THE VOLUNTARY CONVERSION, AND SEVERAL RECANTATIons, of four great learned men, professed Friars in sundry Monasteries of France, FROM THE ERRORS OF IDOLATRY and Popery, to the true Religion established in the Reformed Church.  

1. Master john Le Vager, a Priest in the Roman Church, converted at Mauns, january 6.  
2. Master john Forent, a Friar Carmelite, in the Covent of Morthemard, converted in the Reformed Church of Poitiers, june, 9  
3. Master Denis Boucher, a Franciscane Friar, in the Covent of Noisy, near Paris, converted in the Reformed Church of Paris, july. 6.  
4. Master Daniel Dusert, a Franciscan Friar at melo, converted in the Church of melo, December, 22.   
¶ All converted this last year, 1603. as their several discourses following at large do testify, under their own hands.  
Truly translated, out of the French printed Copies.  
¶ Imprinted at London by Richard Bradocke, for W. jones, dwelling at the sign of the Gun, near Holborn Conduit: and are to be sold by W. Aspley, in Paul's Churchyard. 1604.   

TO HIS WORTHILY RESPECTED KIND FRIEND, Master George Gibson, Citizen and Merchant Taylor of London.  
IN regard of your many kindnesses, and no other means remaining in me of requital, except such as my condition alloweth: I send you this small labour of mine, being the several conversions of four learned men, from Popish error and blind superstition. The fame of them hath been far extended, in regard of the learned handling of each discourse: which, upon consideration, I am sure good judgements both have, and will confess no less. I desire you to accept my good will, and bury all defects in the honesty of mine intent toward you, till better occasion may afford me a larger measure of love on your behalf. This should have been accompanied with another excellent Treatise, of a great Duchess' conversion in the kingdom of France, a learned Epistle of hers to her Lord and husband, declaring her souls high comfort in her forsaking Idolatry, and the main Paradoxes of Popery very learnedly discovered: but wanting leisure, in regard of other very serious employments, I am enforced to let it rest till more apt opportunity. But I hope within short time to perfect it: which (then) shall help to supply what wanteth in this toward you. Till when, as heretofore, so shall I still remain your poor well-wishing friend, any way by you to be used or commanded.   

A PROFESSION OF FAITH, MADE IN THE reformed Church of MAVNS, the sixth day of january, 1603. by Master JOHN LE VAGER, sometimes a Priest in the Church of Rome.  
AS it is undoubtedly true, that God most powerfully (by his infinite goodness) hath called us all to the knowledge of his holy name, to be his people and his Church, whereon only he hath bestowed the treasures of his mercies, and out of which there is no salvation at all: so certainly, if we be desirous of this goodness, and would participate of his blessings and mercies, it behoveth us to travail and study, in the search of this Church, to join and incorporate ourselves into the same. And therefore let us not imitate the heretic EUTICHUS, who said; That as he had learned of his Fathers, and believed in the Faith wherein he 
Concil. Calced. Act. 2.  was borne, even so he desired to die. Or as AUXENTIUS the Arrian, who said: That as he had learned from his infancy, so 
Hillarius in 1. Epist. ad Aux.  he believed, and would do still. Or as the jews, thus speaking to jeremy: We and our Fathers have done thus. Or as our adversaries 
jer. 44. 17.  at this day do, who tells us, that thus our fathers lived and believed. To all which, God thus answered by his Prophet Ezechiel: Walk not ye in the ordinances of your Fathers, neither observe their ways, nor defile yourselves with their 
Ezech. 20. 18. 19  Idols. I am the Lord your God, walk in my Statutes, and keep my judgements, and do them. Search the Scriptures, saith our 
john. 5. 39  Saviour Christ to the jews. And in the Gospel of S. Matthew also, foretelling us of the evil times which now are come upon us, he doth advertise us, that there shall be a desolation and revolt in his Church, and that many false Prophets shall arise, who 
Math. 24. 11.  shall come disguised in sheeps clothing: as now adays we see the like done, by our Monks, Capuchins and jesuits, who disguise themselves in habits of simplicity, of poverty, of sanctity & humility, and leave their own common garments, the better to seduce & beguile poor simple people, who suffer themselves willingly to be led, by their outward appearances, according to the example of the ancient hypocritical pharisees, with their phylacteries and outward ceremonies. 
Math. 23. 5.   
We have a further admonition yet, that when we see this 
Math. 24. 5.  confusion amongst false Prophets, they will say, Hear is Christ; others, there is Christ, as these dissemblers now use to do, saying: He is here under the Cabinet, in our fair guilded Temples, where he yet works strange miracles. See here the jews 
False miracles among the Friars in Paris, in Italy, and elsewhere. Math. 24 16.  Lance that pierced his precious side, it is here on this Altar: See here a handkerchief or napkin, coloured with his blood. But I say, that God commandeth us in this confusion of deceiving Prophets, not to believe them, but that we should fly to the mountains. By which mountains, he insinuateth unto us, that we should withdraw, & make diligent search in the sacred Scriptures, on the foundations whereof he hath builded his Church. So doth saint john chrysostom instruct, speaking upon that place, When ye shall see the abomination of desolation, standing in the holy place: the Lord commandeth us (saith he) 
Math. 24. 15. Chrisost. in opere imperfect.  that all Christians, such as desire to hold a firmness in true faith should retire themselves to the holy Scriptures: for if they go to any place else, they will be scandalised and perish, as not understanding what the true Church is, and so may easily fall into the abomination of desolation, crept into the holy places of the Church.  
