THE Confession and public recantation of thirteen learned personages, lately converted in France, Germany, and the Low-countries, from Popery, to the Churches reform: wherein they have zealously and learnedly set down the reasons that moved them thereunto.  

¶ The names and degrees of the Converts.  
1. Godefrid Rahin, Friar and Preacher in prague, at S. Thomas on the little side.  
2. Simon Palory, Prior & Provincial of the order of the Holy cross.  
3. john Colleij, a Caputchin, and Guardian of S. Omer.  
4. Melchior Roman, a Spaniard, Proctor for the jacobins at Rome.  
5. john Norman Subprior of Marestay, a Preacher.  
6. Father Abraham, Prior of Carmes in Arles.  
7. Antony Ginestet, a confessor of the order of S. Francis.  
8. Signeur Lewis of C●ransy, a Priest.  
9 Father Edmon, a jesuite, Doctor of Divinity.  
10. Leonard Thevenot, Curate of S. Savin.  
11. Sir Francis a Monk of the order of the Celestins.  
12. Francis Goupil Angevin, a Friar in the covent of Chastean Roux.  
13. Lewis du Boys, Priest, of S. Francis order in Dunkirk.   
Translated out of the French and Dutch Printed copies, by I. M.  
Imprinted at London for G. P. and are to be sold at the sign of the Bible in Paul's Churchyard. 1602.   

A Christian Recantation, preached by the reverend GODEFRID RABEN (in English Crow) who had been an Augustine Friar, and Preacher in prague, at S. Thomas on the little side.  
Wherein he biddeth the Roman Popedom farewell, recanteth freely and openly the same superstition and Antichristian abominations, in which he had before been nuzzled, and gave himself to the Protestant Churches of the Augsburgisher, confession, made in the Parish Church at Wittenberg; on Sunday called Misericordias Domini. 1601.  
Then published for the benefit of all well affected Christians, together with a Preface made by the faculty of Divinity at Wittenberg: and Printed at Magdeburg by john Frank the same 1601. And now faithfully translated according to the said high Dutch copy: with an addition of the verses in all the alleged Scriptures, and Marginal notes, by I. M.  

A Preface unto the Christian Reader.  
FOr the space of certain years hitherunto, 
If men be not well grounded, nor have conscience, they will in time of persecution be easily drawn from the truth.  even ever since the Papists in Stiria, Carinthia, and Carnira, have begun again with might and main, as enemies to persecute the Gospel, we have had grievous experience, in what sort many people, some for favour of their Governors, & fear to be driven from their great lands and honour: some for love of their earthly country, wealth, and goods: some, of foresight and pride, desirous to be thought more wise than others: and some also of simplicity and fear, have fallen from the known truth of the holy Gospel, and have embraced the palpable Idolatrous errors of cursed Romish Popery.  
For then by reason of such bloodshedding, many godly hearts were greatly offended, because they saw Gods clear and pure word, 
In persecution God trieth and strengtheneth his children.  (contained in the Bible) must endure to be openly proclaimed & accounted, by many simple souls, for heresy and horrible errors: where hence also was occasioned of every side, much doubting of the doctrine, whereby also the blind Papists conceived unto themselves a vain hope, that thence forward the Pope's Antichristian kingdom, was set up again on foot, & that his condemned hypocrisy, Idolatry, & blasphemous doctrine, should be again of most esteemed and received for pure holiness. But the eternal good God, according to his comfortable promise, hath not forgotten his beloved Church in this her heaviness, 

God only able to rule the conscience.  
If the scriptures were freely permitted unto all to read, many in Popery would see the true●●.   but by the strength of his holy Spirit, hath granted unto many as well in high and great account, as in low and mean estate, a cheerful constant heart unto God's truth, so that their saith is tried and increased by his fiery oven of temptation, & made known unto all men.  
Besides, whereas the wretched and obdurated Papists, thought most men would have become Papists again, God to the contrary hath declared, that he is Lord over the conscience, and not the Pope and his rabblement, seeing that at all times he hath enlightened some people's hearts, that they have known & openly confessed the truth. And it would be much more done, if the holy Scripture (of which the Papists as lucifugae scripturarum, and hypocritical shunners of the light, are afraid) were permitted unto every one to read. As also it is come to pass, that a few days since, there came unto us from prague, the reverend learned man Godefridus corvinus, borne at Newstat on the River of Sahl in Franconia, who was an Augustine Friar, and an appointed Preacher of the same order, amongst the Papists in the Province of Bavaria, which work of God is so much the more to be admired, seeing the doctrine of the Gospel had never greater enemies, than even those, called in Popery spiritual: namely the Friars, school-divines, jesuits, Bishops, and such like: yet hath God also, even in the great disordered and spoiled Fryers-order, his number, whom he sometimes bringeth unto his sheepefould. And as he in former time out of Paul a blasphemer and a persecutor, made a Christian and an Apostle: so he mercifully used Doctor Luther an Augustine Friar, for a general reformation of all Friary orders. This Godefridus was in the year of Christ 1582. Dominica Reminiscere, 
This convert was a great preacher amongst his order, and therein esteemed above others by the people.  brought by his Parents (who were driven thereunto by poverty) unto the Augustine Friary at Wirtzburg; about the 18. year of his age. Two years after Anno. 1584. the sixth of May, he professed and made his vow. Three years after that Anno. 1587. on Saturday before judica, he was made a Priest at Freisingen in Bavaria, and presently thereupon, feria tertia Pascatos, sung his first Mass solemnly unto the Friars in the Augustine Friary. And because God had endued him with a special gift of Preaching, Anno. 1593. he was appointed to be a common and ordinary Preacher of the Augustine Friars, as his especial Letters testimonial do declare: and hath now certain years since exercised himself in Preaching at prague, wherein he was also praised above others, beloved, and esteemed of. But being diligent in reading the Scriptures, the longer he read, the more he found, that Popery might in no sort be made like thereunto, 
Popery grounded either upon no Scripture, or upon strained glosses.  but that the Papists erroneous doctrine for the most part, was grounded upon no Scripture at all, and part again only upon strained glosses of certain places, he began to doubt of the whole cause. And as he more earnestly sought after the truth, he found at the last, that he might no more, with a good conscience, deliver unto God's congregation, the apparent errors of the Papists, and therefore resolved with himself, to leave the same, and to give himself unto the fellowship of the doctrine of the Gospel. And came from prague this year about Sexagesimae, unto our most gracious Prince and Lord to Dresden: and upon his graces further appointment, likewise came hither to Wittenberg, and presently told us of his purpose, to join himself unto our Churches, according as he should be best directed: whereunto we wished him God's blessing and furtherance, and also received him willingly. And for that he had heretofore a good while used publicly to Preach, himself thought it very expedient, by preaching to condemn such evident errors, which he did with a well meditated Sermon and great discretion from his heart, 
This recantation was solemnly made before a great auditory of all sorts.  upon the day Misericordias Domini this year, in the Parish Church, before a great congregation, consisting of the university and Scholars out of all Countries, together with the whole company of Citizens and Commons: And after the Sermon ended, he confirmed this his confession, with prayer and the Lords Supper. Wherhfore we humbly thank the Eternal, for that he daily graciously calleth his poor strayed sheep unto his heavenly kingdom: and do further beseech Almighty God our heavenly Father, to vouchsafe by the working of his holy Spirit, fatherly to strengthen and confirm this Godefrid, in the known truth, mercifully to reduce other strayed sheep unto his sheepefould, also to direct and govern his people, and to confound the Roman Antichrists raging kingdom, even, for his beloved Son Jesus Christ our Lord his sake, Amen. At Wittenberg the fift of May. 1601.  
By the Senior and other Doctors of Divinity there.   

A Recantation done on the second Sunday after Easter, called there Misericordias Domini, upon the Gospel for the day.  JOHN. 10. ver. 11. to 17. 
jesus spoke unto the jews: I am that good shepherd: the good shepherd giveth his life for the sheep. But an hireling, and he that is not the shepherd, neither the sheep are his own, seethe the Wolf coming, and he leaveth the sheep, and fleeth, and the Wolf catcheth them, and scattereth the sheep. So the hireling fleeth, because he is an hireling, and careth not for the sheep. I am that good shepherd, and know mine, and am known of mine. As the Father knoweth me, so know I the Father: and I lay down my life for my sheep. Other sheep I have also, which are not of this fold: them also must I bring, and they shall hear my voice: and there shall be one sheepefould.  
Beloved and elect in the Lord Christ, we read in the Book of the Chronicles of the Kings, how that Almighty God did fight for his people, and slew a great multitude of the enemies, 
2. Chro. 20.  and obtained the victory, and got thereby such a huge spoil and booty, that in three whole days, they could not carry all the same away; but in the fourth day they went into the Valley of Blessing, 
Christ by his bitter sufferings hath subdued all our enemies, and made us to rejoice, by giving us inward peace.  and there praised the Lord. Now hitherunto beloved, your well affected minds have sufficiently heard, how great a combat jesus Christ hath sustained for us, the like whereof was never heard, nor the like booty was ever brought unto the people of God. This was done on Passion Friday past, on which day the Son of God through his bitter sufferings overcame, and utterly threw to the ground, all the enemies of mankind, whereby there is given unto us such a booty, of the which we may rejoice for ever. As also the Prophet Esay saith in his 9 chap. ver. 3. They have rejoiced before thee according to the joy in Harvest, and as men rejoice when they divide the spoil: Such glorious joy have we heard and found upon the holy Easter day, when Christ victoriously rose again from the dead. Now what this book is that we have here-hence received, was declared and taught unto us the last Sunday: namely, that peace which Christ thrice wished his Disciples, Peace be with you, to show that through his sufferings, death and resurrection, now from henceforth all is become peaceable. Let this therefore now stand still before us, that we, like unto the ancient people of God, hasten us unto the valley of blessing, laud, honour, and praise the world's Saviour, 
Man soon forgetteth God's benefits, and therefore must often be put in mind thereof.  and never forget so great and unspeakable a benefit. But because man forgetteth nothing more, nor sooner, than benefits; the whole Christian Church hath set before us this day such a Gospel, in which is brought again unto our minds, the great love and mercy of our most dearest shepherd Christ, as namely how that he gave his life unto death for us strayed sheep.  
Seeing therefore I have hitherunto been a Friar, and stuck in the manifold errors of Popery; but am now by the given grace of God come unto the light of the truth, I will ground this my Recantation upon this days Gospel, 
3. parts.  and divide the same into three parts.  
1. First, for that this present Sunday is in Christendom, called Misericordias Domini, the mercies of the Lord, I will speak of the great mercy of God, contained in these words: I am that good shepherd, and give my life for my sheep.  
2. Secondly, how God ordinarily bringeth the strayed sheep and sinners unto his sheepefould, seeing Christ saith, He hath yet other sheep which he must bring hitherunto.  
3. Thirdly, how we ought to hear the true shepherd Christ his voice, and therein show the errors of Popery, which are to be avoided as the very voice of Antichrist. Now the good and merciful God assist us herein with his divine grace. Amen.  

1. Part. Wherein Gods great mercies are set forth.  It is not without cause that the holy Apostle S. Paul, 2. Cor. 1. vers. 3. calleth Almighty God, The Father of mercies and God of all comfort. And Ephes. 2.4. A God which is rich in mercy. Without all controversy, Paul had some cause given him, why he gave God such a notable and glorious title: yea surely there was good cause given him; for he was a blasphemer and a persecutor, but yet acknowledgeth he was received of God to mercy. 1. Timoth. 1.13. Not only that God had of his mercy forgiven his sins, but also had advanced him to a notable Apostle and Preacher of his holy Gospel. David likewise exceedingly commendeth God's mercy, but not without cause, for he was an adulterer and a murderer, and yet God did not only remit him his sin, but did also establish his kingdom in peace. And therefore he justly saith, Psal. 33.5. Benignitate (or as the common translation) Misericordia Domini pleci est terra. The earth is full of the goodness or mercy of the Lord. And in the 145. Psalm. ver. 9 His mercies are over all his works. But such mercy goeth not alone over one people, and such mercy is not promised alone unto one Nation, 
God's mercy cometh unto all nations and sorts of people.  City, or Town, but it goeth over all mankind. The which Moses with great and fervent earnestness proveth, saying. Exod. 34.6.7. The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, that is, without end. As also God himself saith again, Deut. 5.9.10. I am the Lord thy God, and show mercy unto many thousands.  
In the second Book of Samuel, chap. 14. ver. 14. the mercy of God is mightily declared by a notable speech, 
Though God spare none that sinneth, yet he appointeth means for the elects conversion, so receiveth to mercy the truly penitent. A comfort to all afflicted consciences.  where the widow of Tekoah dealing with David concerning Absalon, whom David, for the murder he committed, had banished, amongst other things, said thus. God doth not spare any person, yet doth he appoint means, not to cast out from him, him that is expelled. But what? are there any examples ready at hand, whereby it may appear to be so? For otherwise surely, the holy Scripture should be but of small account with afflicted and wounded consciences, if it did but only comfort us with bare words, without setting before us any one example, on whom God had also showed his mercy. But the holy Ghost, hath beside the Scripture also set men before us, on whom we may clearly see the exceeding great mercy of God. Adam is justly the first to be accounted of, seeing also he was the first that was overcome by Satan, and driven from obedience, to disobedience; from the truth to lies; for yet God would not that Adam should altogether perish, but bethought him how Adam might be brought again: which was thus done. After that Adam had perfected his sin, 
When soever man feeleth any motion, or heareth any thing condemning his sin, it is of God, that he should repent, which he refusing casteth God off, whatsoever he be.  he hide himself, and then God asked, Adam, where art thou? which God asked not, as if he had not known where Adam was, or saw him not, seeing there is no man that can hide himself from the sight of God: but God therefore asketh, that Adam should have descended into himself, and acknowledged his sin, and (as after David did) should have said; Peccavi, I have sinned, and should have called upon the mercy of God, for grace and forgiveness. Which because he did not, but much more went about to hide, excuse, and extenuate his sin, God thrust him out of Paradise into the valley of misery, amongst all kind of crosses, sorrow and trouble: and yet that Adam might not altogether perish and despair, under his cross, sufferings, and sorrows, God doth forthwith vouchsafe him a most comfortable promise; as namely, that he would raise out of the woman a means and mediator, which should help him and all his posterity again out of that misery, and break the Serpent's head. The like occasion of bethinking himself gave God to Cain, Gens. 4. whom also Satan had persuaded to murder; for God notwithstanding dealt favourably with him, to the end he might acknowledge his sin, and entreat for grace and pardon, but in the end, because he would not thus do, but only say coldly; his sin was greater than might be forgiven him, he was through his own fault, temporally and eternally cast away and condemned.  

God deliberateth much before he punisheth.  What a notable communication had God with Abraham before he overthrew the sinful cities Sodom and Gomorrha, Gen. 18. God accorded and yielded so far unto Abraham, that if they might have found in those cities, but ten righteous persons, he would have spared them. What should I speak, how God stood in contention, deliberating with the holy man Moses, concerning the stiffnecked jews, that he once said to Moses, Exod. 32.10. dimit me, Now let me alone, that my wrath may wax hot against them, and consume them? And what can withhold God, why he should not forthwith severely punish sin, but even his mercy? Examples whereof, if the time would permit, there might be many alleged. But unto any one even of mean understanding, these alleged may suffice, wherehence he may abundantly learn, how our good and merciful God, even from the beginning unto this present (and will also hold and continue the same rule, as long as the world endures, according to his natural mercy) hath ever at all times so lovingly and earnestly bethought him, before he hath wholly overthrown and destroyed any poor sinner. As also the Lord Christ gives the same to understand by the example of the unfruitful Figtree. Luke the 13.  
Well and justly therefore is it said by the Wiseman in the 11. chapter of his book of Wisdom, vers. 20.21. Lord thou hast mercy upon all: for thou hast power of all things, and makest as though thou sawest not the sins of men, because they should amend. For thou lovest all the things that are, and hatest none of them whom thou hast made. And presently after in the last verse: But thou sparest all: for they are thine, O Lord, which art the lover of souls. And again Christ saith, Math. 18.14. 
Man not repenting, provoketh God, and procureth his assured wrath.  It is not the will of our Father which is in heaven, that any of his little ones should perish. And the holy Apostle S. Paul saith thus. Rom. 2. ver. 3.4.5. O thou man, knowest thou not that the bountifulness of God leadeth thee to repentance? But thou, after thine hardness, and heart that cannot repent, heapest up as a treasure unto thyself, wrath against the day of wrath.  
Consider it with thyself, thou Christian heart, and think upon it well, how oft hast thou given thyself lewdly and wilfully to any notorious sin, as to adultery, 
All sin separateth us from God.  or otherwise to any kind of whoredom: to theft, murder, blaspheming of God, and to such other heavy sins, which, as the Scripture witness, separate us from God, so that God hath had just cause, even in the doing of that thy sin, to have cast thee alive into hell. But now notwithstanding, thou abidest yet, and livest yet, 
God's mercies for our preservation are daily renewed.  and God hath not as yet revenged himself upon thee. And wherefore not I pray thee? where mark and observe, upon what occasion the Prophet jeremy saith in his Lamentations, Lamen. 3. ver. 22.23. It is the Lords mercies that we are not consumed, because his compassions fail not, but are renewed every morning.  
It is much said, and nature also teacheth, that parents love their children exceedingly, and therefore sometimes are very slow and loath to take the rod, although the children have well deserved it, 
God's mercy in part set forth by the love of parents to their children, although indeed there be no comparison therein.  for their love prevaileth herein. But what is the love of Parents to their children, to be compared to the love of God towards us? Doth not God expressly say by the Prophet Esay cap. 49. ver. 15. Can a woman forget her children, and not have compassion on the son of her womb? though she should forget, yet will not forget thee. Yea, no father, no mother, no brother, nor sister, yea no friend whatsoever, could so long bear with, and endure thy wickedness, as God hath borne with it, so that God may justly complain, as in Esay. 43. ver. 24. Thou hast made me to serve with thy sins, and wearied me with thy iniquities. Yea, whosoever will rightly indeed learn and know the mercy of God, 
It is fearful to make God serve with our sins.  and thereby observe, how God bethinketh him, before he punisheth sinners, let him only read the 42.43. and 44. chapters of the Prophet Esay, where he shall find, how God behaved himself towards the wicked stiff-necked jews.  
First he rebuketh them with words, shows them their disobedience, calls them blind and deaf. By and by thereupon as in the 43. chapter, he comforts them again, bids them not to fear, and tells them, he would give people for them, and nations for their ransom: yet notwithstanding presently thereupon reproveth them again, charging them to be hardened and abide in their sins. And all that comes now from the alone mercy of God, 
Then only man layeth hold on God's mercy when he wholly antendeth his wicked life.  yet so indeed that the sinner confess his sin, and lay hold on God his mercy. Which he doth when he forsaketh his sins and wicked life, for than will God not only blot out and forgive him all his sins, but also thereunto bestow upon him all good things. As it also is said by the fore-alleged Prophet Esa. 44. ver. 2.3. Fear not, O jacob, my servant, and thou righteous, whom I have chosen. For I will power water upon the thirsty, and floods upon the dry ground: I will power my spirit upon thy seed, and my blessing upon thy buds.  
Behold, this is now that unspeakable goodness of God, whereupon we stand, 
All our prosperity cometh from God alone.  are, and live. Who would not 〈◊〉 then with joy, say and sing with the Prophet David, Psal. 89. 〈…〉. I will laud, praise, and sing the mercies of the Lord for ever. And in another Psalm, as namely the 59 ver. 17. he saith; God is my defence, and my merciful God. Which is as if he had said: All that ever I have, and whatsoever I am, cometh wholly from God's mercy.  
Well then, beloved in Christ, I suppose I have not herein done amiss, in setting forth and praising the goodness of God. Seeing that our God and merciful God, though I were a persecutor of his holy word, and of all true Christians, a blasphemer of God, and a superstitious Friar, hath of his free love and mercy sought me, found me, and graciously delivered me from those errors I had been long time nuzzled in: So that I may well and justly say with David: Loqueus contritus est, & ego liberatus sum, The snare is broken and I am delivered. Psal. 124. v. 7.  
Let this suffice for the first part. Now we will proceed, 
2. Part. The manner how God brings us to his knowledge & so to salvation.  and here the second part, how that God doth show his mercy, and bring us first to his knowledge, and then unto salvation. And this is not done unto me alone, but for the comfort of all sinners, whereby they may learn to acknowledge God's goodness, and amend themselves.  
Although God's ways are not as our ways, and his thoughts far otherwise then our thoughts; and beside, 
God in the Scriptures hath revealed so much of his will unto us as is needful for us to know.  his counsel is without searching out, and also we cannot certainly know how God deals with man: yet our loving God hath so far forth revealed his will unto us in the Scriptures, his holy and divine word, that we may easily know, how and wherewith, God calleth and leadeth us to his sheepfold.  
The word of God is that sweet and notable voice, through the which God hath from the beginning, in the old Testament, 
God's word is his voice whereby he calleth us to repentance.  brought many wild strayed sheep to the true sheepfold; which God did by Moses and all his true Prophets. Lastly, he sent his beloved son himself unto us, as the right and true shepherd. This is the true shepherd, who saith by the Prophet jeremy, jer. 23. ver. 3. I will gather the remnant of my sheep out of all countries, whither I had driven them, and will bring them again to their folds, and they shall grow and increase. In Ezech. 34 ver. 11. saith this shepherd; Behold I will search my sheep, and seek them out, which the son of God hath done by the preaching of his holy divine word. After him did his Apostles and their successors the same, and even at this day all true shepherds and carers of souls do, which by the word of God call all strayed sheep. 
It is God's word and not force that must content men.  And there were ever at the beginning thereof, many tyrannous Emperors and Kings, Princes and Lords, yea and the whole world, brought unto the true sheepfold, not with sword and arms, nor with might and fire, but by the word. This is that word whereof the Lord speaketh by the Prophet jeremy 23.2.29. that his word is ever like a fire and like a hammer that breaketh the stone. 
God's word is of nature like the Sun, ever having forcible effect, either to mollify the elect as the Sun doth wax, or to harden the wicked as the Sun doth clay.  And in the Prophet Esai. cap. 55. v. 10.11. God compareth his word unto the Rain and Snow which come down from heaven, and water the earth, and make it fruitful. So shall his word be, that goeth out of his mouth, it shall not return unto him void. This is that word mentioned in the Epistle to the Hebrues Heb. 4. v. 12. That it is sharper than any two edged sword, it intreth through, even unto the dividing asunder of the soul and the spirit.  
Paul rejoiceth 1. Cor. 4. v. 15. that through this word he had begotten his Corinthians. But some man may say, or think in his heart, that he hath indeed often and much heard Gods word, & yet hath not found any such change in himself, nor perceived any such power. To whom I answer: I believe it very willingly: for alas, we see in this our time but little of that fruit, which should come and arise out of the word of God. 
The cause why men of all sorts profit no more by the word of God, is for that they esteem of it but basely, & therefore prepare not themselves aright unto the hearing, reading and meditating thereof.  But the reason or fault must not be laid upon God's word, but upon thyself, because thou comest & preparest not thyself thereunto, with aright earnest & religious affection, & so dost thyself wilfully hinder the gracious working of the holy Ghost. For it is even so at this time, as at the time of the Prophet Ezechiel, where God complaineth unto the Prophet Ezech. 33. vers. 30.31. The people talk against thee, they will come unto thee into the congregation, and sit before thee as if they were my people (
* So it is interpreted by most, & is indeed the sense of the place.  where is to be marked, that idle lazy hearers of God's word, are not God's people) and they will hear thy words, but they will not do them: For with their mouths they make jests, and their heart goeth after their covetousness. And also God saith by the Prophet Esay (of the people's stubbornness) who seeing many things, kept them not, and opening their ears, heard not. Esai. 42. v. 20. Here hence mayst thou easily perceive, wherefore God's word hath not a powerful working in thee, thou dost hear it indeed, but thou wilt now follow it, 
* God's word not taken to heart, cannot be powerful to convert.  thou takest it not to heart, thou lettest it in at one ear, and out at the other, thou wilt not leave thy covetousness, thy pride, thy immodest incontinency, & such like sins, for the which the holy Ghost cannot dwell in thee, and God's word can have no fruit in thee, wherefore mark how S. james exhorteth thee jam. 1. verse. 21. namely to receive, with meekness the word that is grafted in us, which is able to save your souls. Out of this word of God so heard, 
God's word we heard worketh new thoughts and good motions.  the holy Ghost worketh all manner of good thoughts, so that a bad and wicked man considereth sometimes how he hath heard in God's word, that God hath so mighty a dislike with every impenitent sinner, that he will not only punish such temporally here, but also eternally in hell, with the devil and all his train. And considereth further, how he hath heard in the preaching of God's word, that man's life is so short and uncertain, 
Sgnes of Gods calling & the working of his spirit in us.  that our life here is nothing else, than a vapour which endureth but a little while, and is like the shadow upon a wall, like a bubble upon the water, and like all such other things remaining but the twinkling of an eye. And although this life be so uncertain and transitory, yet is it so accompanied & assaulted with many thousand miseries, that we are not so long, as the twinkling of an eye at any time secure, but we may be called hence by death, and be set before the judgement seat of Christ, there to hear our final sentence, and thereupon to receive either good or bad as Paul saith 2. Cor. 5. verse 10. When therefore a sinner feeleth such motions in himself, he ought to be assured, God calleth him to amendment, that he should departed from sin, and turn himself to Christ his shepherd and carer of his soul. This is now that knocking whereof Christ speaketh Revela. 3. verse 20. Behold, I stand at the door, and knock, If any man hear my voice & open the door, I will come in unto him, & will sup with him, and he with me. Forasmuch then as God will not the death of a sinner, but that he convert and live, as he saith by the Propet Ezechiell in the 18. and 33. chapters, so doth he bring such motions into a sinner's mind, whereby the sinner should learn to reform himself. The good shepherd Christ hath yet another pleasant voice, whereby he doth also call us unto his sheepfold: 
Outward blessings a second voice calling us to his sheepfold.  namely, outward and temporal benefits: as health, strength, straightness and comeliness of body, art, wisdom, foresight, giving of counsel in allthings, the understanding and interpreting of the holy Scripture, and all such other-like good gifts, as riches, houses and land: yea all that is good comes from God, as the Apostle james saith, Every good thing, and every perfect gift is from above, and cometh down from the father of lights. jam. 1. v. 17. Whereby every man ought to consider, how his loving God hath graciously endowed and adorned him. 
God's graces in us aught to humble & not to inflame us with pride.  Therefore he should not brag it out, nor be high conceited, and contemn others, as others, the most part do; but he should humble himself, and be thankful unto God, that he doth so notably respect him, and so excellently adorn him, and so richly provide for him, although he deserve it not, but is a rebellious sinful man: and should endeavour by all his strength, 
All men ought to employ the graces given them to God's glory, their own salvation, and neighbours good.  to apply all the above named gifts unto piety and the fear of God, seek his praise and honour, his own soul's salvation, and further his neighbours good; that so he may after this life, hear the Arche-shepheard Christ his delightful voice, who hath bestowed upon him, and given him such great gifts and graces.  
But when a man in this sort and manner will not turn unto God, but hardeneth his heart as an Adamant stone, and drinketh iniquity like water, as job saith, job. 15. v. 16. and will not at all reform himself by the sweetest voice, but by how much he is the better dealt with, by so much the more he falleth into sin: then comes God with a hard and rough voice, 
God's judgements and threatenings a third voice to call us, when plain commandments & blessings will not prevail. If after commandments blessings, and threatenings, men repent not, then temporal destruction at the least, will lastly ensue.  which is called, crosses, sorrow, sickness, and all kind of misery. Moses in the old Testament, exhorteth the Israelites committed to his charge, how they should behave themselves, when they were in prosperity in the promised land. And saith Deut. 8. (in all the chapter) When thou shalt be in the promised land, build cities and houses, plant vineyards, and Oil trees, and shall eat and fill yourselves, beware diligently thou forget not the Lord thy God. And yet in the above named book, Deut. 32. v. 15. it is showed, that such hearty and faithful admonitions made unto the jews did them no good: But when he waxed fat, he spurned with his heel: he was fat, and gross, and laden with fatness: therefore he forsook God that made him, and regarded not the strong God of his salvation. Therefore God gave them over at the last to the sword, to hunger, and sorrow, to grief and misery, as also David showeth in his 78. Psalm. Likewise we see as with eyes, in these last evil and dangerous times, that God punisheth our disobedience & unthankfulness, with war, and rebellions, with dearth, hunger, heaviness, plague, and many wonderful strange diseases. All which befall us for chastenings, that if so be, we would not turn unto God when we were well & in prosperity, yet now at the least we should hasten unto the Lord by sorrow, as also the Prophet Esay saith; Lord in trouble have they visited thee: they powered out a prayer when thy chastening was upon them. 
Affliction driveth to repentance, and repentance to pray unto God for deliverance.  Esa. 26. v. 16. And Osea. 5. v. 15. and cap. 6. v. 5. In their affliction they will seek me diligently; and say, Come, let us return to the Lord: for he hath spoiled, & he will heal us: he hath wounded us, & he will bind us up. Therefore God threateneth all the wicked, which have no delight, but to go forward in sin. Hosea. 2. v. 6. Behold, I will stop thy way with thorns, and make an hedge. Thorns in the Scripture, betoken often sorrow and heaviness. Here might I well allege many examples, upon whom this is truly performed. 
The same proved by example.  Nabuchadnezzar, as we read in the 4. of Daniel, who would reform himself, neither by the preaching of Daniel, nor by his dream which Daniel interpreted unto him, nor by outward blessings & prosperity, but did abide still in his pride, and would be nothing else but God alone: Yet when God drove him from men to have his abode amongst beasts, and to eat grass as the Oxen, till his hairs were grown as eagle's feathers, and his nails like Birds claws: Then lifted he up his eyes unto heaven, acknowledged the Almighty, gave thanks unto the most high, and praised and honoured him that liveth for ever, vers. 30.31. So also the Prodigal son, Luke the 15. he would not at all hear and embrace his father's voice and admonitions, as lamentable experience teacheth: 
Many prodigal children in this age, etc.  there are at this time such like young little Gentlemen-straglers, and stout grone-childrens, which also cannot longer endure to here their parents kind admonitions; and to the end they may be delivered and freed therefrom, they set before men's eyes (as a covering cloak) their desire to study, yet they do it not for any love unto study, but for liberty sake. Also, who was more stout, bold, and malapert, than the Prodigal Son? He thought upon no cross, nor any misfortune, but when it came thereunto, that he should keep Swine, & had not withal any bread to eat, but would feign with the swine, have filled his belly of the husks. Then he came to himself and said: how many hired servants at my fathers have bread enough, & I die with hunger? I will rise and go to my Father, and say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son, Luke 15. verse 16.17.18.19. See how true that common proverb is; Misery driveth to God, which we see very clearly in the fore-recited example: justly therefore saith the Prophet David, that their hope is with bit and bridle, which will not draw near unto thee. Psal. 32. verse, 9 And let this also suffice to be said of the second part, as namely, how God useth to call us unto his sheepfold.  

