, is, to entreat God with a good heart for the salvation of them which are the authors, that he would please by his goodness and the efficacy of his holy Spirit, to break the bands of that Error wherewith they are so strongly bound, that he would be gracious to them, as he hath been to me, and putting off that vain industry to be reputed holy among men, they may subject themselves to the Word of God, to the end they may be saved.   

The first Calumny.  
I Learn by letters of my friends, that they accuse me for drawing out of the purses of divers persons above two thousand pound sterling▪ under pretext of Pius uses, and that now I serve my own turn with it to the prejudice of them for whom it was appointed. 
Answ.   
The grossness of this Calumny hath discovered itself so much the better; for who is it but knows that Capuchins handle no money, nor doth anybody use to offer them any, unless that craving alms at a door, unawares they put a double in their scrip, as they would to an Eremite; but the Capuchins do never receive it. Their Order permitting them to receive a bottle of Wine, a Capon, or things of like kind, but not one Double or Denier, as do others who profess poverty. If any man have received this sum of money for me, let him declare himself, and publish the give●, let him set down the place and the time, when and where he received it, it will be easy for me to convince him of lying or thievery, since I for my part never handled any of it. In sooth I have besought my good friends sometimes to gratify me with some alms, for the building or other accommodations of the Covents whereof I had charge, but did never misplace one single denier of their charities. Let them look upon the registers of receipts of the Capuchins in any place where I resided, and they shall find from point to point the receipts and disbursements of all the money that everybody hath given. Had I misemployed the money, I obtained for the Covents where I dwelled, with what were nine hundred pounds paid for buildings at the Capuchins of Caudebeck, while I was superior there, and above an hundred pounds for Chalices, and other ornaments of the Altar, which are to be seen in their Vestry? Have I put to other use six hundred and sixty pounds assigned me by order of the overseers of the King's treasury in a voyage which I made to Paris? The breast-work of squared freestone which defends that Convent from the power of the seas batteries, and the greater part of a Dormitory, which were built with that money, are very visible testimonies to the contrary.  
If I had kept to myself what was given for mine own sake, could the Capuchins of Alenzon have had a large dormitory, which I caused to be almost wholly set up in that year when I was their superior? Had I then seen the foundations of a Church, quire and chapels Vestry and of a second Dormitory, and almost all the timber-frame prepared to the admiration of the inhabitants of that city, who could not conceive whence I came by so much alms. The Receiver knows that the Guardian who preceded me, left his Register thronged with debts when he left the Charge; and when I parted with it, I left unto him above an hundred pounds in Cash, and the Convent clean out of debt.  
I say nothing of a rich present that a Gentlewoman of very considerable quality, offered to assist the building, which neither would she give but upon condition I should return to that place, for my successor there can tell that she gave it not, though he used the best of his power to have it, although he did his utmost, (he being indeed a man fit only to reap the benefit of others labours, and more prompt to consume goods implored by others, than procure any to the Covent, and bring water to the mill by others, not his own ingenuity.)  
The last year of the superiority I exercised in the Capuchin Order was at Nagent Rotrou, where I caused to be built from the ground a new Dormitory: but whosoever would judge of my uprightness in the disbursing of the coin, whereof myself was procurer, shall find that besides what was employed in building, when I went thence, I left to the Receiver of that Covent above threescore and ten pounds, and gave a good account to the Chapter of that Province, by the same token they checked me with a flout for having been too beneficial to those Covents I had in charge.  
I well knew that a Capouchin which was last year of the Convent of Alençon, and was under me the last year in that of Nogent, spread a noise about at Alençon, that I had carried from Roven two chains of pearl of good value given to the covent of Roven by the Q. of England to trick up a little virgin Mary, into a puppet of a piece of Oak, which the Capuchins (not without a profitable design in it) called Our Lady of health, giving out thorough the town, that her Majesty had bestowed it on them for a wooden remedy against the plague, wherewith Roven was then infected. But to that I answer, that as it is utterly false that the Queen of England gave this idol (the Capuchins giving it out only that they might seem no less in favour with Queens than the Jesuits of Roven, who the same time had obtained a silver goddess from the Queen of France, under the title of The Lady of Peace) so, it is untrue that ever she bestowed pearls to dress it: but this reporter is known to be a common traducer, as well of others, who as little deserve it from him as I, and if he escape punishment for this fault from his superiors, I doubt not he will receive it elsewhere.  