Origen in like manner saith, Those souls that are ignorant of 
Origen in Mat. C. 24.  the word of truth and justice, and by that occasion are easily seduced, cannot abide without seduction, at the very sight of the abomination of desolation, in the holy place. Saint Hierome likewise saith, At the coming of the Messias, the people that had slept under their teacher's instructions, went to the mountains 
Hierom. in Prophet. C. 3.  of the Scriptures, and there found the old mountains, the mountains of the Prophets, and the mountains of the new Testament. And even as flesh and blood hath not revealed jesus Christ unto us, but the Father which is in heaven: so ought we not to seek for his Church, according to our corporal sense, but with the eyes of faith in the holy Scriptures, wherein God himself speaks unto us, and teacheth us the will and league he hath made with his people, which we should always have before our eyes, on our foreheads, and in our hands, to meditate thereon both day and night, to accomplish the same on our behalf.  
As concerning myself, I acknowledge and confess, that I have been trained up in the Roman Church, and have followed the errors and superstitions therein used: being carried 
His protestation concerning himself, and the errors wherein he hath lived long.  only by custom, regard of antiquity, and the goodly outward show delivered. For looking and contemplating it with the eye of flesh, it appeared to me to be to be the true Church, erected for perpetual continuance, defended on all sides: as being rich, potent, clothed with gold, purple, and scarlet; triumphing over all her enemies & adversaries; adored by the Kings and Princes of the earth; commanding Emperors, holding dominion over many nations, and prospering even against the children of God, thrusting the true Church into the desert wilderness: But all this was according to the Prophecy of S. john in his Apocalypse, where he at large describeth Antichrist 
Apoc. Chap. 11. & 12.  and his Babylon.  
Now in this perplexity, in this conflict of opinions, which we daily see about the matter of Religion: according to the commandment of God, I consulted with the divine Oracle, and withdrew myself to the mountains of holy Scripture. By whose testimony, jesus Christ repulsed the Tempter, and confirmed his Apostles after his resurrection. By them, our Fathers stoned all heretics, and (besides them) whatsoever is spoken, is heresy and execration, although it be an Angel that 
Galat. 1. 8.  delivers it, or an Apostle, according as Saint Paul teacheth us. God will have obedience by them, and not sacrifice. He will not 
Deut 12. 4. 2 Sam. 15. 22. Math. 15. 6. john. 10. 4. 5.  be served, according to the commandment and traditions of men. He acknowledgeth them to be his, that abide in his word. He tells us also, that such as are of his flock, do hear his voice and know it, and will not listen to a strangers. See here the infallible marks of the true Church indeed. But the Church of Rome, in steed of listening to this word, and obeying it, in 
Of the church of Rome.  steed of following the kings high way (which is taught us by the aforesaid mountains) revolts & turns after her own ways, following her own fantasies, and not the commandments of the Lord. And so hath quitted her alliance, that we may justly say of her, that which the Prophet spoke of the holy city of jerusalem: How is the faithful city become an harlot? She was full of equity, and justice lodged in her: her gold is turned into dross, and her wine is mingled with water.  
And first of all, for example, she will needs have Idols and 
Idols and Images.  Images, contrary to the commandment of God; and to shift off this sin with an excuse, she glosseth a difference between an Idol and an Image. And yet the prohibition extendeth, Not to make any resemblance of any thing, which is in heaven above, 
Exod. 20. 4. 5.  neither in the earth beneath, nor in the waters below, to serve or worship them. And so themselves do cut their own throats; for they say, that the Image which they place in their Temple, is the similitude of that same party in heaven above. And if there be any difference between Idol and Image, an Image is for ornament represented in an history: an Idol, that which is proposed in the Temple to be worshipped, even as their pretended Images are. THOMAS AQVINAS, one of their 
Thomas Aquin.  greatest Doctors testifieth the same, in 3. Sentent. dist. 2. That 
in 3. sentent. Dist. 2.  the Image ought to be honoured with the self same adoration, as the party that it representeth. And in the book termed Decisiones 
Decisio Rotae,  Rotae, where the question is demanded, to wit; whether the Image in the Image-makers shop, be to be worshipped or no: He answers plainly no; for it is exposed there to public sale: but in the Temple it is placed to be worshipped; and the self same instruction is given, by the C. venerabiles de Cons. dist. 3. 
C. Venerabiles de Cons. dist. 3.   
Upon the aforesaid holy mountains, we find but one God only, to call upon in our afflictions and necessities; And jesus Christ himself saith unto us; Come unto me all ye that are weary and heavy laden, and I will ease you. The Church of 
Math. 11. 28.  Rome sends us to so many hee-Saints and shee-Saints, as there be days in their Calendar: and though it be written; I will not impart my glory to any other: yet dare they communicate, to all such Saints as themselves have canonised, the office of an intercessor or mediator between God and us, which office is only proper to Christ, and dependeth upon his eternal sacrifice made. For as Saint Paul saith: He is entered into very heaven, 
Heb. 9 24.  to appear now in the sight of God for us. If any sin (saith 
1. john. 2. 1.  saint john) we have an Advocate with the Father, even jesus Christ the Just. In like manner, jesus Christ, by one only sacrifice, made once upon the Cross, hath abolished the sins of all 
Heb. 10 14.  believers for ever: so that there is no further need of sacrificing, being once made thus perfectly. But the Church of Rome, as if the sacrifice of Christ were imperfect and insufficient, hath ordained another, for remission of sins both to the dead and 
Masses for the living and the dead.  living, which they call the Mass: and hath substituted so many successors, for the sacrificing again of jesus Christ, as there be Priests that use to say Mass. Contrary to that which is written: Thou art a Priest eternally for ever, after the order of 
Heb. 7. 21.  MELCHISEDEC, not having any successor at all in his sacrifice, as the same blessed Apostle Paul teacheth us.  
