News from France: CONTAINING Two DECLARATIONS OF TWO NEW CONVERTS from the Church of ROME to the reformed Churches of FRANCE: the former made by Master M. du TERTRE, Lord de la MOTTHE LVYNE, late Preacher amongst the Order of the CAPVCINS under the name of F. FIRMIN, etc. at SAUMUR on the 27. of May last: The latter by the Marquis BONIVET, Lord of CREVE COEUR, etc. at ROCHEL on the seventh of August last. Both translated out of the several French copies into English by E. M. of CHRIST-CHURCH in OXFORD. Whereunto is added an English Letter sent from PARIS by an English Gentleman to his friend in England, touching the late surprisal and imprisonment of the Prince of Conde, which happened on the 22. of August last.  
LONDON, Printed by Edward Griffin for Nathaniel Butter, dwelling near S. Augustine's gate at the sign of the Pidebull. 1616.   

TO THE REVEREND, right Worshipful, and my worthy friend, Mr. Doctor GOODWIN, Doctor in Divinity, and Deane of Christ-Church in OXFORD, the Translator wisheth all happiness both in body and soul.  
Reverend and Right Worshipful,  
Having within these few days lighted upon this book, by the means of a familiar friend of mine, who lately had received it out of France, and considering the happy subject and methodical composure thereof, I thought it would not be amiss (nay rather a very profitable work for the Church, at least for the bringing home of such, of whom there is yet good hope they may be reclaimed) if I did set by some few of these vacation hours for the translating thereof. And I was the rather induced thereunto, by reason of a more particular charge, which not long since it pleased you to lay upon me, to the performing whereof this might (with God's help) not a little avail. The points perhaps that are handled in this Treatise, or at least most of them, have been formerly and often discussed to the full by others, but yet very seldom (would to God it happened more often) by way of recantation or reclaiming: and if in that manner, as of late we have had an example thereof, and our Press is yet hot with it, (I would our affections were so also) yet most seldom by men of my Author's coat, by such I mean who are so far gone, and sunk so deep into the whirlpool of their superstitions, that they have with a nearer bond, and as it were an apprenticeship for term of life, bound themselves never to depart, I will not say, from their religion (for that is common to them with others) but from their particular order and quintessence as it were of religion; it being from thence that such only (and no others, either of their Clergy or Laity) are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by way of eminency, religious. Having thus showed the profit which (I trust) may come from this my small endeavour, or rather from the Authors own labours & travels (his indeed being as the very waters of life, the only tasting whereof is salvifical, and mine but the channel to convey them) it remains now that I recommend this my labour to your patronage, from whom I first received the occasion of taking it in hand. I will not now stand upon Apologies (as the manner of most is) either for myself or the book. The book (I am sure) needs none; and for myself, I trust, I have met with a Patron that will read me without any Apology. If any shall think I have been too busy herein, it being a subject for the which I am scarce ripe; let him know thus much, that what I have done, may be the work, nay aught of duty so to be, I say not, of every Divine, (Quanquam o, would to God every such would put to their helping hands) but of every one that is only brought up in the bare school of Christianity. Thus committing myself and these my labours to your good acceptance, I pray to the Almighty God, that he will continue and confirm in his Church those that to all appearance are in already, with the ninety and nine of that good Shepherd in the Gospel, and that it will please him, with the same Shepherd who brought home his one sheep, daily to bring home and add unto his true Church, such as either by others seducing have strayed from, or out of forced ignorance never could find the way to his fold. Amen.  
From my Study in Christ-Church, Oxford this 31. of july. 1616.   

The Author's Epistle, to my Masters of the Romish Church.  
SIrs, I have a long while debated and disputed with myself, whether I should set to your view the causes and reasons of my retreat from you and your Church, and of my conversion and union to the Reformed ones of this Kingdom, and their society and company. On the one side, the sincerity of my intention in this charge seemed wholly to divert, turn, and hinder me from so doing, as caring very little what men thought, spoke, or esteemed of it; so that my actions were pleasing and acceptable to the supreme and eternal majesty of my God, conformable to his holy and divine will, tending and redounding to his honour and glory, and advantageous and profitable for mine own good and salvation. And besides contenting myself with that which I have spoken, treated, and declared thereof in my Profession, made in the Church of this City, the 24. of April. But on the other side, the duties and obligations which I owe to the truth, joined with the most affectionate suits and opportunities, which almost an infinite number have used towards me, and often reiterated, and the calumnies and slanders, wherewith many amongst you (though unjustly and wrongfully) do charge me, do force and constrain me to set down in this paper, produce to the day and bring to light, that which almost I then said of it; this only excepted, that now I will enlarge myself a little more, than the shortness of the time and discourse could at that time permit me. I have thought and believed that I could not more justly, and with better reason and equity, direct this Treatise to any, then to those, from whom I separated myself, to the end I might take from them the idle and light opinions, and the bad beliefs, far removed from piety and honesty, and remove the scandal which they might have conceived thereupon. Receive it therefore, I pray you▪ with the same gentleness and sincerity of affection, with the which I offer and present it unto you. And do me the favour to take the pains to read it; but with quietness, if it please you, and tranquillity of mind, without trouble and passion. And I hope, nay I am certain, and assure myself that you shall find, that there is more reason and knowledge in my action, than you think, and more obligation to follow me, and to do that which I have done, than you imagine. To this end I do open all the secrets of my heart, and folds of my soul before the Majesty of my God: and in your presence, with a solemn oath and protestation, that I will say nothing but the truth. I beseech the divine goodness, to assist you with his grace and heavenly light, to make you know clearly both the one and the other. I do pray with all my heart, and with as great affection, as I am verily, and shall be all my life, notwithstanding this change and alteration of religion, and departure from you, and your society & company.  
Sirs, Your most humble, inward, and affectionate, for your good and salvation, Dela Motthe Luyne. From Saumur, this 27. of May, 1616.   