For my last answer to what can be objected against me in this matter, I will make Oath that I never diverted the least thing contrary to the intent of the donors, neither before, nor at my going thence. My present penury can sufficiently justify me, for I am able to say with a good and sound conscience that I brought nothing from the Convent but my habit, and that patched for humilities sake, as our rule commands it (although it was fire new:) and my papers: and that to come and be here, I neither had nor have any money, but the help of one of our Churches, which affords me her charity in my extreme necessity.   

The Second Calumny.  
BEsides this first accusation I have lighted upon diverse others, by supervisall of a Letter which the provincial of the Capuchins of Normandy expressly wrote to an Assessor of the King's aids at Alençon, a man whom I heretofore did help to revolt from the true Religion, for which I am heartily grieved.  
This Letter exhorts him not to stagger in his belief by reason of my change, and the better to settle him, he chargeth me with Calumnies. After some compliments wherein he calleth my change An unthought of Blow, adds, I will tell you this (Sir) sincerely, that this poor man a while since disposed his fall by ways clean averse to his profession. He took to himself liberties in things which could not be allowed by the justice of his Order which punisheth as oft as it knows of them, which he foreseeing could not avoid but by flying, and that it was which cast him into this abyss, as the star in the Apocalypse.  
I am sure this man foresaw not this Letter should light into my hands, for else he would either not have writ it, or concealed it, since he must needs know I have letters he wrote unto me, which compared with this, will manifest him one that can breathe hot and cold with the same mouth. But I reserve one especially which a Capouchin who desired to see me here, brought (as I believe) and got it conveyed to me, not willing to be seen in the delivery himself.  
I keep it to insert with some store of pieces I have, in the reply which I shall make to the answer of this my declaration, if they think good to frame one. It will not be displeasing to well affected people to behold my innocency averred by the Letters of this party, who (having abused me to the Assessor of Alençon) loads me with commendations in that he wrote to me since, disavowing the false reports raised upon me, and exhorts me return to my Order, giving me his faith and word, That I shall not be less honoured among them then before. And to note that he names my going thence a blow so unexpected; if it were so, it must follow my deeds and behaviour were unreproachable; for had I lived licentiously before, my bad deeds would have prepared their wits to have termed this Exite a foreseen and looked for, not so unexpected an Accident.  
The motive for writing this Letter makes for my Justification, for 'tis to establish this Assessor whose faith was staggering. Had I lead so profane a life, this change of mine could not have made so hard an assault upon the faith of a man of so good a judgement, as he is to whom this Letter is addressed; when a rascally deboist fellow strays from the right way, the world is not much troubled or shaken at it, but if a man conscionable in his Courses goes away, there is much more cause of astonishment. Truly if it were behooveful for a provincial to pen these Letters to settle his wavering belief, for fear my example might draw him after me, it may be yielded that my life was not so guilty of libertinism, and serve for argument of my honest deportment.  
The Letter tells farther that I fled for fear of the rods that were laid in piss for me.  
I do not believe that he who frames these, nor yet the four Definers who have a deliberate voice for imposing penance upon offenders justly condemned, have so corrupt consciences as to take it upon the Holy Evangelist that ever they took into consideration the punishing of any crime of mine, nor that ever it entered into their thought to pronounce sentence against any of my actions: if to belie me be enough to beget belief, there is no innocency in the whole world which may not be subjected to Diffamation. And for the term, Flying, possibly this reverend Sir had wished, that ere my departure from the cloister I had presented myself before him to ask his leave thus: Reverend Father, Give me your blessing, for I will leave the Church of Rome, and your Congregation, because there I cannot accomplish my salvation. I entreat his Reverend self to hold me excused if I tendered him not this duty, it was not contempt caused me do otherwise.  