And so in other points of our Religion, the Church of Rome hath wholly perverted them, namely in Christ's institution of his 
Perverting of the Sacraments. Of Baptism.  Sacraments. As in Baptism, they make an addition thereto, of Oil, of Salt, and of Spittle, & transfer (by mere mockery) this holy mystery to bells, Baptizing them, as if they were of Gods elect, and to be ranked among the faithful. Likewise, the holy Supper which jesus Christ instituted, to make a serious 
Of the Lord's Supper.  commemoration of his death and passion, whereby he purchased eternal life for us, bearing the curse of our sins upon himself, and in that respect, after his benediction made, he broke the bread, saying: This is my body, to the end we might thereby 
Luk. 22. 19  be instructed, that as bread nourisheth our bodies, even so his wounded body, delivered up unto death for us, doth nourish our souls unto eternal life, receiving the same by Faith, and as a Sacrament. The Church of Rome, of this food for the soul, would make food for the body; teaching, that this was not spoken of the bread, which Christ held in his hands, when he pronounced those words (This is my body) for the bread was then no more bread: but fantastically forge certain accidents without substance, of individua vaga; and say, that that is the true body of Christ, which descended into the bowels of the 
C. tribus gradibus de consec. Dist. 2.  earth, et per aqualiculos in secessun. And that Rats, Mice, & dogs may eat the body of Christ: as they teach in their Cautelae Missae, and S. Thomas, and other scholastics, beside a thousand other blasphemies. They say also, that this proposition (that the bread is the body of Christ) is heretical, and S. Augustine 
Part. 3. de Eucharist. Quaest. 79. Art. 3. Gerson contra. floretis. 4. john. 651.  (by consequent) an heretic, who saith: That the bread is the body of jesus Christ in the sacrament. And by consequent also, Christ himself should be an heretic too, who saith in Saint john: The bread that I will give you is my flesh. Thus make they God imperfect in power, because it is impossible, that two bodies should be in one self same place, as they say.  
I will rehearse unto ye, how the said Church of Rome, hath gotten together all the ancient heresies: as that of Montanus, 
Euseb. Hist. Eccl. 8. Ca 18.  who forbade marriage, and made law for fasting: That of Pelagius, who taught, that we may do diverse meritorious works. The heresy of the Euchites or Messalians, who under the colour of praying to God, and living in contemplation: lived in idle slothfulness, without doing any thing, devouring widows 
Luk. 20. 47.  houses, under pretext of long praying, according as Christ reproved the hypocritical Scribes. Of whom S. Augustine writeth, 
August. de opere Monach.  that they pray so long, as it is incredible to them that hear them recount them. And they say, that it is not lawful for Monks, to labour for their own sustenance, but commend their idleness, and repute them thereby to be preservers and keepers of the Gospel. And Theodoret speaking of them, saith: that Failing 
Theod. heretic. Fabul.  at prayers, they sleep the greater part of the day, and so are allowed to do: the Author whereof, was one Simeon Abbeus.  
The said Church of Rome, doth teach us a purgatory, with the Pagans: And give us Aqua lustralis, which they term 
Purgatory.  Holy water, which was the invention of Numa Pompilius the 
Holy water.  Idolater. They bring in the Pagan and jewish pomps, in magnificent habits: as Stones, Luminaries and Processions. I conceal the rest, for brevity sake: only I say, that as the Church of Rome hath willingly changed the ordinances of God, and of his Sacraments: even so as willingly hath she gotten an other head and husband, than jesus Christ, to wit, the Pope, who calleth the said Church of Rome, his Spouse, and 
Cap. quoniam de immuni. in 60. C sunt quidem dicentes caus. 2. 5. quaest. 1. et ibi glossa.  guides her according to his own fantasy, giving her new Laws; and saith, he hath power so to do, in C. Sunt quidam dicentes. And the gloss approved and allowed by the said Church, saith; That he may dispense against God, and against his holy Gospel. In the doing of which, he declares himself to be he, of whom saint Paul speaks to the Thessalonians: That he exalteth himself against all that is called God. 