A DECLARATION and manifestation of the chief causes and motives which have moved and induced Mr. M. de TERTRE Lord de la MOTTHE LVYNE, to withdraw himself from the Romish Church: Directed to those of the Church of ROME.  
THe most clear actions of men (even of the most famous and illustrious in virtues, perfections, and most commendable qualities) are subject to shadows, and their works exposed to the foolish and rash examination, search, censure, and judgement even of the common people.  
When you heard of, knew, and saw my departure, God knows what sinister opinions I ran into in regard of many amongst you; some taking my design to be but a lightness, inconstancy, and inconsiderateness of mind; others thinking it to have proceeded from a matter and occasion of disquietness and discontent received from them, from whom I am departed; others from a desire of greater liberty and more licentious life; and many other the like: but all in general esteeming it a manifest disloyalty and notorious treacherousness to your society and company.  
I could never have thought (and yet less believed) that the actions of a worm of the earth, of one so poor and wretched as I am, should have been gathered up with such a throng: but sithence that by the manifest providence of God they are fallen into this debate, 
1 Pet. 3. v. 15. Matth. 10 33.  I am most willing and content to render and give an account of them, as S. Peter commands me, or rather jesus Christ, who would disclaim me before his heavenly Father, if I did not confess him (in the truth) ingenuously before men.  
I swear therefore and protest before the most holy Trinity (to whom all things are known and manifest, which soundeth my very reins, which seeth and pierceth even to the inmost and most secret part of my heart and thought of my soul) that this my change hath no other aim, and tends purely and simply to no other end, then to the glory of my God, and the assurance of my salvation: for which two things I do not nor will ever refuse, in regard of men, either shame, or confusion, or poverty, or dishonour, or martyrdom whatsoever, though armed with the most cruel and sensible prickings of all the punishments and torments that at any time were felt by any reasonable creature. And if I have any other intent, I pray my God that he will make an exemplary vengeance of my hypocrisy, and punish and chasten me most severely, if he knoweth and can find out that I speak not the truth, and that my words do disagree and differ from the thoughts of my soul and feeling of my heart.  
I am now come to the 32. year of mine age, or thereabouts; and though it hath been with much pains, wearisomeness, and travel, partly in my studies, and partly in my other public or private businesses, yet I do not think (thanks to God's bounty) that I ever did wear in my countenance and forehead any mark whatsoever, which might make me blush for shame, or hinder me from going with my head lifted up aloft. I have not lost with that little experience which I have gotten in the world, the desire of going on and ending my life in the same bed of honour and state of innocency, for to prostitute that so lightly, which I have kept and maintained so dearly and with so much care. And how weak soever I am in body and mind, yet the lightness, inconsiderateness, and inconstancy, which some closely object unto me and reproach me withal, hath not as yet (God be thanked) so far possessed my brains, as that any one should have seen from thence to issue the effects of folly; and I hope that his goodness will not derelinquish or leave me to that wretched and lamentable extremity. As for the matter and occasion of discontent, which some others produce and lay abroad, I should be to blame, and should lie, if I should complain thereof; it being true (and I must needs avouch and confess it ingenuously) that I have been but too much beloved, cherished, and honoured in that state wherein I was, and as much or more advanced than I could have desired, wished, or challenged, having been put to the study of Philosophy and Divinity even sooner than their customs, statutes and ordinances could well allow of and permit, having also been made Priest precisely at the time permitted and appointed, and eftsoons admitted and preferred to the office of preaching, which I have begun to exercise from my 25. year, and always since continued at Burges, Bloys, in this City, Tours, Angiers, Chasteaugontier, Laval, Mayenne, le Mans, Alenson, Rhedon, and other such like well known towns of France, with all kind of contentment and satisfaction (thanks be to God) being welcome to all, and understood by every one. As for the liberty and a more licentious life, which others last of all do object unto me, God knows and is my record (and experience also can witness it, and give an assured proof thereof) that I have had nothing less in my mind and thought then that, but rather on the contrary it was the desire of a more retired, solitary, peaceable and quiet life, and for to put an end to those poasting and vagaries, which are ordinary and essential to men of that estate and condition, who like Daedalus his images are in a perpetual stirring, motion, and agitation. But if that had been the cause, I need not to have come out from thence where I was, such occasions and opportunities offering and presenting themselves daily unto me (as well as to others, yea a thousand times more) if I would have taken and accepted them as well as they. But God by his infinite goodness and mercy hath kept and preserved me even against these encounters, wherein the strongest and perfectest in show have shamefully yielded and foully fallen.  
I would not therefore so play with myself, and and out of an humour (as it were) change my Religion, if that I had not some sound cause and ground for it, it being otherwise very easy for me (if I had willed) to keep my wont manner of life, and to keep myself (so doing) from so many blows of the tongue, from wry looks, from pricking suspicions, which I have (in truth) to the quick felt, and do yet feel in good earnest. But there is no remedy: I must resolve with myself to swallow down by little and little this cup of bitterness for the love of our Saviour, 
Heb. 12.2.  who (saith S. Paul) when he could, and it was free unto him, to stay above in heaven in the same glory, felicity, and happiness with his Father, waited on and adored by the highest Spirits and Angelical powers, not only abased and emptied himself, humbling himself so far, as to clothe himself with the weakness and infirmity of our nature, and to take upon him the form of a servant and slave, yea enen was resolved willingly to suffer and endure the infamous and painful death and punishment of the Cross, and indeed endured it, without having any regard, or caring at all for the shame, ignominy, confusion, and reproach which was to ensue thereupon; it being enough to him that it was for our sakes, to deliver and enfranchise us from the power of the devil, sin, and hell, and to bring us again into favour with his eternal Father, and into the possession of the kingdom of heaven, lost by the sin and offence of our parents. Add hereunto that which himself saith, 
Matth. 9 10.  The Disciple is not above his master, nor the servant above his Lord. If they have called the master of the house Beelsebub, 
Io. 24 25.  how much more them of the household? If they have persecuted me, how much more will they persecute you also? 
Vers. 37.38.  He that loveth father or mother more than me, is not worthy of me. He that taketh not his Cross and followeth me, is not worthy of me. He that loveth his soul, shall lose it; and he that hateth it in this life for my sake, shall keep it in the life everlasting. And if it were so (as thanks be to God it is not) that I should be uncertain and ignorant of what I owe to my conscience in this behalf, I would then strive to cover again and hide my straying with excuses and repentances, which I am sure would not be denied me, but rather would be received willingly, and with all kind of joy, contentment, and cheerfulness, with open both arms and hearts, as it hath been sufficiently testified unto me by those instant searches, affectionate pursuits, and truly charitable offers, and I cannot but acknowledge and confess it ingenuously; at the least if their intent were answerable to their words, which those of that state and condition have used and often reiterated unto me, both by themselves, and by third persons interposed.  
What do I then? And by your favour I do pray you (you which take the pains and the patience to read these draughts of my pen, or rather of my soul) to think on me with as much attention, as I myself have thought of it, and to weigh my reasons with the just balance of reason itself, and then I am certain and assured that you will judge and find me as far from hastiness, precipitation, inconstancy, inconsiderateness of mind, and other such like things, which many amongst you, yea it may be yourselves do object unto me and reproach me withal, as I am near to the truth.  
My change and my departure do seem strange to you, I desire it. I can do nothing in it, much less hinder and stop the readiness of your minds. But if it please you to stay a while with me, I shall it may be make this change more familiar unto you. For it first of all it be strange unto you, because that every alteration and change of religion is simply so of itself, and that we ought to end in that wherein we have begun; what than I pray will become of those among the jews, Turks, the men of japan, of Margaia, and other barbarous and strange nations, which have changed and daily do change their own religion, and that of their fathers, in the which they had been nurtured and brought up, for to make themselves Christians, to wed themselves to the law and faith of our Saviour, and to profess his religion? If it be, because that more particularly and specially it is ill done to depart from your company, you might have right therein, if you or your Doctors could enlighten or ease me in this doubt. But I think that you and they would be troubled as much to do that, as to prove, show, and make it plain unto me, that yours is more worth and truer then that which I have embraced, the which notwithstanding would be wholly and altogether requisite and necessary to that proof.  
From whence then (you will say unto me) cometh this so sudden a change? From the special and singular grace of God, and from the particular knowledge which it hath pleased his goodness to give me, for to depart from the disorders, abuses, and errors of your Church, as well in matter of faith and doctrine, as of manners. It is very long since I began to know and take notice of them; finding it very strange, ridiculous, without reason, nay against all reason both divine and human, and not being able to comprehend and conceive, 
Bellar. caeterique omnes una voce & communi consensu.  1. How the holy Scriptures (and the Spirit of God speaking in them) were not the certain and infallible rule of faith, but rather men which are blind, ignorant, and faulty of their own nature: 2. That they were obscure, doubtful, unperfect, altogether insufficient to salvation: 3. That of themselves without traditions they were not so necessary, and that the traditions of themselves purely and simply (without the said Scriptures) were absolutely necessary: 4. How the substance of bread and wine were changed and converted into the substance of the body and blood of jesus Christ: 5. How the humanity of our Saviour in the same Sacrament was substantially present almost every where, or at least was really in almost infinite, distinct, and severed places in one and the same instant: 6. How the Mass was a true, proper, real, and substantial sacrifice, in the which the body of Christ in his own essence, substance, and nature and proper person, was again offered, immolated and sacrificed by the hands of the Priest to the everlasting Father, for the expiation of our faults, sins and offences: 7. How there was a Purgatory and set place wherein the souls of the faithful after this life were detained for the satisfaction of their crimes: 8. How the said souls could be helped by the suffrages of the living, as by prayers, cries, alms, and other the like, but especially by applying of Masses and Papal Indulgences: 9 How there was in the Church a treasure composed of the superfluous merits of the Virgin, of the Saints, etc. which could be applied to the living and to the dead for a satisfaction and remission of their faults and offences: 10. And that this application belonged and was proper to the Pope alone, who might dispose thereof as should seem good unto him, and deliver by the means thereof the souls detained in this pretended Purgatory at his will and pleasure: 11. How jesus Christ was not alone the only sufficient Mediator, Intercessor, and Advocate for us to his everlasting Father: and that for this purpose we ought to resort and have our refuge to the Saints and blessed ones: and that a thousand other such like things which you believe, and your Doctors teach and preach, aught to be held for Articles of faith, there not being any trace or ground of them in the sacred Scripture, the true rule of that which ought to be believed and done. Not being able (I say) to persuade myself that that was the true Church, in the which the true faith and the doctrine of the Gospel was held and taught, wherein the manners, life and actions were so contrary and opposite unto them, and the corruption so great and universally diffused and extended throughout. But those were but small, light, and vain Ideas, which went no farther by reason of the negligence (as I believe) in the which the watchings which I bestowed on my studies and other businesses kept me asleep: as also by reason of the age whereof I was, which for that time did not give me more lively conceits thereof for want of some body that might have heartened them on farther, as indeed I was bred in the midst of them who believed and did the quite contrary. Thus did my simplicity hatch my ignorance, wherein I lived five or six whole years since this first glimpse of light, which did kindle in my soul and heart this desire and affection of the truth, and to return to this first spring and original of the faith and manners of the Apostles and Disciples of the Son of God our Saviour, yet of that very Saviour, from whom by process of time even your Church hath swerved. At the end of which years finally it hath pleased that supreme goodness and majesty (which doth impart and communicate his graces and favours to whom he thinks good, yea oftentimes to least worthy and capable subjects, and makes the splendour of his everlasting light to cast his beams on those souls that are deepest plunged into the obscurity of darkness) to pour out on mine the amplitude and greatness of his heavenly and divine benedictions, and to make me to see abundantly, purely and to the full, in their own essence and natural day, both the truth and falsehood, and to harden, strengthen and encourage my mind for to embrace valorously the one, and to reject the other, against all the objects and representations of human reason, the attractive and alluring persuasions of nature, the impetuous assaults of flesh and blood, and the strong suggestions and temptations of the devil, and the furious and bloody combats of hell. Whereupon I am and shall always be obliged unto him, over and above all the obligations which I owe unto him already in number almost infinite: and I do bless, praise, & will praise him to all eternity, yea all the holy Angels of heaven and just men of the earth, which (whereas the envious, hateful, and ill willers have their foreheads wrinkled) will be glad for me and rejoice at my departure and conversion. This my change then hath no other scope, and aimeth purely and simply (as I have already said) at nothing but the glory of my God, and the assurance of my salvation, which I have truly found out, and swear and protest that I could not have attained unto and wrought out in that state wherein I was: understand, I pray you, and hearken to the reasons thereof. The two grounds and foundations of all Christian religion, and consequently of everlasting salvation, are faith and charity, without which neither one nor the other can remain and continue standing: faith (I say) in Christ, 
Faith.  He that believes in me (saith he) shall not come into judgement; but he that believeth not, is already condemned. Not any faith whatsoever, but such as God and the holy Scripture do demand and require of us, not languishing, dead, grounded on human inventions and traditions, but purely and simply on God's word, animated and quickened by the spirit of grace, accompanied with good works. Charity, not feigned, 
Charity.  dissembled, in show only, but as the Apostle saith, proceeding from a pure and clean heart, from a good conscience, from an unfeigned faith, and a loyalty not counterfeited.  
The same S. Paul speaking of the first in the 1. Epist. to the Corinthians, 
Vers. 10.11.12.  chap. 3. saith it clearly and in very express terms: According to the grace of God which is given unto me, as a wise master-builder, I have (saith he) laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon: for other foundation can no man lay then that is laid, which is jesus Christ. Now if any man build upon this foundation gold, silver, etc. Where you see clearly how under the metaphor and comparison of a material edifice and building (which that it may be firm, sound, and lasting, hath necessarily need of a good strong foundation of firm and hard stones, laid very far and deep in the ground) he declareth, signifieth, and giveth clearly to understand, that the true faith and belief in jesus Christ our Saviour (such as he teacheth and showeth us in his writings) is the true, sure, and only foundation, and the solid and settled groundwork of all Christian religion, and consequently by a necessary sequel, of everlasting salvation, according to my proposition, which for this first point remains enough by this place and sufficiently proved. As also no man doth deny it and call it in question, but all generally do admit and receive it for a certain and assured ground.  
Let us come to the proof of the second point thereof, to wit, of Charity: I had need of more time than the shortness of this discourse can afford me, for to relate all the places of holy Scripture making for this purpose. That namely is manifest and clear by the very words of our Saviour, when as being asked of that Doctor of the Law, 
Matth. 22.  or Scribe and Pharisee, which was the first, the greatest and chief commandment thereof, and having made answer that it was to love God with all his heart, with all his soul, etc. and his neighbour as himself, he addeth, that in these two points were comprised and contained, closed and shut up the whole Law and the Prophets, and consequently by a necessary sequel and infallible conclusion, all religion grounded and salvation established, as on two solid and firm foundations, without the which neither one nor the other (as I have already said) can remain and continue standing.  
Now let us see whether those two grounds and bases of salvation be or can be found in your Church, and in the state and condition from whence I am departed, to the end that from thence you may know and judge, whether I have had just cause and lawful occasion to do this or no; and that the tongues that make themselves malicious and slanderous, may cease from their calumnious assaults and pursuits. And to begin with the faith and belief in jesus Christ: 
How the Papists fail in matters of faith.  we have amongst many others three things to be considered in him; 1. his person, 2. his charge and offices, 3. the singular graces, favours and benefits which he hath conferred on us, and we have received from him.  
As for his person, 
1. About Christ's person.  it is a matter of alike faith and belief, equally grounded in the holy Scripture, and acknowledged, approved, and confessed by all, that he is very God and very man; God, begotten from all eternity, of the proper substance, essence, and nature of his eternal Father, yea the very same perfectly and in all points, equally God as he is: Man, conceived, in time produced, and begotten within the chaste entrails of the proper substance of the Virgin Mary, by the working of the holy Ghost, of the seed of Abraham and David according to the flesh, truly man as we are, subject to the same and altogether alike infirmities, except sin and ignorance. Now although your Doctors directly and openly do not beat down and destroy these two things in the Son of God our Saviour; yet so it is notwithstanding that by manner of consequence and necessary sequel, they take from him, rob him of, and carry away at the least his humanity, when as they say (and it is their common doctrine and universal belief) that in the Sacrament of the Eucharist, by the means which they call (and they have forged and invented it for themselves but of late times) of transubstantiation, the substance of bread and wine is converted and changed (they are the proper words of the Council of Trent in the first and second Canon of the fourth chapter, and of all your Doctors in dependence thereof) into the body and blood of jesus Christ; which is properly and to speak truly, to overthrow topsy-turvy and destroy the truth of the incarnation and humanity of our Saviour, and to give him a body not taken and drawn from the substance of the Virgin, made and begotten by the seed of Abraham and David according to the flesh, following the promise which had been made them thereof by that supreme majesty long time before; but from the substance of the bread, and by a necessary consequence and infallible conclusion, no longer any true body or a natural man, but a morsel of paste, a piece of the oven: horrible and accursed blasphemy! but yet far more when as they affirm, avouch, and wilfully maintain, that the same humanity of Christ (in the same Sacrament) is substantially present almost every where: or at least is really and corporally in almost infinite distinct and severed places in one and the same instant.  
So Bellarmine in his controversies of the Eucharist, and after him all the others in a row; which is properly to make the body of Christ no longer a true body, but to speak plainly, an immense and infinite God, contrary both to the truth of his human nature, and to the testimony of all the holy Scriptures and reason itself. For what body would that be, which wanteth his natural greatness and stature, which can neither be felt, handled, nor seen, etc. which occupieth and filleth almost infinite places distant and far asunder in one and the same instant, as we have already said? Thus do you see that your Church doth oppose and destroy his holy and sacred person, and the humanity of our Saviour, and turneth topsy-turvy (as much as in her lieth) this ground of our salvation, whereas in am of the true body of Christ, she offereth, presenteth, and giveth you an idle vision, and a very apparition. But this is enough on this matter.  
Let us now come to his charges and offices: 
2. About his offices.  They are many and in great number, but may notwithstanding all be reduced to these three principal, of Prophet, of King, of high Priest: A Prophet, 
As he is a Prophet.  who like another Moses, yea better than he and more perfectly many thousand times, and without compare, nay then all the other Prophets, hath both by himself and by his Apostles and Disciples foretold, denounced and declared the will of his eternal Father, the laws, precepts and ordinances, which he required and willed us to observe. So had the foresaid Moses a long time before foretold, when as being near to his end, and upon the finishing of his days, turning himself to the children and people of Israel, and comforting them in the behalf of his departure, 
Deut. 18. ●5.  he did warrant them and promised that God would raise up unto them a Prophet from the midst of them, of their brethren, etc. And the Apostle in the first to the Hebrews saith expressly, that God having in times passed at sundry times and in sundry and diverse manners spoken to the Fathers by the Prophets, hath spoken to us in our days by his well-beloved Son, etc. And a thousand other the like testimonies of Scripture, which I omit of purpose not to weary you. 