I will not allow that for a Truth which is not universally true, to wit, That the Justice of the Order punisheth all those liberties it knows not: For I am able to show when other occasion offers itself, that the Justice of the Order hath been conscious of many extravagancies and wicked Acts which it hath let pass unpunished, but if in me it knew any which it could not dispense withal, why did not that Justice give me my due of punishment, being always at hand? For I have this twelve years assisted at all the Chapters held in that Province, and at the very last before my going away, I always had a voice active and passive in all Elections; I personally was before the provincial and Definers, who at that time receive both true and false accusations which the Religious of Covents frame against each other, and underlings against their superiors: I always came thence with honour, being thence sent back to be Guardian of some Covent.  
Six or seven months after the last provincial Chapter, the same provincial Fathers and Definers which were principals there were assembled at the Covent of Roüen, where I was to treat upon sundry businesses, and among the rest to give judgement upon a friar who was prisoner in that Covent: I appeared twice of my own free will before them, to acquaint them what things I thought becoming me for the discharge of my Conscience: they applauded my zeal, and testified of me that I had benefitted in my proceedings: so our Conference ended, and I departed.  
Presently after I was sent by the same provincial Scribe of this goodly Epistle, three Leagues from S. Michael with a young friar to visit Madame de forests his Aunt, who is one of the Religion, but chiefly to talk with her Minister, and this done, to visit his kindred and some of my friends: I had my Letters of Obedience signed by his own hand, and sealed with his own seal: they prescribed me no term at all, yet in all I spent but six weeks. If the Justice of the Order had known in me crimes which it could not pass by without punishment; why did not this provincial with whom I daily was, cause me to be stayed, instead of sending me so long a voyage, having occasions of other nature sufficient to retain me, being engaged upon preaching in the Pulpit of the Covent, and upon other employments that he might have well pretended? But surely, when he sent me with so good a will, the thought of my offences was not in him. Certainly had I felt myself culpable, and bound to take my heels to outrun my punishment, I had then the key of the Fieldgate, I had liberty to go and come, my Companion being my subject and owing me obedience in this Voyage. I had leisure enough to treat of the means of my Conversion with a Gentleman of the Protestant Religion, without the knowledge of my Camarade: but not being otherwise importuned, I believed it would be better to see the end of one month after the work of the Lord begun in me. So shaking this Viper off my finger, as S. Paul did that at Maltha, I call to mind the words of our Saviour in the S. of Matthew, Blessed are they, &c.   

The Third Calumny.  
THE third untruth is couched in the same Letter, and the words are these.  
That which Pride wrought in the bad Angels, covetousness and despair in Judas, and what other vices have begot in all the Desertors of the Faith; Vanity always accompanied with all sorts of licentiousness both dishonest and irreligious, hath wrought in this poor man, making the punishments he deserved terrible to him, although we had not prepared for him such as were very great.  
If he would have himself believed, he should specify those Actions dishonest, &c. and the time when I began to give myself unto them. To moot thus in general, without being able to particularize any thing, is but tacitly to confess himself a Backbiter; if I had been guilty of all sorts of dishonest liberties, some scandal must have risen, as unto divers whose Sentences are yet fresh upon the Register of the Definition of the Capuchins, which I could relate even to the meanest Circumstances. But I cannot hinder public babbling tongues more prone to belie then praise virtuous Actions, nor stop the talk of these base Liberties. The silence which hath been kept upon this Subject might pass for a Miracle in the Church of Rome.  
If I had been of a scandalous fame, would they have appointed me these six or seven years' Preacher upon Advents and Lents every year, and as often to live four or five months together out of the Covent, even the very last year? The Provincials that have had attestation of my good manners and success of my teaching, may serve as witnesses to the contrary.  
Had I given ill example at the places where I resided, would the communality of the towns, & the Lords of the country, who erected the Covents which I governed, have written to the provincial Assemblies of Fathers of the chapterhouse, Letters gratulatory for my being sent thither, and to request my continuance there the years following: this is publicly known. I say nothing of a Bishop in great esteem among the Capuchins, who seeing me in my way to the Chapter, and not knowing whether I should return to the cloister from whence I went the year following, which was in the principal City of his diocese, told my Companion that the Fathers were Reverend Coxcombs if they sent me not back, considering the advantageable progress I had made in being superior there.  