2. Thes. 2. 4,   
For, is not this to exalt himself against all that is called God, boldly to dare, to change his Laws and his Gospel, to add thereto, or diminish thence, as he saith he hath power to do, In C. Ideo. ss. erat? Also he saith, that he is 
C. ideo. ss. erat.  God, C. satis evidenter, Dist. 96. And so he makes himself to be, by the adoration done unto him, and kissing of his Pantofle. We may likewise behold his Monks, Capuchins and jesuits, to be daily sent abroad from him, as his Apostles and Prophets, to preach his new Gospels, and that new Article of Faith, the extravagant devise of BONIFACE the eight, unam sanctam Ecclesiam. 
unam sanctam Ecclesiam.  And that it follows on necessity of salvation, to submit, and 
unam sanctam Ecclesiam.  obey the Pope in all things, holding and observing his ordinances as heavenly. C. sic omnes. Dist. 19 And say, that his discipline 
C. Sic omnes Dist 19 C. Sors non est cause. 26. Quaest. 3. C. Honoratus Dist. 74.  is more perfect, than the Gospel practised and preached by the Apostles, C. sors non est cause. 26. Q. 3. Also, to compel his underlings, to the observation of his laws, which he prizeth more than the word of God, as it is to be seen in C. honoratus Dist. 74. And for the transgression of his laws and commandments, to be burned alive, as we have seen many, for eating flesh on a day by him forbidden: but for blaspheming the name of God, or whoredom, there needs no more but a little holy water, one Pater noster and one ave Maria, to wash away the guilt of that offence.  
Now by the carriage of himself in this manner, he cannot be Apostolic, as he vaunts of himself, nor yet the successor of Saint Peter: for doubtless he sits not in Saint Peter's chair, that neither holdeth nor confesseth the doctrine, preached by Saint Peter and the other Apostles, who never were Lawmakers in the Church of God. For there is but one Lawgiver, which is God. But there have been Ambassadors and interpreters, 
james. 4. 12.  as Saint Paul instructeth us, saying; That we may be esteemed as the ministers of Christ, dispensers of the secrets of God. 
1. Cor. 4. 1. 2.  And jesus Christ himself, sending his Apostles forth to preach, said unto them; Go and teach all nations, baptizing 
Mat. 28. 19 30  them in the name of the Father, and the Son, and the holy Ghost, teaching them to observe all things whatsoever I commanded you. He gave them then no power, to make new laws, as the Pope licenseth his men to do.  
I am not willing to extend this discourse any further, because I know it hath already been amply entreated on, by very learned men of these times: but will conclude, that since he is not obedient to the Gospel, but puts in place thereof other doctrines and Gospels, that he can be no other, but even he of whom saint Paul foretold, in his Epistle to the Thessalonians, and as he is described by saint john in his Apocalypse. And so consequently, his Church, whereof he terms himself to be the spouse and head, is not that Church, out of which there is no salvation, and whereto are made such gracious promises; but rather it is the true Babylon, out of which we are commanded to departed, if we will not partake in her abominations 
Apoca. 18. 4.  and plagues.  
Which I have done, according to my duty, and the desire 
Concerning himself.  I have of mine own salvation, which is no where offered, but in the true Church: and that is it, which followeth her Spouse wheresoever he goes, and hears his voice, and listens to no strangers: that is to say, whatsoever is beside the doctrine contained in canonical Scripture. For we ought to hold him (whosoever) accursed, that shall preach any other Gospel to us, according as Saint Paul adviseth us.  
And we say with TERTULLIAN, to them of the Romish 
Tertullian.  Church: That they must show their doctrine, written in those canonical books, or else let them expect that malediction to fall upon their heads, due to such as either add or diminish from that doctrine. For as for other men's traditions, whereon their Church is grounded, and not upon the Apostles foundation, nor the holy mountains of sacred Scriptures: those traditions are falsely called Apostolical, as Nicephorus, whom they have among 
Nicephorus in lib. 12. C. 33. 34. & 35.  them, doth plainly approve to them the contrary, in his book the 12. C. 33. 34 & 35.  
God open their eyes, by the illumination of his holy spirit, that they may see the brightness of his Gospel, to betake themselves to the aforesaid mountains, whereon the true Church is builded, and to reform their doctrine, which is to the contrary. Give us also his grace, to persever in his sacred vocation, to his glory, and our own salvation. Amen.  
john Le Vager.  
FINIS.   

A CHRISTIAN DECLARATION, OF JOHN FORENT, Heretofore a religious Friar of the order of the Carmelites, in the Covent of Morthemard, and Curate of Castle Lusac. Made publicly in the refor med Church of Poitiers, on Sunday the 9 of june. 1603.  2. Cor. 6. 18. Come forth from among the Infidels, and separate yourselves, saith the Lood and touch no unclean thing: And I will receive you. And I will be a Father unto you, and ye shall be my Sons and daughters, saith the Lord Almighty. 
AS all the stones that are to build one house, are not brought together in one instant; and they likewise, laid ready on a heap, will hardly serve for the constructure thereof, till by good and skilful workmen, they be disposed and made meet, each one to serve in his due rank or place: Even so our Lord God, doth not gather his elect, of whom he buildeth and erecteth his Church, all at one instant time or season, but according as his providence and predestination hath concluded in his eternal counsel, and purposed for accomplishment thereof, in & at all times. He calls one while some, at other seasons others, and day by day (by his blessed spirit) of rude and unapt members, he fashioneth and disposeth them, to enter into the building of his sacred Temple: whereof his dearly beloved son is not only the foundation, whereon it is builded, but also the master and corner stone, knitting together the two walls of the several people, jews and Gentiles, into one sole building, which is his true Church.  