3. Part. Wherein how Christ the true shepherds voice is to be hard, and of popish errors, Antichrists voice.  There remaineth yet the third part, wherein Christ exhorteth us, that if we willbe his little sheep, and come and belong unto his eternal sheepfold, than we must hear his voice. And to the end that we may know which is our true shepherds voice, and which Antichrists, I will note certain errors, which Antichrist the Pope exhorteth the people unto, and teacheth them as though it were the voice of Christ the true Shepherd: yea he enforceth and constraineth the poor little sheep, unto such his idolatrous doctrine with might and main, that the poor silly people must embrace and believe such doctrine, as if it were God's word: and although thereby they be eternally damned, yet dare no man say: Pope, why dost thou so? This is: Sic volo, sic jubeo, wilt thou not, 
A doctrine if ever, now carefully to be observed.  yet thou shalt be constrained. Therefore mark this you christian parents, and teach it your children, that they may know how to take heed of and shun popery, as the poison of Adders and Basilisks, yea as from the devil himself.  
Let the first be the vowing of Friars, whereupon the Popedom standeth fast grounded, 
Popedom standeth upon Friars vowing.  wherein Friars swear and vow perpetual chastity, voluntary obedience, and voluntary poverty. And who can sufficiently declare, how many tong-tyed dumb persons both men and women, are drawn headlong to hell by this devilish rope? I call them tongue-tied and dumb, because I know it myself, & have had experience in the order, wherein I have spent my time twenty years, that the enticing overseers, have persuaded many a young boy, to make Professionem, as they call it. That is, he must either be sworn to the friars vows, or be thrust out again forth of the monastery, whereupon many swore for shame, and so more accounted of the shame they should have by departing from the monastery, then of the salvation of their souls. And wherefore? because they knew not what was contained in the vows, until they came to riper years, and began a little to increase in understanding, than they take on exceedingly, and curse the hour wherein they were borne, 
Note diligently.  yea then they curse father and mother, and all such besides as were any means to help them to their friars weed, and them they often call upon, and invite the devil, to draw them forth again out of their Monastery. To conclude, I have heard such lamentation myself in Fryeries and Nunneries, that a very hard stone, if it had reason, could not but pity them. This lamentation proceedeth from the very sorrow of their hearts, because they can never see or perceive, that they ever vowed, or swore, unto such things, as they never did keep, or ever shall be able to keep, for than they well perceive, it standeth not in their might & power.  
And to the end also certain big fellows of sufficient age, 
Friaries the greatest liberty and most open door unto all sin, in all degrees.  might not take offence at the wicked (I should say holy) Friars life, the Sophisters and soul deceivers have covered the friars order, with a fair golden cloak; as namely: If any man commit a thousand murders and adulteries, ye have perpetrated infinite sins, and although they should be manifested to the world, yet if he do but run into a Monastery, and draw on a friars garment, than he hath full remission of all his sins, and no man may lay upon him pain or punishment for the same. For (say they) look what Baptism doth effect unto little children, that doth a friars order unto the old knaves. Wherehence it cometh, that such as put on a friars coat, sometimes change their name they received in Baptism, to signify that they are a new baptized again. But who seethe not here Satan's craft and deceit? There is not one syllable or letter to be found in the whole holy Scripture, that one should lay upon any man, after the vow he hath made unto the Lord Christ in Baptism, any such Fryerly vows, or cast such a rope about any man's neck. Paul indeed speaketh of virginity, which he commendeth and praiseth very highly, & also counseleth thereunto: but saith expressly; he had no commandment, namely to constrain any unto virginity, but so, that whosoever perceiveth in himself, that he hath the grace and gift of cleanness, he should so abide & not marry. And yet saith again expressly, he would not entangle any with a snare. 1. Cor. 7. v. 25. etc. In like manner our Lord Christ himself reasoneth of, and handleth this virtue, Math. 19 but yet saith directly vers. 11. It is not given unto all men. Of these Fryerly vows, the Wiseman speaketh directly in the 5. of Ecclesiastes ver. 3. that God delighteth not in fools, even in foolish & unfaithful promises. And that is surely a foolish promise, if any one vow to do a thing, and know not whether he can or be able to perform it; and that is an unfaithful promise, if any one promise to do a thing, knowing well what it is, and yet wilfully breaketh it, as in a manner all Friars and Priests do in Popery, and therefore God hath no pleasure in them, for they be foolish and unfaithful servants.  

Confession of sins good in itself.  Confession and acknowledgement of sin is good in itself, and is grounded upon God's word, yea the Lord commandeth often in holy scripture, that we should confess our sins, Leuit. 16. v. 21. and Leuit. 26. and Psal. 32 v. 5. and Psal 36. Prou. 18. Also Daniel confessed his and the people's sins, Daniel. 9.4. to 20. And surely if we had no other proof for confession, yet should that be sufficiently thereunto, where S. john saith: If we acknowledge our sins, God is faithful and just to forgive us our sins, 
True confession vilely abused by the Pope's wicked traditions.  1. john. 1. v. 6. But the Pope hath most vilely abused with his traditions this notable ordinance of God. The Prophet David saith, Psal. 54. v. 6. Voluntary, I will sacrifice freely unto thee, and will praise thy name, O Lord. And what else is confession, & an acknowledgement of sin, than a giving and offering up of the heart and mind unto God? Now the Prophet saith: he will do it freely; but the Pope saith: although thou wouldst not, yet thou shalt confess, and that when it pleaseth me namely about Easter, and presently thereupon to go unto the Sacrament: 
Popish tyranny against quick and dead.  but if thou wilt not, thou shalt not then be accounted for a true christian, and mayest not be partaker after thy death of any christian burial, but thou shalt be carried out into the fields, and thrown behind a hedge, as in places of Popery they use to do with the Protestants that die amongst them, carrying them out like dogs, and throwing them into some little hole, casting a little earth on them. And although the Pope hath brought confession to be a tyrannical commandment, and will expressly that every one do confess, and that at such times as he will have them; yet notwithstanding he hath set so many fearful abominations unto this necessary confession, that every godly persons ears may justly ring, and his heart tremble with exceeding fear, when he heareth them mentioned: and by this popish tyrannical confession, there come not a few people to despair, & eternal damnation. I know well how men's consciences be burdened & afflicted in popery: 
What the errors be in Popish confession.  but here might many think & marvel what these great errors in popish confession are? To whom I answer, that the Pope hath therefore appointed auricular confession, not only that men should (specified) and particularly confess all their sins, but also the circumstances of their sins, as how, what, when, where, with whom, at what time, how oft, etc. And if any do not thus, he hath not then rightly confessed, and his sins are not forgiven him. Now I have all this by experience; for I have been a confessor in popery these thirteen years, and do know well what unfit matters oftentimes came to scanning and recital: It is altogether impossible for a man to confess all his sins, & much less possible to know how, when, where, & how often he hath sinned, seeing that the scripture recordeth, how that the righteous man offendeth seven times a day, and how often then offendeth the poor sinner? 
The first error, that men's consciences are thereby inthrauled and disquieted.  There are many indeed in popery that when they come to confession, do as much as in them possible is, to declare all their sins, and yet when they have received absolution, and prepared to come to the lords Supper, yet if suddenly there come a sin into their mind which they doubt whether they have confessed or no, they use to be so exceeding faint & sorrowful, that they know not whether they may receive the Lords Supper or no, for they think they should receive it unworthily, and so a conscience can have no peace. And is not this a fearful abomination, where men's consciences are so martyred and punished?  
Over and above this, 
Second error, that one cannot denounce forgiveness for all sins.  the Pope hath divided and all to broken confession: for some he hath reserved to be by himself forgiven, which are called Casus papales, some he hath granted unto Bishops to pardon, and they are called Casus Episcopales: the remainder he hath permitted unto other ordinary priests. But beloved, where hath such foolery any ground in God's word? Surely in no place, and therefore this is not Christ's the true shepherds voice, but Antichristes and the devils. As for praying to an invocation of saints, 
Praying unto saints.  it is now grown so notified that the little children intriviall schools know it to be against God, and an Idolatry, and is against the holy peace and salvation, as I will prove anon. It is not unjust to have in worthy remembrance God's holiness, & therein to praise God's works & Christ's mercy: for God saith himself, 1. Sam. 2. v. 30. Them that honour me, I will honour, and Christ saith also, john 12. v. 26. If any man serve me, him will my Father honour. It is therefore not amiss to give unto saints their due praise, but to call upon them as intercessors and mediators, and to seek for help and comfort of them in extremity, that is against God, and is properly said to be a seeking for aid of strange Gods. It is written in the old Testament by all the Prophets that God calls us unto him only, that he alone is the Lord and God, 
God's truth.  that will and can help us, that without him there is neither God nor salvation, & that he will not give such honour unto any other. How lovingly and fatherly doth God admonish his people in the old Testament, that they should not run so after vanity, but should have all their refuge unto him alone? And Christ the Son of God in like manner crieth out a main in many places of the new Testament, that we should come unto him, that he is the true Well indeed, that he is the way and the truth, and that he is our quickening. So the beloved Apostles do also nothing else, but only preach and teach that Christ is the Saviour of the world, that he only is our advocate and intercessor with the father, that he only hath washed away our sins with his blood, that through him by faith without works we are and shallbe justified before God, and that there is no other name under the sun, by which we can or may be saved, but by the name of jesus. Wherefore it is a great impiety of us sinful men, that have so loving and so gracious a God, who is so willing and ready to help us, and is able to deliver us out of all danger & extremity: & yet we will seek for help by others, which have need themselves of God's help, 
Praying to Saints, is as to God dishonour, so to their own disquiet.  and without his help and grace can never be saved. For in Popery there is no thing so small and of no account, but they run to Saints for it, and seek for help and counsel of them. This is against God and is also against the Saints own rest and peace, that we should call upon them to make intercession for us: howsoever jerom reasoneth thus, seeing Peter, Andrew, and john, (saith he) whilst they yet lived upon earth, 
Hieromes error.  could obtain some thing for others by their intercession, & should they now be able to do nothing, being in heaven? They may now much more by their intercession win us, seeing their love is perfected. But I answer him, I deny not, that the Saints upon earth in their life time may pray one for another, & obtain somewhat, but do very willingly confess, that one may and ought here temporally pray for another, which is according to God's commandment. 1. Tim. 2. vers. 1.2.3. jam. 5. vers. 14.15.16.17.18. But when one is gone from this temporal into eternal life, he takes no longer charge or care over us, neither can help us, for he knoweth there is a God, that both can and will help us. Or if the Saints in heaven do pray for us, they must necessarily know our distress and afflictions, 
The absurdity than ariseth of Hieroms reason.  for which they pray: for if the Saints in heaven do know our sorrows, and if their love be perfect, then without all doubt they will observe the holy apostle S. Paul's rule, which he hath left unto all men Rom. 12. v. 15. Rejoice with them that rejoice, and weep with them that weep. And that the Saints in heaven should be grieved for our sakes, and suffer disquiet and heaviness, is directly against God's word. For it is expressly written in the third chapter of the book of Wisdom, v. 3. Illi autem sunt in pace, but they are in peace. And likewise Revel. 7. v. 17. and chap. 21. v. 4. it is plainly recorded, that the Saints after this life have neither sorrow, neither crying, neither any more pain, for God hath washed all tears from their eyes, and they feel nothing but joy and bliss: Otherwise, where should the saying of the Prophet Esay be fulfilled. For he saith in the 22. of his Prophecy v. 18. Residebit, my people shall dwell, or rest in the tabernacle of peace, and in sure dwellings, and in safe resting places? Where may a man have these things? 
God's children may expect no perfect peace in the things of this life, but affliction.  Where is the tabernacle of peace? In the old Testament there was but little rest, peace, and safety, and much more war, tumults, hunger, and all kind of persecutions: In the new Testament likewise have the people of God from the beginning thereof until the end had little rest and peace, as also our Lord Christ promised not much temporally here unto his own, joh. 16. vers. 20. Ye shall weep and lament, and v. 33. In the world ye shall have affliction, and Math. 10. v. 34. Non veni missurus pace, sed gladium: I came not to send peace, but a sword. Which is to be understood of worldly peace, for Christ hath called his from the world, and therefore can have no peace with the world, but a sword, that is they shall be persecuted, scourged and wholly killed. So Christ telleth them plainly job. 16. v. ●0. the world shall rejoice but ye shall sorrow. And else where, the world will hate you, 
True rest and peace only in heaven.  persecute and kill you: this must all true faithful christians as Gods own people expect. Where then is that peace, rest & safety, which God promiseth his people? we must then surely lift up our eyes unto the triumphant Church, which is with God in heaven, for there is the true peace, rest, and safety. Here hence therefore ariseth that which hath now been unanswerably said, that the praying unto and calling upon saints, is against the honour and glory of God, and against the Saints own rest, peace, and safety. For it is unspeakable to show how many Saints they run unto in Popery. And thence arose the use of Pilgrimage, a man runneth one while hither to Mary the lords mother, shortly thither to Saint john, 
This Popery is heathenish idolatry.  and presently again to Saint Benet, or to Saint Barnarde, wherein is surely sought the Saints honour, not Gods. And there hence it is also come to pass, that there be almost as many Gods, as Saints in heaven. Saint Nicholas is the God for the water, Saint Leonard for the prisoners, 
Popish foolery. Great impiety to spend so much upon senseless things, and forget joseph's bonds & Lazarus his misery.  Saint Sebastian for the pestilence, S. Apolonia for the toothache, and more such like. Thence also is it, that men show over abundant honour unto their images, and  them with Velvet, and silken gowns, with great riches about their hands and necks, with stately Rosaries, as they call them, and with beautiful and excellent garlands set upon their heads; they kneel down also and pray before them, and give honour unto dead, senseless, wooden, and stone images, clothing them after the bravest manner. But contrariwise, they let the living images and fellow members of Christ jesus, go bare and naked, and die with hunger.  

Of the Mass. The Mass is alike available against diseases, as ringing of Bells is against enemies and evil spirits. 4. Kreitzer make 30. starling.  Well then, let that also suffice for this point: Now I will go to God's chiefest & holiest service that the Papists have, namely to the Mass, and will truly show what I have observed therein, whereby we shall hear and understand that Christ's voice is not hard in the Mass, but Antchrists. In Popery the Mass is esteemed and said to be good, and a sure means against all kind of diseases or heaviness. And therefore it cannot go so straightly with any man but he will run to the Mass forthwith, and therein seek all help and aid: thither come godly men and devout women one after another, & bring ten or twelve Kreitzers, more or less (and yet it may not well be less) for then the Sexton that receives the money and appoints the mass, will not endure it (neither dare such a one come the second time) and desire a Mass, of our Lady, that is, of Mary the mother of our Lord, this man of S. Hanna, and another one of S. Sebastian, and of such like more. Or this man will have a Mass for some body's soul, because perhaps he takes no rest in the night: the Massing Priests care not what be the cause, but receive the money, and read on forward their Mass. For none may well desire a Mass gratis: And if one desire an open and public office to be sung, whether it be for a soul in Purgatory, or otherwise for the honour of any saint, he that desireth it must give an imperial dolor (4. shillings 6. pence) for it, neither may it be a farthing less. And yet all this must not be accounted Simony, but a mere Alms, 
The Mass is a fair. The errors of the Mass.  although it be exacted and gotten by force. And this is the Mass fair. The errors therein are these. First when the Masse-munger hath laid all his trinkets which appertain unto the Mass upon the Altar, he goeth down again from the Altar, & makes his confiteor, that is, his confession, wherein he confesseth not only unto God, but unto Mary, S. Michael, S. john Baptist, unto the Apostles Peter & Paul, and unto all the Saints. But wherein have I offended Saints, that I must confess my sins unto them? David was better taught, 
1. Error, Horrible Idolatry, confessing unto saints.  who said unto God Psal. 51. v. 14. Have mercy upon me o God, according to the multitude of thy compassions, for against thee only have I sinned. This therefore is an error in the entrance of the Mass, that a man must confess unto the Saints that are dead, & which cannot forgive sins, now when this confession is ended, he riseth & cometh again to the altar, maketh a Cross upon the altar, & whilst he is kissing the same cross, saith: Oramus te Domine, per merita sanctorum tuorum, quorum reliqua hic sunt & omnium Sanctorum, ut indulgere digneris omnia peccata mea. Which is in English thus much: We pray thee O Lord, by the merits of thy Saints, whose relics are here present, and of all Saints, 
2. Error, desiring to have all sins forgiven for the merit of Saints: to Christ's dishonour.  that thou wouldst vouchsafe to blot out all my sins. Behold here loving Christian, what a notable prayer this is? where remains the merit of our alone Mediator and Saviour jesus Christ? O blasphemy against God, what have the Saints deserved, that God should forgive me my sins for their merits sake? In the 5. of the Revel. v. 9 it is accorded how the Saints praise Christ and say. O Lord thou hast redeemed us to God, by thy blood. Behold, there the Saints themselves acknowledge, that they are redeemed and delivered by the blood of Christ, that is, they have obtained heaven by his blessed merit. But if the saints by the blood of Christ, and his merit, have obtained heaven, than it followeth that they have not merited it: and if they have received nothing for themselves, they can surely merit nothing for me. 
Idolatrous prayer.  It is therefore an idolatrous praying, to desire that God for the merit of Saints, would forgive us our sins: but we will leave unto the Papists their idolatry, and pray thus: We pray thee O God mercifully to forgive us our sins through the merit of thy beloved son jesus Christ our Saviour.  
Further, when it comes now to the sacrificing, than the Masse-munger taketh the plate whereon the Hostia lieth, heaveth it up a little, & saith: 
3. Error, the Host called an unspotted Sacrifice.  Susepe, Sancte Pater, omnipotence aeterne Deus, hanc immaculata hostiam, etc. In English: receive holy father, Almighty eternal God, this unspotted host, which I thy unworthy servant offer unto thee my true everliving God, for all my sins and transgressions, also for the sins of all that are present, yea for the sins of all faithful Christians alive and dead, that it may serve for mine and their health to everlasting life. This also should be a prayer, but is nothing else than a horrible blaspheming of God. For the holy scripture knoweth not but of one only unspotted sacrifice, which is jesus Christ, who once offered himself upon the cross for our sins, & the sins of the whole world, by which alone we are cleansed, and by this only Sacrifice, and by no other, can or may we attain unto everlasting life.  
When they proceed forward, & take in hand the great Canon, as they term it, 
4. errors in the great Canon, praying God to sanctify that, they take to be his immaculate son.  wherein they hold the heart and treasure of God's true service, lieth hid, yet notwithstanding there are certain special and horrible errors therewithal, which are directly against God's word. As first that the Massmonger saith, that prayeth God the Father,  sanctices, benedicas & acceptum habeas, etc. Namely that God would sanctify, bless, and accept this Sacrifice, which should notwithstanding be his son. And who at the first sight, perceiveth not, that this is a great error, striving against God's word? What? is not the Son of God then, whom (as they say) this sacrifice signifieth, yet sanctified, is he not yet blessed, and is he not as yet accepted of his father? Is not the Son one eternal true God, with the Father & the holy Ghost? that surely they will not deny. And God saith, Levi. 11. v. 44. We should be holy as he is holy. Yet there is none so holy as our God, Psal. 99 v. 5. And the Prophet Esay cap. 6. v. 1.2.3. declareth how he saw the heaven open, and saw the Lord sitting upon a high throne, & lifted up; and the Cherubins and Seraphims stood round about him, 
The blessed Trinity.  and cried without ceasing one unto another: Holy, holy, holy, is the Lord of Hosts our God; Which is expressly spoken of the holy Trinity; the person is threefold, and yet but one divine essence or being.  
Christ also according to his holy humanity, is likewise perfect & holy, 
Christ's humanity perfect and holy.  and anointed with all fullness of the holy Ghost, john. 3. v. 34. Wherehence it is that the Angel saith, Luk. 1. v. 35. That holy thing, which shall be borne of thee, shallbe called the son of God. If Christ jesus now be the second person of the Trinity, he holy was honoured and prayed unto of the Angel, & also is holy according to his humanity; then is it blasphemy, to pray God the Father, to sanctify him first in the Mass, seeing he himself is the sanctifier of all that are sanctified. The other word, namely, that thou wouldst bless him, hath all one sense. Oh great blindness: we adam's wretched children, shall and must be blessed in Christ jesus, for that is the seed, whereof God said to Abraham, Gen. 26. v. 4. In thy seed shall all the nations of the earth be blessed. David saith and prayeth in his 67. Psal. v 6.7. God, our God shall bless us, God shall bless us, and all the ends of the earth shall fear him. Through which thrice recited word, God, is also understood the holy Trinity. Now as David prayeth that God would bless us, so the masspriest prayeth that God in his massing sacrifice would bless his son, who notwithstanding is God equal with him; which of these prayers than shall we say belongs now unto God? without doubt, David's prayer must needs be much better, 
David's prayer being true, the massing prayer is false, which we are to avoid, and use David's.  for it proceedeth from the holy Ghost. That also should we now follow, & pray God, that he would vouchsafe to bless us through his son: but the other, seeing it is Antichristian, we ought to avoid and fly. Also that the masspriest saith: It may please thee to accept of thy son, who through and by this Sacrifice is sacrificed unto thee; is even like the former, a blasphemy. The Evangelists show, Math. 3. v. 17. & 16. cap. v. 16.17. Mark. 9 v. 7. Luke. 9 v. 20. that a voice came down from heaven and sounded over Christ: This is my beloved son, in whom I am well pleased. Peter testifieth 2. Pet. 1. v. 16.17 that he & his fellows heard the sound upon the hill. Wherehence it certainly cometh to be blasphemy for us to desire of God, it would please him to accept of his son. In the great Canon likewise are these words, 
5. error. 2. sold.  Suppl●ces terogamus, omnipotens Deus, iube haec perferri per manus sancti Angeli tui in sublime altar tuum in conspectu divinae maiestatis tuae. In English thus. We humbly beseech thee Almighty God, command that this (namely this Sacrifice) may be carried by the hand of thy Angel upon the high Altar before the presence of thy divine Majesty. Who observeth not in this vain frivolous prayer, two great errors? For first this prayer thrusts Christ the son of God out of his throne, 
1. Thereby they thrust Christ out of his throne.  even out of the throne of his honour and glory, as though Christ were not as well in time of the Mass in heaven, as upon earth in the Mass. Where with our Christian faith wherein we acknowledge, that Christ sitteth at the right hand of his heavenly father, is overthrown; which notwithstanding is much and often read in the holy scriptures. As Mark. 16. v. 19 Luk. 24. v. 51. Act. 7. v. 55. Rom. 8. v. 34. and Coloss. 3 v. 1. Secondly it is blasphemy, in that the Masse-munger prayeth, 
2. They rob Christ of his omnipotency making him inferior to the Angels. Christ ascended of his own power without all aid of Angels.  God would command his Angels to carry this Sacrifice (namely his son) upon their hands before his divine majesties sight. Herewith they would rob Christ of his omnipotency, as though Christ were not so mighty, that he ascended into heaven of his own strength, but that the Angels must or had carried him up thither upon their hands. But the Scripture testifieth unto us, that Christ ascended into heaven of his own strength. Act. 1. v. 9 Ephes. 4. v. 8. Psal. 68 v. 18. Heb. 4. v. 14. In which places it is expressly said, that jesus ascended into heaven, and to be understood by his own strength, and had no need at all of the Angel's service thereunto. But he is so ascended into heaven, that also he hath not left and forsaken his faithful Christians upon earth. Math. 8. v. 20. and Chap. 28. v. 20. but is present in the Lord's Supper (to the worthy receiver) and needeth not thereunto any ascending or descending, 
Here the Author hath (according to his holy humanity) which is erroneous, and by his cited scriptures not proved. For they speak of a spiritual not of a corporal presence. 6. Error, is to lay hands on Christ, and to crucify him again.  nor yet any help of Angels as the Papists dream. And who seethe not now that the Mass in every thing striveth against God's word? This is done in the chiefest service of God: and therefore beloved, you may imagine how it standeth with them in other things: and yet the Papists rest not, but first lay their hands directly upon Christ himself, for when the Mass draweth near to the end, the Mass priest taketh the body in his hand (for they maintain with great vehemency, that after Consecration there is no longer any bread left at all, but that the bread is wholly changed into the flesh of Christ) & breaks the same in the midst asunder, layeth the one piece upon the plate, the other which he holdeth in his hands he breaketh again in two pieces, and throws the one piece into the cup, but layeth the other also in the plate: and so breaks the Lord's body into to three parts. And this surely is to lay hands upon Christ anew (that we may so speak) to crucify him again. The Heathen were not so wilful as to break a bone of Christ's dead corpses hanging upon the cross: which was therefore done saith S. john. joh. 19 v. 36. That the scripture should be fulfilled, which saith Exo. 12. v. 46. Not a bone of his shallbe broken. But yet the Papists break him into three pieces: Is not this a horrible thing to be heard? And yet the Papists will turn all the sacrifices of the old Testament, & especially the passover; to have signified the sacrifice of the Mass, that all the Prophets prophesied thereof, that this only is juge sacrificium, that daily sacrifice, whereof Daniel speaketh, Dan. 8. v. 12.13. & 11. v. 31. & 12. v. 11. that this is Oblatio munda, The pure offering, whereof Malachi speaketh Mal. 1. v. 11. And to prove that Christ himself also ordained this Mass sacrifice, 
The places quoted for the Mass, prove nothing for it.  they allege Luke, 22. v. 19.20. And also that the Apostles (but chiefly Paul) had said Mass, and confirmed the same, 1. Cor. 10. v. 16.17. etc. &. 11.23.24. etc. whereas notwithstanding they are never able to show out of the above alleged places of Christ, and Paul, that either the Lord, Christ, or Paul, in the same ever ordained or confirmed the Mass, 
An exhortation unto all to avoid Popery.  but the Lords Supper as we faithful Christians daily use: Let this also suffice to be said of the third part. Wherefore I exhort all people, but especially loving parents, that they will faithfully admonish and warn their children to fly from popery as from Satan: For I am well persuaded these few, yet fearful errors, will give them just occasion to take heed of Popery, and thus hath our loving, merciful God, of his great mercy sought me, found me, and pulled me his unworthy servant, although I were then no servant but a persecutor, no sheep but a wolf, no shepherd but a destroyer of the sheep, out of popery that I may now joyfully sing and say with the prophet David, The snare is broken, and I am delivered, the Lord was my helper. Here hence then upon the knowledge of such errors, 
The Author's thanks giving and prayer.  seeing that thou O God, father of mercies, hast opened my eyes, and lightened my understanding, that I might know them to be such errors, & also hast given me a heart not to contend with thee, I praise & thank thee, through thy son jesus Christ. And I also beseech thee father of mercies, through thy son jesus Christ, thou wouldst graciously forgive me all my sins, abominations, and Idolatries, which I have done and accustomed myself unto in popery (against the clear light of thy holy word) these twenty years, even for thy beloved son jesus Christ his merits; for I did it ignorantly. I entreat thee likewise Father of mercy, thou wouldst of thy like grace and goodness, mercifully keep and preserve me in this known truth, strengthen me as thou diddest strengthen thy servant Paul, when he put the jews to rebuke.  
And I pray no less the whole Christian Church, 
His request to the congregation.  to remember me in their prayers, that our merciful good God, moved by the prayers of honest and faithful Christians, may keep me the more graciously, and make me strong and sure in this my knowledge.  
And hereupon I Godfride Rabin, 
He proveth this his recantation to be sincere.  protest and witness before the eyes of thy bottomless mercy, before thee jesus Christ my alone saviour and redeemer before thee God the holy spirit, who in Baptism sanctified me to be a Christian, and before you as a Christian congregation, that by God's gracious assistance, I will not departed from this pure doctrine and known truth, neither through joy nor sorrow, neither through hunger nor misery, neither through good nor ill success; But as before I have said, will abide constant to my end: whereunto God assist me with his holy Gospel. Moreover I do Anathematice and curse that blasphemous popery, with all other sects and heresies, which fight and strive ever more and more against God's word Amen.    