Scriptures insufficient according to the Papists.  
Beliarm. disputatione seu controversia 1. de verbo Dei scripto & non scripto, totis 4 libris, tom. 1. & praecipue li 3. cap. 1. cap. 2. & cap. 4. lib. 4. ca 2. cap. 4. & 12.   Now those of your Church do deny unto him this honourable charge and office, when as they say, hold and maintain, that the holy Scripture is obscure, ambiguous, unperfect, insufficient to salvation: That there is nothing in it heavenly and divine, which can bind us to believe that which is contained therein: That that which the Apostles and Prophets have given us and left in writing, they did it not as being driven thereunto by any particular and special commandment, or inspiration from God, but by contingent occasions and accidental causes: That its proper principal and last end is not to be and to stand for a rule of faith, but only for a certain useful and profitable recommendation to the keeping and observing of the doctrine proceeding from the preaching of the Gospel, etc. And that not contenting themselves with this heavenly doctrine, by the means whereof the Son of God our Saviour hath given and left unto us both by his living voice, and by the Apostles and Prophets, as it were by his own hands, all that is requisite and needful to salvation, and to the perfection which he willeth, 
Deuter. 4. Apocal. ult. Ad Galat. 1.  requireth and demandeth of us, they add to this heavenly and divine written word (contrary to the express prohibition which is given of it in many places therein, where an Anathema is pronounced, and a curse thundered out against those that shall be so daring, bold and shameless, as to undertake it) they add unto it (I say) as being insufficient, another not written, to wit, an infinite number of human constitutions, traditions, and inventions. To the which (although for the most part uncertain, 
Concil. Tridentin. sess. 4. Decret. 1.  obscure, and contrary among themselves) they will have us to give the like credit and belief, and carry towards them the same and altogether equal devotion with the word of God, nay far greater, seeing they hold and teach, as I have said heretofore, that of itself alone, without the said traditions, the Scripture is not so necessary, and neither can nor aught to serve for a rule of faith: and the traditions alone of themselves purely and simply, without the said Scripture, aught to be and absolutely are so. Which while they do, what is this else, but to reject and impudently refuse to admit, receive and acknowledge the Son of God jesus Christ our Saviour (in whom, 
Coloss  as the Apostle saith, are laid up all the treasures of the divine knowledge and wisdom of the Father) for their true Prophet and Lawgiver? or at the least to think him unfit, insufficient, who neither knew, nor could (but what say I? nay malicious, who would not) declare and give us to understand the will of his Father, and his purpose concerning the service and obedience which he would have, and which we ought to render him; yea most unjust, to tie and bind us (and that on pain of eternal death and destruction) to observe a law which he had not made known unto us. Which are three blasphemies none of them less damnable than the other, the which notwithstanding (before you perceive or think of it) your Doctors and Prelates do make you lamentably run into, by this false, perverse, and wicked doctrine which they set before you to believe, twofold worse than you, yea threefold, and an hundredfold, who therefore also shall be punished for it a thousand times more grievously.  

As he is a King.  A King and Pastor ordained of God, and established over his Church, for to feed, order, guide and govern it by his divine spirit, as a sovereign Monarch, head and Pastor thereof; and to keep, maintain, conserve and defend it against all his enemies visible and invisible, by his almighty arm and his strong and forcible hand, and to make her finally arise and come to the haven of everlasting salvation, of felicity and bliss. 
Psal. 1.  I have been (saith he himself through the mouth of his ancestor and grandfather David) anointed and consecrated King by him, to wit, his eternal Father, upon his holy hill of Zion. In Esay 16. jerem. 23. in S. Luke 1. He shall reign (saith the Archangel to the Virgin) over the house of jacob for ever, and of his kingdom there shall be none end. And he himself last of all in S. Matthew 28. speaking to his Disciples after his glorious and triumphant resurrection, did ascertain and assure them, that all power was given him both in heaven and in earth. And in a thousand more places and passages of the Scripture he is called, and himself also styles himself by the title of Pastor. Now those of your Church do deprive and disrobe him of these honourable charges and glorious offices, 
The Pope head of the Church according to Papists.  for to make them over to a mortal, frail and perishable man, whom they admit and receive into his place, acknowledging him for their sovereign chief Pastor and Governor, as if this King of infinite glory and majesty, and true Shepherd of our souls, were not able and sufficient for to feed, order, guide and govern them, attributing and transferring by a horrible and detestable blasphemy to him, the titles, qualities, and conditions, which befit and pertain to the Saviour only, as he is the Bridegroom, universal Head and Pastor of the Church, etc. which is nothing else, to speak properly and truly, but to pluck and drive away Christ from his kingly seat and throne, and to set therein another, to take from his head the crown and Mitre, and out of his hands the Sceptre, for to give them to the Pope. For if he be head of the Church, Christ shall be so no longer, else she would be deformed, monstrous, and two-headed. If all power hath been given unto him in heaven and in earth, as he impudently boasteth, then truly it will altogether be taken away from Christ: for as Alexander said very well to Darius (as learned Plutarch reporteth and witnesseth) even as the heaven is enlightened but by one Sun, from whom all the other stars and planets receive and keep alike (by mere and simple dependence and communication) their light and splendour, and there cannot be two of them: in like manner in a kingdom there can be but one King, and there cannot be suffered to be two; otherwise the Royalty would be imperfect, and the Empire subject to perpetual troubles and continual wars, and would quickly begin to fall to decay and utter ruin. To be short, if the Pope be the general, only, and universal Pastor and Bishop of the Church, to whom the Son of God hath given and committed all his authority, care and diligence, in ruling, governing, ordering, disposing, establishing of laws, and setting down rules to the consciences, with a bond of yielding to him all obedience and submission as to himself; what then hath he more to busy himself withal here below in his Church? Truly he hath utterly deprived himself of his kingdom, and disrobed himself of his pastoral office and charge, he is now no longer any thing else in their reckoning, but a mere cipher and o in Arithmetic; which is a blasphemy, not only to say, but even to think: the which notwithstanding these wretches make you to commit and utter, though you think not or neglect to have regard of it. But to what a pitiful and deplored state would the Church be brought, having for her chief Pastors and universal governors men that of their nature are weak, feeble, wretched and blind, who scarce are fit to rule, guide and govern themselves, their works and actions? From thence it is that are sprung and have had their source, so many disorders, irregularities, and Corruptions in your Church, as is to be seen at this day. But it is no wonder: for as jesus Christ our Saviour saith very fitly, 
Matth. 15. Luk. 6.  If the blind will undertake to guide and direct other blind men in their way, what can be hoped and looked for, but that they shall stumble on their faces to the ground, and finally all of them have a deadly downfall? No no, there are no others besides that sovereign King and glorious Monarch, the eternal, almighty, and divine Governor and Shepherd of our souls, who can only rule the whole body of the Church, have an eye over all, give order for all things, as being wholly wise, clear-sighted & provident, yea Wisdom and Providence itself, by the means whereof the eternal Father doth govern, guide, and dispose of all things. 
1. Pet. 2.25.  It is he who is the true shepherd and bishop of our souls; saith Saint Peter, The Lieutenant general, and viceroy of God his Father, saith Saint Matthew, 
Matt. 26.  Who hath given him all power, authority, and might in heaven and in earth; And having brought all things under his feet, saith Saint Paul, 
Ephes. 1.  hath set him over all things, for to be head to his Church.  
A true and sovereign Priest after the order of Melchizedeck, 
As he is a Priest.  anointed and consecrated by the eternal Father before all worlds. 
Psal. 110.  The Lord hath sworn (saith the kingly Prophet speaking to this purpose) and will not repent him, Thou art a Priest for ever after the order of Melchizedeck. (The Apostle S. Paul confirms and repeats this many and diverse times in the Epistle to the Hebrews, 5.7.8.9.10.) For to offer up to him in time according to the office and duty of the high Priest, his precious body and blood, his sacred and spotless flesh upon the altar of the Cross, as a pleasing sweet smelling and acceptable sacrifice to his divine Majesty, justly provoked against us for our crimes and offences, for to assuage and appease him to reconcile us with him, to deliver and set us free from the power of the Devil, and from the writ, whereby we were bound over to everlasting pains & torments of hell, and to bring us again gloriously to the happy fruition of the kingdom of heaven: In the Ps. 65. Esa. 33. in the first of S. Peter, 23. to the Rom. 3. Heb. 10. and a thousand the like. Hence it is that he is called and styled by the same Apostle, our Salvation, Redemption, Sanctification, etc. For to offer unto him, I say, according to the forenamed duty and office of the High-Priests, prayers, supplications, and requests continually to intercede for us, and to stand us in stead of an Advocate towards his divine Majesty, jer. 30. Zachar. 1. Rom. 3.5.8. Ephes. 2. Hebr. 7.8.9.18. joh. 4. This he doth effect and accomplish very faithfully, and will continue so to do unto the end and consummation of the world. Now your Church doth take from him, 
Christ's passion and satisfaction, unsufficient according to the Papists.  and carries away the one and the other of his charges and offices, after many ways and manners, but especially in two.  
First, when as she presumes to reiterate this Sacrament, & doth fond imagine, that she offers up again every day at the Mass, the body of jesus Christ for the sins and salvation of the living & dead: by means whereof the anger and wrath of the eternal father is assuaged and appeased, and men find and obtain mercy; so that with you the Mass is a propitiatory, and impetratory sacrifice. Whence it follows plainly, that that first oblation and sacrifice of our Saviour, made on the tree of the Cross, by the effusion of his precious and divine blood, was not sufficient but wholly imperfect? as the Apostle to the Hebrews, 7.10. argueth and gathereth very well from the ancient sacrifices of the old Law, the which because they had not the force and efficacy fully to wipe away sins, were therefore reiterated many and sundry times, but the sacrifice of the Son of God having had that virtue, power, and efficacy: hence it is that it ought in no ways to be reiterated and offered up again, having been more than able and sufficient, even the first time to blot out and to quit the sins of the whole world, yea of a thousand worlds, if so many there had been. This notwithstanding your Church denies by those pretended imaginary, 
The sacrifice of the Mass.  unbloody (as she calls them) oblations and sacrifices, which she repeateth every day, showing enough thereby that she doth not believe the first to have been sufficient, impairing in this manner the authority, credit, and dignity of this only Highpriest, according to the order of Melchizedeck. Read I beseech you, and take pains to consider heedfully, the 7.9. & 10. of the Epistle to the Hebrews, and you shall see more clearly, how your faith and belief in this matter and doctrine of your Church, is far different and contrary, to that of the Apostle Saint Paul, and of the first believers of the primitive Church.  
Secondly, 
Mediation and intercession of Saints for us.  she taketh from him the office and charge of mediator, etc. when as to his disparagement she sets, and appoints almost an infinite number between God and men, the Virgin, Saint Peter, etc. the which she commands to be called upon, and teaches that reciprocally they understand our prayers, and make intercession for us to his divine Majesty, etc. Now if this were true, it would follow thence by a necessary consequence that jesus Christ our Saviour, were not alone the only and sufficient Mediator, Intercessor, and Advocate for men towards his Father, which not only is most false, but altogether blasphemous, directly against the Scriptures, in the fore-alleaged places to the Hebrews, 7. and 10. and a thousand other the like, all which I omit of purpose (as also a more ample proof of this truth) because the time urges me, and the shortness of this discourse forces compels me to pass it by in silence, and to come to the third thing, which I have said is to be considered in jesus Christ our Saviour, to wit, his singular and not to be equalled benefits, and graces, and favours, which so lovingly he hath communicated unto us, and we have received from him in so great abundance, that so I may show, and make plain unto you, how your Church, and your Prelates and Doctors, and you with them, do likewise err and fail greatly and foully therein, and in the humble, hearty, and loving acknowledgement, which we ought to have towards that bountiful Lord.  
His offices are many and in a great number, as I have said (yea almost infinite, and he would never have done, that will recount them and stand upon each of them in particular) but they may all notwithstanding be reduced to these two specials and particulars; which he hath purchased us by his death and passion, and merited by the effusion of his precious blood, our justification and Sanctification, which God promiseth to his people in that new covenant, which he foretelleth by jeremy, 31. and 32. that he was to make with them, rehearsed by the Apostle to the Hebrews, 8. and the 10. Behold (saith the Lord) I will make with the house of Israel, and with the house of juda, a new Covenant; which is this: I will put my Law in their understanding, and will write it in their hearts; (there is sanctification) and I will forgive their unrighteousness, and I will remember their iniquities, and sins no more; There is justification.  