It is now twelve years and more, since it pleased God to begin, to make me listen to his inward calling, which from one day to another he confirmed to me by the sacred Scriptures, whereby continually he solicited me, to come out of Babylon, and enter into his celestial Zion. But until this instant, there ensued many repugnancies on mine own behalf, taking it not to be expedient for my salvation: for an infinite number of human considerations, and vain scruples opposed themselves against my desire, presuming to countercheck those just reasons, which the spirit of God suggested to me; and even like dreadful Giants, or furious monsters, guarding the prison gate wherein I was enclosed, gave me many great apprehensions, and still continued me in the terrible assaults, even when I best hoped to escape away from them. But in the end, it pleased the mercy of him (who deigned to choose me among the number of his living stones, for entrance into the building of his sanctuary,) by little and little to free me from those fears, by assuring my courage, arming me with his grace, and furnishing me with stones to beat down the one, and with weapons to cut off the heads of the others. So that now (by the means of his aid and favour) I see mine enemies confounded, my prison door opened, and the way laid wide open for me, to enter into the house of my father. Further assuring me, that albeit I have greatly provoked his anger, in so long time of abusing his graces for mine enlargement, and therefore I showed myself the more unworthy, to bear the title of his son: yet that he is so pitiful, as he will be moved in compassion towards me, and allow for acceptable, the repentance wherewith he hath touched my heart; and so, if not as a son; yet to receive me into his house as one of his servants.  
For now I will take no more delight in those spiritual brothelries: the pure chastity of his undoubted Church hath invited and drawn me to her communion. I will now swallow no more of those bitter-sweet baits, which have so long time abused my taste, as now appeareth by this contrary heavenly savour. I desire in the company of the Children of God, to feed on living bread in the house of the Lord. The Onions, Leeks and Garlic of Egypt, have seemed most odious and stinking to me, since I tasted of the celestial Manna, which the heavens have reigned down upon us. Too long have I sucked the putrefied and venomous blood, issuing from the impure dugs of that cruel woman, made drunk with the blood of the Martyrs, Apoc. 17. 6. High time was it therefore, to relish now (hence forward) the sweet milk, distilling from the pure paps of our dearest mother. Too long time hath the deadly cup of abominations, delivered daily abroad by that horrid strumpet, been overlavishly quaffed on: now therefore it behoveth the more carefully, to experiment the sweet liquor of life, in the Cup presented to us by the modest spouse of jesus Christ.  
Having then hitherto borne the heavy burden, which the tyranny of Antichrist charged my shoulders withal, I hold it reasonable, since it hath pleased God so graciously to deliver me: that all the rest of my life should be employed thus, to lay my neck under the sweet and pleasing yoke, of the just rule and government, belonging to my legitimate and Sovereign king.  
And my tongue also, which heretofore hath been lose, & unbound to blasphemies, as also the preaching of dreams and lies: shall henceforth do his office, in singing the marvels of my God, to bless his holy name, in the congregation of his Saints, to preach his word, for the edification of his Church, (if it stand with his good pleasure, to render me worthy and capable thereof) and also to give him thanks, for that it hath pleased him (after he gave me knowledge of his truth) to deliver me out of the den of Lions, & lodge me in the fold among his own flocks. Moreover, to crave pardon of him, for my heinous transgressions committed, in that since the time when he gave me a taste of his truth, I stood out like a Rebel to the light thereof, resisting the blessed Spirit, and deferring overlong the time of my conversion.  
But to the end, that such as have hitherto here held me for a member of the Church of Rome, may not preiudicately conceive, that I have thence dismembered or cut off myself lightly, and without a great reason or subject: it is expedient, that I deliver the principal cause which hereunto hath moved me, and that is nothing else but this sole reason; That out of the Church of God there is no salvation. For even as during the time of the Deluge, all those men that found themselves to be out of Noah's Ark, were drowned: even so, all they that are out of the Church shall perish, and no one person shall obtain the eternal inheritance, if first of all he have not God for his Father, and there is no man can have him for his Father, except he have the Church for his Mother.  
And forasmuch as the spirit of God hath given me to know, that the Church of Rome is not his Church, but only this the true reformed Church: desiring to be saved, I have quitted the one, to enter into the bosom of the other.  
And although I can by many reasons approve and clearly show, that the Church of Rome is not the Church of God: yet for avoiding of prolixity, I will produce but three only, the very lest whereof, is sufficient to persuade me undoubtedly, and all such as are endued with the unction which teacheth all things, that that Church can not any way be it.  
The first is, that every congregation which abolisheth the commandments of God, to establish other that are contrary to them: doth (by this means) break the affinity which it had with God, and forsaking the same, can no way be the Church of God. The Church of Rome hath abrogated or abolished the commandments of God, and hath established others quite contrary to them: by which means she hath broken the band of alliance with God, and so forsaken God. It ensueth then, that it cannot be the Church of God.  
Now for better justifying the minor of this argument, we need to regard nothing else, but what God hath required of a Church, for approbation to be his, by the two first commandments of the Law.  
For the first, he will be known of her to be God only, and as such a one to be served, honoured and adored, forbidding to have any other Gods before him, or to give them any part of his glory. Exod. 20. 3.  