Had I been an evil edifier by my vicious conversation, could the Provincials have been compelled to have returned me where I had dwelled, to dry the eyes of the better sort of that Order of the tears they so plentifully shed for my absence in the presence of them all? I require no other testimony for this truth than the provincial himself. 'Tis reported that the Jesuits know all to the least of things, even which pass between man and wife; if so, would they have selected me Preacher in their Temples for above six months upon their most solemn Festivals, and which is more, the last year in the Church of Roüen, if I had been held a man either dishonest or irreligious?  
Had I not lived in esteem in the Capuchin Order, why should Father Joseph (that great wit) have by sundry Letters solicited me, which I showed to this my Defamer, to accept the Superiority of the Covent of London which is the Queen of England's chapel? And albeit the opposition of this provincial and the Custos of the Capuchins of Normandy, 'tis possible I had consented, but was willing to be judged more necessary for their Province, being then both Guardian and Divinity Reader.  
Had I not been well reputed among the Capuchins, and exemplary according to in my Profession, would the Generals, Provincials, and Definers, who better understood their people then anybody else, have continued me above twelve years successively in the Guardianship of the most eminent Covents, in many whereof they placed Definers after I was gone?  
If it be objected, I was not superior when I became a Convert, I answer, I was such but the year before, and that I could again be the next: For as the Constitutions of the Order ordain, that a provincial cannot continue in office above three years, and after to be discharged for one whole year, so is it ordered again, that a Guardian cannot be in place above six years, and those ended, is voided of his charge for one whole year: So I had accomplished the six years of my Superiority, and it then followed, I must be quit of my charge by course. But I can easily make appear, notwithstanding that, I was still in good request among them, for they assigned me for my abode the most honourable Covent of all the Province, where the provincial and the Custos, the two Principallists have their constant habitations. I had there the chair of the Covent to Preach in all the year; and a stage ordered in a Parish of the City where I preached every Sunday. All Roven can tell that I was the most employed of all the Covent. Let me give this Smut, this last touch with the sponge, as the most considerable. The Pope having destinated twenty Capuchins, to send them with extraordinary authority to Preach and confess in those parts that had most need, and charged the provincial to choose them with mature deliberation, and advice of the most noted Fathers of the Province, had I not been thought to be of good carriage, should I have been chosen to this office without any contradiction in so complete a number, among whom Provincials, custoes, and Definers were my fellows? The privileges the Pope conferred on me by virtue of this qualification are extraordinary, and confirmed by an express Bull, which be these.  
1 To hear confessions of the faithful, as well of one as the other sex, &c. Note that the Capuchins confess not, and I confessed all that came to their Church at Roüen, even to the time of my going away.  
2 To absolve from heresy, apostasy, and schism.  
3 To absolve once every one of cases reserved to the Pope, and also of cases contained clearly and doubtfully in the Bull of the Lord's Supper▪ provided that the penitents were ready to quit the benefits and restore the fruits ill gathered, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} due to God only.  according to the will of the Holy, Holy, Holy, that is to say, the Pope.  
4 To read the writings or books of heretics and all other forbidden, with an intention to confute them.  
5 To commute for and change all simple vows.  
6 To dispense with poor Priests for irregularity, proceeding of private and hidden villainy, except wilful manslaughter, downright and real simony and Bigamy.  
7 To celebrate mass upon an Altar portable in the midst of the fields in wind & rain in presence of heretics & excommunicate persons, & likewise upon an Altar shattered or broken.  
8 To use twice a year the prayers of forty hours, and give plenary indulgence to the confessed, and Communicants, and those who in that interim communicate twenty times, to give them power for one such soul out of Purgatory as they please best.  
9 To give those penitents which came to me to confess all Saints days, and Sundays, ten years of indulgence, with condition they come to my Sermons, and those who communicate upon the holidays of the first rank, pardon fully and wholly.  
10 To grant the Penitent on their death beds, though but slightly contrite and not receiving the Communion, plenary indulgence, that is, a passport to go straight from their bed to Paradise.  
11 To gain for myself the same indulgence I gave to others.  
12 To deliver every Monday a soul from Purgatory, or the next day, if I did not say mass upon the Monday for the dead.  
13 To impart the same power I had to other Priests, whereof I might choose as I would to help me in taking confessions, when there was a great concourse of people.  