The Declaration of Simon Palory of Richeleieu, heretofore Prior and provincial in the pretended order of the Holy Cross, according to the protestation by him made in the reformed church of Caen, the 11. of March. 1601.  1. Cor. 4.6. 
Presume not to know above that which is written.  
I Make no question but many will be offended at this my change: I do foresee, that many likewise will speak opprobriously and injuriously of me: and therefore I thought it not amiss to make known unto you all, what my profession hath been until this present, and the motives that have stirred me to take this resolution in hand.  
It is about 18. or 20. years that I have lived in the order of the Holy-Crosse: which profession I have not left for any lightness or humorous conceit, God is my witness: for before I took this holy resolution upon me. I have endured many combats in myself. I have well pondered and foreseen the dangers and inconveniences whereinto I might fall: I have seen that according to the world I am sufficiently furnished wherewith to live at pleasure, and therein to spend the residue of my days; and forsaking the same, I have likewise foreseen, necessity and much unquietness. Neither am I entered into this happy resolution through any discontentment received by any of these of my order: I have Letters testimonial from our General, which sufficiently testify how I was honoured and beloved of those of my order: but I must now come to unfold unto you that which hath awaked me in the prime of my pleasures.  
I have thoroughly considered in myself the great contentions that have been and yet are in Christendom touching religion. I have cast the eyes of my mind upon that mortal hatred, which the greatest part of the world (and those too, that are the greatest personages) do bear to true religion, and the professors thereof. I have laid before me the sharp and grievous persecutions exercised against them: and on the other side I cannot forget their constancy & firm resolution, to maintain that which makes them so odious among so many assaults, and dangerous trials, contrary to man's nature which seeks after nought else but rest, and that, which may bring him solace and pleasure. This consideration makes me suspect that it is more than a human spirit that awakes in them these heavenly motions so smally acceptable to the flesh. I here the voice of the Lord speaking by his holy Apostle: Try all things, but retain that which is good. 
1 Thes. 5. john 5. Act. 17.  I here our Saviour Christ commanding us to found the Scripture; the example of the faithful of Berea, who examined the Scriptures, to see if that which S. Paul preached was answerable thereunto, comes into my memory, I behold how it was a question of eternal salvation, and deserved in good earnest to be thought upon: I confess freely, that in coming and going from place to place for the execution of my charge of provincial, I have communicated with some of the religion aswell Ministers as others: I have seen and have been constrained to confess that all manner services are not acceptable in God's sight. 
jerem. 7. Es. 29.13. Math. 15.8.29. Colos. 1.  He condemneth by his Prophet Esay, and by our Saviour jesus Christ in S. Matthew, the commandments and traditions of men: he rejecteth by Saint Paul to the Colloss. voluntary services, what appearance or show so ever they have of devotion.  
He forbiddeth us in Deuteronomie, 
Deut. 4.  to do that which shall seem good in our own sight, and enjoineth us, to do only that which he commandeth us, neither to add nor diminish his word: he crieth unto us by his Prophet, Who hath required that at your hands: Such and an infinite number of other like places of Scripture have induced me to learn whether my profession were of God's institution, or if God were the author of those services which now bear greatest sway in the midst of the Roman Church. I have busied myself in reading some books entreating of Religion, and such as handle matters now in controversy. I have bestowed some time in reading and examining the places of holy Scripture, whereof Saint Paul speaketh, 
2. Tim. 3.  that the whole Scripture is given by inspiratinn of God, and profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works: 
john. 5.39 Esay. 8.  whereof he also beareth record, that the Scripture is of power to make us become wise to salvation through faith in our Lord jesus Christ. It is she, as I said before, to whom our Saviour Christ sends us, as also the Prophet Esay, when he useth these words; 
Romish service.  To the law and to the testimony: if they speak not according to this word, it is because there is no light in them: there have I found, seeking her opinion and advice touching the service and doctrine maintained in the Roman Church, which she in no wise approves, but contrariwise in express words condemns it. I have not disdained to peruse the ancient fathers and doctors of the Christian Church, whom the Roman Church ordinarily use for a buckler against those of the religion: their own words do make me know, that their books serve not so much to confirm the services in the Church of Rome, as to destroy them.  
One thing hath exceedingly moved me, & that is the Mass and prayers used in the Roman Church, 
Mass.  which bear witness against themselves: having many traces and relics of the ancient doctrine of the primitive Church, which was in the Apostles time. And to show that I do not speak this at random, I will produce some witnesses aswell out of the holy Scriptures and ancient fathers, as out of that which is contained in the Mass, and in the service of the Church of Rome.  
The principal controversy at this day is concerning the pure service of God.  
Those of the Church of Rome, and in general all the religious thereof do fully esteem and conceive it to consit in praying to Saints and Ladies, 
Praying to Saints.  to honour and serve them: nay which is more, to present themselves before their images and there yield up their offerings and devotions.  
God speaketh so plainly by his first commandment to worship and serve him only, 
Exod. 20. Math. 4. Deut. 6. Esay. 48. Exod. 20.  that it is easily seen how he condemneth all service in the Roman Church. And hereunto I add his protestation made by Esay: Not to give his glory to another: & his declaration else where, that he is jealous of his honour. What can there be more express against all the services of images, than the prohibition by the second commandment: 
Against Images.  not to make any image, nor the likeness of any thing, not to bow down to it and worship it. I should never have done, if I should rehearse all the passages of holy Scripture, which are against images and the service of them: 
Haba. 2. jerem. 10.  they are called vanity, teachers of falsehood, and those that shall serve them are threatened to be brought to confusion.  
The other great contention at this day, is touching the transubstantiation and worshipping of the host. 
Transubstantiation.  They persuade themselves in the Church of Rome, that the bread and wine of the Mass, after their consecration is no more bread and wine, but the true and natural body of our Saviour jesus Christ: and thereupon they forge that the substance of bread and wine must not be there any more sought for under these appearances of bread and wine: Christ jesus is there really all whole both God and man in his own proper substance: and therefore they teach men to bow down themselves and worship this bread and this wine: wherein doubtless they commit a great Idolaty if Christ jesus be not there, 
Act. 3.22. Acts. 3.20. john. 12.8. Mat 28.5.6 Mar. 24.23 Mar. 13.21 Luke. 17. Ma. 24.27  as they would have it believed. And I pray you what mean so many places of the holy Scripture, which testify, that Christ Jesus is ascended up into heaven, that from thence he shall not come, until he cometh to judge the quick and the dead, that the heavens do contain him, until the day that all things shall be restored, that we shall have the poor always with us, but him we shall not have always, that we must not follow those that shall say Christ is here, Christ is there, that he shall come like lightning that goeth from the east towards the west?  
The Apostle Saint Paul names bread and cup the bread & wine in the celebration of the supper? Whosoever shall eat of this bread, 
1. Cor. 11.  saith he, and drink of this cup. etc.  
Our Saviour Christ jesus, after the communication of his supper, 
Math. 26. Mark. 14.22.23.24. Luk. 22.19 john. 4.14  nameth the cup which he had ministered to his Apostles, the fruit of the Vine. I will drink no more (saith he) of this fruit of the vine: he himself requires it at the hands of his worshippers. Who worship the father in spirit & truth, places wholly contrary to the doctrine of transubstantiation and adoration of the host. 
1. Cor. 10.16.17.  I know well that the bread of the supper is called the body of Christ, and the wine also the blood of Christ: but notwithstanding I note on the other side, that the same bread is called the communion in the body of Chrost: the wine is called the blood of Christ, but it is also named the communion of the blood of Christ, and the new Testament in the blood of Christ. Which places teach us that we must not always take the words in the foot of the letter, nor understand that the bread & wine of the supper be not more bread and wine in their substance: but as bread is called the communion in the body of Christ, & the wine, the communion and new testament in the blood of Christ: for because they represent unto us our communion in the body & blood of Christ, & the new testament in the same blood of Christ, and moreover, the bread and wine of the lords supper represent unto us the body and blood of our Saviour jesus Christ, 
August. in prolog. tract Psalm. 3. Tertul●adu. Marcio. lib. 4. chap. 40. Et lib. 3. Cotra eunde, cap. 19  as S. Augustine and Tertullian name them, the one a sign the other a figure of the body and blood of Christ. And this was the reason when Christ instituting his supper hath said of bread This is my body, and of wine, This cup is my blood, Hence it comes that the ancient Church (as the words of the Mass gives us to understand (when they came to the communication of the supper) used this exhortation, sursum corda, thereby advertising the faithful to lift up their hearts above the visible things of the Sacrament, and to embrace Christ jesus in heaven through a lively and true faith.  
And such, or the like manner of speaking is not to be thought strange: for there is not any but doth acknowledge that here is a question of a Sacrament; and it is well known that in matter of Sacrament, the Scripture useth to give unto the sign, the name of the thing signified: as when she nameth the Circumcision, covenant, 
Genes. 17. Exo. 5.11.  albeit it was but a token of the Covenant and the Lamb which was offered in the passover, she names him Passach, that is to say, Passage: and yet notwithstanding he was but a token of passage.  

Sacrifice for quick and dead.  They think that in the Mass there is a sacrifice propitiatory for the remission of sins both for the quick and dead: but I do see that the whole Scripture sends us to the sacrifice of jesus Christ which he hath offered; 
Heb. 20. Rom. 5.  viz. his own body upon the Cross. It is through this only oblation, that we be made holy, and have eternal redemption. How can the Mass be propitiatory for our sins, seeing that in the Mass there is no effusion of blood; 
Heb. 9  and as the Apostle to the Hebrews saith; There is no remission, without shedding of blood. I have considered, and oftentimes meditated as well on the three Evangelists, as on Saint Paul touching the institution of the Supper of our Saviour jesus Christ, 
Heb. 5. & 7 Psal. 110. Math. 1. Acts. 4. 1. Cor. 22.  whereupon they would build and ground the sacrifice of the Mass; But I have seen plainly that it was without any appearance of reason. For Christ jesus, under the forms of Bread and Wine, presents his body and blood, and commands to communicate it, and to preach his death and passion until his coming: he speaketh nothing at all touching the offering it in sacrifice.  
I find likewise in other places in the scripture, that Christ jesus is the only sacrificer according to the order of Melchisedech: that through his only sacrifice, the wrath of God is appeased: and therefore he is called jesus, that is to say Saviour. S. Peter saith, There is no other name given under heaven whereby we must be saved. S. Paul saith, that he rejoiceth in nothing, but in jesus Christ, and him crucified. It were a needless thing for me to reckon up all places that serve for this purpose. In the Mass itself there are words to be found, which bear record, that those that have composed it, have been constrained to confess, that anciently in the action of supper, there was but a sacrifice of praise and thanksgiving, according to the doctrine of Saint Paul, When, and as often as you shall eat of this bread and drink of this cup, you shall pronounce the death of our Saviour until his coming: 
Mass condemned by her own Canons.  and behold the proper speeches touching the same in their own Canons; Pro quibus tibi offerimus, vel qui tibi offerunt, hoc sacrificium laudis pro se suisque omnibus; that is, For which we offer unto thee, or those that offer unto thee this sacrifice of praise for themselves and all others. And in another place in a Collect for the dead, Praesta quaesamus omnipotens deus, ut animae pro quibus he sacrificium laudis t●ae obtulmus maiestati; that is, Grant we beseech thee Almighty God, that the souls for whom we have offered unto thee this sacrifice of praise, etc. And in another Collect beginning, Propitiare Domine, there is, pro quibus tibi offerimus sacrificium laudis, that is; Be merciful O Lord to those for whom we have offered unto thee this sacrifice of praise.  
The Church of Rome nourisheth men in ignorance, 
Reading the Scriptures forbidden.  forbidding lay people and women to read the Scriptures: and in their prayers and assemblies they use an unknown tongue. I could never comprehend how many be accorded herewith, that which is said in the Psalms: Happy is he, 
Psal. 1 Psal. 19 & 119. Deut. 4.  who in the law of the Lord exerciseth himself day and night: that the law of the Lord is an undefiled law, converting the soul, and giveth wisdom to the simple: that she is a light to lighten our feet, etc.  
Saint Peter saith, that we do well to be attentive to the reading of the Prophets, which give us light as it were a Candle in a dark place: and Saint Paul saith in general terms, that whatsoever is written, is written for our learning. Saint Jerome knew very well this doctrine when he wrote to Lata in these Terms: Let the daughter love divine and heavenly books, instead of silk and precious stones: and in those books, let her not be delighted with the outward gild and embrodering of the cover, but with the inward erudition distinguished and corrected according to faith: let her learn first by the Psalms of David, to renounce worldly vanities: let the proverbs of Solomon teach her to live virtuously: let her accustom herself to contemn and detest earthly things, in Ecclesiastes: let her follow the example of patience and virtue in job: let her take the holy Gospel into her hands, and never let it departed from her, but with all her heart let her study the Acts and Epistles of the Apostles: and when she shall have enriched the closet of her heart with such riches, then let her learn the doctrine of the Prophets, and the books of Moses: and for the last, the Canticles: For if she should have read it in the beginning, she might peradventure have been wounded in her heart, by not rightly understanding the holy songs of the spiritual weddings, under carnal words. Upon this purpose Saint Augustine doubteth not to pronounce, 
August. in hu. 50. Sermon to his brethren in the desert:  that he, who maketh no reckoning to read and meditate in the holy Scriptures sent from Paradise, aught to fear not only the incurring of eternal tribulations, but also the enduring everlasting pains and punishments. For it is so dangerous unto us not to read the holy Scriptures, that with great grief of mind the Prophet crieth out: 
Esay. 5. Ose. 4. 1. Cor. 14.  For this cause my people have been led into captivity, for that they have no knowledge: for he that is ignorant, shall be ignorant: and a little after he addeth, that those who will not understand in reading in this world, God will not know them in the day of judgement: and then finally he exclaimeth, Why are we not careful to read the holy Scripture, where our souls are fed and nourished for ever.  

Service in an unknown tongue.  As for the service used in a tongue unknown, I am greatly abashed, that so many reasons used by the Apostle S. Paul (in the 14. Chapter of the first Epistle to the Corinthians) to withdraw men from so palpable abuse, could not touch nor move the hearts of the Pastors and Governors of the Roman Church, for to feed the poor People with a better nourishment.  
They compel them moreover to confess all their sins to the ear of a Priest: 
Auricular. confession.  which thing they would not use, if they had but penetrated into the knowledge of these words of David, Who can tell how oft he offendeth: O cleanse thou me from my secret faults: or if they had regard unto the example of the self same David, 
Psal. 19  who saith, that it was to God alone that he confessed his sins.  
The Church of Rome, teacheth that salvation must be sought for, 
justification by works.  in man's merits, and that our justice cometh through works: but I should be too long in reciting all that which the Scripture saith to the contrary. For she doth acknowledge that there is not any sufficiency or capacity in man to do well: we are not able to think any good thing of ourselves, 
2. Cor. 3. Gen. 6. & 8 Psalms. 53. 1. Cor. 2. Gala. 3. 2. Tim. 1. Rom. 3.8. &. 5. Act. 1.3. Phil. 3.  as the Apostle saith: she condemneth the thoughts of man's heart even from his in fancy, and saith that they are at strife with GOD: and that they cannot be made obedient to the law of God: she pronounceth that men are dead in sin, and affords them no hope but in the mercy of GOD, through the obedience of our Saviour jesus Christ: and further she declareth that we be justified gratis by his exceeding great mercy, through faith in jesus Christ, without the works of the law. And certainly we stand in great need thereof: for as Saint jeromie saith, 
Hierom in Pro. cap. 20 Et in Eccl. cap. 7. Lib. de orat.  what righteousness and what cleanness can be here in the life of the just? the works which we minister through this body of ours, are always mingled with some error: we be taught, saith Saint Gregory of Nice, in the holy Scripture, that there is not one to be found among men, which can pass one only day without spot.  
And therefore Saint Augustine was moved to say that which every one of us ought to say of ourselves after this example, I presume not at all of myself: 
In Psal. 58.  for what good have I wrought to the end thou shouldest be merciful unto me, O my God, and that thou shouldest justify me? What hast thou found in me but only sins? There is nothing in me of thee but bare nature which thou hast created: all the rest is my sins which thou hast defaced. I have not first risen up to come unto thee, but thou didst come to awake me: and before I brought any good thing to pass, thy mercy, O Lord, directed me. And Saint Barnard asketh, 
Serm. admilites tepli. cap. 11. In his Manuel. cap. 22.  Why men should require again at our hands that which Christ jesus hath paid for us? He that hath borne the punishment of sin, and given unto us his justice, the self same hath likewise paid the debt of death, and hath received life: for death being dead, life returneth again, even as sun being in esse, justice cometh again. Now death hath been extinguished in the death of Christ, and the justice of Christ hath been imparted unto us. To be short, I say with S. Augustine: All my hope is in the death of my Saviour, his death is my desert, my refuge, my salvation, my life, my resurrection, my merit is nothing else but the mercy of the lord: I am not poor of merit so long as the Lord of mercies shall have his being: and if the mercies of the Lord are great, then am I great in merits, and look how much the more he is mighty to save, so much the more am I assured.  
The opinion of Purgatory, whereon are grounded so many Masses, Obits, and yearly services done to the dead, is plainly overthrown by infinite places of holy Scripture: whereof some do testify, that there is no condemnation for those that are in jesus Christ, and that live after the spirit, and not after the flesh: that he who believeth in Christ jesus, 
Rom. 8. john. 3.36. & 5.24.  is gone from death to life, and shall not enter into condemnation. Other places there are that assure us of the forgiveness of our sins in the blood of Christ jesus: his blood cleanseth us from all sins, 
1. john. 1. Ephes. 1. Col. 1. Esay. 5.3. Ephes. 5. Apoc. 1.  saith Saint john: by himself he hath purged us from our sins, through his blood we have redemption, we have deliverance, that is to say remission: he hath been delivered up for our sanctification, and to wash us he hath also washed away our sins, and defaced our iniquity as a cloud: and therefore he hath promised by his Prophet, that men shall seek for the iniquity of Israel, 
Esai. 44.  and the sin of juda, but it shall no where be found: and addeth the reason, because, saith the Eternal, I will pardon their iniquities: 
jer. 5.  Yea were they redder than Scarlet, they shall be made whiter than Snow. And likewise the ancient Fathers could never find any other Purgatory in the holy Scripture, 
john. 1.  than the blood of the Lamb which taketh away the sins of the world. Saint Augustine saith, that the Catholic faith believeth according to the authority of God, that there is the kingdom of Heaven. Secondly, 
Augu. contra Pelag. Hipp. lib. 5.  that there is the lake of hell wherein every Apostatate, or stranger to the faith in jesus Christ shall suffer torment: of the third place saith he, we know nothing at all, & do not find in the holy Scriptures, that there hath been any such: and also he saith in another place, that there are but two ways: the one leadeth to condemnation, and the other to salvation: 
Serm. de temp. 232. Euchir. cap. 115. de verb D.  and elsewhere he disputeth against Purgatory itself: brethren, saith he, let no man deceive you, for there are two places, and there is not a third for any: he that shall not be worthy to reign with Christ jesus, without doubt he shall perish with the devil. Here is all the forgiveness of sins: Christ jesus taking upon him the punishment of our sins, and not the fault, hath wiped away both punishment and offence: we are not here without sin, but we shall departed from hence void of sin. Where is Purgatory then? 
Serm. 37. de verb. D.  Mary behold saith he in another place, the purging of our sins is the blood of the just, that is to say, Christ jesus. Saint Cyprian saith, 
Serm. 31. de trinit. lib. 4. cap. 2.  that when we shall departed hence, there shall be no other place allotted unto us for repentance nor to make satisfaction: here life is either lost or gotten. Saint Hierom likewise upon Esai. cha 65 saith, 
Cypr. contra Demet. lib. 4. cap 4.  that he who shall not have obtained pardon for his sins whilst he liveth in this world, & shall departed in that manner, doth perish undoubtedly. Hence it comes that another saith, that so long as we live here we have a remedy: 
Grego. Nazianzene Carm. de Reb. suis in Moral. reg. 1. cap. 2.5. Faith only justifieth.  but when our last end is come, there remains but a perpetual prison, that is, for those that shall not receive remedy in this life: for it is the time of repentance saith S. Basyll, & so soon as we are gone, why all power of doing any good is taken from us. How comes it to pass, saith he in another place, that the wretched sinful soul dare be so bold as to approach unto God? Mary in steadfastly believing, that the purging of her sins hath been effected through the blood of Christ Jesus. To be short, if Roses may be gathered among thorns, I might here produce what the doctors of the Roman Church have conceived hereof. 
Lomb. lib. 8. Sent. D. 19 C. Nunc.  Lombard saith, that even as those who in ancient time beheld the brazen Serpent lifted up, were healed from the biting of Serpents: so likewise if by a right and true fight of faith we behold Christ jesus, who for us was hanged upon the Cross, we are thereby delivered and freed from the bonds of Satan: that is to say, from our sins: yea in such sort, that after this life, he findeth in us nothing punishable. Scotus likewise in his 4. book of Sentences, Dist. 15. and the Gloze of the Canons saith, that Nec cordis contritione, nec oris confessione peccata remittuntur, sed tantum gratia Dei: sed ipsae contritio cordis signum est peccata est dimissa, sicut exterior satisfactio signum est cordis contritionis: gratia enim praecedit contritionem. 
Epiph. 2. lib. 1. tho. Heros. 59 in Cant.  According to which I conclude with Epiphanus, that there is neither fasting, nor alms, nor repentance, nor justice, neither good nor evil that profiteth, after death.  
It is not my purpose nor intention to set down here in particular, all that which hath distasted me in the church of Rome; there are very many other things by me observed, which in no point agree with the word of God. But I think that those points which I have already touched, are sufficient enough to make it manifest that I have enterprised nothing without good reason, and that my conscience would never have suffered me to live in quiet and rest, if I had done otherwise.  
All which things carefully balanced in my mind, have exceedingly moved me to this resolution: and I think verily there is no true Christian soul but is with them. I find that it is a difficult thing to resist God's voice, and to fight against the truth which discovereth herself so apparently. 
Psal. 142. Psal. 158.143.119. & 51.  My conscience still urging me, what could I do else, then sit down and say, O my God lead me in the right way, teach me to do thy will: I am a poor sheep that is strayed, make me to know thy Zion, Draw me into thy holy Hill: cause me to see in these troubles and confusions, that she is the true Church and espouse of our Saviour jesus Christ: bring me into this rock of life, where thou dost gather together thy flock: open my eyes, and suffer me not to be deceived with the horrible abuses of the world. I did perceive in general the corruption of men's manners, and therefore I persuaded myself that she was not the true Church only through holiness of outward conversation: I did know and confess that she is that company, which hath true faith and followeth the infallible doctrine of the Son of GOD, 
Ambr. in Luk. lib. 6. cap. 9  according to the saying of Saint Ambrose. He commandeth us (saith he) to seek and principally to choose that church wherein Christ Jesus dwelleth: but there is a church that rejecteth faith & possesseth not the foundations of the Apostles preaching: and such a Church we must leave. Yet notwithstanding, I could not choose but somewhat be touched in my heart, in respect of the uncharitable reproaches, which many great personages have a long time used against all the Court of Rome, and against the principal governors & conductors of the Roman church, and especially considering the complaints and murmurs on every side used against the dissolution of the Clergy. 
Barnard. in Serm. 33. Cant. Cant.  I remember the words of S. Bernard who speaketh as followeth. Now from whom shall the Church convey or hide herself? All are friends, and all are enemies: all are allies, and all are adversaries: and are domesticals: and there is none in peace and charity, all are neighbours, and all seek but their own profit, They are Ministers of Christ, & serve Antichrist: they walk in the honour of the goods of the Lord, and yet they honour him not. 
Beauty of the strumpet  And hence comes that beauty of the strumpet which thou seest daily gaily appareled sometimes like stage players, and other while like kings: hence comes their golden bridles, their embroidered saddles and gilded spurs: By means hereof their tables with delicious cates and rich vessel of silver are furnished, hence proceeds their drunkenness and gluttony, the harp and the viol: hereof comes their winepresses abounding in plenty, their garners, the one answering the other always full. By this means are their, hogsheads full of ointments and sweet savour: their purses never empty: and in respect of these things forsooth, they are and will be so called, Princes of the Churches, Archbishops, Bishops, Archdeacon's, Deans, provosts, and such like. But this comes not so to pass justly, but because they walk in obscurity, and trace the works of darkness, and therefore it hath been heretofore prophesied (and now it is accomplished) behold, in peace my bitterness is most bitter. It hath been before bitter in the death of Martyrs, after more Bitter in the controversy of Heretics, and now most bitter in the manners of domesticalles: a man cannot drive them away nor fly from them: so mighty are they both in power and number: the Church's grief lies in the entrails, it is incurable, & therefore her bitterness most bitter. Hitherto. S. Barnard.  
He that desireth to know further, 
In Psal. 90. In conuers. S. Paul.  let him read the words of the self same author upon the 90. Psalm, and in his Sermon of the Conversion of Saint Paul, where he saith among other things: Alas Lord, those whom we see to effect the highest places in thy Church, are the first and chiefest to persecute thee, etc. He further in his first Sermon of consideration to Pope Eugenius, breaketh forth into these terms: What is it, faith he, that Image makers say unto thee? Go to and stick not, for thou mayst boldly buy them with the spoil of Churches.  
Though there be many that cease not to enueigh against the Ministers of the reformed Churches, and that stick not to call them Heretics, to charge them with slanders: yet do I plainly perceive that they are thus hardly dealt withal, contrary to all reason and equity of conscience. In some of them I have found true simplicity joined with modesty, the sweetness of their demeanour and many other virtues which are the true notes and infallible effects of a right Christian: by means whereof I am not, nor aught to give any credit to the detractions or uncharitable speeches of the world. For my conscience hath brought me back to this point, that the truth of Religion depends not of men's conversation, but of the will of one only God, which by his word he hath made manifest unto us.  
I pray the brethren of my Order, and also all other, to consider all these reasons. I have not forsaken them to injury or wrong them in any point, nor to bring any scandal unto them. If I could have remained among them with tranquillity of conscience: If I did not think to offend God, by continuing in this profession wherein I have been nourished so many years, surely I had yet been with them. Brethren, it is not my will nor intention to offend you: I persuade myself likewise that there is none can justly reprove me of my comportment and behaviour: I was never culpable of drunkenness, of adultery, or any other such misdemeanour: I was no profane person among you, but have showed myself zealous in maintaining and advancing your order.  
You know, that through my diligence and care, two of your decayed and ruinated Monasteries have been re-edified: the one near Troy in Campane, the other in the country of Maine. I have followed your businesses and affairs in all travail and vigilancy, and I know you are not ignorant how that I have had issue to your contentment: I have so well demeaned myself among you, that I purchased unto you many rents: yea and forgiven you some. Wherefore I beseech you, and exhort you in God's name, and with all the affection of my will, that with a spirit of meekness and fear of God, you do examine if I have not done holily and religiously, to lay hold upon the true word of God, directed thereunto by his spirit? And if you find that it was not my duty to have done otherwise, then that you would rather (take the self same resolution in hand, and following my steps, direct your course to the haven of eternal life: whereunto I hope to come with all the true faithful and elect (then to be moved against me and to slander) Before my departure I would gladly have laid open my deliberation and the reasons whereon I grounded myself: I would have exhorted you to take in hand the same resolution with me, I would have embraced you, and witnessed that I desire all manner of good unto you: but the most part may then imagine to what great danger I had exposed myself, and the small hope left me to have profit therein.  
O my Lord jesus confirm in me this resolution, suffer me not to yield unto the assaults & combats which are or may be made against me: help my unbelief, increase the faith within me, make me conceive that assurance of Abraham, who believed in hope against hope: arm me with thy promises, deliver me from the snares of my cruel enemies, make me (good Lord) in effect to feel that thou art with me: & wilt be (as thou hast assured Abraham) my most liberal guerdon. I seek my salvation: give me, Lord jesus an assured place of retreat in the holy jerusalem, spare me in the temptations of the world: but if it shall please thee to exercise me therein, fill me I beseech thee with the spirit of constancy, to the end that, finally having carried away the victory, I may enter into Paradise with thy most happy servants. Amen.  
He forsaketh not the church, that with his body goeth out from her: 
Chrisost. in Math. ho●● 46.  but he that with his spirit and mind renounceth the foundations of Ecclesiastical truth leaveth her. We be gone out from her with our body, but they from us with their spirit: we have left with them the foundations of the walls, but they with us the foundations of the Scriptures: we have left and gone away from them according to the appearances of men, & they from us according to the judgement of God: & therefore, the Christians corporal do persecute & trouble us that are spiritual. But to them is properly addressed that which the lord saith; O Jerusalem, Jerusalem, thou that killest the Prophets. etc.  
Read, saith S. Jerome, the apocalypse, 
Hieron. ad Marcel. viduam.  and consider that which is there written of the woman clothed in Scarlet with blasphemy written upon her forehead, of the seven Mountains or hills, of the great waters of the miserable end of Babylon. This is that rock of Trapeius, so many times beaten with thunder from God, for that it was displeasing in his eyes. Come out from among them my people, saith the Lord, that you be not partakers of her sins and wounds: fly from Babylon, let every one save his soul, for she is fallen, she is fallen, and is becme the hachitation of devils, and a refuge of unclean spirits.   