The Church of Rome hath so far failed in the keeping of this commandment, as she hath altogether practised the contrary, receiving an innumerable multitude of Gods, under the name of Saints by the Pope Canonised: which is as much to say, as Deified, and to them hath attributed and rendered, the self same honour, service and adoration, which only ought for GOD to be reserved. For she invokes and calls upon them, makes vows to them, builds Temples to them, erectes Altars, ordains feasts, celebrates divine honour and service to them; all which things do appertain to none but God only. And she is not contented, to forge strange Gods in this manner, of the Saints souls, whom they believe to be in heaven (although a great number of them, held by her for Saints, may be buried in hell) but she delves into the bowels of the earth, and opens sepulchres, where their supposed bodies are interred, to make her new Gods of their bones, of their hair, of their habits, and other such like trash, which she hath caused to be enchased into gold and silver, and so set upon Altars, or carried about on their shoulders in processions, and make the people to kiss them upon their knees. Wherein assuredly she hath exceeded the jews, who albeit they were marvelously inclined to the forging of strange Gods: yet were they never so brutish, as to canonize the holy Prophets, neither to give any honour to the bones of dead men, for what sanctity soever they might have been commended in their lives. Perhaps they builded goodly sepulchres, to honour their memory: but they never did any religious service to them.  
The bones of Eliseus might have prophesied after his death; if by their touch a dead body had been raised: yet all the honour done to them, was to cover them with earth, there to await the sound of the Trumpet, when the soul which before had given life to them, should return again to reinvest them.  
If she have shown herself impious and ridiculous, in these matters already recited, then well may she be judged altogether senseless, in translating the divinity into a morsel of bread, adoring it for jesus Christ, & creating to herself daily a million of new Gods.  
If she have thus transgressed against the first commandment, it will appear she hath carried no more respect to the second, whereby God expressly forbiddeth the making of any graven Image, or the resemblance of any thing whatsoever, either above in heaven, here below on the earth, or in the waters underneath the earth; nay more, not to fall down before them, or use any manner of service to them. Exod. 20. 4. 5. But this charge hath she taken from the people's remembrance, and most maliciously hath cut it quite away from the number of the commandments, in the Hours, which is a book of prayers, by her ministers provided for the vulgar sort: and yet to the end, that there might still remain the full number of ten, they have severed the last, and made two of it. All her Temples hath she filled, & charged her Altars with the Images of men, of devils, of horses, of hogs, of dogs, and other resemblances, and to them hath made incensings, offer, set candles burning before them, and her adherents have prostrated themselves before them. Nay, so strangely hath she herein proceeded, that in the second Counsel of Nice, she caused it there to be absolutely decreed, that these Images should be adored, & excommunicated all such as did, or believed the contrary, and that decree doth she observe to this present day. Wherein appeareth a contrariety most manifest, between God, who forbiddeth flatly the adoration of Images, and the Church of Rome, that commands men to adore them. Now as she doth excommunicate every one that doth not worship them, so on the other side, God curseth all such as do so, or fall down before them Deut. 27. 15. Let every man then in this point be well advised, which malediction ought most to be feared: either that of God, or the other of the Roman Church. And though I should consider no other reason, to persuade me that she is not the true Church of God, yet this alone were more than sufficient.  
But now another presents itself before me, which is of no less weight and substance, and that is it which Saint john saith: Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God. He that continueth in the doctrine of Christ, he hath both the Father and the Son. If there come any to you, and bring not this doctrine, receive him not into your house, neither bid him, God speed. 2. john. 9 10. And Saint Paul saith: Though we, or an Angel from Heaven do preach unto you otherwise, then that which we have preached unto you, let him be accursed, etc. Galat. 1. 8. 9 The Church of Rome hath not continued in the doctrine of Christ, but hath announced & received another Gospel, contrary to that which the Apostles preached. Therefore she hath not God, she ought not to be received nor acknowledged, nor yet to be saluted, but held as execrable and accursed. Wherefore then, if she have not God, she is not the Church of God, even no more than the body of a man, when the soul is separated from it, can then be called, or said to be a man. If also she be accursed, she is not the Church of God, because the Church of God is evermore blessed: and therefore whosoever will be saved, ought necessarily to forsake her, and rank himself there where God abideth.  
It shall be easy for me to approve the assumption of this argument, by the conference of the doctrine of jesus Christ which the Apostles preached: with that which the Pope, and all his doctors and preachers Romanists, do hold and preach in the Church of Rome and I will begin at the very foundation of the Church.  
The doctrine Apostolical teacheth, Other foundation can no man lay, then that which is laid, which is jesus Christ. 1. Cor. 3. 11. Whereupon, himself was desirous to build his Church, saying: Upon this Rock (which is Christ, the stone which the Roman builders have aswell refused, as the jews did) will I build my Church. Math. 16. 18. The Church of Rome hath taken herself from under this foundation, and will needs be grounded on that of Saint Peter. But I refer to their opinion, who cannot be so unprovided of judgement, how well the Church should be defended against the powers of hell, if she had not a more  foundation then that of Saint Peter: who at the voice of a silly young maiden, was in such sort shaken, as all that was builded on him was near hand overturned. If so weak a wind did totter that foundation, what then could the terrible storms do, which Satan and his Angels (which are the powers of the air) vented out of hell against the Church of God.  
The Apostles taught: That we are saved and justified freely by his grace, through the redemption that is in Christ jesus, by Faith in his blood. Rom. 3. 24. 25. And not by works, lest any man should boast himself. Ephes. 2. 8. 9 which are the three causes of our justification and salvation: the efficient whereof, is the grace or mercy of God: the material, is jesus Christ in his blood: and the instrumental, faith in him. The Church of Rome doth dogmatise the quite contrary: that we may acquire justice and Paradise, by our good works, and be justified before God by them.  