●ustification.  The first then of these benefits is our justification, which is the merely free remission & pardon which God gives us of all our offences and sins: witness S. Paul, Rom. 4. who following David, Psalm. 32. doth place the justification and happiness of man in this remission, as also David denounceth the happiness and bliss of that man to whom God imputeth righteousness without works, etc. This pardon is gotten and deserved for us by the merit of jesus Christ our Saviour, in as much as he offering himself for an offering and sacrifice of good and sweet savour to his Father on the tree of the Cross, he hath thereby fully satisfied his divine justice for all our sins, as S. Paul teacheth us, Rom. 3.23. and 24. Being justified freely, etc. and S. john in his first general Epistle 1.7. The blood of jesus Christ cleanseth us from all sin. And in the second chapter, verse 2. For he is the propitiation for our sins. This benefit of justification is communicated by God, through the free imputation of the merits of our Saviour, to the true believers apprehending and receiving them through a true and lively faith working by charity, as the Apostle teacheth us to the Rom. 3.28. Therefore we conclude that a man is justified by faith without the works of the Law. And in the fifth chapter, verse 1. Therefore being justified by faith, we have peace with God through our Lord jesus Christ. There is justification by faith. And as for the imputation of the merit of Christ, he showeth it there also in the fourth chapter, when as telling how God had imputed to Abraham his faith for righteousness, he addeth, Now in that, that this was imputed to him for righteousness, etc. This faith is not an idle imagination, or false illusion and persuasion, or fantastical speculation in the believers brain (as your Doctors do slanderously say) but an holy assurance and firm confidence in the bounty and mercy of God, by the which we believe that according to the truth of his infallible promises he will be gracious and merciful unto us in jesus Christ his Son, freely for his sake pardoning us all our faults. Such a belief is not idle nor fruitless in those who have it, but fructifieth unto all manner of good works, righteousness, godliness, holiness, love, etc. Not for to merit and obtain that pardon, which is already wholly gotten; but for to show towards God that we acknowledge this so unestimable a benefit. This faith is not from ourselves, but is a special gift of God, who hath given us freely through his Son not only to believe in him, but also to suffer for his sake, as saith S. Paul, Philip. 1.29.  