The declaration and conversion of Master john Colleij, sometimes a Preacher, a Caputchin and a Guardian of the Covent of Saint Omer, publicly by him made in the Church of Sedan, on Sunday the 4. of March. 1601.  
THE Kingly Prophet, or rather our Saviour jesus Christ under the figure of David (most dear brethren) in the 22. Psal. having prayed the almighty to deliver his life from the sword, his desolate soul from the power of the dog, from the lions mouth, from among the horns of Unicorns, doth promise, if he hear him, to declare his holy name to the brethren, to praise him in the midst of the great congregation, and to make his vows unto him in the presence of those that fear him.  
If the son of God himself hath vouchsafed to make this vow, how much more am I bound (being a miserable sinner, and having obtained of God's eternal bounty my spiritual deliverance) to declare and exalt the name of the everliving God among you, my brethren, to render unto him my vows, in this great congregation and assembly of you which fear the Lord: to the end that those who heretofore have received the like grace as myself (having been drawn out of darkness, and brought into the true light) may have matter and occasion to remember the benefit by them received from God and therefore yield unto him innumerable thanks: always laying before themselves, that as God is a most liberal bestower of his benefits, so he is a most severe exactor in expecting thanks for the same: which doubtless is the true mean to obtain the continuance and increase; ingratitude being nothing else but an obstacle that hindereth the streams of his flowing mercy. And (dear brethren in the Lord) I make no doubt but that many of you are thoroughly acquainted with my former conversation & profession, and likewise with my intention. For certainly I may well say with S. Paul (to the glory of God and my great conversion) that though heretofore I have been one of the greatest embracers of the foolish traditions of my fathers, being of that Sect the most superstitious of the Scribes and pharisees of the Roman church, when that my heart was in darkness, my understanding hardened, and her ways and doctrine wholly tending to death (Prou. 14.) seemed to me pure and right: yet now, my heart is enlightened and I may contemplate in the bright mirror of the Gospel, the glory of the Lord plainly. 2. Cor. 3. And my most merciful father, who hath converted me unto himself, through the influence of his holy spirit, who a long time and that very often hath summoned and warned me, sounding in the inward ears of my mind, that which before he spoke to the rebellious children of Israel; Walk ye not in the ordinances of your fathers, neither observe their manners, nor defile yourselves with their Idols. I am the lord your God, walk in my statutes, & keep my judgements and do them: which if a man do, he shall live in them (Ezec. 20) And in another place, he willeth his people to come out of Babylon, that they be not partakers of her sins, & receive her plagues (Apo. 18) depart, depart ye, go out from thence & touch no unclean thing. Jsai. 52. Hearing, I say, so many times such and the like words of Gods divine spirit sound in the ears of my soul, it being a hard thing for me to kick against the prick; & God's clemency & bounty through his patiented pursuit surmounting my too great malice & blindness, hath now in the end forced me to obey his voice, and follow his vocation. Hence it comes therefore dear brethren, that I have forsaken the vain and superstitious traditions of men, and disposed my heart to receive at large the divine beams of the eternal sun of justice, the influences of his supreme grace, the most sweet joys of God's face, to wit, through the participation of the word of life, of the excellency of the Sacraments, of the efficacy of the exercies of piety, of the perfections of a lively faith, and other infinite blessings and benefits inspired from heaven into the elect, in the mystical society of the body of Christ. O thrice and four times blessed be that so great power of the spirit of GOD, which leadeth me to such good, high, and heavenly things. Behold me now through the grace of God to have forsaken & abandoned these seminary abuses of papistry, to become forth from the dungeon and sink of all filthiness & malice. Behold me lose and freed from the embracings of that strumpet Babel, the nursery of all impiety; by whom the holy name of God is so villainously profaned, and the honour of the sovereign God (infinitely jealous of his glory) so impudently prostrated of Idols of gold, silver, stone, wood and clay: behold I say, how that I am come forth from that dangerous labyrinth of errors, so abominable, as that there is not any man, having never so little feeling of faith, but doth detest and abhor them. My conscience also, which before had so many times grieved and tormented me, for that she found herself so far wandering out of the way of the true and lively spirit of God (which secretly drew her to himself, affording her no assurance in the false grounds, which before she sought) now gives me a true repose and consolation, having found that unknown good which she thirsted after: the which is now happened to her, when according to the counsel of the wise (Prou. 14.) and through the favour of my GOD, I am departed from that foolish man, from the son of iniquity, from Antichrist; in whom I have found no lips of knowledge, but rather of falsehood and deceit. This is the only fruit that lies hidden under the leaves of this feigned holiness, justice, obedience, poverty, fastings and disciplines, instituted without and contrary to the word of God. All these fooleries, these proud habiliments and haughty pomp of the Hierarchy of Antichrist, tend to no other end or use, but to busy, amaze and abuse the sense of those who do not know the true celestial ornaments of the city of the living God: which cannot discern the manifest difference which the faithful see between the crown of thorns of their Redeemer and Saviour Christ jesus, and the glittering crown of the son of perdition, sending men to men, and humane works; which are in part the causes of their eternal salvation, which to us and for us is purchased by the only son of God: to whom he doth exceeding injury thus to diminish, through his false doctrine, his merits, and rendering them insufficient. But if these poor souls which he amazeth would but enter, how little soever, into the bottom of their consciences, to judge of this his doctrine, according to the understanding which God worketh in them, I do assure myself they would soon discover and condemn the vanity and falsehood of this deceiver. For GOD doth suffer by his secret (but most just) providence, that the more they have their eyes open to their works, as expecting by them salvation, so much the more are they doubtful, fearful and in despair; what show or appearance soever the bounty and greatness of their works carry with them: which doubtless is a work which God worketh in them for good, if they would not wilfully resist the holy Ghost. I speak this by experience which I have in myself, and in a great number of others, whose inward disposition hath been very well known to me. And surely this cursed teacher of lies & inventor of fooleries, doth dishonour and outrage to the blessed son of God, not only in this which hath been said, but also most unworthily and outrageously devesteth him of all his other dignities and excellencies, wherewith he hath been honoured by his eternal father, though in appearance he qualifieth him the Saviour and redeemer of the world: but it is in such sort, as that in effect, and as much as in him lieth, he depriveth and robbeth him of all that which is necessary for such an office. And first, what is he so blind, that seethe not plainly how he dispossesseth him of his Sovereign and perpetual office of Sacrificer, seeing he gives him, coadjutors and successors in this kind of office, which are the Priests: 
Christ daily Sacrificed.  who according as he vainly conceives, do again daily sacrifice the son of GOD, offering him to the eternal father for the expiation of the sins of the world. And what, I pray you, means he by this, but that he reputeth the only sacrifice of the son of GOD, the true defacer of all our offences, to be of so small power, and virtue, that it is incapable and unsufficent to deface them for ever? And again is not this preferring of the Priest, saying Mass, or sacrificing (a mortal and sinful creature, whose lips are defiled) before the blessed Son of GOD, Christ jesus, a Lamb without spot, in whom there is found no guile nor sin? seeing that every sacrifice is received in respect of the Sacrificer, as it is written in Gen. 4. The eternal had respect to Abel and his offering.  
I omit for brevity sake a thousand other absurdities, that follow after this new sacrifice of the Mass, and likewise, a whole world of horrible and most abominable villainies, which are to be found in the order of these Sacrificers, as well regular as secular: which sufficiently declare, of what stuff both themselves and their sacrifice are made.  
I will not here say any thing of the gross and beastly ignorance which is in many, though they be respected and honoured like great Doctors of the people and governors of souls; which (blinded as they are) they lead with themselves into the pit of perdition.  
I need not likewise to make known to you the vicious life and scandalous conversation, 
Of Monks and their lives.  and too too notorious of the religious, and Monks, mere abusers of the people; who in Cloisters and Monasteries are nourished in idleness, and entertained with the labour and sweat of the poor and simple people: who conceiving too good an opinion of them, do oftentimes take the very bread out of their own mouths, to give it to them, which they abuse over wanton through excess and gluttony.  
But to return to their chief leader & patriarch; When this deceiver usurpeth supreme authority over the laws, doctrines and documents of the son of God accusing them of insufficiency, and lack of power to demonstrate unto us the Sovereign good, saying in a word that the holy Scriptures are imperfect; what doth he else then deprive him of his doctoral rob.  
But the truth is and so it behoves us to believe assuredly, that as Christ jesus hath sent us from the everlasting Father, as a most wise Master, with charge and power to bring men to their salvation: so hath he likewise by his doctrine, laid open most sufficiently the way and means thereunto. 
Traditions:  Whereby certainly is overthrown all the host of traditions, all this Iliad and infinite number of humane inventions, and unwritten doctrines, forged in the shop of this deceiver: 
Pope above the Scriptures.  by the which he doth not only surpass, but is also contrary and opposite, to the divine and wholesome doctrine and precepts of Christ jesus, a most sufficient Master and teacher, the true Messias, both God & man; 
Pope is Antichrist.  accomplishing that which S. Paul foretold of him, that he should oppose and lift up himself against all that, which is called God. 2. Thes. 2. No less doth he of the royal dignity of Christ jesus, whereof he deprives him; attributing it to himself, as well in heaven as earth, usurping and challenging the full authority, to dispose after his fancy, of the whole Church, as well triumphant as militant.  
Hence it comes, that this proud and arrogant deceiver, 
canonizing saints.  takes upon him to make Saints, to canonize those that seem good unto him, deifying them in such sort, as that the seely ignorant people cannot know nor discern Christ jesus among this rabble of saints: and eftsoons it falleth out that the bodies of those are honoured and superstitiously adored by men in this world, whose souls are tormented by the devils in hell. He taketh also power over Angels, 
Pope commandeth Angles.  and all the happy spirits of the celestial court, to command them: what could he usurp more in heaven, unless he would banish and drive God himself (if he could) from thence. But (alas) what authority takes he upon him here upon earth? what exceeding great tyranny and cruelty, doth he exercise? Some he excommunicates, anathematizeth others, he taketh the temporal & spiritual sword, he deposeth Kings and monarchs from their thrones; to be short, being seated in the Temple of God: he causeth himself to be worshipped as God, 2. Thes. 2. But oh, Lord jesus when wilt thou discomfit and bring to confusion this wicked usurper? by the breath of thy wrath when wilt thou abolish him by the brightness of thy coming? when shall this beast with his false Prophet be cast into the pit or lake, to the end she do no longer seduce the world, Apo. 19 When shall that hour come, wherein we shall understand great consolation that voice of the Angel, crying aloud, 
Rome is Babylon.  She is fallen, she is fallen, that great Babylon. Apo. 18. O lord when shall it come to pass that the great nations and kings of the earth shall have drunk enough of the wine of the wrath of her fornication, and have spewed forth all the venom which already thy have sucked out of her cup? As for my part, I am weary and tired therewith: and therefore I renounce her, I detest and abjure her, in the presence of this Church of God, both now and for ever; loving rather to endure the Cross of Christ in the bosom of his lawful spouse, then enjoy the pleasures and joys of this world, between the arms of a shameless strumpet, who hath so long time deceived me through her fooleries. But again I renounce and abjure now and for ever, both her and all her doctrine; in so much as that it is against the express word of God, blasphematory, Apostatique, superstitious, and as far from the meaning of Christ our true master, as darkness from light, as falsehood from truth, & vice from virtue: most humbly beseeching almighty GOD (through the entrails of his mercy, and through the most precious blood which his son jesus Christ hath shed for me) that he will not lay to my charge the faults of my youth nor judge me according to the sins of my ignorance; but rather pursuing his mercy begun in me, he will pardon all my offences committed by me either in works, words or thoughts, and in others, through examples and wicked superstitious doctrines: and that it would please the same God to work so, that those who hitherto have been wrapped up in the palpable darkness of error and ignorance, and lulled a sleep under the shadow of the wings of that strumpet, having been drunk with the wine of her fornication, may now awake out of that profound sleep, and slumber of death, to taste how little soever it be of the savourous fruit of life, and drink only a glass of the delicious waters of the fountains of immortality, which stream from the house of God, into the assembly of the elect: for than I do assure myself, they will forthwith abandon the venomous Cisterns of that defiled strumpet and most malicious deceiver. For this end therefore, O merciful father and everlasting God, we power out before thee, even from the bottom of our hearts, our humble petitions; for that the compassion we have of so many poor souls (which she causeth to be drunk, & poisoned with a deadly poison, covered over with an agreeable sweetness) makes our eyes become fountains, & our hearts, to yield forth unspeakable sighs: considering in the theatre of the world, the great multitude which through the whirlwind of sedition, is ravished, drawn and carried headlong into the gulf of perdition. But, O father of light, seeing it is thy manner rather to use mercy then justice, & that thy will and pleasure is to use favour, not fury; and that thou dost not desire the death of a sinner, but that rather he turn to thee and live: stretch forth thy hand over them, draw them to thee, teach them, sith thy good pleasure is that all should come to the knowledge of salvation: Imprint in their souls a desire to found thy holy Scriptures, and let the discretion of thy holy spirit lead them together in these gardens fit and necessary herbs for the physic of their spiritual infirmities, the food of their souls, the sacrament of eternity, the certain pledge of felicity. But as for me, O father and most good God, what shall I render unto thee for those thy exceeding blessings bestowed upon me? for like a good shepherd thou hast sought after my soul, being a poor wandering sheep, and having laid her upon thy shoulders, hast brought her back to thy evangelical sheepefould, to join her to the flock of thy true faithful: thou hast unmasked her eyes, laid open to her the abuses of Papistry, made known to her where she should find her rest and tranquillity, the truth of her salvation: thou hast forgiven me all my sins, and healed me of all my infirmities, thou hast saved my life from the pit, thou hast crowned me with mercy and pity, and satisfied me with all good things (Psal. 130.) so that through this my conversion, and this change, by the power of my Creator, I am made young and lusty as an Eagle: what shall I then give unto the Lord for all the good which he hath done me? Surely my dear brethren, even as I esteem and hold this to be the chiefest & most excellent benefit among all those wherewith it hath pleased God of his uncomparable bounty and heavenly mercy to make me partaker: so willingly I do acknowledge & confess myself unable to render any thing comparable to so great a good, yet notwithstanding, among all those that are bound to yield hearty thanks to God, I do acknowledge myself at this time most of all indebted. For, alas, without this benefit, what profit should I have received of all the favours which came from him, but condemnation, ruin & confusion? What would it have availed me that the well-beloved son of God, Christ jesus (who became obedient to his father) endured the ignominious death of the Cross, for my reconciliation to God his father, if I had been deprived of so great a benefit, if I had continued still in that spiritual fornication wherein I was altogether ignorant of the pure truth of the Gospel? What utility, I pray you, to see myself created after God's Image and yet to have borne the portraiture & character of beast? What profit to have had the eyes of my body open to the outward light, and those of my soul debarred of the inward brightness, and besieged with the darkness of infidelity? Arise then my soul, and praise the Lord, and all that is within me praise his holy name: praise the Lord O my soul, and forget not all his benefits, let his praise be always in thy mouth, to the end the meek and gentle may here it and rejoice. (Psal. 103.) O praise the Lord with me, and let us magnify his name together: I sought the Lord, and he heard me: ye he delivered me out of all my fear. Psal. 34. job did curse the day of his temporal birth in this miserable world: but I ought to bless the day of my spiritual regeneration to eternal life; for that the God of all mercy and consolation hath caused to appear in me the effects of his eternal election, acknowledging me for his child of adoption, and for a lawful heir of that great and eternal kingdom purchased for the elect, through the perfect obedience of Christ jesus their brother: And as at this time I have abjured that strumpet and her fornication, so now I promise and protest before God and his Church, hence forth with all my power to live and die in the faith of the Churches reform, where I see the Gospel purely preached, and the Sacraments faithfully administered; the confession of whose faith I will seal, not only with pen and Ink upon paper, but also through the effusion of my own blood, if need be: and this I fully purpose to do through the grace of almighty God, who hath called me to this resolution, and whom with all the powers of my soul I do entirely beseech to ratify his vocation in me, & finally (to make me feel the full effects of his election) that he would likewise fortify and assist me against all assaults and attempts that may be presented against me, serving me instead of a strong and invincible buckler in all dangers, both spiritual and corporal. I earnestly beseech the present congregation of the faithful, to receive me into their number, to the end that after I have fought a good fight with them in this church militant, I may after my departure hence reign with them in the triumphant. So be it. Amen.  
john Colleij.   