I professed these privileges and performed the functions of the Missionary of the Pope when I came from the Covent. Had I lived a life averse to what is required of persons to whom this employment is committed, would they have continued me in it? Or if in these offices they employ men infamous and of foul demeanour for want of others, were to make the world believe, that if these great bodies of Religions were opened, there would be found abundance of filth. In a word, had I been wicked as this man writes, and had desired to live in dishonest liberty, I should have remained whence I came rather than came away. For having had the means to practise them among them, I should have had much more means to continue them there, then in the condition I now am.   

The Fourth calumny.  
THe last slander in the Letter aforesaid, contains the most untruth, as it is the most outrageous, and uncivil, 'tis thus: If the Church and our Order in particular used not the more purity and holiness of life, he would never have escaped us to have cast himself into ministerial bonds, who have furnished him with what he sought, a glut of his sensual delights among them, and a promise of assistance and protection in his vices.  
This poor man must be pardoned, for it appears either he sins through ignorance, or that his passion hath blindfolded him. He shows you that he knew not how I made my retreat, nor how Ministers behave themselves upon those occasions, for he never came so near to know so much. His Sword was somewhat of the shortest. But to show that he speaks as a man ignorant, and to instruct them that desire to imitate me, behold here the method I kept to achieve the quiet of my conscience by a true conversion.  
After I had a long time striven with the troubles and pricks of conscience, which tortured and grievously afflicted my heart, and urged my departure from the Romish Church, where I observed the hierarchical and privileged ready to devour one another, and thousands of superstitions, I addressed myself to the Father of Lights, after whose heavenly assistance, the reading of holy Scripture, and the books of Mr du Moulin (among the rest) his Novelty of Popery and Buckler of Faith, gave some stay to my tired soul, and guided me in framing my last resolution. But because I could not put it in execution without knowing what Order I ought to keep of some one of the Religion, nor was acquainted with anybody at Roüen, to whom in this case I might address myself, I made use of the occasion of my going to Bresse near Mount S. Michael whereof I have spoke before. By the way I saw a Gentleman of the Religion, at whose house I was half a day, and learned from him how to comport myself therein, I finished my voyage, and a month after my return to Roüen, I went from the Covent without either seeing speaking or writing to any Minister whatsoever. True it is, that while I stayed a little at Roüen, after my going from them, I had the honour to see two Ministers who gave me the visit at my lodging, but our discourse was so short, that I had no leisure but to unfold my purpose, and they to tell me I must prepare to bear the cross of Jesus Christ in professing the true Religion, and that if I quitted the Monastery, to find more freedom or means to comply with evil appetites, I was very ill bestead. I was indeed extremely comforted.  
I went forth of Roven at shutting the gate, and in day and a half arrived at Paris, whence I am hither come in the only protection of the Almighty. Who report me a man engaged in wenching or wiving, shall accuse themselves of this sin next Easter. I regard not his prate, as being usual among the Papists upon the like occasions. See how the Ministers have furnished me with what satisfaction I sought, not of my senses, but my poor soul which sighed after its deliverance. I would prolong the discourse to make apparent the cheats of this Detractor, who speaks of the Ministers, as of men who have furnished me with what I sought for among them, sensual and beastly satisfaction, and promised protection for my vices: But because I cannot do it without I set forth the virtues I observed in them since I frequented them, and knowing that their modesties would not approve it, I will content myself with this only, since it is fit something be said, That I observed nothing in their words and actions which did not tend to my spiritual edification, and folly persuaded me that they are altogether free from that the Romish rabble doth, like itself, injuriously put upon them; I protest I never saw any of them go from house to house to prattle with, and court young maids, and join under pretence of giving ghostly counsel; if Ministers go abroad, it is to visit the sick, comfort the afflicted, treat in consistory of the means for relief of the poor, or else somewhat very beseeming their being or their callings when they go from home. I see them not laden with gay shows, Crosses, Agnus Dei kneaded with relics, holy grains, mother Lewis' cross, nor Medals, nor any of that which they call Aucupia Monachorum, friars toils to catch those who snatch at them, which nets they reach forth principally to those of the female sex, as the simpler and more inclined to superstitious devotion. They cannot complain of