Sanctification.  God having thus justified us freely through faith in his Son, he sanctifieth us also through his spirit, which is the second benefit that we have observed to be gotten for us in jesus Christ, and which he hath merited and obtained for us by his death, as we have said: and doth bestow it upon us by the virtue and efficacy of his Spirit of regeneration and sanctification, by the which mortifying daily more and more the natural corruption in which we all are borne, he makes us by little and little to renounce and to die to all sin, for to live to righteousness and holiness all the days of our life, until that in the end he do sanctify us fully, when as after this life he shall receive us into that other, in his heavenly glory. This is briefly that which concerns these two great benefits of our Lord, accordingly as the Scripture and Gods holy word do show and teach us.  
It is a pitiful thing to see after how many sorts and manners Satan hath lamentably spoiled, sophisticated, falsified, perverted, and corrupted in your Church, by your Pastors and Doctors, this doctrine being so wholesome and full of comfort touching these two benefits of jesus Christ our Saviour: first, 
How Papists err about justification.  by extenuating as much as they could, and can, the greatness of these graces and favours: secondly, by taking from him and robbing him of all what they can, for to attribute it to the merits either of themselves, or of others, and to their own satisfactions and papal Indulgences. They extenuate the greatness of grace two ways: first, by lessening and diminishing the greatness of our offence and sin; secondly, by debasing the excellency and perfection of Christ's merit. They do lessen and diminish the greatness of sin; first, in denying that original sin deserves eternal death, contrary to that which the Apostle teacheth us to the Rom. 6.23. that the wages of sin is death; and to the threatening of the Law, which sounds thus, Cursed is he, whosoever doth not continue and persevere to observe all things written and delivered in the book of the Law. Secondly, by their distinction of sins, venial and mortal, teaching that there are some petty sins which do not deserve eternal death and damnation, but rather pardon, which is directly against that very sentence of S. Paul, that the wages of sin is death; and that menace of the Law, Cursed is he, etc. They debase the excellency of Christ's merit, when they teach: first, that he hath not satisfied for those sins and offences which they call venial, but only for those that are mortal, contrary to that which Saint john hath in his first Catholic Epistle, chap. 1.7. That the blood of jesus Christ cleanseth us from all sin. Secondly, that as for mortal sins, he hath only changed the eternal into a temporal punishment, which is by them affirmed and maintained, not only without any ground upon the holy Scripture, but also is much repugnant to the goodness and mercy of God, who in so doing would pardon but by halves. Thirdly, that by the death of jesus Christ we obtain only remission of the guilt, and not of the punishment, which is as much, as openly to mock with God, and to disannul altogether the merit of our Lord: for what is it, I pray you, to remit and pardon the guilt, but not the punishment? As if a Master should say to his servant, a Lord to his subject, a King to his vassal, that had grievously wronged and offended him, Go thy ways, I pardon and forgive thee thy fault, but I will punish thee howsoever when I see time for that that thou hast done, according as thou deservest. What pardon would that be? nay would it not rather be a mocking of him? It is even so with God according to them. They do take from jesus Christ, and rob him as much as in them lieth, of the glory of his merit, for to attribute it to the merits of another, when as refusing the true pardon of God by faith in the blood of his son, they will themselves deserve of God by the power of their works this pardon, and the fruition of life everlasting: wherein they do just like a wicked malefactor, who being in the hands and power of his judge ready to be executed, would refuse the grace and pardon of his Prince, and would make no use of it, but would think that he could merit, yea would stiffly maintain, that he had justly merited by his good deeds both his freedom and the expiation of the punishment which was prepared and made ready for him, and to be one of the chief officers and best furnished household-servants of his Lord: wherein besides the intolerable arrogance whereof they cannot (nor you) clear themselves, they fall into a gross, foul, and palpable ignorance; first, in that they think that they can of themselves do any worthy thing, and such as can deserve at God's hands that which they think they do deserve, although notwithstanding it stands so, that of ourselves, as of ourselves, we are not able to think any thing, but all our ability is and proceeds from God, as speaketh the Apostle in the second to the Corinthians, chap. 3. yea even all the most just actions of man, which God worketh in him through his grace, are so marred, infected and tainted with our natural corruption, that they are all (as saith Esay 64.) as a menstruous cloth. Secondly, when as (for a refuge) they say that those good works which they do, are not from themselves, but from the grace of God working in them: for it is little to the purpose for to presume to merit of him by such works; it is as if a vassal, that had received as a free gift from his chief Lord all the goods that he possesseth, would challenge to merit of him yet more than he hath received, for having given him some apple, pear, or other fruit, which he had gathered upon these grounds: there being far less proportion between all the good that we do through the grace of God, and the remission of our sins or life everlasting, which they think and pretend to merit by their works, than there is between an apple and many large possessions. For to merit, it is required that there be a proportion between that which we do or give, and that which we challenge thereby to merit: it is also required, that that whereby we do merit, do come from ourselves, and be not given us by him from whom we pretend to merit: for to merit by grace, it is to merit without merit, it is not to merit at all, it is to renounce all merit; grace and merit being in such sort opposed amongst themselves, that they can by no means stand together: 
Rom. 11.6.  for if it be by works (saith the Apostle) then is it no longer by grace; if it be by grace, then is it not by works, else grace is no longer grace. This spiritual pride is seen yet more clearly herein, 
Against works of supererogation.  that not being content to merit pardon and Paradise through good works commanded by God, they think and pretend to merit yet somewhat over by their works not commanded, which they have forged for themselves, of supererogation, as they call it: a name that witnesseth thoroughly their pride, whereby they think that they bestow upon God somewhat over and above that which he requires and demands at their hands, or then they are bound to give him: as if God ask and requiring of us that we should love him with all our heart, with all our soul, force and strength, and our neighbour as ourselves, which is the upshot of the whole Law, we could do any thing beyond that. And yet what are these goodly works of supererogation, that are of so great a merit? They will come to this, to wear a frock, an habit, a cord, the sandals of a Monk, a Capuchin, etc. to go barefooted, not to wear a shirt, to use the discipline and chasten the body, to use an haircloth, to wear the cord of S. Francis, Dominicke, etc. to be of the brotherhood of the rosary, of the Beads, etc. and other the like works, in truth not commanded nor appointed by God, but of which also one day justly and with good right he will say, Who hath required this at your hands? 
Esay 1.12.  In vain do they honour me with their works, and their fear towards me is an human commandment invented by men. And yet notwithstanding what is it that they make account of, or commend in your Church, but these works of supererogation? Is it not therein that you put all the marrow and juice of piety, devotion, perfection, holiness, and service of God? And what do you make (for the most part) of all the works commanded and ordained by God, in respect of those which men have invented, but hay and chaff, which no man regardeth? 2. They rob Christ of the glory of his merit, in that they teach that we must ourselves satisfy for the temporal punishment of our sins and offences, our Saviour having (by their saying) only taken away the eternity thereof. 
Against Purgatory.  Whereupon they have devised and kindled in their brain the imaginary fire of Purgatory, which they set in the very next place, and as it were in the suburbs of hell, for therein after this life to satisfy in our own persons the justice of God for our sins, as if the blood of jesus Christ, which cleanseth us from all sin, were not a soap and lie (as it were) strong enough for to wash away all this filth, and that we needed another scouring more rugged and purgative, of fire altogether as hot and violent (say they) as hell-fire itself; for they must needs know much certain and assured news thereof in particular, by the relation of so many souls as return from thence, as they say. But to what end, I pray you? Is it for to have Masses sung, for to have services and obits said for the dead for their delivery from this so boiling a fire? Alas poor fools, that suffer yourselves to be deceived and cozened by these tales, fables, and gulleries, and to be muffled by these weak terrors and human inventions! No, no: it is for to fill their purse and belly, and to make good cheer at your cost, and under the name and pretence of the poor deceased. But though it were true, that there were such a fire and place appoinred by divine justice for the satisfaction of sins after this life, (whereof notwithstanding we have not, nor can they produce any true, sound and clear ground and testimony in the Scripture) is there any thing amongst all those which they give and offer you for to deliver you, yea also for to keep you quite from the coming therein, such as are anniversary Masses and obits, testamentary legacies and foundations, & c? Is there, I say, any of these things, yea any other that might possibly be devised or imagined, which can counterpoise the greatness of these torments which they feign to be in this pretended and supposed Purgatory? Truly if that which the Devil maliciously said of the holy man job, be true, though spoken by him to a very bad end, Skin for skin, and all that a man hath he will give for his life; how much more shall it be true in this respect, and what will not men give for to free themselves from such a fire, and to redeem themselves from such torments, if possibly it could be done? Truly they wo●●● give all their goods even to their very shirt, yea even to their skin. And thus it is, and under this fair cloak and pretence, that they cozen folks, and deceive and abuse poor silly people, squeesing out and drawing to themselves all their goods and substance, for to make their own hearts merry withal, and to make their flesh-pot to boil. An horrible wickedness; beyond all comparison, and more than detestable mischief and impiety! for to make way for their avarice and gluttony, under pretence of piety, devotion, and compassion towards the deceased. No, no: if it were so (as I have said before, which notwithstanding is not) that this Purgatory and the fire thereof were true, nothing of this world, nor any human action would be able and sufficient to bring deliverance and freedom, and to countervail the pains and torments; and we ought therein (as saith our Saviour, but to another sense than they urge and allege him for) to satisfy the rigour of God's justice even to the utmost farthing, and to the smallest fault, before we should come out from thence: which notwithstanding would savour rather of a cruel Tyrant, then of a loving, pitiful, bountiful and compassionate God, such a one as ours is. But to their account, they do deliver themselves yet more easily, and at a cheaper rate than the aforesaid, by means of the Pope's Indulgences and Pardons, by wearing a pair of Beads, or an hallowed Medaill, and saying three paternosters, or some such other the like mere fooleries, babbles, and inventions proceeding out of the forge and shop of some superstitious brain, or rather covetous and desirous of gold and silver, very fit in truth and convenient for to help towards the charges and expenses of the Pope's Court, and of other Ecclesiastical persons his deputies. But (as I have said) an impious wickedness and detestable impiety, nay, an horrible and execrable blasphemy, thus to disrobe and deprive jesus Christ of the glory of his merit, and to imagine by such means to satisfy the rigour of God's justice, better than by the effectual and divine virtue of his precious blood, shed for the sins not only of the whole world, but of an hundred, yea of a thousand, if so many there were. I give leave to all truly Christian and religious souls, desirous of their own salvation and zeal to the honour and glory of their Saviour, to think well of it, and to judge whether this be to give him the entire glory of our salvation, and whether he be well assured, leaning and being built upon such foundations.  
The time would fail me, if I discover, and my heart would ache and pant at the sight of all the filth and abominations that are covered and hidden under this cloak of merits and satisfactions, which are taught and preached in your Church, far more than the grace, goodness, mercy, and free pardon of God; yea by the which merits and satisfactions this grace, goodness, mercy, and free pardon of God, and the merits of jesus Christ are not only darkened and disfigured, but quite defaced and altogether abolished, as much at least as in them lieth. Let that which hath been said be enough, and suffice for this time, for to show and make you to see how the benefit of our justification by Christ jesus our Saviour, is set as it were at nought by the doctrine of your men. Let us now come to the benefit of sanctification, which he hath likewise (as I have already said, 
How Papists err about sanctification.  and repeated twice or thrice) obtained and merited for us by his death and passion, and by the effusion of his precious and divine blood. This is no less perverted, corrupted and abolished, than the former. For in stead of acknowledging with the Scripture (which teacheth it us) that of our own nature, being dead in our sins, unable to frame even a good thought, and bring forth of ourselves any good thing, by reason that the whole imagination of man's heart is set upon nothing but evil at all times even from his youth; God hereupon doth baptize us not only with water, but principally with the holy Ghost, by the which correcting and mortifying by little and little the corruption of our nature, infected with the sin which we bring with us from the belly of our mother, of unbelievers, impenitent, rebellious, wilful, and disobedient to his commandments and precepts, such as we are of ourselves and of our own nature, he makes us to believe his truth, takes from us the hardness of our hearts, makes us flexible and pliable under the yoke of his laws, and of his obedience, that so renouncing all unfruitful works of sin and darkness, we may live as true children of light in righteousness and true holiness: in stead (I say) of acknowledging, teaching, and carefully urging this, they do the quite contrary, 1. extenuating (as I have already said) and diminishing as far as they are able, this natural corruption and original sin which is in us, saying that it is but a light infirmity, spiritual languor, and weakness of nature, which makes us indeed backward and slow in good, but not dead to all good, and quick and ready to all evil: 2. attributing to the water, salt and spittle, and other such like things of baptism, the mortification of that natural corruption in us, and not rather to the merit of jesus Christ our Saviour, and to the power and efficacy of his death and passion: 3. in that, that seeming to acknowledge the grace of God to be necessary for the healing of this evil, yet in effect they do quite disannul this, 
Free-will.  and attribute it to themselves, and to the force and power of their free-will: 1. in that they imagine that in man, by the force and power of his nature, there are some preparatives and dispositions to receive this grace, and consequently that there are in him certain merits of congruity; so that with them the cause why God offereth and presenteth his grace to one and not to another, is because the one is well prepared, (of himself, you must understand, and not by the grace of God, seeing he prepares and disposes himself for to receive it) and the other is not: as if man being so miserably corrupted as he is, could of himself do any thing that might deserve grace de congruo, as they speak, that is, might bind God by way of honesty and conveniency, to bestow upon him his grace: 2. in that they make this grace to be such, as that all the virtue and efficacy thereof depends wholly upon the liberty of man, which in effect is to make this grace idle and unprofitable: for how can any man call that medicine sufficient, and effectual for the healing of a malady, which can do no good without one certain ingredient? Now do they make the grace of God like to this medicine; it can do nothing (as they say) nor work in us without the force and virtue of our free-will, which is the chief ingredient, according to them, which giveth force and efficacy to this spiritual medicine. Is this to recommend the grace of God unto us, or to exalt it, and is it not rather to exalt man and his ability? Is not this to take from God for to give to man? to rob the Creator for to cover, deck, and enrich the creature? Thus you see that those of your Church (especially your Doctors, directors and Prelates) like to children of a perverse, neglectful, and ungrateful nature, with a presumption that shuts to their heart and puffs up their spirit, they hate nothing so much, as to acknowledge, avouch and confess their fault, pass condemnation upon it, cry for mercy, ask pardon, and acknowledge that all their good and eternal happiness consists in the goodness, mercy, grace, and merely free pardon of God: but do extenuate as much as they can their fault and offence, do pluck down grace, and abolish as much as in them lieth all pardon, that so they may not seem to be beholden to God; they do preach and extol the greatness of their merits, by the which they pretend to make God beholden and indebted to them: whence it is not very hard to consider, acknowledge and judge, whether the true humility, which is essential to Christianity, and so beseeming it, yea the fairest and richest ornament of a true believer, can be in them, who not only maintain and wilfully defend such a doctrine, but do glory therein, and do oppugn and persecute even to the fire and blood, those which on the contrary, forsaking themselves, and all that can come from their own strength and merits, have no other refuge, prop, foundation and assurance for their eternal salvation, then in the mere bounty, grace, mercy, and free pardon of God, in jesus Christ his Son, his merit, and intercession.  
He should never have done, that would relate, show, and set to view all the abuses and errors touching the points of faith necessary to salvation. Gather only and judge out of that little which the shortness of the time & this discourse gives me leave to speak, whether the first ground and foundation of salvation premised and supposed, to wit, a true faith and belief in jesus Christ, (such as the Scripture declareth, and requireth of us) is and can be found in your Church, in which is taught and preached a doctrine so diametrally contrary and opposite to it, yea against all reason; and whether I have had just cause and occasion to withdraw myself from thence (and you also are bound to do the like) in case that you and I desire to work out our salvation.  
But that which is worse, and more to be lamented, (even with tears of blood if it were possible) is, that for the most part amongst those of your Church, there is no more any faith, or law, or God, or religion at all: but by a lamentable event (permitted notwithstanding by God's providence for the just punishment of their deserts) are fallen into a gross ignorance of matters of God, (I will not say into Atheism) and is fulfilled in them completely and in all points, that which the Apostle S. Paul hath sometimes spoken of the Gentiles, Pagans, and Idolaters, in the first to the Romans, 
Vers. 21.22.  namely, that having known God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened, professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to a corruptible man, etc. And who then would not withdraw himself from men so blinded, and given over to error, and the darkness of ignorance?  
Now if their faith be such (or for to speak aright & more properly) their unbelief so great, what can be hoped and looked for of the other, I mean of the manners of their life; indeed it is very likely, that such as is the doctrine, such will be the life and manners, namely perverted and corrupted, etc. And this is it which now in order I am to show to you, and set to your view. Let us begin with charity, 
Charity towards God & our neighbour.  the love and affection towards God and our neighbour, the true ground of all Christianity, and the second firm and assured foundation of eternal salvation, as we have said and declared before.  
As for the first, the true testimony, the certain and undoubted proof thereof amongst many that might be given and alleged is, an hearty and loving zeal and affection to his honour, worship, and service, and to the true observing of his laws and ordinances, and the entire and perfect fulfilling of his holy will, as far as our weakness and frailty can suffer us, and the estate and condition of our corrupt and infected nature can permit and bear it. If you love me, (saith our Saviour, speaking of this love to his Apostles, and Disciples, and to us in their persons, and in the 14. of S. john) keep my commandments. He that hath my commandments and keeps them, he it is that loves me. And this he repeats many and divers times, and amongst others, that well beloved and favoured Disciple, in the second Chapter of his first Catholic Epistle, confirms it, He that keeps his word, the love of God (saith he) is truly accomplished and perfected in him. As on the contrary, the true and infallible sign of the want & the defect of the love of God is, not to care for to keep and observe his laws and precepts, as (besides reason itself which is clear and plain for it) our Saviour in the same place before alleged, of the Evangelist Saint john doth say, He that loveth me not, saith he, doth not keep my words: and the same Saint john, in the forecited places: He that saith, I have known him, and yet doth not keep his precepts and commandments, he liar, and the truth is not in him.  