The Conversion of Signior Melchior Roman, a Spaniard, sometimes Proctor of the order of jacobins at Rome, for the province of Thoulouse, which he hath publicly protested in the reformed Church of Bragerak, the 27. of August 1600. being Sunday.  
THE holy Scripture telleth us, that the good Jacob, seeing himself deceived by Laban (who the more he served him, the less was recompensed, receiving nought else but ingratitude and injuries) went into the land of promise, carrying away with him all his riches: which so soon as Laban understood, he came to seek him in the Mount Galaad, and searched or visited all that which jacob had carried away: where he found nothing that was his. And afterwards they made an agreement between them, that from thence forth, the one should not come towards the other to do him hurt, and for a token here of they named this Mountain Galaad, which is to say, the hill of Testimony. Saint Jerome saith, and also Pagnine, that Laban signifieth whiteness: and Philo the Hebrew, that this word Laban signifieth colour: so that whether it be in the one or other signification, it representeth an accidental and inconstant thing. Who is this Laban? A deceiver, a traitor and an ungrateful person, who hath so oftentimes deceived jacob? What is this cursed wretch? who hath only the appearance of good, but no  nor constant good indeed. It is even this papistry, and Sophistry, which we see in these trumperies and deceits of riches, and under the title of holiness, of obedience, of poverty, of fastings, and feigned disciplines, leadeth many to despair. Surely it is a work of great piety to fly and retire from her. Forasmuch as if we believe works to be sufficient, we must wholly deny jesus Christ, and say that his passion was without fruit: which were a sin against the holy Ghost. And therefore now do I purpose with all my affection to withdraw me from this Laban or idolatry, (as did the good jacob) with an infallible belief that her promises are vain and deceiving: and I do know my nature to be so depraved and corrupted, that it were impossible for me to attain salvation through my works, according to her cursed counsel. And that which I find more detestable is, that notwithstanding the perfect wisdom of holy writ, whereunto the Prophets, Evangelists, Apostles, and the sacred word of our Saviour jesus Christ do bear record, that in believing them we shall have life everlasting (the scope of our desires, and type of true felicity) and contrariwise, a curse, and Anatheme pronounced against those that shall either thereunto add or diminish, Apoc. 22.21. Yet our adversaries against this celestial truth (the only foundation of faith) do approve a thousand traditions and unwritten doctrines, 
Human traditions.  forged upon a mortal anvil in the shop of humane wit. But O prodigious thing, oh monster of our age, unknown to the most perverse heretics and fullest of impiety! One arch-coryphee, and as it were a Patriarch of others, hath not blushed to write, nay which is more, to imprint and publish (not without horrible blasphemy) a little Treatise of the insufficiency of the Scriptures. 
Insufficiency of the scriptures.  Where is then the perfection of them which is so highly commended by the Apostle, who saith; It is not permitted to know above that which is written. 1. Act. 1. Cor. 4. no, not if an Angel should speak otherwise. Gala. 1.5. Can they not, or ought they not, or had they not the knowledge, or durst they not fully reveal unto us the mysteries of truth concerning salvation? Surely it were sacrilege to think it, and Atheism to believe it. Alas, what would become of so many religious souls, since the worlds infancy, unacquainted altogether with the inventions of Roman Bishops, brought forth but since a few forepast ages: Let us assure ourselves, that that which is the first, whether it be prophecy, or the written gospel, is most true and sufficient to salvation: otherwise what should we believe, where should we ground ourselves, whereon would our faith lay hold, if we should follow man's inventions? Every man is a liar, and cursed be he that trusteth in the arm of flesh. Men would teach against God's word, that the son of man, God and man, 
Transubstantiation.  is under the form bread, in the pretended sacrifice of the Mass: that his body is made of bread, or at least that the substance of bread is changed into him: that he is to be sought for between the hands of the Sacrificer. Good God what absurdity is it to seek the father of eternity, the creator of the world, who hath the heavens for his throne (respecting his divinity) and who according to human nature, sits on the right hand of the father, from whence he shall come visibly to judge the quick and the dead, to seek him I say, as great as he was upon the cross, closed within a little morsel of dough, less than half a foot. Should he be found where he is not? What blindness trow you is this? Let us rather seek him where he advertised us that he would retire himself, and prepare a permanent habitation for those that are his: he alone is a faithful witness, he alone is our Doctor to reveal his secrets. Let us go to the law of grace, to the gospel that speaketh plainly and certainly hereof. What is he so ignorant or foolish that would fasten to this corruption the prince of immortality? seeing that the Sacrament is often subject to the eating of Mice or Rats, & apt soon to corrupt. I can allege in testimony of the truth, that which I saw at Lymoges in the Covent of the jacobins; the Provincial being come thither, found an infinite number of forms or consecrated sacrifices, much eaten with Rats and worms, wrapped about likewise in cobwebs: and again in the said place, the first sunday after the Octave (under pretence of religion) the Subprior threw down the box, falsely and maliciously accusing those of the true religion reform; thereby minding to have massacred them as a domestical servant of the said covent publicly confessed, and therefore was whipped in the said town, & banished the same. In Leride a goodly town in Spain, in the church of the covent of S. Dominick, in my presence the proctor of the Covent being come into the city, said Mass, & consecrated many Wafers to give unto the communicants whereof sundry were left,, whence returning to the Vestry, one fell down, which he treading upon, it clave to his wet feet, without being able any way to pull it off: but was mixed with the dirt which could not be wiped away. Four Augustin Monks were hanged in Sevel, for that they said Mass, and did not purpose to consecrate: such is their extraordinary proceeding to cause the people to become idolaters to the bread and chalice. Molon an inquisitor at Barselon, after the consecration, did cut the host with cissers. Also Pope Sixtus the fourth in the town of Florence, commanded that when the Priest held up the host, the people then worshipping should be murdered: which bloody choler was put in execution. Pope Gregory the 7. having asked the Sacrament touching the revealing of certain things against the Emperor, & receiving no answer, threw it into the fire. To be short, Pope Victor the 3. a Bishop of Ebora and also the Emperor Henry the 7. were poisoned in taking the host and chalice. Lo, these are the absurdities and prodigious acts whereunto transubstantiation would subject the glorious body of our Lord, if it could prevail. Besides the Concomitancie, which is falsely pretended therein, 
Sacraments under one kind.  is the occasion of the people's privation of the cup against the ordinance of Christ, who hath commanded, saying, Drink ye al. Mat. 26. and the practice of the Church, 1. Cor. 11. and so they are deprived of consolation in participating through a lively faith really the benefits of the blood of our Saviour for the remission of sins, and confirmation of God's covenant. Now the taste of the substance of bread, the savour and odour of wine, the inseparable accidents of the essence, their true foundation, and wherein they subsist, do teach us that the signs abide in their natural and essential propriety: not in their usage, which represents unto us (as a lively image and really present, and as an instrument of God's grace) the spiritual food, the quickening refection, the pledge of immortality to the penitent & faithful soul; bread being the communion of the body, & the chalice sanctifying the communion of the blood of life, known, received, apprehended & applied, aswell through the secret operation of the mind in the elect, as through the efficacy of faith: which is a presence of things absent, a vision of things invisible, an hypostasis of the mysteries of eternal salvation: Lo this is the truth of this sacrament, contrary to man's tradition. But time will no more suffer me to repeat the erroneous absurdities of this tradition. 
Purgatory  Now of Purgatory which they dote upon, it is contrary to the washing and purging of Christ his precious blood shed upon the cross, applied through virtue and secret operation of the spirit, and received through a lively faith. But these are but Monkish absurdities, to imagine, that the unspeakable dignity of the Sacrifice of Christ is not perfectly able to blot out our offences, to reconcile souls unto God, and to justify before the throne of justice: it is surely a great deminyshing of his mercy, grace & unspeakable favour, a too much eclipsing of the inmatchable glory of the Ocean of his compassions. I leave behind for brevity sake a Chaos of like errors: most humbly beseeching the Lord to have mercy upon the ignorant, to enlighten them in his knowledge, and to confound those that maliciously war against the truth. I will be no longer a captive in Babylon, thus to have no remembrance of Zion, nor remember myself. And for that I cannot sing the Lord's song in a strange land, in this pernicious Babylon, nor upon her banks which do overflow with abominations, I will make rivers of mine eyes with a sweet remembrance and contemplation of the spiritual jerusalem, notwithstanding all adversities, which cleanse us from vicious imaginations, from all superstitions and idolatries, and to the end I may worship one only GOD, and believe in his gospel, renouncing all human inventions: which faith is given unto us by the holy ghost, through the preaching of the holy Gospel, as it is witten in Saint john 3. Matthew. Chap. 16. To the Romans, Chap. 10. and in the Acts, Chap. 16. and in many other places, which to shun prolixity we will not now name. This profit therefore cometh of tribulations. And surely I may well say that which I myself have experimented a few days past: wherein I was tormented with an infinite number of imaginations, caused in respect of the absence of my parents, to see myself in a strange country, to here the Papists murmur and ordinarily speak against me, with threats and slanders; but howsoever, I did pray unto the Lord for those that persecuted me, and for mine own comfort and consolation: for it was the true mean to fortify me the more in the truth of the Gospel, as at this present I do with my eyes behold fresh comforts, and new effects of the holy ghost in my soul, bidding me persever in the obedience of the word of life. This was the purpose of Esay, who said; O Lord, in tribulations we will seek thee: and of the Prophet David; Fill their faces with shame and reproach, than they will seek thy merciful name. By the mouth of the Prophet Osee saith GOD himself; In their troubles and anguishs they shall rise up and acknowledge me. By Ezechiell; My Zeal shall be taken from thee, and I will cease and will no more be angry with thee. God giveth us manifestly to understand in this place, that he is angry the more with us, when he doth not punish and chastise us with tribulations: for than he showeth not the love he beareth unto us. Saint john saith in the Apocal: chap. 3. that those whom he loveth he chastiseth: a great consolation doubtless. Esay. Chap. 43. When thou shalt pass through the waters, the rivers shall not cover thee: and when thou shalt tread upon the fire, it shall not burn thee. This is represented unto us in Exodus. 14. when the Hebrews passed through the red sea: in Daniel. 3. when the young men of Babylon were cast into the burning flames. God could well have hindered them from casting the three innocent young men into the fire: but he the more to show his mighty glory, and for the salvation of his own people, suffered them to be thrown into the fire without receiving any damage or hurt. In like manner the Lord doth show greater mercy unto me, in chastising me with tribulations, giving me patience and spiritual strength, then if he had delivered me from the outrageous ignominies and adversities above said. For I well knew that when I was in tranquillity and rest, he had as it were forgotten me: but so soon as he laid his cross upon me, I knew that I was his creature, bought with the inestimable price of his own blood, who hath justified me, through his unmeasurable mercy and heavenly grace. Thus much doth the scripture teach us, when it saith, that the King of Babylon saw three young men walk in the midst of the fiery flames, singing praises unto God; & that they were accompanied with an other, resembling the son of God. For tribulation taken with patience, procureth God to come to us and be our defender, being free and lose from papistical dignities and ambitions: who with inventions of rich Altars beautified with idols of gold, and silver with many thousands of other superstitions, do hinder men from attaining to the true knowledge of the Gospel or grace.  
The imitation of the Apostles, Acts. 5. causeth wise men to rejoice in their afflictions, standing in great fear of prosperity. Saint Jerome compareth tribulation to Jonas his whale: when others thought she swallowed him up to kill him, she swallowed him up to save him. Saint Gregory saith, that like as perfumes laid upon coals, declare their force and good smell; so men do show the fortitude of their virtues, passing through the floods of adversity. Saint Barnard saith, that as will is to be carded, wherewith fine and pure cloth is to be made so must the life of the just be tormented, to the end their knowledge prove more excellent. Saint chrysostom saith, that virtue surmounteth in patiently abiding: that affection is the true haven of heaven, Saint Gregory proves it. God himself in Saint Mat. Chap. 7. saith, that the way that leadeth to life is strait & narrow: but that which leadeth to death is very large: thereby meaning to infer, that those who would obtain glory, must first pass through many tempests & difficulties.  
And surely it will be an unspeakable contentment unto us, if we consider that those passages are by jesus Christ who is the way of glory: and let us not wonder, if they be set with thorns; but rather think and consider of him who hath first passed them, and whither he at last resorted. In the book of Wisdom it is written, that the Lord had made known the right way, together with his kingdom, unto the just. O Lord I beseech thee, at this present, to show me the right way, that I err not. For I do steadfastly believe, that jesus Christ living in me, abolisheth the curse of the law, condemneth sin, mortifieth death, he alone is peace, comfort, justice, and life everlasting in my hope. Now must fear and amazement give place unto all these: now must pensiveness, and hell itself depart from me: Christ jesus, abiding and living in me, doth consume and banish all evils that afflicted me. Hence it comes that this union and conjunction is the cause that I am delivered from the terrors separated from the flesh, transformed into jesus Christ, and into his kingdom? which is the kingdom of grace, justice, peace, joy, life, health, and everlasting glory: so that living in him there is no hurt can chance unto me. God promised that there should no more come an universal deluge: and in sign of a peaceable love, he gave the rainbow, (a pledge of his mercy) which the Gentiles called janus, as saith Berosus the Chaldean. This is that bow whereof S. john speaketh in the apocalypse, to be over the head of jesus Christ, signifying Christ crucified, with his arms spread abroad. The red colour of which celestial bow representeth the blood of jesus Christ, and his green colour betokeneth hope: for that in his wounds and blood remain all the hope of our good being: and the several colours declare unto us the multitude of his mercies. This is that token which God the Father promised in redemption of the world: whereof Saint Paul to Titus, Chap. 3. saith, That the bountifulness and love of God appeared, not in regard of any works of justice by us performed: but he saveth us according to his great mercy. When there shall be presented before mine eyes, the dark clouds of sin: when sorrows and terrors shall with huge violence threaten me: when dangers, persecutions, injuries and other torments shall come upon me, then will I behold the celestial covenant, I will cast my eyes upon jesus Christ crucified; in whom I shall find plenty of hope. For he is our only refuge, and such a one as Saint Paul. 2. Corinth's, calleth the Father of mercy, and God of all consolation, comforting us in all our calamities. Wherefore I will always be running to him, arming myself with invincible patience. For the good Chirurgeon showeth his experience in dangerous wounds; the physician his skill in great maladies; in perilous battles, the prudent, courageous & valiant captain declareth his strength & policy; & in great tempests and storms, the expert pilot exerciseth his diligence. Affliction is no new thing, neither am I alone he that endures it. S. Gregory saith, that if we would consider that which the Saints have endured, we should see all our tribulations to be of very small importance: particularly, if we look upon and contemplate jesus Christ, the true God, tormented upon the cross, we should perceive our miseries in comparison of his, to be but a drop of water in respect of the whole Sea. And S. Barnard saith, that Christ jesus is not only the mirror of patience, but the recompense and reward thereof. To this end therefore will I contemplate his cross, whereby I shall reap great comfort and reward. But what recompense (say the worldlings) wilt thou have, seeing thou hast forsaken thy country, thy parents, thy means whereby thou mightest have lived pleasantly? thou hast left thy vocation, and all these hast thou abandoned in the pride of thy days. Then will I answer them, according to the saying of Saint Bernard in his meditations; that if it be a difficult thing for one of the most just under the law to be saved at the point of death; it will be more hard, and as it were, impossible for him to be saved, that at his death presents unto God nothing else but his bones, (which dogs refuse) having given their flesh to Satan, as daily they do, employing the time in vainglory, in proud ambition, only delighting in the flesh, as they are guided by the devil. But then they will tell me, that at the hour of death, through virtue of the Pope's Bull (saying S. Peter, S. John, S. Paul, S. Caphas, 
Pope's pardons.  and S. Macharus help me) they shall be saved. But if they wait till that time in that belief, they shall manifestly see, how God will hear them, sith they attribute to a mortal creature God's eternal glory, and place their hope in the Bull of a Crusade, which is highly esteemed in Spain, where every year it is bought at ten shillings price: by virtue whereof, they are tolerated in Lent time to eat Eggs, Milk, Butter, Cheese, and beside to be absolved (as they fond imagine) from their sins, and aswell à culpa, as à poena, that is to say, aswell from their fault as from the punishment; once in this life, and another time (through Purgatory) at the hour of death. Besides this, there is another Bull, named de los finadoes, that is to say, of the dead, through which (first having yearly well paid for the same) the party living may, for every Bull, fetch a soul of his friend or parent out of pain. To be short, great store of silver and revenues is gotten in respect of pardons, or the Pope's indulgences, who vaunteth that he detaineth and keepeth treasure of the blood of Christ and of Martyrs. An intolerable and avaricious abuse doubtless, contrary to holy writ, which certifieth that the mercy of the father of compassions, presenteth to the faithful, forgiveness of their sins to salvation, through the virtue of his Holyghost, applied and received by a lively and justifying faith, of every one believing in Christ; who was given for our justice, sanctification and redemption, died for our sins, and rose again for our justification. This is all my hope, the foundation of my faith, whereby I may overcome the terrors of sin and death, and enjoy eternal life. And again, of the like corrupted stuff, as the Bulls before mentioned, is the Canonizing of Saints, and deifying them: with whom the seely ignorant people commit idolatry, and spiritual fornication, very impiously and incredulously against GOD, who is only able to save and restore to life those that are dead. 
Pilgrimages.  Hence proceed so many pilgrimages into strange countries; under pretence whereof, many adulteries, fornications, Sodomies, incests, much drunkenness, and other execrable wicked acts are daily committed: and their bodies are adored and superstitiously worshipped upon earth, whose souls oftentimes are tormented in hell. The manner of the Pope's proceeding in canonizing many Saints (for the most pretended) is very notorious. For many times since the reign of Popery, 
canonizing saints.  those are placed in this rank, of whom there remains no memory or testimony of their life and conversation: to the end that through process of time, and running on of the world, there might be conceived and brought forth a forgetfulness of their vices and enormous crimes, which they might have perpetrated. And if any dare speak against such persons, endeavouring to be any hindrance, that under such a false title, holiness and sanctity be not attributed unto them, the Inquisition knoweth very well how to stop his mouth and remedy it, by cruel torments and untolerable punishments. And again, there want not in these kind of affairs and businesses, gildings, aromatical savours, precious ornaments, admirable stones, impostures, illusions of signs and wonders, 
Feigned miracles.  as well in the tombs where the relics are laid, as in the images and statues erected: which often times, by artificial motions, do produce tears, to the end that through such kind of spectacles and sights, the eyes of the spectators might be deceived; a thing so familiar and common, that such deceivers have many times been by the laws punished. To be short, without entering further into this bottomless pit of a matter so lamentable, I will only say, that gold, silver, favours and liberalities with the Pope can work much, for raising such persons into this reputation of holiness and deification: which comes not from the spirit of sanctification, but from the authority of a sinful and mortal man. For a testimony whereof, note but the thundering brute and fame within Rome, in many kingdoms, and within the covents of Monks, touching the invention of the jesuits: who have offered 50000. crowns, employed the credit of Potentates, and sundry Princes, that Ignatius their patron and first founder may be canonised. But his cursed remembrance was so fresh, that neither he nor any of his disciples could yet attain thereunto. Upon these purposes of cunning devices, I will not forget the tricks of the Portugal Nun, 
Miracles.  so famous in respect of the effects which the devil wrought in her person. She, while she prayed, was lifted up into the air, and there stayed without any visible prop. She bore upon her head the thorns, and likewise the wounds of jesus Christ, in other parts of her body; by means whereof many Princes, Dukes, Lords, and a number numberless of people came from far countries to see and adore her: But the Lord of truth, in the end, discovered this fraudulent and diabolical device, and the Inquisition being forced by the evident light of the truth, repressed it. These are the Saints and Ladies, forsooth, their conception and bringing forth, and their qualities, on whom the Papists hope, and at whose hands they look for succours both in life and death. Wherefore I utterly renounce them, and do only put all my trust and confidence in my Creator. As for the absence of my parents and country, I must and will yield most hearty thanks to God almighty, for that he hath not placed me in the universal number, but in the particular number, having withdrawn me from the bondage of the devil, from the worshipping of Idols, from the invention and errors of men, and in their steed hath communicated unto me the inestimable gifts and graces of his holy Gospel. And this is very well explained in Genesis. 12. when GOD commanded Abraham to come from his country, from the house of his father, that he should forsake the world and his own lusts and affections, and only seek a peaceable and quiet life of the mind. Saint Ambrose expounding that place, saith that he should converse in heaven, to the end that leaving the conversation and managing of worldly matters, he should speak with God, and fasten all his thoughts upon him Saint. Paul saith, to the Hebrews. Chap. 11. that Abraham went forth, not knowing whether he should go, insinuating thereby, that as soon as God had commanded him to go forth, Abraham strait ways obeyed him, not seeking answers or excuses: he went and knew not whether, for that he knew not the place, having no person with him for his guide, but only his own humble obedience to God's divine providence. He had a son, whom the Lord commanded to be sacrificed in the Mount of More●, which signifieth the Mount of division: there he was ready with his son I sack to have killed him. God might have charged him to have sacrificed his son in his own house, but he ordained that he should come forth of his house, & should go to the Mount of division with his son alone; which is not without a mystery. For God meant thereby to note unto us, that we should sacrifice (in the fire of his divine love) our own sons, videlicet, our appetites and carnal desires: for the performance whereof, there is no place more fit and convenient than a strange country, having left our Parents and riches behind us. This is the high Mount of division, where the devout soul vieweth many more mysteries, than those who abide below in the valley, at the foot of the Mount, at the house of their Parents, without climbing up to Godward, with all their thoughts and affections. Saint chrysostom saith, that absence from ones country is more rich than cities and more glittering than the universal world: And speaking of Abraham in his 13. Homily upon Genes. saith; Think I pray you, with what love the Patriarch affected tranquillity, seeing he kept it so many years. And David saith; I had rather be the meanest in the house God, then converse in the palaces of sinners. Where Saint chrysostom by the house of God understandeth a strange land, and a separation from the world. jacob seeing himself overwhelmed with miseries, & persecuted by his brother Esau, forsook his original conversation, went from his father's house into a strange country: and taking his way toward Aran, he wandered so solitary and meditating, that being come thither and finding himself weary, he sat down; and falling a sleep, saw in a dream, a heavenly ladder, the one end whereof touched the skies, and the other the earth, whereupon was the universal Creator the true son of justice, the brightness that illuminateth souls, and consumeth all darkness. In the absence of the visible sun, there appeared unto him a sun invisible: the beam of the sun that gave light unto his body forsaking him, there came unto him the beams of the Sun that brought light to his soul, changing an outward brightness into an inward light. The Sun that had created him did shine unto him. john. 1. uz. the Sun increate, from whose light proceed all other lights, as from an everlasting light, the fountain of life and salvation. Who, by the said vision, gave Jacob to understand that from him should come the Messias, our blessed redeemer: that the first degree or step of this ladder was Abraham, the second Isaac, the third Jacob himself, and so forward all the rest recounted by Saint Math. Chap. 1. until jesus Christ the son of the virgin, who was at the end of the ladder, opening the gates of heaven, which before were shut. God was able to have showed him this mystery in his father's house, frequenting his friends and kinsfolks: but he shows not himself but to those that are alone, and have shaken hands with worldly vanities. By these arguments may be seen, that the life of a stranger hath a far more excellent contemplation (seeing his meditations are profitable) then the daily and fond studies of the greatest Papists and Sophisters. In the desert of Madian Exod. 3, Chap. Moses was keeping of sheep, when the Lord appeared to him in a burning bush, making him his Ambassador, and Colonel over the children of Israel. He was all alone in the Mount Sinai, far from dignities or ambitious desires, when he spoke with the Almighty, and received of him his law, Exod. 19 Esai was alone, when he had a vision of the Lord of hosts: the Seraphins with their wings covering themselves, Helias, Elizeus, and the sons of the Prophets walked alone within the desert conversing with God, triumphing over the world, riches, ambitions, and carnal forces. Others, of whom (saith Saint Paul to the Hebrews, 11.) the world was not worthy, conversed in mountains and caves of the earth. What meaneth it, that God hath called many of his servants from their country and their Parents, but that those who are of the world, are not worthy of them whom GOD loveth? They are brought from the house of their fathers into strange countries, there to see and behold great mysteries. In the wilderness John Baptist was: he, of whom many year before Esay had prophesied, Chap. 4. that he was to be a voice that should preach in the desert. And Saint John the Evangelist walked through the I'll of Patmos, when God revealed unto him the Apocalypse john. Chap. 1. The Eunuch of Candacis travailed through the kingdom of Ethiopia, and coming from jerusalem, Saint Philip appeared unto him, who declared the holy Scripture unto him, baptized him, and instructed him in matters touching faith, as saith Saint Luke Acts. 6. He learned more in an hour, being far from his country, then in all his life time continuing at home. And I may truly say as much. For so long as I conversed at home in my country, I never knew aught else saving a company of traditions and human inventions, which at the day of judgement would have cast me into despair and perdition: but so soon as I conveyed myself to the Gospel, under the wings of grace, far from my familiars, I learned more in a day, then in all my life time before. For that, as Saint Augustine saith, The greatest knowledge is, to learn how to be saved. These are the true means to know the truth, videlicet, to be drawn from Popery, from Cardinals, patriarchs, Bishops, Abbots, Priors and all their familiarities, as depraved people and unworthy the person of a true Christian. So much doth Christ jesus himself teach us; when he forbore to have to do with temporal riches & dignities, but conveyed himself into solitary places far from his greatest friends. And S. Matthew in his 4. chapter saith, He was accompanied with the holy Ghost, in goimg from the city to the desert. Thereby noting unto us, that it is the holy Ghost that retireth us from cities, from ambitions and other dignities: and contrariwise, it is the devil that enticeth us and leadeth us to the cities and Papistical dignities, and such like worldly affairs. The self same Evangelist reciteth that the devil did accompany jesus Christ when he went into the city, to the end to try if he could cause him to fall from the pinnacle of the Temple: because his office is to procure men's fall, through prosperities, greatness, and ambitions, to the end to bury them in eternal perdition. This doth the Scripture make known unto us, when it teacheth that the children of Israel lest the Mount Sinai, and came to the Tombs and sepulchres of desire and concupiscence. By the Mount Sinai, let us understand the grace of God: by these jews, those that forsake the high Mount, and give themselves to the law, which give commodities for a short life, but not able to give us a never-fading glory. For he that hath no hope in grace, commonly with his works cometh to despair, fearing them to be unsufficient to save him; as in truth they are. Therefore, being contemplative upon the earth, we are to converse in the heavens: being dead to the world, yet living in jesus Christ, we must say with the Apostle Saint Paul, I live and live not. But Christ liveth in me. Hence it comes that Jeremy, 
jer. 9.2.  the light of the Israelites, said, Oh that I had in the wilderness, a cottage of wayfaring men that I might forsake my people. And this spoke the Prophet, in declaring his will, and giving us to understand, that it behoveth us to renounce all ambitious glory, and to embrace jesus Christ fervently: who will be the true peace in this world, a guerdon and crown in the other, with a happy contentment of felicity, to all believers in the truth of his promises, hoping in his bounty and power, living according to the equity and righteousness of his law, which is a sweet shower coming from his no less admirable than eternal holiness and justice. Finally, if any one be desirous to know what my parents were, and the public charges which I have exercised among the Papists before my conversion, I will briefly satisfy them; not to boast or brag thereof, but to the end to beat down every slander, that may arise, whereunto the faithful are most subiest. My Father was called Melchior Roman, a Fidalgo, that is to say, a Gentleman: and the mother of my Father, Ferrer, of the villages of Frague and Caspe in the kingdom of Arragon. My mother was called Isabella Roman, of the bailies of Arragon, sufficiently renowned and known. For from those, are issued Saint Roman a Martyr and soldier, a Cardinal named Roman, and S. Vincent Ferrer, whose body is again superstitiously worshipped in Britain, S. Romain Bishop of Balbastre, where he is worshipped with idolatry. Such canonisations do sufficiently express my race, and therefore I think it needless to speak any more in that behalf. As for my charge, accompanying the Inquisitor Xamora, I saw at Saragoussa a virtuous parsonage burned for complaining of religion: who as well by his pregnant arguments and doctrine, as his constancy of martyrdom, persuaded me to forsake the errors of Papistry. This occasion transported me into France: and being arrived in the province of Thoulouse, I was very kindly received into the covent of Again: and afterward, a Chapter being held in an I'll in Dodon, Peter Capdevile being Provincial Precedent there, I was by the consent of them all, elected Proctor provincial to go to Rome, as appeareth by a Letter beginning, Nos infra signati, etc. When I came from Rome and had finished my affairs there, the Provincial made me his visitor and provincial vicar, as it may appear by a Letter, the beginning whereof is, Nos qui infra, etc. And in the end (seeing, and well liking my conversation) they made me Confessor of the Gentlewomen of the little Chapel of Agen. But now the Almighty and Father of light be ever praised, for that through the grace of his holy spirit, he hath opened the eyes of my mind, displayed the corruptions of Papistry, made known unto me where I should find the peace of my conscience and truth of my soul's salvation. I render unto his divine majesty eternal thanks, above all other benefits of his large liberality bestowed upon me, for this my conversion, protesting to employ the grace and gifts it hath pleased his omnipotency to endue me withal, to the glorious praise of his Majesty, the edification of his Church, there where his word is purely preached, his holy Sacraments sincerely administered, according to the Lords institution. And here I protest utterly to renounce papistry, the Mass, errors, and other fond superstitions, and am disposed to spend my blood and life, for the maintenance of God's word, which teacheth a perfect way to my salvation. And therefore according to my example, I exhort all manner of people, desirous of their salvation, to give themselves to the understanding of the truth, to contemn the world, not to fear adversity, to prefer the excellent joy of eternity, and the glory of the celestial kingdom, before all commodities and worldly vanities; with a reverent fear, that if they despise the voice and counsel of our Saviour, hardening themselves in their wickedness, there will be no more place given to them for to repent in: but shall contrariwise, instead of their present pleasures, vanities, and soon fading pastimes, endure most horrible and fearful torments in a place of darkness, where there is nothing but weeping and gnashing of teeth. Now God, for his grace, give us some sparks of his heavenly knowledge: that thereby knowing the shortness, uncertainty, and calamity of this present life, we may seek to advance and set forth his glory in the way of righteousness, which leadeth us to his kingdom. So be it. Amen.  

In die, mandavit Dominus misericordiam suam:  
Et nocte, canticum eius. Psal. 41.  
Manus supra globum.   

O  
Dextra tenet coelum, manus altera sustinet orbem,  
 me sancta levat, sic gravis ista premit.  
Sidera perlegerem semper, diuûmque cohortes,  
Me nisi natorum sollicitaret amor.   

H  
Lux vera. johannes. 8.  
Illuminat tenebras meas. Psal. 29.  
Splendour eius. Abacuch. 5.   

Deti depend mi s●r, de tu luzmi resplendor, mivalor detu valour.  
Of thee dependeth my being, of thy light my brightness, my valour of thy valour.   
MELCHIOR ROMAN.   