Ministers, that in their common talk we never hear them use the Name of God so vainly in good or bad, as divers Seculars have noted in the vain discourses of Monks, and complained thereof. Nor do we see them compliment with wenches and women three or four hours together in their portals, as do the friars, but above all the begging ones. The Ministers intents of discourse with any women, are examined; and if they give an ill example, it is not borne with. I marvel not that the Holy Ghost infuseth into them such profound notions of holy Writ, and that it bestows upon them such excellent illuminations in Divinity, as the Professors of this University deliver unto all that will come to hear them; I can never forget what I noted from one of them, who handling in his Lecture the commandment, Thou shalt not commit adultery▪ I never saw so grave a staidness in words, nor so much carefulness in discovering this subject; which gave me occasion to detest the Romish Casuists, and among other Sanchez a Jesuit, who in a sordid manner turns to and again the filth that comes along with this uncleanness, for there is nothing foul or base in the most execrable excesses of beastliness and sensuality which is not tossed to and fro in his imagination, and found in his most prodigious and horrible book of Marriage. See now what in my conscience I knew of them, in whose band, they say, I am cast. He to whom this invective against them and my sele is written, can judge of these impostures, and of the truth of what I assever, who forsook the reformed Church at threescore years of age, and therefore had time enough to be well acquainted with the behaviours of Ministers. What this reverend Sir adds in his letter, the Huguenots of Roven themselves say, if I had been an honest man, I had not left the Capuchins, is a lie, by which he makes himself a laughing stock, and abuseth him he writes to, by making a baby of him. For can any man of judgement be persuaded that he is no honest man that avoids Idolatry and superstition to embrace a true Religion? the Reader may judge by this sparkle the rest of the stuff. To conclude this small apology, and to refute what can be objected against the sincerity of my intentions in the work of my conversion, I present unto you this last reason which deserves to be well weighed.  
Adversity is a trial whereby God is acquainted with the fidelity of his children: I have passed by it twice since my conversion, the first▪ by a feebleness of body which came upon me before I came hither; the second, by a violent disease a while since, which brought me so low that I verily thought to die. 'Tis then or never that we should deal sincerely with God, and manifest the true resentments of the soul. Is it credible that a man that hath separated himself from the Romish Church for no other end but to take a fuller swing in dishonest liberty, that he was not seized at the instant with some terror of God's judgements, or showed not a misrule in his conscience tormented with remorse, by some words or deeds? But I may truly aver that I never before felt my heart at more ease, which being filled with heavenly comfort, seeing myself freed from papistical heresy, and brought into a religion wherein I could not die ill, since that I apprehended by a lively faith the merits of my Saviour & the premises of life eternal which he hath made to all them that confess and believe his holy Name.  
It is very true, that in this estate I was seized with an exceeding grief for my life passed, and the breaches I made in the Church of God in the time of my ignorance: I cannot think on, without great grief and discontent, the great number of those whom I have perverted, in being the cause they deserted the true Religion. But this confidence I have, that if they be the chosen of God, he will raise them up from their fallen estate, and be merciful unto them. This disease was very profitable unto me, for besides the exercise of humility and patience under the Lord's fatherly chastisements, the frequent visits of Pastors which came to comfort and pray with me, made me sensible how sweet and powerful are those consolations that are drawn from the doctrine of the gospel, in comparison of signing with the cross, anealing, & sprinkling of holy water, among which there is not one syllable of true comfort. But the principal effect of this trial is, that by it I was the more strengthened in my resolution, for I find myself more stable and more resolved than ever, to persevere in that holy religion which I have embraced freely without constraint, with a heart void of pride, or ambition or malice. Such issues are the undoubted marks of God's spiritual calling. And for so much as they who endeavour to shake my stability by contumelious reports, or make me bow by promises or flatteries, shall do better hereafter to consider their own consciences, and speedily seek after the means to get forth from the errors wherein they are ensnared, than to labour the change of this my unchangeable resolution: protesting unto them that by the grace of God I will rather suffer thousands of tortures, than break the vow I have made unto my God, to live and die in the confession and profession of the faith into which he hath brought me of his pure mercy.  
FINIS.