The doctrine Apostolical testifieth: That by the blood of Christ we are redeemed. 1. Pet. 1. 19 Apoc. 5. 9 purged, Hebre. 1. 3. washed and cleansed from all our sins. john. 1. 29. Apoc. 1. 6. The Church of Rome holds, that we may redeem our sins by alms, fastings, pilgrimages, celebration of Masses, and such like things. That there is another purgatory, beside the blood of Christ, whereby he satisfied to GOD, for the pains which were due unto us, and wherein we are purged, cleansed and washed from all soil of sin, to appear pure and unpolluted before the face of God.  
The same doctrine of the Apostles, proposeth unto us one sole Mediator, Advocate and Intercessor, between God & men, to gain grace and remission of their sins, to wit, jesus Christ. 1. Tim. 2. 5. 1. john. 2. 1. the Church of Rome doth attribute this office to Saints.  
The Apostles taught, that before the coming of jesus Christ, there were many Priests or sacrificers made, because by death they were impeached from enduring, & so succeeded one another. But jesus Christ, because he endureth ever, hath an everlasting priesthood. Hebre. 7. 23. 24. and because he had no need of any successor, therefore there was no need also, to offer daily sacrifices for sin. For he did it once for all, offering up himself, and by this oblation only (the efficacy whereof is daily recent before God) he hath consecrated, to perpetuity, those that shall be saved. Herald 9 10. The Roman Church holds the Pope for sovereign sacrificer, as if Christ, to whom this office only appertaineth, were dead, and he of necessity ought to be his successor. She acknowledgeth also, all the Priests of Popery, not only to be sacrificers, whose office (she faith) is daily to offer sacrifice in the Mass, for the sins of the living and of the dead: but likewise (O blasphemy, above all blasphemies the most execrable) she calls them creators of the Creator. Stella clericorum.  
The Apostles delivered testimony, That Christ was the Prince of Pastors, and Prince of the Kings upon earth. 1. Pet. 5. 2. 4. Apoc. 1. 5. Attributing to him the sovereign authority, as well spiritually over the Church, as temporally over the kingdoms upon earth, expressly allowed and given him the Father, The heathen for thine inheritance, and all the ends of the earth for possession. Psal. 2. 8. himself also declaring, when he was to ascend up into heaven, that all power is given unto me, both in heaven and earth.  
The Church (so much as in her lieth) despoileth him of this authority, and gives it to the beast mounted upon the earth, which representeth the Pope, acknowledging him, to have two horns like unto those of the Lamb. Apoc. 13. 11. to wit, sovereign authority spiritual over the Church, when she proclaimeth him universal head of the Church, sovereign high Priest, & prince of Bishops, receiving the laws & ordinances proceeding from the Dragon, & preferring them before those of jesus Christ, who proceeded from the eternal Father. She hath also granted him, sovereign authority temporal over the Kingdoms of the earth, in regard she believeth, that it is in his power, to dispossess kings of their thrones, and to give them to others: that all kings do hold their Realms, by faith and homage to the Sea of Rome, and that the Emperor, himself ought not to be held as a lawful Emperor, if he be not first approved & confirmed by the said Sea, that he have first acknowledged & made ordinary submissions to the beast, adored him, and falling down before his feet, kissed his Pantofle.  
The Apostles taught, That such as prayed in a strange tongue, not understanding the same, although they prayed in spirit, yet their intelligence was nevertheless fruitless. 1. Cor. 14. 13. The Church of Rome forbiddeth praying in the Church in any other language then in Latin, wherein the greater part of the people, and many of of the Priests themselves, do understand nothing, therefore their intelligence must of necessity be fruitless.  
The doctrine Apostolical holds, That marriage is honourable amongst all, and the bed undefiled, but whoremongers and adulterers God will judge. Heb. 13. 4. And that, To avoid fornication, let every man have his wife, and let every woman have her own husband. 1. Cor. 7. 2. That the Bishop should be the husband of one wife, and the Deacon likewise. 1. Tim, 3. 2. 8. He pronounceth them also Apostates from the faith, abusers, liars and hypocrites, as shall forbid marriage. 1. Tim. 4. 1. 2. 3.  
The Roman doctrine saith, that marriage is pollution, approving and allowing the opinion of one of her Popes, Siricius, who qualifying the case in this manner, prohibited and forbade marriage to Bishops, Priests and Deacons, tolerating notorious whoredoms to the whole world, and permitting public Stews or Burdelles, that daily pay tribute therefore to the Pope.  
By all these Antitheses, we may easily judge the difference, that is between the doctrine of Christ, and that of the Roman Church: and by these means, discerning it to be a Church without God, execrable and accursed, think it meet, that all such as would be saved, should separate themselves from it.  
Now after she had thus transgressed against the commandments of God, and instituted others quite contrary to them in their places. After she hath renounced the doctrine of the Son of God, delivered by his Apostles, and caused (in their steed) the traditions and constitutions of men, merely opposite to them all, to be wholly embraced and received: There then remained no more, but to make a breach of the Sacraments, which our Lord jesus did leave to his Church, to confirm and seal (by them) in the hearts of the faithful, the truth of his promises, and under the signs of visible things, to exhibit and give them (entirely) all his best blessings.  