A Christian declaration, made viva voce, in the reformed Churches of Tours and Fraisneau, the 17. and 24. days of September (being Sundays) by Master john Norman, sometimes ordinary Preacher at Mastas, and Subprior of Marestay. 1600.  
Come out of Babylon my people; to the end, ye be not partakers of her sins.  Apoc. 18. 
IT is ordinarily seen, that he who enterpriseth to travel into a far country or region, and being still urged with a continual desire to make a speedy return into his own native country, feareth not eftsoons to travel in the night time. But in the end, continuing his journey, and chancing to light upon two several paths, not knowing which of them to take, I refer to your judgement in what great perplexity he is detained. But if (by some divine assistance) he meet with any that can and doth set him again into the right way, you shall strait way see him leap for joy, acknowledging himself unspeakably bound unto him, who hath been the cause and mean of that so great a benefit; even so my soul having taken her beginning from the celestial country, being placed in this exile like a stranger, 
Psalm. 19 Hebr. 11.  & marching with her prison (the body) in this world (a world say I, covered with thick fogs of death, a world of misery, where there is no order, but a perpetual horror) and again, she finding two divers ways diversly leading (the one broad, 
job. 10. Math. 7. Luke. 18.  the other narrow) hath rather followed that which conducted to perdition, forsaking the true path, which was to be traced for the attaining heaven, the place of her first being. But in the end, the spirit of God, (darting one of the beams of his holy inspirations on my poor soul, and taking off the veil that covered her eyes) hath brought her to the light of an holy knowledge of the way of salvation. O admirable bounty of our God I remember the Parable our Saviour used in the Gospel, 
Luke. 15. Math. 28.  saying: What man of you, having a hundred sheep, if he lose one of them doth not leave 99 in the wilderness and go after that which is lost, until he do find it? and when he hath found it, he layeth it on his shoulders with joy: and when he cometh home, he calleth together his friends and neighbours, saying unto them; Rejoice with me: for I have found the sheep which was lost. Even so (O God) my soul having too long gone astray, lo now with diligence thou hast sought after her, to join her to the flock of thy poor faithful, in such sort, that for so great a benefit of my conversion, as it is one of the excellentest which it hath pleased God to bestow upon me: so willingly I confess and acknowledge myself unable to render him condign thanks, for so great a good. Alas, what would it have availed me, that the well-beloved son of GOD, jesus Christ (embracing the godly virtue of humility, having taken upon him an humane body) vouchsafed to go under the form of a servant, and (the just, for the unjust) endured the ignominious death of the cross, 
Math. 20. Phillip. 2.  for the reconciliation of man to God his Father? And what would it have profited me (say I) secluded from so great a good turn, wallowing in spiritual fornication, in that unchaste Babel, not acquainted with the pure truth of the Gospel? And seeing that, with greater facility, I could not attain to the excellent riches of God's grace, but through faith, how had it been possible for me to attain thereunto? since I had but an ideal and imaginary faith, in stead of a faith able to apprehend the true foundation, which is jesus Christ; upon whom the faithful are to set the building of their salvation.  
Lo now (thanks be to GOD) you see me unmasked, from the fraudulent embracements of the strumpet Babel, which is the Nurserye of all impiety. Behold, I am lose from the dangerous labyrinth of Papistical errors: errors (say I) so abominable, that there is none (having never so little feeling of faith) but detesteth and abhorreth them. I will deduce some of them unto you. First see how shameleslye the Papistical Priests dare use the terms of speech; Qui creavit me, dedit mihi crearese, he that created me, 
Gabriel Bial. hec verba Barnardi resensel. lect. 4. in exposcanonis missa. schoolmen's speeches.  gave me power to create him: &, qui creavit me sine me, creature mediante me: he that created me without me, is created by my means. Is not this a manifest overthrowing of the doctrine touching the truth of the humane nature of our Saviour jesus Christ? who hath one body and one soul; and not two bodies, as their words infer. For, by this their reckoning, jesus Christ shall have one body framed in the womb of the holy virgin: and another which the creator createth by the Priest; & so consequently two bodies: for, to create, is to give the first being to a thing and to make it of nothing. Moreover, 
Sacrificing for quick and dead.  by their daily sacrificing for the quick and the dead they seem directly to infer, that the sacrifice, once made upon the cross by Christ jesus (the Sovereign and eternal high Priest) is insufficient: and consequently, that through one only oblation of his body, he hath not consecrated for ever them that are sanctified: contrary to the doctrine of the Apostle Hebr. 7.27. and 10.10.14. Let us go further. Is it not a taking from Christ so excellent titles of honour, viz. of intercessor and Mediator, when and so often as they have recourse, 
Prayer to Saints.  and address their vows and petitions, now to Saint Antony, then to Saint Apolline, Saint Barbara, Saint Catherine, and others? When we pray, our chiefest request is, that God would give us life everlasting (the butt and scope whereunto we all ought to aspire) together with those things, that are necessary for the leading of us thereunto, as are the graces of our God and the sanctity of life, accorcording to that which Saint Augustine teacheth us. 
August. ad Probam de orand. Deum.  It is God alone, who maketh happy: it is he alone, that giveth grace: it is he only that sanctifieth us, in this mortal life: by means whereof in vain do they implore the aid of Saints; seeing that it is not in their dispensation and disposition. Again, 
Luke. 11. Math. 7. john. 16.  Christ commandeth us to ask, and we shall receive: to seek, and we shall find: to knock, and it shall be opened unto us: the like promise is in Saint john, if we ask in his name. Alas: is it to be thought that God will refuse us: since he hath so loved the world, that he hath given us his own only son, and all things with him? 
Rom. 8.18  Moreover, if the Saints have been recompensed sufficiently, and (to use the Papistical term, merit) more than they have merited (as it is written; To you shall be given into your bosoms good measure, pressed down, 
Luke. 6. Math. 7. Math. 19  heaped up, and such as shall run over: Likewise, to those that shall have forsaken father and mother, brethren and sisters, or any temporal goods for Christ sake, he promiseth to give them a hundred fold as much: Sant August. Serm. 6. ad fratres in heremo; Almighty God doth always with justice show mercy to the just and unjust, to the happy and to the damned: for that he yieldeth glory to those that are happy; & yet they deserve it not (for all the good works they have done, be they never so many) and punished the wicked; and yet they deserve more punishments (in regard of their offences committed) how can they then yet merit? for that they are in termino, at the end, non in via, 
1. Cor. 9  not in the way, and run no more the race: for they have carried away the prize, and enjoy the crown of justice. Ergo, etc. I will not here speak of their Idolatry, 
1. Cor. 9  namely when they think that a cross of stone or wood, after they have salved it, may pardon their offences; as they chant in their hymns (O Crux ave, spes, unica, 
Worshipping the Cross.  hoc passionis tempore, auge piis justitiam, reisque dona veniam. Hail Cross, the only hope in this time of passion, increase justice to the godly, and give mercy to the guilty; attributing) so exceedyingly are they tied in their superstitions to a thing without life, that which belongeth to one only jesus Christ: as also they forge in their understanding, that by their works they may, meritoryously gain Paradise; 
men's merits.  even in such manner, as though GOD were highly bound unto them. Alas what is he so blind of understanding, that seethe not how absurdly they deceive themselves, doing great injury to Christ, and endeavouring to lessen his merits? We know, by the testimony of holy writ, that GOD, in the beginning of the world, creating man after his own image, endowed him with free-will, forbidding him to eat of the fruit of knowledge of good and evil: 
Genes. 3.  but he being too credulous to the Serpent's persuasions, and transgressing that commandment, was deprived of so great a benefit: 
Psal. 43.  in such sort, that homo cum honore esset, non intellixit: when man was in honour, he understood it not, he was compared to horse and Mule, and became like unto them.  

1 Cor. 15.  Now, for that we all came from the race of Adam, this curse is derived to all his posterity: for all men are unprofitable, 
1. Cor. 15.  there is not one that doth good, no not one. Seeing then man by nature is wicked, 
Psal. 14.  and that of himself he cannot comprehend what the spirit and will of God is, and if he should know it, 
Eccles. 7.  yet he would not: and if he would, yet he could not do it (for it is God alone, that worketh in us a will, 
1. Cor. 2.  & a performance according to his good pleasure; so that of ourselves we are not able to think any good thing, all our capacity depending of our Creator) we must thereby acknowledge that our godly works are not meritorious, seeing it is the actual motion of the holy Ghost that hath induced us to do well. Again, 
2. Cor. 3.  if the graces of God might be purchased by man's merits (as it must needs be, if they were justified by them) jesus Christ had then died in vain: and it had not been needful that he should have opened unto us the gate of life, if by our own free will we could have purchased it.  
What shall then become of their meritum decondigno? If it be a question, to compare and equal good works done by grace with eternal felicity, they are not only, I will not say worthy, but not approaching to the least parcel of the same. Let the Christian endure all the afflictions that ever may be invented, 
Rom. 8.  yet nevertheless (as saith S. Paul) the angushes and tribulations of this world cannot counterpoise that future glory which shall be revealed in us.  
Likewise, though a man were the richest in all the world, and did distribute all his goods to the poor, or did any other godly work, yet (as saith Esai) all our righteousness are as filthy clouts. 
Esay. 64. Luke. 17.  And, if we should have accomplished all that which is commanded us, yet are we nevertheless but unprofitable servants.  
I will, with silence, pass over how they said; 
Scriptures insufficient.  the holy Scripture is not sufficient to salvation; being so audacious as to be lie the word of God, which telleth us that every Scripture, 
2. Tim. 3.16.17.  divinely inspired, is sufficient to make perfect the man of God: how they deprave the Sacraments, by their filthy invensions: 
Sacraments depraved.  how they anoint their bells, with Oil and cream (as they call it) with the assistance of God fathers and God mothers, imposing names upon them: how this Antichrist that weareth the three Crowns, 
Popestriple Crown.  with others of the like stamp, do challenge to themselves the power and authority of jesus Christ, both in heaven and earth; though to none other but only unto Christ it doth appertain and belong, as being given unto him of God the Father.  
To be short, I will omit very many superstitions and heresies, that have caused me to fly from this pretended Catholic Church; to settle myself with all manner of humility in the church reform (by God's grace) in this kingdom. I make no doubt, but there are many) the very instruments of Satan,) who envying my holy resolution and salvation, will draw out of hell a sea of slanders, intending thereby the decay of my good fame, and to bring me into an evil opinion of the faithful. I know they will endeavour to spot my coat of innocency with a thousand lies: but time, that revealeth all things, shall show the contrary.  
One thing comforteth me: which is, that if our head jesus Christ hath received many opprobious speeches, the faithful who are his elected members, should not desire to be exempt from the same, seeing it is the mean to attain to heaven? Let them say what they will, let them do what they can neither promises, nor threats, neither injuries, nor persecutions, nor the sword, can (through God's grace) withdraw me from my holy resolution; which is to embrace the true and lively faith of the reformed Churches: assuring myself, that GOD (who hath ever care of his poor faithful) will be a sufficient buckler to defend me against all their assaults. It remaineth now, that with all humility I do beseech the congregation of the faithful to receive me into their number: with whom I desire to finish the residue of my days; to the end, with them, I may freely serve my God, and walk according to the sincerity of his Gospel. Amen.  
So Signed, JOHN NORMAN.  
We, the Ministers and Elders of the Church of Tours, do certify under our hands that the said Norman hath made and signed his Christian profession and abjuration of Papistical religion; all the people being assembled at the said Church of Tours, the 17. of September being Sunday, with praises and thanksgiving of all the faithful. 1600.  
So signed, B. Rousseau, Minister, L. hommo Martin. P. Mercier, Doucet. D. Mercier, Elders, for all the rest.  
And the 24. day following of the same month, the said Norman being in a place at Fraisneau, in the presence of all the congregation, hath again made the abovesaid declaration, with promise to continue in the true profession and holiness of a Christian life.  
So signed, B. Rosseau, Minister. L'. hommè. I. Bazin, Mesgrier. Bourrand, all Elders.   

A christian declaration, made by Father Abraham, sometimes Prior of Carmes, in the town of Arles, publicly in the reformed Church of Vzez.  
THAT great & excellent Philosopher, who in respect of those virtues wherewith the heavens adorned him, was surnamed the Divine (viz. Plato) gave thanks to God for three things; for that he was borne a man, and not a beast: a Grecian, & not a Barbarian: but above all, for that he had received the benefit of life in the time of Socrates, from whose mouth he had learned many goodly and virtuous instructions.  
If this Heathenish Philosopher hath esteemed it (and that by good reason) for a happy benefit, to be borne in the Olympiads of Socrates, of whom he might learn certain humane sciences, but not the knowledge of his salvation: alas, with what a strict bond are we bound to praise and glorify the name of our blessed Saviour, who hath caused us to be borne in this age, which is died red in the blood of so many faithful witnesses of his verity, and also by the brightness of his gospel shining through the clouds and mists that are thickened by the malice of Satan, intending to hide from me the sweet sun of justice and knowledge of truth.  
But among all those that are bound to this duty of giving of thanks, I do acknowledge and confess myself (this day) the greatest debtor: & do place among all the benefits received from God's hand, this of my conversion and entrance into his Church, to be the first and chiefest. Without which (alas) what could have profited me all the favour received from his sacred hand, but on lie to have turned to my condemnation, ruin and confusion What would it have availed me to have been stamped in the stamp of God's face, if I bore the mark and character of the beast? What good had it been for mine eyes to have been lightened with this corporal light, if my soul had been enclosed in the darkness of infidelity? What health had it been for me to have breathed in an air agreeable to my body, which being infected with such impieties, had been contagious to my soul? What honour to bear the name of a Doctor, and to teach a lie? to destroy instead of instructing? to ruinated and bring to decay that which I should have built and repaired?  
The Lord therefore be praised, who hath unmasked my eyes, and caused me to see the light of his Gospel, wherein my sight hath been so long dazzled and blinded.  
Blessed be that happy day, wherein this good God hath caused to appear the effects of his eternal election in me, and hath acknowledged me for his adopted child and lawful heir of that great and eternal kingdom, which his son jesus Christ hath purchased for his elect, through the merit of his perfect obedience.  
Behold me now come into the house of God between the arms, and in the bosom of Christ his espouse, as far from impieties and sacrileges of that shameless Babel, as the truth from falsehood, and light from darkness.  
Behold, now I am come into the sweet liberty of my conscience, which hath so often summoned me to leave and departed from the Seminary abuses of papistry: from those horrible sinks and vaults of impiety, where the Lords holy name is so villainously profaned, and the honour of the eternal (who is infinitely jealous of his glory) shamefully prostituted to idols and marmosets: where the blood of Christ serveth for a traffic: where his only sacrifice, which is the expiation of our offences, is held incapable and insufficient to blot them out and deface them: 
Man's merits.  where man's merits go cheek by jowl with those of jesus Christ's: where the son of God, our Redeemer; is rob of his greatest and most worthy titles of office: where coadjutors are given him for intercession and Sacrificing: 
Prayers to Saints.  where the pastoral staff is taken out of his hands, wherewith he ruleth and governeth his flock: where the Empire of the world, and conduct of his Church is shared in half with him: where the son of perdition, that damnable Antichrist, will forsooth have a part with the Lord (whose Lieutenant he calleth himself) in his house, in his kingdom and Empire, which is his Church.  
O blasphemy, O abomination! whose defence I have too long (but in vain) obstinately taken in hand: for the maintenance whereof, I have often employed my tongue in the good towns of this kingdom, and namely in this wherein I now am. But if it shall please God to sanctify my wish, and bless my labours; whereas heretofore I have used my vocal instrument, as a pipe, for the furthering of lies and fallacies of Satan, I will now use it as a never-wearied trumpet for the publishing the truth of the Gospel, to proclaim the Lords will in all places where his voice shall call me. And by means of his good grace, neither fear, nor hope, promises nor threats shall make me to depart from this holy resolution and protestation, which I now make, uz. to live and die in the faith and religious belief of the reformed Churches of this kingdom.  
I know very well that I must walk upon thorns, and sight with great difficulties which will take hold on me, to stop this my happy course, I know that the enemies of my salvation, being grown desperate at this my conversion, will frame a world of slanders, thereby to make me odious to God's true Church, and to make my profession suspected. Yea, it may so come to pass, that the devil will even make use of some that say they are my friends; thereby to shake & crack my constancy, through vain promises: but, whatsoever they do, they shall prevail nothing. For there are two points, that fortify me against their furious assaults. The one is, that slander doth sufficiently show itself to be a lie; so that being opposed to innocency, it melteth away like snow before the sun. The other is, that seeing I am in gods own house, which is an unconquerable city, a fortress that is out of danger for shaking, undermining, or scaling, I need not fear their force or surprise: being assured that the Lord will break their unrighteous designments, and make their attempts as vain as the rebellious waves that beat themselves against the foot of a great rock; which do make a huge noise and rage in vain: yea the end of their furious menaces shall be nought else but froth.  
God, through his infinite bounty and mercy, strengthen me, and finish the work which he hath begun in me, giving me grace to live and die in his house and in his Church, Amen, Amen, Amen.  
Whereunto, all the people there assembled, with one voice, and the greatest part weeping for joy, answered aloud, Amen.  
The ninth of January, 1600.   

The Conversion of Master Anthony Ginestet, borne at Lautreck, in Albigeois, sometimes a confessor, & religious Priest of the pretended order of Saint Francis, according to his protestation made the 22. of October, 1600. in the Church of Bragerak: together with that of Signeur Lewis of Caransie, borne in the town of Angoulesme, heretofore a Priest, as may appear by their Letters.  
LET the Papists glory in the magnificence of their Churches, artificially built with curious stones, brought from strange places: Let them brag of the building of their Altars proudly adorned: Let them triumph in their vaults guilded, 
Adorning of Altars & Churches.  & no less azured: Let them exalt their echoing music, the picturing & sculpture of their images: let them wonder at the greatness of the sundry orders of their sacrifices, glittering in cloth of gold, silk, scarlet, & hung about with precious stones in stately pomp: As for us (illuminated with the sacred life of the divine truth) we esteem all this, and the like bravery, as a thing of nought, a perishable vanity, unworthy of true religion, uncapable of leading to salvation; in such sort, that those who are busied, or rather abused by such worldly enticements, do leave (behind) the principle of piety, and spiritual worship. And (to judge truly) those who are dazzled with such an appearance, do only feed their outward sense: not at all understanding the rich ornaments or rather celestial enrichments of the city of the living God. For, the wisdom of the children of this world is abominable folly before the Sovereign only wise God. That which man (silly creature) doth undiscreetly admire, is ugly and execrable before the eyes of the eternal: and that which the fool (swollen in ignorance) contemneth, is certainly great and admirable. The faithful hereof have daily experience, to their unspeakable comfort And with them, we (thrice happy at this present) do enjoy full matter of solace and gracious delectations; having our eyes cleared with the beams of the eternal son of justice, so that we may contemplate in the house of God (through this influence of supreme grace, or at least the illumination of the celestial light) the most sweet felicities of his face, the word of life, the excellence of the Sacraments, the efficacy of the exercises of piety, the perfections of a lively faith, the virtues of the holy ghost, and other infinite blessings, inspired from heaven into the elect in the mystical society of the body of Christ: which are as crystalline mirrors, containing a quickening brightness of the bounty, favour, beatitude, eternity, power, mercy, wisdom and heavenly life, in steed of the horror of darkness, of hellish torments, of the terrors of the second death, wherinto the error of human inventions do throw us headlong, with a perpetual despair. Now as the Apostle 2. Corin. 3. prophesieth of the issue of the children of Israel, saying; Until this day the vail did cover their hearts, when Moses was read unto them: but when they shallbe converted to the Lord, the vail shallbe taken away: even so all we, who do behold, as it were in a glass (which is the Gospel of grace) the glory of the Lord plainly, be transformed into the self fame Image, from glory into glory, through the effectual aid of the holy Ghost. And our earnest desire is, that those who are floating, and as it were, bandied to and fro with sundry opinions of the vain and not true Phylosopie, would meditate hereupon, that they would ascend into the mount Zion, that they would taste of her savourous fruit of life, and would drink of the delicious waters of her fountains of immortality: forsaking the venomous Cisterns of the desert of the world: a desert not of sin, but a desert of justice: a desert not of transitory goods, but a desert of wholesome graces. To this effect, we from the bottom of our hearts, make our humble petitions to the most high; the inward compassions of our souls, making our eyes melt into fountains, & our better parts yielding forth unspeakable dolours, considering (in this Theatre of the world) that the greatest multitude, by the violent storms of seduction, be enticed and ravished to be trained & finally to be thrown headlong into perdition. But O father of light, seeing it is thy good pleasure always rather to use mercy then justice, to be gracious in showing favour & not fury, stretch forth thy hand, draw them unto thee, teach them, sith it is thy will that all may come to the knowledge of salvation. Imprint in their minds a desire to sound the depth of thy holy Scriptures. Let the discretion of thy alsearching spirit guide them, to gather in these gardens the flowers of that Sovereign good, the food of their souls, the fit and effectual herbs for the physic of their spiritual infirmities, the plants that are a Sovereign Antidote against death, the Sacrament of eternity, the certain pledge of felicity: Let them touch no more the tree of knowing good and evil; although his outward beauty doth cloak his inward poison. And as thy sacred word, divinely inspired, shall be an assured guide to all people desirous to reject an untruth (being the Organ of perdition) for to receive the evangelical truth (the power of God for the salvation of all believers) manifesting in her brightness, the splendour of thy incorruptible heritage: by the self same reason let it make known unto them, that there is essential conformity between the doctrine of the Church reform and thy true church: & a substantial discord between thine and that which is announced by the Roman Bishop or his adherents: and, consequently, that this leadeth to damnation, and the other to permanent happiness. And certainly, as the glory of our Saviour is unseparably conjoined with the salvation of his elected and chosen creatures, honouring and crowning with inesteemable benefits those that honour him: So likewise, that is the true and sincere Religion opening the way to salvation, which addresseth all her documents, and exercises, purely and simply to the glory of the almighty: and contrariwise that religion is false and ruinous, which seeketh the glory of creatures; honouring them with that which only belongeth to the living God, who gives not his glory to any other. By this rule, the knowledge of the wise on earth is condemned and accused of vanity, Rom. 1.21.25. for that, having known God, they have not glorified him as God, and have not yielded him due thanks, but are become vain in their discourses, and their heart (void of understanding) hath been filled with darkness, and terming themselves wise are become fools, and have changed the glory of God immortal, into the likeness and image of man. By reason whereof, they have been given up to their own hearts lusts, to filthiness and the defile of their own bodies, as having changed the truth of God into falsehood, worshipped and served the creature, and have forsaken the Creator, who is blessed and praised both now and for ever, Amen.  
By this rule and general Maxim, our Saviour in Saint john Chap. 5. vers. 39 and after, confirms the will of his act (whereof see vers. 16.17.30.) against the deceits & fallacies of the jews: Search the Scriptures diligently: for in them ye think to have eternal life, and they are they which testify of me. But ye will not come to me, that ye may have life. I seek not glory of men. I am come in my father's name, and ye receive me not: if another shall come in his own name, him will ye receive. How can ye believe, which receive honour one of another and seek not the honour that cometh from God alone? And again, in the 12. Chap. vers. 43. They have loved the glory of men more than the praise of God. By this rule, the Apostle (Gal. 1. vers. 10.) proveth, that his preaching came down from heaven, to the confusion of vain discourses and false Apostles; Do I preach man's doctrine, or Gods? For if I should yet please men, I were not the servant of Christ. To be short, this principle is so clear, so true, so authorized, that it needeth not any more witnesses out of the scriptures: it being more clear and transparent than the Noonday, that the true and perfect religion is marked and known by this, that she seeketh absolutely the glory of the creator of heaven and earth, and that religion is false and abominable that doth the contrary. And that the religion reform is of the first degree, and that of the Roman Church of the second, the conference ensuing doth briefly set down. And to tell the truth, who is so blind that seethe not that the true Christians do profess, that (first) one only God must be called upon: Secondly, that from him alone all manner of salvation and deliverance must be expected: Thirdly, that his mercy defaceth all our sins: Fourthly, that the sacrifice of the undefiled Lamb, offered upon the cross, taketh away condemnation. Fiftly, that his justice redeemeth us from the second death, and his resurrection leadeth his Saints into the right way of eternal life: Sixtly, that his most blessed word containeth all manner of secrets necessary for our welfare and happiness: Seaventhlye, that works cannot merit everlasting felicity: eightly, that the most righteous and perfectest men cannot produce works of supererogation; as if it were in their power, not only to accomplish all justice commanded, but also more than is required: Ninthly, that God must be worshipped in spirit and truth: Tenthly that the glorious body of Christ sits at the right hand of his father. Briefly, all those that steadfastly believe this doctrine, do they not rightly attribute all glory to his Sovereign majesty? 
Prayer to ●ai●●.  And contrariwise, the Papists dishonour him: who first call upon Angels, Saints, and Ladies: Secondly, they hope from them succours and help in their perils and necessities: thirdly, they promise to themselves remission of sins through the indulgences from the Bishop of Rome: Fourthly, they mingle the blood of Martyrs with the blood of Christ, thinking his not sufficient: fiftly, they trust more in the merits of Saints, or mortal creatures, then in the obedience of the son of the eternal: Sixtly, they are not contented with the sacred letters of reconciliation; but to supply their want (as they fond imagine) they add the vain sufficiency of their unwritten traditions: 
Unwritten Traditions. justification by works.  Seventhly, they presume of their works for their justification before the throne of God's supreme justice, and do further commit many things repugnant to God's heavenly will: which notwithstanding is the only rule of righteousness: Eightly, 
Works of supererogation.  they think to be more wise than the Master of Masters, when they do more and above his commandments, in their actions of supererogation: Ninthly, 
Worshipping of Images.  they incline and bow themselves to the images of Creatures contrary to the law, and they serve God after a sensual and carnal manner, prohibited by his word; without whose warrant every work is done without faith, & by consequence a most abominable sin: Tenthly, 
Transubstantiation.  they fasten the precious body of Christ to bread and wine (subject after their consecration) to a thousand corruptions and abuses, and altogether far from his excellency. We omit here to speak of ignorant Priests, that are not capable of their pretended mysteries, and have yet much less the purpose or intention to consecrate: yet for all that, there is nothing so much worshipped of the ignorant people, nor with such horrible Idolatry, as, the bread and Wine. 
Of Monks and Monasteries.  We will not likewise spend time in unfolding the detestable conversation of Monks in Monasteries, their whoredoms, impieties, seditions, murders, and bloodshed: we will only propose one example set down in his majesties letters, yeaven this year 1600. at the entreaty of Friar Lewes Casteh (borne in the town of Condon, within the province of Gascoigne, elected Provincial and Vicar general for the Province of Thoulouse) against the Religious people of Saint Mary-port, and others, etc. I need not say any more hereof, for it is still fresh in the memory of every one. So that the religious, who have but any spark of a good conscience, yea the learnedst amongst them, are by such palpable errors of doctrine, and through their scandalous life and manners, stirred up and provoked, to forsake this broad way, that leadeth into prison and lamentable captivity, and with all the powers of their mind endeavour to seek and lay handfast on the discipline, which is in truth & sincerity among those of the reformed religion, and not in appearance only, as it is in the kingdom of Popery, without realtye. Oh how it were to be wished, and how exceedingly do we desire, that this house of Popery might be cleansed, purified, and restored to the truth. It is now shaken, weather-beaten, and fallen into decay: it is now filled with corruption and filthiness, defiled with abuses, and uncleanness, darkened with the smoke of error, stuffed with Cobwebs, and dangerous venom of man's inventions: But they will not listen hereunto. We be now in the latter days: wherein according to the Revelation, there shall be no faith, no law, no godliness, no charity, yea the remnant of the elect themselves shall be seduced, were it possible to overthrow them. Hence it comes, and for many more considerations, most just and reasonable (which we pass over with silence, for brevities sake) that we have renounced the world (wherein we were daintily fed, well appareled, acquainted with pleasures, where no carnal delights were wanting, and do wholly renounce and abandon papistical errors (namely the intolerable abuses and superstitions of the Mass) to be entertained & taken (especially in these times of the free liberty of conscience under the most puissant and famous Monarch, Henry the fourth) into the domestical number of God's celestial kingdom, embracing the truth of the Church reform, and partaking of her excellent and most wholesome benefits. And we do here protest to live and die in this resolution and assured hope: to the end, that having fought a good fight in the Church militant, against the world, the devil, falsehood, and sin (without sparing this mortal life, which the Lord hath bestowed upon us for his honour) we may with three other virtuous & religious personages lately converted in this town, pass with the faithful into the Church triumphant, So be it, Amen.   