God's worship external.  As for God's honour, worship and service, it is double, and of two sorts, external, outward, and of the body, such as he prescriheth unto us in his word; namely that Liturgy, or outward and public service wherewith he will be honoured, (even publicly in his Church) consisting of the duties of piety, and the external actions of religion, which do show and testify some humility, dejection, submission, affection and acknowledgement of the mind towards his divine majesty. 
Internal.  Internal, inward, in the soul and inmost part of the mind, by a true acknowledging of his immense and infinite excellence, perfection and greatness, and of the sundry and innumerable obligations we owe him, with an humble submission, a most dejected humility, and low dejection before his supreme majesty, honouring, adoring, fearing, respecting, cherishing, and loving him with all the strength and power of our souls, the faculties of our minds, and the affections of our hearts, as our only bliss and chief master and Lord, from whom we hold by mere dependence, and free, bountiful and liberal communication all, what we are, what we have, and what we can at any time challenge, look, and hope for, both in this life, and in the other, referring in the mean time, and giving over ourselves, and all what belongs to us, or concerns us, our lives, persons, goods, health, honours, affairs, and other the like wholly to his divine providence, to the end that he may do with them as he shall think fitting, and according to his pleasure and sacred will, as belonging wholly to him, with a true confidence certain & firm hope, and an undoubted assurance of his divine goodness, infinite mercy, and promises of salvation, and this is the chief honour, worship, and service, that God wishes, desires, and demands of us, as showeth very well the Son of God himself jesus Christ, our Saviour answering to the question of the Samaritan woman; The true worshippers, saith he, 
john 4.  shall worship the Father in spirit and truth, and such are those he desires, demands, and seeks after: And he giveth the reason thereof, Because God is a spirit, therefore his worship ought to be spiritual, internal, and in the truth of the heart, answerable to his nature; by so much more noble, excellent, perfect, and complete, than the external and corporal, by how much the soul surpasseth and exceedeth the body, in excellent perfection and nobleness: free, unviolable, in the liberty and power of every one, and such as cannot be hindered (as the external and corporal) by any endeavour or change whatsoever. For he that is lame of his whole body, he that lies in his bed grievously and mortally sick, he that is clogged with irons both on hands and feet, and kept prisoner in the bottom of an obscure and dark dungeon, hindered from making, or showing any sign of outward service and corporal reverence, may have his heart and soul lifted up and devoted unto God: and may serve honour and worship him spiritually; as did jonas in the belly of the Whale, and in the deep of the waters, and bottom of the sea: Manasses in his prison, the diseased with the palsy, in his bed and couch, and the good thief having all the members and parts of his body fast bound and tied. This being as the cause and the mother which bringeth forth, and engendereth the outward and bodily, which is as it were the scum, which arises and proceeds from the boiling of the fire of the inward and spiritual devotion: to be short, this of itself alone is good and perfect, retaining and carrying with it, his worth and value, yea and in necessity sufficient. But the outward and corporal is so far from being alone good and sufficient, that it is rather a delusion and Mascarado; it is that hypocrisy so much cried out upon, blamed, and condemned by the Son of God, our Saviour, in those, who with their strange behaviour, and countenance, and with some gestures, actions, and ceremonies, do think they can flatter God, and discharge their duty towards him, doing it only with the tip and end of the tongue, with their mouth and edge of their lips, without any heart, devotion, affection, or spirit: This people, 
Esay 29.  saith he, honoureth me with their lips, but their heart and spirit is far from me. This is just so as the jews did, who at the passion of our Saviour did kneel before him, saluted him, King and Prophet; but in derision and mockery: 
How Papists offend in both these worships.  Now who knows not how far the most part those of your Church are removed (but what do I say?) almost quite deprived, and disrobed of that hearty and loving zeal and affection to the observing of God's laws and commandments, to the fulfilling of his sacred will, and to the true worship and service which he desires, demands, and seeks at our hands? daily experience makes us see it with our eye, and touch it with the finger, and indeed we should be quite void both of eyes and understanding, if we did neither see nor perceive it: it is the least of their thoughts, and the least of their cares, whereof they make no esteem, no reckoning, preferring the edicts, commandments, and ordinances of a mortal, frail, and perishable man, to those of that supreme and divine majesty, of that glorious, eternal, and almighty monarch: yea esteeming less of these, then of their own irregular passions and affections, corrupted appetites, filthy concupiscences, and insatiable desires, and for the most part standing upon, and contenting themselves with the only mere external, and corporal honour, worship, and service, with using strange behaviour and ceremonies, making faces, offering of cierges, being present at Masses, offices, and services; rightly dividing their beads, running over their hours, saying the seven Psalms & the prayers for the deceased uttering many words and vocal prayers, babbling and muttering them all the day long in an unknown language, and words not understood, without devotion, without attention, without affection of the heart, the will, or the mind, speedily, postingly, with haste, and only for fashion sake, never, or very seldom, lifting up their minds to the consideration of the excellent greatness, and divine perfection of that supreme majesty, or of their own vileness, baseness, worthlessness, and nullity, in comparison to him, and to the innumerable obligations they owe him, for to bring forth the actions of deep humility and low subjection, of true and hearty and inward acknowledgement, of the fervent and ardent love, of the honour, respect, and high reverence they bear to the God of bounty, and King of infinite glory, greatness, and majesty, with an entire forsaking of ourselves, and totally and perfectly submitting us to his divine providence, disposition and will, which notwithstanding is the true honour worship and service (as I have already said) that he wills, demands, and seeks at our hands, and that alone is pleasing and acceptable unto him him; and not only have not any true confidence, certain and firm hope, and in fallible assurance in his divine goodness, and infinite mercies, and promises of salvation, or any refuge to him in their necessities: but even rather do blame, reprehend and condemn on the contrary such as do so, (at the least your Doctors) giving by a blasphemy no less horrible and detestable, then worthy of all manner of punishment, to this holy, hearty, and firm confidence and assurance in the bounty and mercy of God, the name and title of divillish pride and presumption. And they go themselves mistrustfully, and send likewise others in the troublesome chances that happen and come upon them, to others besides him, for to be guarded, freed, and delivered therefrom, expressly against the Scripture and the plain words of our Saviour, by which he inviteth us so lovingly to betake ourselves unto him, when we shall feel ourselves wearied and heavy laden with affliction and anguish, with a certain and assured promise to ease us; imagining the whilst, and thinking that by the means of this merely external worship, they are not only quitted and discharged, and that they have well and fully satisfied their duty towards God, but also, that for it he is beholden to them, and remains in their debt. No, no: this is not that which he requires, demands, and seeks of them, but rather their spirits and the affections of their hearts. God is a spirit (saith our Saviour) and he that will serve, 
joh. 4.  honour, and worship him, he must do it in spirit and truth of heart: and such are those whom he seeks, demands, and looks after. He is so far from being pleased and delighted with this outward and merely corporal honour, service and worship, that on the contrary he detests and hates it, and infinitely and extremely abhors it, as we have said. But how indeed can he like it, being without heart, affection, devotion, or attention of the mind, which is that which he loves, cherishes, commends, and esteems most in all of us? And beside, it being for the most part nothing but a mere human invention, not only without his express word and commandment, (who notwithstanding ought not to be served at the pleasure and discretion of men, but according to his will revealed and manifested in his said word) but also expressly and formally contrary to it, as is the Mass, and that which depends thereof, the invocation of Saints, prayer in a language not common nor understood, and other the like. And now let them freely go boasting that they have the love of God: No, no (saith our Saviour) he that keeps not my words, he loves me not: He that keeps not the precepts and commandments of God (saith S. john) he is a liar, 
Ioh 14.24.  and the truth is not in him. And then how can they love him, 
Eiusdem 2.4.  when they give him not the honour, the worship, and true service which they owe him, and which he wills, requires, and demands of them, but do almost wholly alter, corrupt and destroy it, and in stead of the truth, offer and present unto him only a mere dead body and apparition?  