A Declaration of Father Edmund of Beauval, sometimes a jesuite, a Doctor of Divinity, and Preacher in Bourbon, publicly by him made, viva voce, in the reformed Church of S. Amand, in the said Province, the 16. of july. 1600.  
Wherein, he briefly gives a reason of the most notable causes, that have induced him to leave the Roman Church, and join himself to the reformed Churches of this kingdom.  
MAN hath in himself a continual sting and desire to become happy, and to seek a mean for the attaining of the Sovereign good: albeit many have miss of the right way, searching after the necessary mean thereunto, in their own proper abilities, and in that which only consists in a mortal man. Others there are, who have sought for it in his proper essence, without any access unto it. But, if there be no other mean to attain thereunto, then by the proper ability of man (pretending the access in himself) or that the degrees and steps thereunto be not before prepared for us, we shall never come near the fruition thereof. Now, forasmuch as man is created to the end he might have the possession of that eternal felicity, his Creator would not leave him destitute of fit and effectual means, whereby to withdraw him from himself and from his own abilities, & to give him recourse to another, by whose good means (as by an accessor and Mediator) he might be brought to the enjoying and possession of so excellent a good. And this Mediator is Christ himself, our Sovereign Lord, the true son of God: Who, being made like to man, & having taken upon him humanity, conjoined to his Divinity, 
john. 14. john. 5. john. 5.  hath performed our reconciliation, hath prepared the way, hath offered up himself for a gate and way, to the end that whosoever shall believe in him, shall have life everlasting; which is the true end and scope of the Sovereign good. But to make use of this fit and happy access, it is very requisite that we join ourselves, and with all our force embrace the Advocate and Mediator, in such sort as he is given unto us of his Father; not taking from him any of his offices and dignities. For many Sectaries do challenge to themselves not only possession, but also in incorporation in this advocate and Mediator, and yet nevertheless do rob and despoil him of his due honours and essential titles of Advocate, or Mediator to the Sovereign good. Now, the faith & doctrine of the pretended Roman Catholic Church ariseth hereof, in that they acknowledge and confess one jesus Christ to be their Saviour; yet, notwithstanding, that which is necessary for such an office they take away, and imagine him to be but a naked Saviour, and unfurnished of all honour, although exceeding and unspeakable honours are given unto him in his anointing from his father, as by that which followeth may plainly appear. For it must needs be, that a Mediator between God and men should be a Sovereign and an eternal Sacrificer, as the Apostle (Heb. 7.24.28.) heareth record; because that every reconciliation requireth satisfaction in the parties that have offended: and Satisfaction is according to the quality of the offence; as also the Sacrifice is by death, in regard of the deadly & mortal crime. But the Roman Church unapparreleth Christ's sacrifice of eternity; 
Priest reiterateth Christ's sacrifice. Heb. 9.24.  in affirming that the property and virtue of it alone cannot continue to the world's end, unless it be many times reiterated. And yet in the new Testament we learn, that Christ entered once into the Holy place, obtaining eternal redemption for us, and that the word of eternity, signifieth his eternal virtue and efficacy in all perfection, Moreover it is clear, that every sacrifice is respected in regard of the sacrificer (the Sacrificer first, & then the sacrifice) and consequently, that the Sacrificer is preferred before the sacrifice: as we may see, Genes. 4.4. where the holy ghost witnesseth, that the Lord had first respect to Abel, and then to his offering. This then being granted, and therewithal considering that (in the Romish Church) the Mass priest is reputed a Sacrificer, 
Popish priest better than Christ.  & Christ jesus the sacrifice? it must hereupon needs follow, that the Romish priests (being but mortal and sinful men, and by nature altogether estranged from God) are preferred before him in whom there is found no guile nor sin, 
1. Pet. 2.22 1. Pet 1.19  even before that unspotted Lamb, the true son of God by nature, jesus Christ. Oh intolerable blasphemy, never used among the Turks: And to the end none may be ignorant of such a foolish impudency, note (I pray you) but that which may be seen, when in their Mass they mumble out these words, Supraque proprio ac sereno vultu respicere digneris, & accepta habere, 
Hebr. 9 1. john. 1 Math. 3.  sicuti munera pueri tui justi Abel. Wherein there are two propositions: in the first, the Priest becomes a Mediator for the Sovereign Mediator, 
Priest a mediator for Christ.  of whom the father saith, this is my well-beloved son in whom I am well pleased: for you must always suppose (as the Church of Rome doth) that the true body of the son of God is present in the host, as it was in his transfiguration, and in his Baptism in the jordan.  
In the second, he compareth jesus Christ to the sacrifice of Abel: By means whereof (as aforesaid) the Priest shall be more pleasing and acceptable to God, than Christ jesus himself: who likewise by this means shall be rob aswell of his office, as of his Sacerdotal dignity. What man's ears, that be attentive to any wholesome doctrine, and stirred up with the affection of a Christian zeal, can endure and suffer the echo of so harsh and horrible a speech? What soul is there, which is desirous to aspire & come to her true scope & felicity, 
Math. 17  through the true and sacred mediator Christ jesus, 
Math. 23. Deut. 18. Esai. 11.  that can permit his excellencies and dignities to be so trampled underfoot? The Church of Rome is not content to banish Christ out of the sanctuary (whereas the jews have cast him only out of the Synagogue) but goeth on further, and taketh from him his pastoral rob: which appertaineth and belongeth unto him alone, as it may evidently appear in many places of the holy Scripture: wherein he is promised and recommended for a Doctor and master, giving laws and precepts against which or besides which (as proceeding from a most wise master) none of his disciples dare thrust themselves in, for their alteration. This Maxim (against which the very heathens dare not dispute) declareth sufficiently, that he, who is a means for conducting men to the Sovereign good, must also by his instructions and precepts lay open the way and assured means for the attaining thereunto.  
The Church of Rome yet notwithstanding usurpeth and challengeth to herself the Sovereign authority of judging such like instructions, & accuseth them of insufficiency, 
Pope's Doctrine.  as not able to show the way leading to eternal life: which surely is nothing else but an accusing of the author himself, Christ jesus the son of God. Nay she yet goeth beyond and far surmounteth the said precepts, as well in the virtue of her word not written, as of her traditions, together with an Iliad of invensions, rather diabolical then divine or human. And moreover she teacheth doctrine clean contrary to God's truth, as may be noted in these few examples: jesus Christ forbiddeth any of his disciples to desire pre-eminence over the other: The Church of Rome hath a counterpoise, 
Math. 24.  for she constituteth one in authority above all the Bishops in the world. Christ jesus will that his Church take her firm foundation upon this that he is Christ, the son of the living God; 
Math. 16.16.18.  who suffereth not the gates of hell to prevail against her, 
Church not built upon Peter.  for that she is grounded upon a sure rock, which is Christ: The Church of Rome will build her upon a rock which (like unto man) is subject to fall away and come to ruin (I mean during the life of S. Peter) as may be seen how the floods of misbeleiefe and rivers of infidelity have had great power over her, and brought her flat upon the ground.  

Carved Images.  To be short, all the doctrine of our salvation, as well in the old as new Testament, forbiddeth us to draw or paint any images or statutes in matter of religion: yet notwithstanding the Church of Rome obstinately alloweth them, will have them, and command them. Finally in conferring the one with the other, you may see as it were in a glass, that Belial is no more contrary to Christ, falsehood to truth, darkness to light, vice to virtue, than the doctrine of the Church of Rome to that of the Mediator and accessor to the Sovereign good. Behold then Christ jesus in the Roman Church devested of his doctoral rob.  
Now remains the third and last dignity of his unction: that is to say, that he is King, having all power both in heaven & earth (as it is proved by diverse places of the holy Scripture; namely in the 49. of Genes. in the person of juda in the 11. of Esay. in the 31. of jeremy, Psal. 2. Psal. 110. Matthew 23.) of the which he is likewise dispossed in the Church of Rome. For, whosoever saith that he hath both spiritual and temporal power to govern the Church Triumphant and Militant, to do with them according to his pleasure, he doth surely take upon him the true domination of Christ, who saith, I give the water of life, and who so shall drink thereof, 
john 4.10.  shall never have thirst: by which special passion of thirst, he comprehendeth all other (spiritually) by the figure Synedoche. This is that which the Apostle expoundeth, and the Evangelist in the apocalypse, speaking of Saints who have washed their robes in the blood of the Lamb, 
Apoc. 21.  and do no more taste of lamentations, sorrows, or any other kind of passions or torment. It belongeth therefore only to the undefiled Lamb, who giveth the water of life, to make and canonize true Saints. But the Pope, who is the head of the Church of Rome, taketh upon him authority and power to create Saints and canonize them: he enrouleth, in the book of heaven, such as he will: and when it is his good pleasure, he maketh them to reign with Christ jesus in the like title and degree, as himself: he vaunteth to have power over Angels to command them: nay which is more, one of his books named Stella Clericorum doth affirm that the meanest Priest among them, 
Pope above the Angels.  is greater in dignity then the holy Virgin and all the Angels. How much greater than is the Creator of Priests, viz. the Pope? Oh shameless vanity: Non Stygius tentaret Orcus, quod audent effrenes monachi. Again, every one may easily know what authority he taketh in the Church Militant, excommunicating some, anathematizing others: he taketh the temporal sword, he pulleth down kings and monarchs from their thrones, he setteth his foot upon their necks, and commonly makes them kiss his pantable. I omit to speak of the excessive dignities attributed unto him by his own Canons, Decrees, Decretals, Clementines (being truly extravagant from all truth) as likewise a thousand more points of doctrine issuing out of these three principals: That Christ jesus is devested of his office of Sacrificer in the Roman Church, that his office of Doctorship is taken from him, that his government in heaven and earth is usurped from him. Now, seeing these offices are necessary adjacents to the Sovereign good, & that the Church of Rome divorceth them from the Mediator, it must needs be that she doth not seek the Sovereign good, but rather shuns and flies from it.  
Hence therefore it comes, brethren, that I have renounced Papistry, and do purpose carefully and with labour to seek the right paths leading to the Sovereign good, wherewith the Church of Rome is not acquainted. And for this purpose I have abjured, and do now abjure all her doctrine, as blasphemous, Apostatical, superstitious, and as far from Christianity, as she is from the true end and scope of man's creation; which is, the Sovereign good.  
And finally, above all other graces wherewith God of his mercy hath made me partaker, I yield him most humble thanks for these two (which are far beyond compare of all others) videlicet, that he hath showed unto me through the light of the holy Ghost the natural brightness of his holy truth, & that the clearness thereof causeth his beams to shine in the Churches of this kingdom, reform both in faith and doctrine, according to the pureness and sincerity of his holy Gospel. The confession of whose faith I will not only seal with pen and ink upon paper, but also if need be against tyrants, with my blood, upon this base Territority. In which reformed Church I protest to die and finish my days: praying the Lord Almighty and only wise, who hath called me to the knowledge of his truth, that he will establish & ratify this vocation of me, and make me to feel and perceive the full effects of his eternal election: and further, that of his mercy he will strengthen and assist me, against all assaults and temptations that may present themselves before me.  
And to conclude, I heartily beseech this Church to make me partaker of her holy prayers: as I will in like sort be ever mindful as well to power forth prayers to the eternal, for her long & prosperous continuance, as also for those that are of the like faith in jesus Christ. To whom with the father and holy Ghost be given all honour and glory both now and for ever. Amen.  
So Signed, De Beauvall.  
We the pastors and Elders of the reformed Church of Saint Amand L' Alher in Bourbony, do certify that this day being the 16. of july. 1600. Master Edmond de Beauval heretofore a jesuite hath made a public abjuration of all the Papistical Idolatries, wherein he had been nourished and instructed; protesting to live ever hereafter as the reformed Churches of this kingdom do require, & according to a solemn promise by him made in an assembly of some Pastors & Elders, aswell of this said Church as others hereabout, held at Belt in the house of the Lord of the said place, the fourth day of this month, and hath signed his confession of the faith of the reformed Churches of this kingdom. In witness whereof, we, whose names are here under written, have given him this present Testimony, to the end that he may be known in those places where he shall come, for a member of the true Church. Yeoven at S. Amand, the day and year above written.  
Signed: 

jamet, Pastor of the said Church.  
Perrinet, an Elder.  
Maget, an Elder.  
Perrimet, judge in the said place.  
Deveras.  
De Foulenay.  
Daniard  
Limosin.  
jeneveau.  
Gaillard.     

The declaration of Leonard Thevenot heretofore Priest and Curate of the Parish of S. Savin, in the City of Poitiers, publicly pronounced in the Church of Poitiers aforesaid, at the end of the exhortation on Sunday the 26. of Novemb. 1600.  

I Am here before God the Father, the Son, and the Holy-ghost, and the elect Angels, & this Christian assembly summarily to declare, what I have been in time past, in what mind I am at this present, & whereto by the means of my God, I aspire in time to come: I am borne and was bred up until this present in the Church which is called Roman, where I sucked from the unclean dugs of the impudent Babel, and was one of her favoured Nurse children, even to the obtaining the mark of the beast, to be advanced to the Priesthood, and sacrificing of human invention, which I have used for the space of five years; I was soothed up (and I believed it) that I was in bethel, that is to say, in the house of God, which is the Church, the which, he which hath not for his Mother, cannot have God for his Father, as S. Cyprian and S. Augustin apostolically do teach. But some days since, that it hath pleased God by his holy Spirit, to awaken, and withdraw my soul from the letarge wherewith it was possessed, working inwardly in me, and there stirring up and executing a great desire to read the holy Scriptures, & to confer of that which concerneth eternal salvation, especially with the pastor of this church▪ I perceived and acknowledged that I was in Bethaven, that is to say, in the house of Iniquity, of corruption, and of abomination: where the purity of the word of God is defiled, the sincerity and truth of the Sacraments corrupted, and the holy commandments of God, by men's traditions are brought to nothing; and have ever since continually heard a voice sounding in the ears of my conscience, saying unto me; Depart from Babylon, get thee out of the midst of her, for fear that continuing in participating in her sins, thou receive of her punishment: Now to obey this voice: which the holy scriptures teach me, to be of the Spirit of God, I am retired into this place to you, which I acknowledge to be of the sheepfold of our Lord jesus Christ, for as you hear his voice, and will not give ear to strangers, and mercenaries, & I protest, that I do abhor and detest the Romish Idolatries and Superstitions, and do renounce the Pope, whom I acknowledge to be the son of perdition, the man of sin, described by Saint Paul. 2. to the Thessaloni. 2. and the papacy; 
Pope is Antichrist.  which is the great whore described in the apocalypse: And that I desire to live and to die in the confession and profession of the faith of the reformed churches of this kingdom, forasmuch as in them, men are content for the feeding of their souls, with the Milk which distilleth from the pure breasts of the chaste Spouse of our Lord jesus Christ, to wit, the canonical writ of the old and new Testament, wherein is not admitted any article of Faith, which is not grounded in the express text, or by necessary consequence of the holy Scriptures: and this is the true and essential mark of the church, to be a sound pillar and faithful keeper of the word of God, which is truth. O father of light, and fountain of all goodness, to thee I now lift up my hands, my eyes, and my heart, and beseech thee in the name of thy Son jesus Christ our Lord, that thou pardon me my faults, of the time of my youth & ignorance past, and I yield thee thanks for the knowledge which thou hast given me of thy truth: and I pray thee that thou continue, fortify, and increase me therein, and also that thou communicate the same to those which yet are plunged in the sink of Popish Idolatry and Superstition, to the end, that they speedily forsake the great Rivers of Babylon, which will turn into a Sea of fire and Brimstone, to burn eternally those which persever in the service and the worshipping of the beast, and that they may retire themselves into Zion, unto the Brooks of Siloe which run gently, which are made a fountain of water springing to life everlasting to those which drink thereof. And you which are hearers and beholders of this my declaration, I beseech you by the entrails of the Christian charity which is in you, that you will join your prayers with mine, to the eternal, to the end that he defend me with constancy and perseverance in the holy conversion and resolution which he hath given me, for it is he which worketh in us the desire and perfection (according to his good pleasure) as he to whom the creation, preservation, and the conducting of all things do eternally appertain. Amen.  
Signed: Thevenot.   

The copy of a Letter from Mounsieur Clemencean, Minister of the Church at Poitiers: To monsieur De la Vergne, chosen in the election of Poitiers, being this present at Paris.  
SIR, seeing that you do me the favour to make me partaker of the general news which you learn in the place where you are, it is also my duty to advertise you from hence of such matters as are of worth, as is that of the conversion of a Curate of one of the parishes in this city, who on Sunday last made a public abjuration of Papistry, and profession of the Gospel of our Lord jesus Christ, in the place where we had assembled ourselves, at the end of the preaching, to the great contentment of all honest men which were hearers of his declaration, all which for the most part did shed abundance of tears for joy; but if we did rejoice and were comforted, the Papists to the contrary, are greatly troubled and discontent. The good is that this man had caused the bell to be rung to Mass in his Parish, and his Parishioners stayed for him till noon, but they might have been there till this time, if they had still stayed for him. Before that time he was in good reputation amongst them, both in reguarde of his service, and also in regard of his life: but now they say the worst of him that they can. He is your countryman, to wit, of Mont-Morillion, & it is three year ago that he was Curate of the parish of S. Savin in this city, a month since, he conferred six or seven times with me, the most secretly that he could, I found that he had a good wit, and a good understanding of the Latin tongue, in traveling, as he reporteth himself thereto disposed, he may do good. I send you his declaration, if we had Printers that were honest men, and liberty to do it in this place, we would have had it Imprinted: you are in a place where (it may be) that it may be done, and it cannot be but a great edification of the Churches of the Lord. I am of opinion that God will draw fruit there hence for his Church. I will also tell you, that yesterday an honest man came and advertised me, that an other Curate, of one of the most principal parishes in this city, had said unto one of our friends, that his conscience did summon him to do the like, and that there were above fifty of his profession in this city of his mind. God give them the power to perform it, to his glory, and their salvation, as I pray him to preserve us long in health and prosperity, and humbly kiss your hands, resting ever  
Your most humble and affectionate Servant, I. Clemenceau. From Poitiers the 29. of November. 1600.    

A christian declaration, of Sir Francis Breton, a Monk, of the order of the Celestins, publicly made in the reformed Church of Vendosme, on Sunday the 28. of januarie. 1601.  

IF it be so that there is joy in heaven, in the Church triumphant at the conversion of a sinner: I no way doubt of this present company which is here assembled to here the word of the Lord, & to the end to recite his praises: but that this company will likewise rejoice in giving thanks to God, when they shall understand the benefit and grace which it hath pleased the Lord to bestow upon me to wit, for having drawn me out of the darkness of ignorance, and calling me to the knowledge of the truth of his holy Gospel, opening the eyes of my understanding, and taking from me the vail of superstition, wherewith I have long been blinded. I now yield thanks to God for that he hath not punished me with the law of rigour, as he punished our first parents to wit, Adam and Eve, and likewise the serpent, who was the author of the offence, for he inflicted upon the serpent for his punishment that from thenceforth he should creep upon his belly, and should never have any other thing to live of but of the earth. And to the woman for giving ear unto him, that she should lose the privilege to be companion and equal with her husband, being appointed to be under his power and rule: moreover that with pain she should bear her children, as for Adam he was banished and cast out of the earthly Paradise, being said unto him that in the sweat of his brows he should eat his bread. But he now no more showeth himself to be the God of vengeance but rather the God of mercy and consolation, whose properties is to have pity & to pardon, which he hath showed in my behalf. Well then assuring myself of his infallible promises, promising well to give recompense to those which go to work in his vineyard at the eleventh hour of the day, as to those which have wrought all the day; and also that the son of man came to seek and save that which was gone astray and lost (of which number I know myself to be) I hold myself assured of my salvation. And I may justly say as the children of Israel said, being detained in Egypt under the servitude of Pharaoh, the eternal, the God of the Hebrews, is come to meet us, we will travail three days journey in the wilderness, and will sacrifice to the eternal our God, apparently showing that so long as they should be in Egypt, or under the bondage of Pharaoh, they could offer no sacrifice to God that could be acceptable unto him. As for me I may say the like, not only that I was detained in Egypt (for Egypt is by interpretation darkness) but also under the servitude and captivity of a Pharaoh, and more. For Pharaoh did not exercise his power and cruelty, but in ruling over the temporal bodies and goods, But he of whom I intend to speak, will rule both over our bodies, over our souls, & our goods, meaning himself & causing others to call him God's lieutenant upon earth and Lord of heaven & earth. Which he showeth in effect, when he sanctifieth and canonizeth some, enrolling them in the book of heaven, anathematizing, and excomunicating others being in the Church militant, taking the sword against kings and monarchs, willing to depose and bring them to nothing, 
Sixtus quintus.  as it well appeareth by a Bull, which Sixtus quintus made in the year 1585. against Henry the second king of Navarre and now our king. And against Henry prince of Conde, in confiscating all their temporal goods present and to come. To the end that you may understand the holiness of this Pope Sixtus quintus last diseased, I can assure you, that I being at Rome familiarly, talking with a Monk of the order of Saint Benit, prior of his monastery, ask him how they proceeded in the election of the Pope, he answered me that there was nothing but bribery, favours and ambition, reciting unto me that it was found to be true, 
The Pope's bargain.  that th'aforesaid Pope Sixtus v. Made a bargain with the devil, giving himself unto him, upon this condition that he should be Pope seven years. It so happened that upon the end of the sixth year or the beginning of the seventh, a Neview of his in Rome, had a quarrel against a great Lord which was very young, and the said young Lord slew the Pope's Neview. Being apprehended and taken by justice, the Pope commanded him to be put to death, the judges of the law answered, that he was not yet of age competent according to their laws, he asked how much there wanted, they answered that there yet wanted one year: then said the Pope, go put him to death by and by, I can do all; I give him one of my years. Incontinent this being done, behold a vehement fever with a frenzy took hold and seized on the said Pope, & the devil came & presented himself unto him, in the shape and form of a black man, who took him by the arm & said unto him, Let us go: the Pope answereth he knew him not; but he said, I am the devil to whom thou gavest thyself to be Pope. Then the Pope said unto him, there resteth to me yet one year. The devil answered him, thou gavest it to the young man which killed thy neview, for to put him to death, and then he departed and died in this sort. And as for his behaviour who now reigneth. I have seen him & considered of him, having upon his head a triple crown, where is written upon his forehead in precious stones the word Mystery. For the reverence which must be borne & done unto him, whosoever will speak with him, must presently, so soon as he is permitted to enter into his chamber, set him on his knees, & so come unto him, to the end to adore him, & this being done, return in the same manner upon his knees. I marked also another thing, which is, that being in the city of Beulogne I saw a great multitude of people going to the church to adore the body of a woman called the happy Katherine of Bouloigne, I asked them wherefore they did not call her Saint, they answered for that she was not yet canonised nor sanctified by the Pope, I asked them where the fault was; they answered me that the fault was in the Monks by reason that there must be good store of gold & silver to do it, showing thereby that the Pope doth nothing without money, the like is found in the city of Avignon, in the monastery of the Celestins, of the body of S. Peter of Luxembrough, which is not yet sanctified nor canonised for want of money. I have marked moreover, that in sundry Churches of Rome in Italy the Pope hath given such power & privilege to some altars, 
Privileged Altars.  (which they call privileged altars) to deliver souls from purgatory, that in saying one only Mass, before the said privilege altar, he assureth that a soul is delivered from purgatory. Now I leave to you to think if it were so that there were a Purgatory, what need should there be to say some times so great number of Masses, that the means of the deceased are not sufficient to pay the priests, if one only Mass (as aforesaid) being said before the said altar, be sufficient for his salvation. I believe that this which they do is to fulfil the prophecy of Esay, which saith they eat the sins of my people, & desire no other thing but the iniquity thereof. I have noted also a great blasphemy, in as much as they affirm in a book called Stella clearicorun that the least of the priests is greater than the holy virgin, or any Angel which is in heaven, which they show by their effects, saying that they can pardon and remit sins, in making unto them auricular confession, showing thereby that if they could, they would pluck the pastoral rod out of the hand of the Lord, wherewith he ruleth & governeth his folk. It seemeth to me upon this discourse, that I cannot better compare, neither the Pope nor the priests, then to Lie, which hath this property, to whiten linen, and as for itself it remaineth ugly & filthy: for they boast that they cleanse others from their sins, although they themselves be impure, and I steadfastly believe that if the Pope's ambition were accomplished, to wit, to have dominion over bodies, over souls, and over the temporal goods, there would rest nothing else to do but make a new religion after his fantasy. You shall further know, that if it so happen that the Mule which carrieth him die, it must be buried and interred for fear that the Wolves and dogs eat him not: I believe that they fear if that should come to pass, they should be sanctified having eaten of so worthy a beast, as to have borne God's lieutenant upon earth. I believed according as it was told me, that when I should be in Italy, I should be half way to Paradise. But having perceived the contrary by reason of their superstition, I believe rather that I was already in the Suburbs of hell. But God hath given me the grace to draw my feet back; and after the example of the children of Israel, I purpose to march three days journey, and to go out of Egypt, I mean out of darkness, knowing that so long as I should stay there, all the sacrifices which I should offer unto him, would not be acceptable unto him, but rather abomination. The Sacrifice which I desire to offer unto God for my first days journey, is a Sacrifice of praise with a contrite heart, according as S. Augustine defineth, contrision is a grief proceeding from the grace of God, voluntarily taken according to the quality and quantity of the offences, with purpose of amendment. And S. Gregory Nazianzen said; God requireth of us only a sacrifice of praise, and to be new creatures in jesus Christ. And S. Ambrose saith, that there is not any sacrifice more acceptable unto God, than that which is maintained in innocency, and that the wicked leave his wickedness, that we should have contrition for our faults: unreasonable beasts themselves, do teach and show us: for the natural Philosopher's report, that there is a Fowl, marvelous great and very cruel, resembling in the face a Man, (which is called Harpia,) who sometimes constrained through hunger falleth upon a man and killeth him, and then eateth him: which when he hath done being dry, he flieth to the waters and Rivers to drink, and in so doing he seethe and beholdeth himself, and thereby remembreth that he hath killed one like to himself: And the Philosophers say, that sometimes he is so displeased therewith, that he dieth of grief. With greater reason, I which am, or aught to be a reasonable man, aught to have contrition & repentance, not for having killed the bodies, but rather for having lost the Souls, having given them assurance of their salvation, going to prostrate themselves before a Crucifix of Wood, or some other Marmoset: and saying some Pater noster, or ave Maria, that their offences were forgiven them, which is blasphemy: for it appertaineth to God only to forgive.  
It sufficeth not to have travailed this first journey of contrition, but I must pass further and come to the second, which is confession to God, to obtain pardon of him according as saith. David: I have said I will make confession of my sins to the Lord, and thou hast pardoned the iniquity of my sin: S. Augustin upon the 103. Psalm hath these words; Discover thyself to God who knoweth thee, confession is acceptable unto him. And again, The confession of sins, showeth the sore to the Phisytion, and the confession of praise yieldeth him thanks for health. Being now in the house of the Lord, between the arms and in the bosom of his dear spouse. I detest and renounce all superstition, abomination and Idolatry, protesting and promising from henceforth to live and to die according to his holy Gospel, in doing and believing that which the reformed church doth and believeth. And forasmuch as of myself I am able to do nothing, I pray him, of his infinite goodness, to give me strength and power, to put in execution that which I now have promised, all to his glory, to the salvation of my soul, and the edification of his church. So be it.  
Signed Francis le Maine.  
To the end, that no man say, as their custom is, that it is for his evil behaviour that he is retired to us, we have caused to be inserted the copies of the testimonial Letters, which he hath brought from his Covents, taken out of the original, in the manner which followeth.   

A Copy of the testimonial letters to M. Francis the Monk, lately of the order of the Celestines, by the superiors of the said order. Translated out of Latin into French.  

Ego D. Chrisostomus de Florentia, Prior Sacri Monasterij Sancti johannis Baptistae, etc.  
I Sir chrysostom of Florence, Prior of the holy Monastery of S. john Baptist of Bouloigne, do certify that R.P.D. Francis le M●yne Frenchman, hath dwelled with me two years in this venerable monastery, under obedience & regular observance, with the leave of the most reverend the Lord Abbot, declared in writing: during which time, he hath behaved himself so religiously and honestly, that he hath edified all the others, through his honest behaviour his exemplary life, and his commendable example. In witness whereof I have given him these present Letters, subsigned with my own hand, and garnished with the seal of our sacred Monastery, at Bouloigne the xviii. day of March, in the year 1600. and of another hand it is so. I the foresaid Sir chrysostom with my own hand.   

D. Theodosius a Bononia Abbas generaliis celestinorum ordinis Sancti Benedicti, etc.  
SIR Theodosius of Bouloigne, Abbot general of the Celestins, of the order of S. Bennet, we will and command thee Sir Francis Breton, our Monk and Priest expressly professed, by the tenor of the presents, in virtue of holy obedience, that upon the sight hereof, thou transport thyself in person, within two months, to our venerable Monastery of S. Mary of Lion, there to remain under the obedience thereof, until such time as by the reverend Provincial of France, and parts far hence, shall be otherwise ordained. Therefore we require the said reverend Provincial, the Priors and other officers which are in those quarters, that they receive thee gently, and entreat thee courteously, as him who hath dwelled among us honestly: and as it appertaineth, thou mayest return into thy country with our special leave, accompanied with our blessing, permitting thee upon the way to make Sacramental confession, before any Priest, having leave of his Ordinary, and of him to receive the benefit of absolution: and at all times and as often as it shall please thee, thou mayst celebrate Mass. In witness whereof we have caused these presents to be dispatched: Subsigned with our own sign, and assured with our Seal. Given at our veneral Abbey of the holy Ghost, at Moron the seven. day of May, in the year 1600. Sir Theodose de Bouloigne, Abbot general of the Celestins, and of an other hand at Montava, where is our residence. The present commandment was presented to the said Sir Francis Breton, by me Sir Archange of Milan, visitor general of the Celestins, the first day of the month of june, 1600. Sir Archange above said, visitor general, with my own hand, and of another hand, Sir Celse Romain Secretary.   

Fidem facio et attestor ego D. Theophilus de Bononia, etc.  
I Theophilus of Boulogne of the order of S. Benet, S.T.P. and Prior of the Monastery of Saint Peter Celestine in Milan, do certify and attest that Father Sir Francis of Bretaigne, Frenchman, Monk of the said order and congregation, at my entreaty, and also by the consent of the most reverend Abbot our general, hath remained two months in this venerable Monastery of S. Peter Celestin at Milan, there to serve the church, by reason of the great want of Monks, which he hath faithfully & devoutly served. This time being expired, & having obtained sufficient number of monks, the above said Francis hath requested, that according to the leave by him heretofore graciously attained from the most reverend Abbot, he may go into his own quarter and country, which ought not in good right to be denied unto him, I have given and granted him leave. In witness whereof I have written & subsigned this presents with my own hand, and garnished it with the common seal of the congregation, given in our venerable monestery of Sir Peter Celestine at Milan, the 16. day of August 1600. I Sir Theophilus abovesaid, with my own hand and with another hand, Sir Peter the younger, by consent have subsigned.   

We the Minister and Ancients of the reformed Church of Vendosme, certify to all to whom it shall appertain, that master Francis Lemoyne, sometimes a Celestine Monk of the order of Saint Benit, hath in this said Church, made public abjuration of the errors of the Church of Rome and profession that he will follow the true catholic and apostolic religion, and signed the same with his own hand. Sunday the xxviii. of januarie Anno Domino, 1601. whereof we have given him this present certificate, having required us, to stand him instead with the Brothers, whether he may address himself. Done at our consistory of Vendosme aforesaid, the 29. januarie in the year, 1601.  


Solomean Minister.  
Chaweau.  
C. john.  
I. Garriner.  
R. Ceuruoisier.       

The Christian protestation of Francis Coupil Angevin, heretofore a Friar in the covent of Chasteau Roux, openly published in the reformed Church at Thouars upon Sunday the ninth of September. 1601.  
O How pleasing is the protestation of God, so often repeated in Ezechiel, 
Ezechi. 33.11.  as I live saith the Lord, I take no pleasure in the death of a sinner, but rather that he turn from his way and live, I apply to myself in particular, the general exhortation which he addeth, turn you, turn you, from your wicked ways, for why will you die, O you house of Jsrael. But for as much as it is not of free will or of course, but of God who showeth his mercy, I also acknowledge before this holy assembly, that I have truly found mercy, for being sometime past, seduced by the sectaries of Francis D'assisa, I yielded myself to be persuaded to this pretext of holiness, whereof they vaunt, until such time as I had clad myself with the habit, wherewith they so much deceive the world, I imagined that in clothing me with this weed, I did put on the new man which as saith S. Paul, 
Ephe. 4.24  after God is created in righteousness and true holiness. But I had not been long amongst them, but God gave me the grace to know, that I was deceived, both in works and doctrine: as for their works, I will not stand much upon them, but will tell you this only, by the words of the same Apostle, I will no more participate with their unfruitful works of darkness: and that it is a shame to name those things which by them are done in secret. And as for their doctrine, I could never comprehend, that God took any pleasure, that the honour which appertained unto him alone, should be transferred to the creatures, after that I hard him say, I am the Lord, 
Isa. 42.8.  this is my name, and my glory will I not give to another, neither my praise to graven Images. But this is openly done amongst them, and (without that I speak any further hereof) all men know, that they extol their pretended S. Francis many degrees above Christ himself, in the book of conformities, compiled by one of Pisa, & imprinted by their permission and procurement at Milan. Moreover, I could never imagine how it could be possible that the merits of Christ could find any place amongst the pretended merits of men, so many works of supererogation, proceeding from the counsels, whereby they persuade themselves to exceed the observation of the commandments of God, and to have sufficient for themselves and others. I am of opinion and do steadfastly believe, 
job. 9.2.3.  that that agreeth not with the saying of job, how should man compared to God be justified, if he would dispute with him, he could not answer one thing of a thousand, and with the saying of jesus Christ, who willed that we acknowledge ourselves for unprofitable servants, even when we have done all those things which are commanded us. 
Luk. 17.10.  My conscience hath confuted me that I could not stand before God through my works. Wherefore I embrace the remission of my sins in jesus Christ, and the justification through faith only, reputing my habit and works done amongst them, for dunghill dross to win Christ, renouncing the traditions of men, namely the Mass, and all the superstitions and idolatries of the Romish Church, to live according to the word of God, sincerely preached in the reformed Churches, and having put off the habit off leasing with the leasing: I beseech you to hold me for a member of Christ, and with me to pray to him, that it may please him to perfect his work in me, to his honour and glory, the building of his Church, and my eternal salvation, assuring you that feeling that hearts ease as David did after the remission of his sins, I repeat in heart and voice those his words. 
Psal. 31.2.  O how blessed is he whose unrighteousnsse is forgiven, and whose sin is covered: oh how blessed is the man to whom the Lord imputeth not his iniquity, and in whose spirit is no deceit: I hope that God will give me the grace that you shall know by my Godly perseverance that there is not any in my heart or my mouth. So be it.  
 
The said Francis Goupil came forth of the covent of Chasteau Roux & is come to that of Thouars, where he was received in virtue of his obedience, written and signed under the hand of Cardinal Vicairra, of the said covent, wherein he giveth testimony of his honest life and religious conversation, as the original beareth record, kept in the said Church of Thouars.  
We underwritten pastor and Elders of the Church of Thouars, certify those, to whom the same shall appertain, that the said Francis Goupil hath made profession of the true religion amongst us, according to the tenor of that which is above written, and do pray the brothers to whom he shall repair, to hold him for a true member of our Lord jesus Christ. From Thouars the xviii. of September. 1601.  


Andrew Riuet Pastor.  
Elders 

F. Guerineau:  
P. Mausset,  
F. Ferraut.  
P. Pelleus.       

The conversion and confession of Lowys du Bois late of Rissijl (Priest, and preacher of S. Francis order within Dunkirk) done publicly in the City of Leyden, the third of june, Ann. 1601. on Sunday after the Sermon. Translated out of French and Dutch into English.  Luke. 15. verse. 6.7. 
Rejoice with me: for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven for one sinner that converteth, more than for ninety and nine just men, which need none amendment of life.  

The Dedication.  
To the reverend Ministers, Elders and Deacons of the French congregation in Middelborough, Lowys du Bois wisheth peace and salvation.  
Honourable brethren, the desire which I have to testify, how much I esteem myself beholding unto your worships, because when I came first out of he bottomless pit of darkness, ye have not only received me very friendly, but also entertained hither to with your liberality. This desire moveth me to give unto your worship, not any thing worthy for such a benefit, but that which I can only give at this present, beseeching your worship to regard more the affection of the giver, than the smallness of the gift. I send unto you my reclamation from Popery, done publicly in the city of Leyden, out of the which God by his infinite mercy hath brought me, unto a sound resolution and confession of the true religion, for to live and die in it, God which hath begun his work in me accomplish the same also, and give unto your honourable brethren, daily increase in scripture and corporal gifts, and by the same grace bestowed on me, to call those which are yet drowned in the impurities of Popery, and live in the midst of a babylonical confusion, Leyden the 14. of june, 1601.  
Your honours most humble servant Lowys du Bois.   

The Conuerssion of Lowys du Bois.  
I Stand here in the presence of God the father, and his elect Angels, and of this Christian congregation, for to declare briefly what I have been in times past, and of what mind and inclination I am at this present, and whereunto I hope to come by the grace of God.  
Being now departed from the abuse of Popery, which are an Abysm of impiety, by which the name of God is so villainously profaned,, and so sinfully attributed unto idols: Behold the reason why I am gone out of this dangerous labyrinth of damnable errors, and there is no body (having only a smack of knowledge of the truth) but he will with all his heart, fly from the same, and abhor it, according to that excellent admonition, given by the holy Evangelist john in his Revelation the 18. vers. 4. Go out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. etc.  
And even as God in this spiritual Babylon, and under this kingdom of Antichrist, hath always kept his elect, so he doth draw the same in convenient time out of this pit of damnation, darkness, error, and ignorance, for to bring them unto him. Such a one am I at this present by the grace of my God, which hath opened mine eyes for to understand the falsehood and infidelity of the Romish Church, 
The author's institution of former life.  in the which I have been nourished & instructed amongst the sect & most superstitious order of S. Francis, & as one of the chiefest favourites, did exercise the office of a Priest, offering the abominable sacrifice in that Synagogue: notwithstanding, my heart being yet hardened, & my understanding veiled with ignorance, I esteemed myself to be in the house of God, and in the midst of his church, and the ways leading into damnation, seemed unto me good and upright. But now by the grace of God our Father, (who) according to the great riches of his bountiful grace, as the Apostle testified in the 2. 
Ephe. 2.7. The author's conversion.  Chap. to the Ephesi. and by the inward motion of his favour, hath so graciously drawn me out of the pit of ignorance to his knowledge) mine eyes being opened, and my understanding enlightened, I consider now how far I was gone astray from the way of salvation, being so zealous in the tradition and ordinances of the fathers (with the Apostle S. Paul before his conversion, 
Gala. 1.14. The practice of Popery is feigned devotion and an Ape play.  as he himself telleth in the first to the Galathians,) being in a house full of iniquity and uncleanness, where the truth of God's word lies under foot, although they seem to maintain the books comprehended in the old and new Testament, for to blind so the eyes of the common and simple people, the which the meanwhile they do occupy with humane traditions, which not only are not to be found in the scripture (which is the only rule of truth but are quite contrary, and repugnant to the same, making them to believe, that it is sufficient if they continue sometimes religiously in their Ape-play, ceremonies and church customs, as there is, the sweet singing in the Mass, vespers, and matins, not permitting that the mysteries of salvation contained in the scriptures, should be understood of every one, but that all should be played in an unknown speech, fearing that God's word being translated into the common language, might bring full knowledge and understanding to every one, therefore also they do forbid, that no body should be so bold as to read the Bible, and to have it in their houses, holding them for heretics and suspect men which keep it by them, & so bridle them with threatenings of imprisonment and of death, in the name and by the commandment of the Pope, 
The Pope's part.  who being partly by deceit, partly by more & Barbarous tyranny, by little and little crept into the midst of the Church, boasteth himself to be (O monstrous blasphemy) the Vicar of jesus Christ, and the head of his Church, sitting as God in the Temple of God, as it is written, 2. 
2. Thes. 2.4  Thess. 2. robbing unshamefully, and attributing to himself the honour, which the holy Scripture only describeth to jesus Christ the true head of his elect, 
Eph. 4. & 5. Col. 1. & 2.  in the 4. and 5. to the Ephesians, and in the first and second to the Collossians, usurping not only authority and violence, against all right and reason, over all the monarch and Princes of the earth, so that they must submit their necks under his feet, 
The Prince's slavery.  and are constrained with more than servile servitude and bondage, to kiss the soul of his Pantofles, but also, although it be untolerable before God and men, doth endeavour and seek to govern most cruelly the poor souls and consciences of men: 
2. Cor. 1.8.  contrary to the saying of the Apostle, 2. Cor. 1. vers. 8. charging them with innumerable burdens of humane traditions and triflings, excommunicating some men, and some condemning by anathema, forgiving sins with full authority, canonizing the Saints, arrogating to himself power above the Angels, 
Pope above Angels.  to command and to use them for his messengers: and according to the same authority, accompanied with more than godly wisdom, (as he boasted) doth teach and instruct his flock, delivering unto them the right scense and meaning of the holy scriptures, as the only and supreme interpreter of the same, leading them in all truth. The mean while doth feed them only with humane traditions, with prohibitions, that nothing may be said to the contrary, neither may be inquired for the truth out of the said Scriptures, confounding the truth of God's word with his decrees and statutes. The which things teach us manifestly the love and kindness of such a shepherd towards his flock, that instead of feeding it with the wholesome doctrine propounded in God's word, and refreshing it with the sweet waters of God's graces, the which are conveyed into our hearts by the pure and sincere preaching of his word, doth rather cast it down into the pit of errors and superstitions, depriving the common people most unjustly, from the reading of the holy scriptures, and keeping them thereby in ignorance, 
The people's ignorance.  whereby they cannot be resolved of their salvation, prescribing unto them an infinite number of traditions, as if the scriptures were not sufficient to salvation: yea accusing them most blasphemously of imperfection, and of obscurity, against the plain testimony of S. Paul. 2. Tim. 3. vers. 16. 
2. Tim. 3.16.  For the whole Scripture is given by inspiration of God, and is profitable to teach, to convince, to correct, and to instruct in righteousness: that the man of God may be absolute, being made perfect unto all good works. This it is that opened our eyes, that moved our heart, and settled us upon the right way, from the which we erred by our corrupt nature, 
The profit of God his word.  and this doth manifest unto us the mysteries of salvation. For as chrysostom an old Father very well teacheth: We must only believe the holy scriptures, by this door, enter both shepherd and sheep, who enters not through it, is a thief, for it is a property of the devil to add somewhat to the commandments of God, and behold therefore how clearly God commands, Deut. 4. for, 2. 
Deut. 4.2.  to content ourselves with this rule, for to discern by it the truth from falsehood, Ye shall put nothing unto the word which I command you, neither shall ye take aught therefrom, that ye may keep the commandments of the Lord your God which I command you. Shall we desire a more express charge? 
The Romish doctors part in this play.  But why do our doctors of the Romish Synagogue notwithstanding all this: They take their refuge to traditions of men, without, yea against the word of God, adding unto it, and detracting from it, according to their pleasure. They say the holy Scripture is not perfect enough, she is obscure and hard to be understood, but we must explicate and clear her with our traditions: but (I pray you) what other perfection can they find for us, to come to salvation: Let us here what the Apostle says, 2. Tim. 3. vers. 15. Thou hast known the holy scriptures of a child, which are able to make thee wise unto salvation, through the faith which is in Christ jesus. And in the Gospel of Saint john. chap. 20. vers. 31. we are set twice to the scriptures, But these things (saith he) are written, that ye might believe, that jesus is that Christ that Son of God, and that in believing, ye might have life through his Name. David the Prophet considering the same, Psal. 119. verse 103. and 105. saith; How sweet are thy promises unto my mouth? yea, more than Honey: And again. Thy word is a lantern unto my feet, and a light unto my path. Yea but is it not say they a commendable thing to serve God according to the institutions of our Fathers, and to keep us by them? Is it not a thing agreeable unto GOD to worship his Saints? to go in Pilgrimage, to fast whole Lent, to confess, to hear Mass, etc.  
But (I pray you) upon what ground is this built, and who requires such at your hands? if we will serve GOD, let us serve him according to his word, let us inquire for his holy will, and having found it, let us follow it obediently, for truly there was never so base a master, but he would be served according to his will prescribed unto his servants or disciples concerning their duty.  
Wherefore shall we then detain from God his right, who hath revealed his holy will unto us in his word, and the means how he will be served by us. If then we will be obedient unto him, let us seek nothing in ourselves to please him, nor also the institutions of the Fathers, to follow them according to the commandment of GOD given to the Israelites, Ezech. 20. verse. 31. Walk ye not in the ordinances of your Fathers, neither observe their manners, nor defile yourselves with their Idols. I am the Lord your God: walk in my statutes, and keep my judgements and do them.  
For as God saith in the 55. Chapter of the Prophet Esay, verse. 8.9. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts above your thoughts. And in the 15. Chapter of Matthew, the 9 verse. But in vain they worship me, teaching for doctrines, men's precepts.  
But let us turn ourselves to him, seeing he doth invite us so kindly by his word; and as Cyprian an old Father saith, 
Cypr. Epist. 3. lib. 2.  Let us not behold those things that have been done and teached before our times, if so be we will follow jesus Christ: but let us before all things, cast our eyes on those things which Christ (who was before all men) hath commanded to be done by us, following rather the truth than custom. And although an Angel from heaven should Preach you an other Gospel than I preach unto you, let him be (saith the Apostle) an anathema, Gallathians 1. Our Doctors hold to the contrary by Popely authority, that all those are execrable, that do not hold for good their institutions and humane traditions.  
But is this so wonderful (dear brethren) that such men show themselves so heinous enemies against the truth and the holy Scriptures, seeing they be so bold as to come thus far, that besides all their blasphemies against the word of GOD, 
Robbing of jesus Christ.  to under-creepe and to rob from Christ his office and honour, that only appertaineth unto him, before God his heavenly Father, to accomplish the work of our gracious redemption, stealing away a part of his sacrifice by their merits and indulgences, drawn out of the treasure of the Romish synagogue, which as they say, is full of the merits of the Apostles and holy Martyrs, and of their works of supererogation, this they make the poor ignorant people believe.  
Those now that have great store of money and goods (for that is it that maketh their chimney to smoke, & the spit to broach their roast meat) buy of the same, thinking to get thereby salvation, and thus according to their pleasure do distribute for money the blood of jesus Christ, wherein they are like not unto Simon Peter but Simon Magus, of whom is spoken in the 8. chap. of the Acts, and tread under feet the sacrifice of Christ, by the damned sacrifice of the Mass, 
The Mass a damned Mass.  I name it damned, and with good reason, for if Satan in any article showeth himself impudent, deceitful, and malicious, it is in this point, For what is the Mass, but a manifest and damnable profanation of the merits of jesus Christ? yea such a profanation whereby not only the body of our Lord jesus Christ is again here on earth killed (being nevertheless ascendid into heaven, glorified by God his father, and placed to his right hand, cometh to be broken of a man, as being comprehended in a piece of dough) but also the greatness, the full satisfaction, the virtue, the eternity of his merits are utterly rejected. The scripture to the contrary teacheth us manifestly to fly such a monster of errors; admonishing us, that we obtain only by the blood shedding of our Lord jesus Christ, once done at the Cross, salvation, and not by the damned sacrifice of a priest who offers again, and tears in pieces, as a cruel hangman, the body of our Lord jesus Christ, that it is by his only sacrifice done for us, as the Apostle saith. 1. Cor. 1.30. But ye are of him in Christ jesus, who of God is made unto us wisdom and righteousness, and sanctification, and redemption. That, according as it is written, he that rejoiceth, let him rejoice in the Lord: Whereof the Apostle testifieth in the 9 to the Hebrews, making a comparison between the sacrifices of the old Testament, with the sacrifice of our Lord jesus Christ, showing the difference of the one to the other, opposing the imperfection and mutability of the one (for they were renewed every year) to the perfection of the eternity of the sacrifice of our Lord jesus Christ.  
And therefore read the new Testament over and over, you shall find no where one word, I say not only of the Mass, which is an invention of Satan, but neither of any Propetiatory sacrifices, of what kind soever they be, but of the only sacrifice of jesus Christ, 
Psal. 110.4  who being anointed of God his father to be an eternal priest according to the order of Melchizedeck, hath voluntarily given over himself unto the death, and for ever reconciled us with God the father. If then the matter be thus clear, what shall our Doctors reply to maintain their Mass, which is utterly convicted by these places of the holy Scripture, for they cannot hold the words of the Apostle for truth, unless they accuse themselves of this their abuse: the reason is evident, for if the Levitical sacrifices have been unperfect, and not sufficient to wash away the sins of the children of Israel, because it was necessary to iterate & renew them often, how much the more shall the Sacrifice of our Lord jesus Christ be of small estimation before God his father, when, not only every year, but also every day, yea almost every hour, it must needs by a priest be itterated and renewed. And lo this is the doctrine of that great vicar of jesus Christ, of his Bishops, and Supposts, or Cardinals etc. Consider once the substance of this fair sacrifice which is figured in the Mass, but why do I call it a sacrifice, seeing it is nothing else but a manifest division of Christ and his merits, for as the Apostle saith, Heb. 7.22. Where no shedding of blood is, there is no sacrifice.  
Mark once briefly the doctrine wherewith they nourish the people, when they speak concerning salvation, they keep them depending on their tradition, and merits of men, where the scripture contrariwise testifieth most evidently, that we cannot please God in any sort of ourselves or by our merits, but that we obtain salvation only by faith, & that it is his pure goodness, as we read in the 3.4.5. and 10. chap. to the Romans. and in the 2. & 3. to the Ephesians, where the Apostle excludeth clearly all these commeritors, when he says, By grace are ye saved through faith, and that not of yourselves: it is the gift of God: Not of works, lest any man should boast himself. & in the 3. to the Phillipians vers. 8. I esteem saith the Apostle, speaking of his own person, (having thousand times more reason to boast of perfection and holiness of his works, than our Papists have now a days) I esteem (saith he) all things but loss for the excellent knowledge sake of Christ jesus my Lord, for whom I have counted all things loss, and do judge them to be dung, that I might win Christ.  
Shall we desire a clear and manifest testimony for to humble ourselves before God, and so to lift up our hearts unto God, for to crave mercy from him? But the wickedness of the Romish clergy is so great, and the poor people is so blinded, that they never examine themselves and the unworthiness of their merrites which be not at all, yea instead that they should cry out with the Prophet David in his 143. Psalm. vers. 2. Enter not into judgement with thy servant: for in thy sight shall none that liveth, be justified. they flatter themselves, & bring to an account before God, their merrites and worthinesses to be saved by them, or at least partly. Wherein we have to mark the great deceitfulness of Satan, who knowing our sickness, and our weaker part, and observing that men by nature is given to an idle presumption & pleasing of themselves, and that man flatters commonly himself, he propounds unto him his merrites and good works, to this end, that putting his confidence on the same, he might forget to embrace the grace of God, which saveth us in jesus Christ, and therefore if any doctrine be mingled with the deceit of Satan, 
justification by merits the devils Doctrine.  it is this doctrine, namely of the justification of the poor sinner before God: for if he could once take away the truth of this Doctrine, (which is the foundation of our salvation) he might soon come to the end of his purpose and intent, seeing that without this, there is no more any life for the poor sinner, no mercy, no covenant, no promise: but (in a word) eternal damnation, if we will trust in any manner on ourselves, or have opinion only of any merit. 
The death of Papists, a good thing to observe.  From whence, I pray you come so many sobs, so much weeping, so many tears, and to be short, such an unbelief, and incertitude of salvation in the article of death, not only amongst the common people, but also amongst the Priest and teachers, yea such a despair, that they condemn themselves, having no feeling of the salutary grace of God, is not the reason because they considering and diligently examining their own works, find nothing that can subsist before such a just judge? Surely it is so, for they are all but infirmities and stinking pollutions. And this is the consolation which they can get by the considering of their merits and good works in the last breath of this life. By and by followeth the last salving or unction (as they call it) done by a Priest, who washeth and purgeth with an holyed and consecrated Oil, the poor sick man of his sins, then come the waxed Candles which burn day and night before the grave, the ringing of Bells, Masses, Vigiles, De prefundis, & Requiescant in pace: and such like Ape-play. These things are rather unto them needles to prick their consciences, seeking consolation in things which are of no valour, in steed of taking their refuge to the blood of Christ which purgeth us of all our sins, as S. Peter saith 1. Epist. 1. verse 18. And thus is the common people seduced and brought to their everlasting perdition by these deceivers and seducers of souls: behold this is the sweet consolation, which they have to weapon themselves against the battle of death and Satan. Behold this is the rest and peace of their consciences in the end of their lives. Besides this unbelief and diffidence wherewith they are tormented, being uncertain of their own salvation, they see nothing but pain and torments prepared for them, being transmitted (soon after death) to a Purgatory (which is the more ridiculous, because it can be found no where) for to do their penance and repent, to the end that the poor souls which have not merited enough in this world, should suffer there for a certain time the pains of Purgatory, being roasted in a fire, the one more, the other less, for to come at last to heaven, and deserve eternal salvation.  
But for to discover somewhat better their errors and abuses, 
The sin of Romish Doctors.  how shall the Doctors of the Romish Church be able, to excuse themselves before God, seeing they turn not only the people from the true worshipping of God, but command them also to worship creatures, and take their recourse to Saints and Saintesses, to be mediators between God and them in all their necessities and defects. A doctrine flat contrary to the holy Scriptures: for examine the holy Scripture from lease to lease, from the beginning to the end, you shall find no commandment to do it, nor promise, nor example of any that have done it, neither in the old nor new Testament, as those of the Romish Church do, who being infected with plague, take their recourse with prayer to Saint Andrew, or to Saint Rocquis, being in tempest in fear of Shipwreck, they take recourse to Saint Nicholas, or Saint Clemens, and so forth, according to the diseases or evils which come upon them. And is not this it that the Scripture condemns, showing as though it were with a finger we must invocate and worship: The Prophet David in his 18. Psalm verse. 2. saith: The Lord is my rock, and my fortress, and he that delivereth me, my God and my strength: in him will I trust, my shield, the horn also of my salvation, and my refuge. And in the 3. Psalm, verse. 5. I laid me down and slept, and rose up again, for the Lord sustained me. I will not be afraid for ten thousand of the people. Besides these are yet innumerable places of Scripture propounded unto us, to demonstrate, that we must not trust upon the might and arm of man, nor look for any help of creatures, but that we must take our course unto God only, who can, doth, and will, deliver us from all evils.  
But is not this an impudency (say they) and too great a boldness, to appear so before God, without craving first the means or intercession of some Saint? I would feign that they should answer me whether it be presumption or boldness to obey unto God, and to follow his commandment: I think not that they be so impudent, but they must confess so much. Considering then that we have this commandment in the holy Scripture, that in all necessities we must take our refuge to God with a true and lively faith, and with a sure and undoubted assurance to obtain that which we pray for at his hands, as clearly is written in the 50. Psalm of the Prophet David verse. 15. Call upon me in the day of trouble: so will I deliver thee, and thou shalt glorify me. And the Apostle Hebrew. 4. verse 16. Let us go boldly therefore unto the throne of grace, that we may receive mercy, and find grace to help in time of need. And if we seek a mediator between us and the Father, we must not run to Saints, for Christ died for us, yea more, he is risen, and sitteth at the right hand of God, and prays for us, which the Apostle explicates in the 8. to the Roma. 24. ver. For we are saved by hope: but hope that is seen, is not hope: for how can a man hope for that which he seethe? and in Hebrew. 9 vers. 24. For Christ is not entered into the holy places that are made with hands, which are similitudes of the true Sanctuary: but is entered into very heaven, to appear now in the sight of God for us.  
We must therefore go to him in all our necessities, by him shall we obtain mercy, he is (to be brief) our advocate by the father, offering unto him our prayers. Let us therefore not run to creatures, and call upon them in our need. Let us not rob God of his honour only due unto him, to defer the same to any other, but let us follow that rule of well praying, which Christ teacheth us Matth. 6. Let us in all surety by the virtue of the Mediation of our Saviour jesus Christ, go to God our Father, trusting assuredly that nothing shall fail us, if we fail not in our duty, God is true in his promises, to whom I will take my refuge.  
Concluding therefore my rehearse, I will give him praise and thanks for all his exceeding great benefits, which I confess to have received from his gracious mercy, that he hath brought me, that was gone astray from the right way of salvation, & was departed from his tabernacle, to his Church: clearing the eyes of my understanding for to enjoy the light of his holy Gospel, and the truth of his holy word, and to renounce to all errors and superstitions of the children of darkness, in the which hitherto I have been smothered.  
I confess here before God, and his holy congregation, that with a sincere & upright mind and heart, I forsake from henceforward all Popery and their superstitious Apostatical blasphemous doctrine, and abominable & damnable errors which they exercise yet daily, in the which I have lived too long a time, feeling myself now invited to the salutary knowledge of the truth. Therefore I promise and protest before God and his whole congregation, to desire to live and to die in the faith of the reformed Churches, where the truth of God's word is purely preached, and the Sacraments faithfully administered, praying all thirsting souls) according to my example) to their good welfare and salvation, to gather themselves in all humility of heart to the true flock of that great shepherd, whosoever feel a spark of truth, let him no longer be transported by all winds of human traditions, to the end that the kingdom of God and of our Lord jesus Christ more and more increasing, we also altogether at last may be congregated to the joys of eternal life, through jesus Christ our lord, to whom with the father and the holy Ghost, be praise and thanksgiving for evermore, Amen.  
 
We subscribed, testify this declaration to have been done publicly the 3. of june 1601. after the sermon in the French Church within the City of Leyden, by Lowys du Bois of late Priest and preacher of the order of S. Francis, in the city of Dunkirk.  


Lucas Tulcat the Father.  
Lucas Tulcat the Son.