How Papists want true charity toward their neighbour.  Now he that hath not in him, and is devoid of the love of God, how shall he love and make much of his neighbour? No, no, (saith S. john) if a man say I love God, 
1.4.20.  and hateth his brother, he is a liar: why so? For (as he addeth) he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? It is impossible: and he thus concludes; This commandment have we from him, that he who loveth God, love his brother also. The love of our neighbour (saith the Moralist S. Gregory) is produced and brought forth by the love of God, and the love of God is nourished and maintained by the love of our neighbour: and truly he that is negligent and careless in loving his neighbour and Christian brother, knows not how he ought to love God, nay loves him not at all. I need not strive and stand much upon the proof and testimony of this truth in the most part of them of your Church: it is known and appeareth well enough of itself, without labouring to bring it to light; the Sun and the light being not more visible than this is clear and manifest, that there is no more any love, charity, affection, goodwill, union, and concord amongst them: there is nothing but divisions, dissensions, partiality, envy, jealousy, murmurs, detractions, slanders, riots, disputes, bloody hatred, and mortal rancour of the one against the other; no agreement, no accord, no proportion, no respect and relation of piety or compassion towards the afflicted, no charitable assistance in the behalf of the poor and needy, in no wise at all. And if so be that some of them (as there are always some particular honest and charitable men, and we must ingenuously confess it, and give them this commendation and testimony for the truth) that give and impart some of their goods and revenues, it will be to no good purpose, rather for to found and cause to be said some Masses, services and offices, and sing leero ways (that I may so say) and celebrated in poast-haste and for a fashion, without any piety, devotion, affection, and attention of the heart and mind whatsoever, but with a thousand irreverent insolences, distractions, and wander of the mind, with bad thoughts, being rather horrible and detestable blasphemies, than prayers and orisons acceptable to God; for to build Chapels, Monasteries, and Covents to feed and make fat the lazy bellies of Monks, Religious and other voluntary poor men, idle drones, and unfit to do any good, but to dine, make good cheer, and sleep for their ease; then to maintain and relieve the truly poor, needy, and shame fast members of jesus Christ, who die of hunger, either at their gates, or within their houses, without having any care, pity, or compassion of them; they thinking, being persuaded, and making themselves believe, that they are discharged, and have well done in regard of their duty and obligation towards God, when they have filled the wallets and bottles, and with good and dainty messes covered and furnished the tables of the Capucins, Recollects, and other the like begging Friars, the true thieves of alms, and devourers of the substance due to the truly poor and needy, whereof they shall give (both the one and the other) a most strict account to God, and shall be most severely and grievously punished. And if that sometimes (which notwithstanding happens but seldom) they do any good, and bestow their charitable assistance upon the truly poor and needy, upon the diseased, upon prisoners, and such like, yet it is always joined with this leaven, that mars, makes sour, and corrupts the whole lump, namely with an opinion and belief of meriting, and of making God by the means of these things indebted to them: whereas we ought simply to exercise the works of charity, piety and mercy, out of a pure and simple affection and compassion towards our neighbour, and for to testify our love and gratitude towards God for the infinite favours and benefits that we have received and do daily receive from him.  
Now all what is before said being thus, wherein I pray you can they testify their love towards God, their zeal and affection to the observing of his laws, commandments and precepts, seeing that that being the first, chief, and as it were fundamental in respect of all the rest, yet they do not observe it? But what do I say? nay they think not once of it, nor at all care for it. By what can we know that they are the Disciples of our Saviour? 
Ioh 13.35.  seeing that (as himself witnesseth) this is the first mark and chief token whereby to know them, yea to put a distinction between the good and the bad, the elect and reprobate, the children of God and of the Devil, as saith great S. Austin: and S. john confirms it in the third chapter of his first Epistle; Hereby are manifested the children of God, and the children of the Devil: whosoever doth not righteousness, and loveth not his neighbour and Christian brother, is not of God, and consequently of the Devil. judge then what they are, and you also consequently, and whether I have had just cause to withdraw myself from you, for to unite and join myself with the children of God, with the children of light, with the elect and predestinated.  
But these two chief and fundamental grounds of religion and salvation being cast on ground, what will become of the rest of the edifice and building? I mean of those heavenly and divine virtues that are needful and requisite to the perfection of a good Christian. It must needs be that they also fall down, and that in their stead do succeed and be erected a body of all vices and sins, whereunto we see that the greater part amongst you do apply and give themselves over. The remainder of that which S. Paul had said of the Gentiles in the place before alleged of the Epistle to the Romans, being truly fulfilled in them: For this cause God gave them up to vile affections, 
Vers. 26.  for even, etc.  
But we need not wonder at it, seeing that those of whom you ought to receive the precepts and doctrines of salvation, and who ought to be unto you as lights and lamps for to guide and lead you thorough the obscure darkness of this mortal life, into the way of virtue and heavenly felicity, I mean the Pastors and Prelates amongst you, men that are dedicated, devoted, and consecrated to God's worship, are they that are your stumbling blocks, and stones of offence, and thrust and carry you by their bad examples, perverse and corrupt actions, disordered and irregular life, to the like enormities. It is a thing too well known, avouched and confessed, so that we need not stay nor stand any longer upon the proof thereof. As also it would be but a wronging of chaste ears, offending heaven, and infecting the air by those abominable stenches, filths, villainies, and pollutions more than infectious, deserving rather to be covered and buried under the tomb of eternal oblivion, then to be vented forth and brought to light for to see the day.  
But yet I doubt that you will bring me (for an excuse and honest cloak of these horrible and detestable impieties, and for an argument of my pretended and objected wickedness and levity of mind) the religious piety, devotion of mind, perfection of manners, complement of virtues, and holiness of life, of those of the company and condition from which I am departed, and have withdrawn and sequestered myself; and although that what is said of those before be true, yet these being such (as all the world believeth, and the outward appearance testifieth and bears record of as much) I had no lawful pretence and occasion to do what I have done, seeing I might with facility and ease (though elsewhere hardly) work out my salvation in that estate and condition, which is so perfect and complete, and so far distant and removed from the enormities and irregularities of all the rest of your Church.  
This is that whereunto now I should need to answer in witness of the truth, in defence of my own innocence, and for the simple people's sake, who suffer themselves to be deceived by these fair shows, outward appearances, feigned and dissembled perfections and holiness, to the end that I might enlighten them, bring them out of error, and make them to see the truth in his own and natural brightness. But because the shortness of this small declaration cannot suffer me to stand upon it sufficiently, 
Against the orders of Friars, and namely Capucins.  and so long as it would be expedient and needful, I refer that part to another Treatise and particular discourse, which I will set out shortly (if God permit) wherein I will cause plainly to be seen by the eye, and to be touched with the finger of all the world, that which is the truth of it. In the mean time I say in gross and general terms, that these are things disguised, and full of mysteries, being not the same within which they are without, like to Sacraments and Parables. The world sees only the crust, the bark and the skin, and looks no further into it; whereupon it is and continues still cozened and deceived. That sad and demure countenance, that pale face, that lumpish visage, that ragged behaviour, that hollow and low look, those frowning brows, are but as a fair outside, a counterfeited stone, and a good face set upon a bad prank; as a Tragic show, wherein the King oftentimes counterfeits the beggar, the wise man the fool, the proud the humble, the rich the poor; but within and in truth it goes quite otherwise. Under that course cloth, that brown and grey habit, that rugged and contemptible garment, how much pride, vanity, ambition, covetousness, desire and affection to honour and glory, how much presumption, good thoughts and opinions of themselves, contempt and rash judging of others, how much envy, jealousy, hatred and rancour, and such like, are there covered and hidden? It cannot be conceived and unfolded, nay it is incredible, and beyond all imagination to those who have not the trial and practise thereof. They are very like to the tents of Arabia, and the pavilions of Solomon, all black without, covered with the furs and dirty skins of dead beasts, ugly to behold, for rain, dust and filth: but within all over gilded, flourished, shining with precious stones, full of aromatical odours; I mean, filled with pride, vanity, presumption, arrogancy, and such like. But yet more fitly and more to our purpose may they be compared to the Gods of the Egyptians: without were they engraven with imbossements, with inlaying, guilded, carved, enammelled, and inlaid with divers colours, there could nothing be found so fair, pleasing and acceptable; all the world did worship them, did reverence unto them, kneeled before them, did offer and sacrifice to them all the fairest, richest, and most precious things they had: but within were nothing but hay, chaff, and filth, a nest for toads, adders, and serpents. Even so it is with these men without, and to the outward appearance they seem to be mild, courteous, affable, peaceable, modest, treatable, bountiful, humble; even mildness and goodness itself, etc. Clothed with coarse and base cloth, with a contemptible habit, without shirts, without hosen, or shoes, with a mortified look, and an orderly pace, etc. and there is nothing so goodly and perfect in show, they seem to be young Saints, I I will not say little gods: All the world respects, honours, and worships them (if I may so speak) does reverence unto them, bends the knee before them, yea offereth and sacrificeth unto them the fairest, fattest, and best of all their goods and substance; but as for the inward, and that which is within, O! what a store of dirt, filth, and villainy is therein! There is nothing (as I have said) but pride, vanity, ambition, proud presumption, arrogance, envy, jealousy, and a thousand other such like wickednesses and mischiefs, altogether incomparable, unconceivable, yea (as I have said) incredible and beyond all thought, to those that have not the trial and practise hereof. I desire no other witnesses thereof, than their own consciences, they know how it stands with them, and will acknowledge, I am sure, and ingenuously confess (at least in their souls) that what I say is true: But what? I do not say the tenth part of it, no not the hundredth of what might be said: and the wisest, the most conscionable, and honest men amongst them (for there are yet some such amongst them, and we must give them this commendation, and confession to the truth) do not conceal this; but do say with a loud and clear voice, and affirm amongst them, that if men did know and take them to be such as they are, in stead of white loaves and wine, wherewith they fill their wallets and bottles, they would fling stones and flints at their heads, and throw them headlong into the water.  
We will speak and discourse hereof, God willing, another time more particularly and at large, to the end (as I have said) that I might enlighten those simple folks, that suffer themselves to be deceived under these fair shows and appearances, and feigned and dissembled perfection and society, and to make them to see the truth in his natural brightness.  
Now all what before hath been said, being as it is, and that no man as I think, of judgement and reason, and that will never so little open his eyes to the light, can be ignorant hereof, or call it in question, or honestly deny it: judge, (and that I pray you, without trouble and passion, but with a quiet and settled mind, and in the serenity of your conscience;) judge, I say, whether I have had any just matter and occasion, to do what I have done, desiring to work out my salvation. And whether it be without cause that I have separated and withdrawn myself from you and your company; for to unite and join myself to the society of the faithful and true Disciples of our Saviour, and to the true Church, without the which there is no hope of salvation. And I am certain and assured (as I have told you in the beginning) that you shall find me as far removed from hastiness, precipitation, inconstancy, and inconsiderateness of mind, and other the like things, which inconsiderately and in somewhat too hot a mood you have objected to me, as I come near to the truth.  
Now may it please Gods supreme Majesty to enlighten lighten your minds with the m●●de and p●●●●ing beam of his divine light, for to dispose you so, that you may know it, and with me participate of the grace, favour, and heavenly benediction, wherewith it hath pleased his goodness and pure mercy, without any merit of mine, to prevent me, satiate, and fill me so sweetly: this I desire of him with all mine heart, and as far as the desires and affections of my soul can attain unto; as also, that he will strengthen, confirm, and encourage daily more and more my spirit, that I may against all the endeavours and assaults of men, of the devil and hell, continue, persevere, and die holily in this happy vocation. So be it.  
Soli Deo Gloria.   

Faults escaped thus to be amended.  
PAg. 1. lin. 4. for the read du. p. 2. l. 7. r providence. p. 4. l. penult. deal and. p 6. l. ult. for I desire it, r. But be it so. p. 8. l. 11. after wine interpose in the Sacrament of the Eucharist. p. 18. l. 19 r. Archangeli Gabriel. p. 21. r. l. 29. for 23. r. 2.3. p. 22. l. 5. for 18. joh. 4. r. 15. joh. 2. & 4. p. 34. l. 17. r if I would discover. p. 38. l. 24. in fine, r. in. p. 41. l. 27. r. excellence. p. 43. l 2. r. for. l. 27. r. deceased. p. 44. l. 11. for of r. of. l 18. deal him. l. 19 r. infallible. p. 46. l. 7. in marg. r. 1. Eiusdem. p. 47. l. 15. deal and. l. 16. r. sung.   

A DECLARATION OF HENRY MARC DE Gouffier Marquis of Bonivet, Lord of Crevecoeur, etc. Made in the Consistory of Rochel, in the presence of the Pastors and Elders of the said Town; as also of Monsieur de la VIOLET and THEVENOT, Pastors of the Churches of Marans and Benet, on Wednesday being the third of August, 1616. The which very same protestation likewise hath been made by the said Lord Marquis in the presence of the whole Church of ROCHEL, on Sunday being the seventh of the said month, after the morning Sermon in the great Church.  
At ROCHEL, Printed for H. HAULTIN, by CORNELIS HERTMAN. 1616.  
LONDON, Printed by Edward Griffin for Nathaniel Butter, dwelling near S. Austin's gate, at the sign of the Pidebull. 1616.   

The French Printer to the Reader.  
BEcause that otherwise this page had been left empty, I have thought good to set in it the Epitaph of the late Lord of BONIVET, Admiral of France, as I have found it in Du-Bellay.  

LA France & le Piémont, & les Cieux, & les arts,  
Les Soláats, & le Monde out faict come six parts  
De ce grand Bonivet: Car une si grand choose  
Dedans un seul tembeau ne pouuoit estre enclose.   

La France en a le corpse qú elle auoit esleué,  
Le Piémont a le coeur qú il avoit esprowen,  
Les Cieux en out l' esprit, & les Arts la memoire,  
Les Soldats le regret, & le Monde la Gloire.   
The English whereof is the very same which we find to be the Epitaph made upon the death of our Countryman the noble and thrice-worthy Knight Sir Philip Sidney: and therefore I have thought good to leave it as it was (mutatis mutandis) the names only altered.  

FRANCE and PIEDMONT, the Heavens, and the Arts,  
The Soldiers, and the World, have made six parts  
Of noble BONIVET, for none will suppose  
That a small heap of stones can BONIVET enclose.   

His body FRANCE hath had, for she it fed;  
And PIEDMONT his blood in her defence shed:  
The Heavens have his soul, the Arts have his fame,  
All Soldiers the grief, the World his good name.    

THE TRANSLATOR to the READER.  
COurteous Reader, I have made bold after this former Treatise yet a while to trouble (or rather to delight) you with this ensuing shorter, yet no less zealous, discourse. The nearness of both their arguments may in some sort challenge a nearness of place, and I hope shall obtain at your hands a like acceptation. I will say no more: only give me leave to add this observation of God's continual watchfulness over his Church. We have seen of late what troubles, what broils, what fears of a general devastation have been (and it is to be feared are scarce yet ended) in that our neighbour Country. Many small Treatises and Pamphlets (that were daily througed as it were to the Press) do give hereof a sufficient testimony: so that we might in a manner say (as it is in the first chapter of job often repeated) Whiles he was yet speaking, 
job 1.  another came, and said, etc. While one book of bad news was yet a printing, another came and brought us worse news. Whilst the matters of their Commonwealth stand thus, see how God on the other side provides for his Church, and daily adds to it such as shall be saved. 
Act. 2.47.  Not many months since we have heard of the happy conversion of the Duke de Candale, one of the Peers of France, and with him of a many likewise that were of his retinue. This news was scarce down, but behold this other Treatise coming forth, declaring the conversion of a Gentleman, though not equal to the former in birth, yet (if we may believe the Romanists) as far above him in regeneration, as they esteem a spiritual vocation to exceed the temporal. And whiles he was yet speaking, another came, I mean, whilst this book (at least the translation thereof) was yet in the Press, another came, namely this present Declaration of Marquis Bonivet, etc. So that we have cause still to bless God for his goodness, who though (with those builders in Nehemiah) he hath for a while had his sword girded on his loins, 
Neh. 4.18.  for to strike by way of punishment his people, yet at the same time he kept in the other hand the hammer and chisel for to square and fit these living stones to the building of his spiritual Temple. But what do I? I must conclude, lest mine observation should prove to be longer than the text itself. In the mean time accept of that which is done for you, and be thankful to God for that which he hath done for his Church: and in particular cease not to pray continually for the peace of the distressed jerusalem which he hath in France. Farewell.  
London, this last of August, 1616. Yours, E. M.   

A DECLARATION OF HENRY MARC DE GOUFFIER, Marquis of Bonivet, Lord of Crevecoeur, etc.  
IF so be that piety and the knowledge of God were things hereditary, and of that nature that they could descend from the parents to the children, as well as do the goods and possessions of this world; then should not I need at this time to declare what I am, what is my belief, and what God hath put into me: for my baptism, mine education and bringing up would testify it; I having been descended from such persons, whereof some have had the feeling of God's truth within them, and others the very confidence of professing it openly. But the public calamities, which for so many years have afflicted this estate, have brought to me in particular for my part this loss, (more to be lamented then any other) that I could never have a taste of that good affection which parents are wont to bear toward their children; and that those, from whose care I might have looked for a faithful instruction in matters of salvation, having been taken out of the miseries of this world, as soon almost as I came unto it, there was left unto me no other light then for the body, and my soul still continued in darkness and the shadow of death, and that in such manner, that accordingly as I grew in age, so I daily proceeded in error, and straying from jesus Christ and his Gospel, I strayed likewise from mine own happiness, and had been likely miserably to continue in that lamentable and deplorable estate even unto this day, and so forwards, if God, who knoweth who are his, and whose names he hath written in his book of life, had not had pity of me: and if the goodness of him, who showeth mercy to whom he showeth mercy, had not prevented me, and formally opposed itself to the mischief which was pleasing unto me, and to that curse, which being to me the greatest of all, yet above all others was hugged and liked of by my soul. And if the kindness of God towards me hath been eminent in regard of the thing itself, in that he hath vouchsafed to deliver me from the power of darkness, for to translate me to the kingdom of his well-beloved son; the means also which it hath pleased him to use for to bring to pass this happy effect, are no less worth the considering, in that God of the means of my total perdition (at least as they might seem likely to be) hath made as many means of my conversion to him, according as he is wont to draw sweetness out of bitter things for his children, 
Rom. 8.  and generally to make all things to turn to the best for those who are called according to his determined purpose.  
It is now twelve years ago when I was at Rome: (I will say no more) there mine eyes saw wonders, but such as were quite of another nature than those which heretofore the Apostles (being directed and animated by the holy Spirit) brought forth for to authorize and confirm the doctrine of grace. And how carefully and industriously soever I was nurtured in ignorance, and brought up in the hatred of the Religion, and the love of Idolatry, yet I could never be hindered from perceiving that there was a great disproportion between the state of those, who at this day do domineer over the Church, and the condition of them, who formerly did feed the flock of Christ that was committed unto them. Yet that was scarce any more, then if I should have beheld the darkness of the night, without being able to discern the brightness of the day: or if I did begin to take notice, it was in that manner as men begin to see at the break of day. That beginning, how small soever it was then, did not continue unprofitable: the rising of the Sun drew nigh, the light increased, and was strengthened in mine understanding; the abuses of Popery appeared unto me both grosser and more; God left not in me his work unperfect, he did put me in mind of enquiring a little further, and to be informed truly by himself in his own word, whether of the two Religions that are received in this Kingdom might have the upper hand in regard of the truth, or had more conformity unto this word. This inquiry did make me to resolve about some three years since, to forsake the service which I find condemned in the Scripture, and to embrace that which I find therein commanded, and to come forthwith out of Babylon, for fear that partaking longer of her known crimes, I should bring myself into a manifest danger of partaking of her unknown plagues. Whilst I had this resolution, which came to me from God, behold on the contrary many considerations, which came from elsewhere: on the one side were presented to mine eyes the lustre, the pomp, the dignities, the greatness, the hopes of the earth, and with all this ostentation of the glories of the world, as it were a certain voice well-near like to that which said sometimes to our Lord, I will give thee all these things, if thou fall down and worship me: on the other side, the poverty, the miseries, the ruins of houses, the hatred, the contempt, and all what is most able to cause a distaste, which should be mine assured lot in case of change. These two temptations, the one on the right, and the other on the left hand, did make me suspend the effect of that will which the spirit of God had insinuated into my spirit; I looked behind me a good while, 
Rom. 1.18.  I withheld the truth in unrighteousness, I made myself believe that by doing much evil I should have good done unto me; I fled from the presence of God, but God did make me at length feel that he deceives himself, which thinks to scape by swiftness from before him: he prepared for me a Whale for to swallow me, but yet not for to destroy me; I was chastened by his hand, and that through the same things in the which I had sinned: he took away out of mine hands both that which I had, and that which I had not. And now my hopes were cut off even at the root, now many things by me possessed were lost for me, now my liberty (more precious than all the rest) was taken from me: but God be praised, who having taken from me so many things, yet hath given me so many, that if he hath sent me any evil, it was only for to send me some good; if he hath made me poorer, it was for to make me richer than ever I was before, and that in better riches, in those namely that are the only true ones: if he hath made my body to be cast into prison, it was for to make my soul to come out of thrall: if he hath suffered me to fall into the hands of such men as hated me, it was for fear that I should fall into his hands, yea into his hands as he is a rigorous judge, and yet to the end that I might fall into his hands, as he is a kind and merciful Father, and that I might learn to my cost (being I could not do it by the example of others) to fear him, to reverence him, to give him the glory, and to consecrate to him whatsoever belongs to me, without any reservation, as I acknowledge myself truly and after an infinite number of sorts to be bound to do, and acknowledge likewise, that it was the pure mercy of God that I was not consumed, because that his compassions did not fail me. And seeing that God hath done me that favour, that his word doth serve me at this day in stead of a lamp for my feet, and of a light for my steps, to this word and to this Scripture, divinely inspired, I purpose to keep me, without ever any more repairing to the traditions of men, seeing that God hath given jesus Christ for to be the head to his Church (of the which I am a member) for to be the only Mediator between him and men, and our Advocate towards his Father; for to be the only Priest for ever, for to have an everlasting Priesthood, and for to offer (as he hath offered) one only sacrifice for sins, for to be the Lamb of God, whose blood doth cleanse us from all sin, for to sit for ever at the right hand of God, and to be held in the heaven until the time of the re-establishing of all things, and until that he shall come from thence for to judge the quick and the dead: I acknowledge from henceforth no more (to the prejudice of him) any ministerial head of the Church on the earth, nor Advocate, taken from among either men or Angels, nor any Priest sacrificing his body, nor Mass serving for a propitiatory sacrifice for the sins of the living and the dead, nor Purgatory after this life, nor real presence of the body and blood of jesus Christ in the Sacrament under the kinds of bread and wine. And because that the Spirit of God doth teach me, that no flesh is justified by the works of the Law, but only by faith in jesus Christ, I will no longer forge unto myself any merit of good works, and much less of supererogation; and I will account the good works of the faithful to have been prepared by God, to the end that we may walk therein, and will esteem them to be the way to the Kingdom of heaven, and not the cause of reigning. And it is in this truth, and in the profession thereof, that I desire, and that I promise here before God, his Angels, and his Church, to be willing to live and to die, detesting with all mine heart all Idolatries, superstitions and errors, which are contrary to the confession of faith of the Churches of this Kingdom, and protesting to submit myself wholly to that which concerns the order and discipline of the Church. Thus signed, Bonivet.  
FINIS.   

THE COPY OF A LETTER, SENT from PARIS by an English Gentleman to his friend in England, Wherein are briefly touched those occurrences which lately fell out in Paris, about the Prince of CONDE, on the 22. of August, this present year, 1616.  
Laus Deo, August, 22. 1616.  
I Have with the first conveniency sent over unto you, the newest, and (here) most known news, dated, as before; having received no letters from you since the tenth of the same. And whereas, not only in many before, but especially in your last, you seriously importuned me (knowing what winds blew here) to give you intelligence of French present occurrences, as they shall happen; I have done so, rather to satisfy your mind, desirous of novelties, than to please myself in setting down the troubles of others, that have too many of mine own. France (as you know) is to me nothing, in regard I am an Englishman and a stranger to her factions. She is as one of her Vineyards, robbed by Frenchmen in my sight, which stealth is no loss to me. I stand safe on the shore, and behold her sides beating upon a rock, the wrack I feel not; yet am I bound, in common humanity, to compassionate my neighbour's sorrow, seeing his house burning about his ears: And do therefore protest to you, that I suffer as much, as if I were a natural Frenchman borne, in being present within so goodly a City as Paris is, when she is full (at least looking hourly to be so) of turmoils, uproars, and civil combustion: and to see so many thousands of the French (I mean the parisians) walk up and down with such amazed, wild, and distracted faces; that if ten be in a troop together, not three of them can safely swear, that a fourth man is his friend. In every street, yea at every corner, the people flock in heaps, muttering and murmuring, and whispering one to another; and nothing is more expected, (nay more desired by some) than that a sword may be drawn, to the end that pell-mell they may fall to cutting of throats. The Towns of France are rich, and spoils would now taste sweetly, especially to the Peasant, who wisheth to build upon his country's ruins, and to set an edge upon his fury, this occasion gave advantage. For upon the twenty two of August, now present, (even this day, in which I write unto you) the Prince of Conde being in Paris, well accompanied, came to the Court, where he had not been long, but he was surprised and carried prisoner to the Lowre, why he came, and whether of himself or sent for, is not in my knowledge, and if I should set down all which I hear touching the causes of this surprisal (of whose true notice I desire not to be guilty) you might think me, either very idle, to call every shadow a substance, or else very busy to be so inquisitive in the affairs of a kingdom, when mine own are altogether private. I had rather walk up and down the streets of Paris (albeit with some fear of danger) than thrust my head into their Council chambers, and to meddle with Prince's matters, which no whit concern me. And therefore do I sparingly deliver you these uproars, not searching into the ground and reaches of them, as hearing various and inconstant reports: I give ear to many, but credit few, and dare not (albeit I might) utter my own opinion, because I am as loath to wrong you by this of mine, as that you should do the like to your friends in England, by a second relation. The Prince of Conde being taken, the Duke of Vandosme escaped. Others likewise fearing the same danger, met with the same happy means of safety: For the Duke of Bovillon, with Tremoville, & many other personages of note being at a sermon, having notice given, as they came from Church, fled; and to make their side the stronger, the Duke Du Maine is joined with them. How these Noblemen came to the knowledge of the Prince of Condees surprisal, is (even here) doubtful. Some say by a French Page, who saw him carried away, & that he was demanded to deliver up his sword, which he refused to do: others otherwise: But howsoever it happened, it seemed a good and miraculous deliverance of the rest, (who hold with him) if at least they turn not that preservation of themselves, to the confusion of others. Which the rather is to be feared, for that having (to avoid the blow) turned their backs for safety, they now (as it is thought) arm their hands with weapons, assembling themselves, and friends with all their forces at Soissons, to make their party (for defence) as strong as they can. Now, whether in love to the Prince of Conde, or in hate for any private respect they bear the marquess d' Anchors; a man famous enough in England and else where for exceeding favours, done him by the Queen mother in France; or whether (as often it so happeneth) a desire of doing something (though never so ill) set the common people's fingers on itching, I know not: But presently upon surprisal of the Prince (it being noysd through Paris, that he was sent prisoner to the Lowre) they ran in heaps and height of fury to the Marquis' house, assaulted, entered, and rifled it; making spoil of all that was in it, and when no other prey could feed them, they spent their malice on the insensible walls (tearing and beating the building down) which (if he could have been gotten) they swore to execute upon himself. In this wavering estate the Kingdom still stands. What the event of these troubles will be, lies in the hands of God only: the occurrences whereof (as hereafter time shall deliver) I will (as these) send unto you, expecting a return (by way of exchange) from you of some news out of England. And so with wishes of your health, I bid you farewell, from Paris, the 22. of August, 1616.  
Resting yours most assured, R. M.   

 

 
The advice of a son, etc. printed at Oxford, 1616.