Now if she showed herself so audacious and bold in the two former points, it will appear, that she hath declared herself no less presumptuous and headstrong in this third. For over and above her annihilating the Sacraments, especially that of the Lords Supper, abolishing the signs, without which it can be no Sacrament, three things being required in all Sacraments; to wit, the word, the sign, and the thing signified: She hath contaminated and profaned the same, by her additions or diminutions, She hath added to the water in Baptism, Salt, Spittle, Oil and Cream, without any one word of God to warrant the same. She hath cut off from the Laity (as she terms them) the Cup, the moiety of the Sacrament of the Supper, and which best representeth unto us the death and passion of our Lord, which we ought to remember, and the washing of our souls from sin, which we ought to seek after, etc. contrary to his own express word, that saith: Drink ye all of this.  
Now God hath most exactly enjoined us, that we shall have care of fulfilling what he hath commanded us, and that we shall not be so bold, as to add any thing, or diminish any thing: this was not a temporal commandment, given to the jews only, for his enduring is eternal, and he addressed the same to his Church, even to the end of the world. If it were not lawful to add to, or omit any of the ceremonies ordained by Moses, concerning the eating of the Paschal Lamb, which was one of the Sacraments to the jews: why should it be permitted now on the behalf of our Sacraments? And, if any one that misprized the Law of Moses, died the death without any mercy: what far worse torments than doth he deserve, that shall tread the son of God under his feet?  
The Church of Rome tramples with her foul feet upon him; when she addeth to, and diminisheth from his word, when she despiseth his doctrine, and delivers another; when she profanes his Sacraments; and when so enormously she transgresseth the commandments of God. It follows then, that she is to expect most rigorous punishments: and such as will not participate in her plagues, must keep themselves from partaking in her sins, and, lest they be infected, to quit themselves of her in due time.  
I adjure then all those, in whose souls resides any spark of piety, of zeal to the glory of GOD, and of affection to their own salvation: that they, weighing these reasons, and not believing every spirit, but approving the spirits, whether they be of GOD or no, propose to themselves, that many false Prophets are come into the world. 1. john. 4. 1.  
And forasmuch, as by the sacred Scripture, which is as a candle set upon a candlestick, to illuminate all those that enter into the Lord's house, (and whereby all falsities, Idolatries, blasphemies, heresies, sacrileges, abuses, superstitions herein already specified, and infinite other follies and gross absurdities, which the Church of Rome hath conceived in her crazed brain, void of all wisdom, yet after she hath once infanted them, they are nourished & brought up in so great an estate, as they have almost obscured the true service of GOD, and even very near hand suffocated the whole doctrine of salvation) she may be easiliest discovered: yet notwithstanding she hath been so subtle, as to forbid the people the reading of them, knowing very well, that if they be read, the pot of Roses would be discovered, and all the world abandoning her, would send forth an open cry upon her, as after an enraged wolf, that having broken the pales of the Church's Park, sought to lose and destroy the poor flock of the Lord.  
Nevertheless, she could not so cunningly provide for her own affairs, but GOD discovered her parts of shame, and laid open her abominations to the whole world: for the light of his Gospel now shining every where, all the nooks and corners are wide open, and the mask, wherewith she shadowed her deformed countenance, hath been rend off from her face, and there is no one (if he be not wilfully blind) but may see and perceive her turpitude.  
And yet for all this, being thus publicly known, quite contrary to the imitation of all shameless strumpets, perceiving they can no longer be covered: yet she hath cast down all shame, and contemning all whatsoever, suffereth herself to be carried into the depth of all iniquity.  
She is become like to her own Images, that have eyes, yet see nothing, ears, and hear nothing at all. She hath stopped her ears like the Adder, as not willing to hear the voice of her husband, who called her to better understanding, by the admonitions of such as bemoaned her mishaps, & desired her reconciliation. She hath altogether shut her eyes, because she would not see the light of truth, taking nothing else more opposite against her heart, than the bright splendour thereof. Being no way comparable to the noble Eagles, who look with wide open eyes (without winking) upon the glorious Sun: but rather resembling Moules, that delight themselves to dwell perpetually in the dark bowels of the earth, making no account at all of the light. And although they have no eyes whereby to discern it, yet notwithstanding are they such enemies thereto: as the least opening they feel, for appearance of any of his beams, or the air that may yield some glimmering to them, makes them never cease, until they be underneath a great mass of earth, that light may not any way have passage to them.  
In like manner, when God hath pleased to make some opening, whereby to cause some penetrating or splendour of the fair beams of truths clear light into the Church of Rome: yet in regard she affecteth nothing more than dreams, wherein she hath long time been nuzzled, and used them as a common habit, she hath employed all her earthly forces against it, that no way it may have entrance to her. And perceiving that to dart her thunder bolts of excommunication, hath grown little to her avail, she makes her recourse now, to execute her designs by the power of kings, by murdering Canons, sword, and Arms: she hath practised all the rigours of the civil laws, serving her turn with banishments, proscriptions, imprisonings, libbiting, burnings, and other cruel inflictions. She hath opposed the decrees of her Popes, the traditions of her fathers, the Canons of her Counsels, the heady opinions of her Scholars, with the fallacies of her Sophisters. She hath not forgot, to set (as marching in her foremost ranks) her venerable antiquity, her innumerable multitude, her continued succession of Pastors, her invented miracles, her precious sanctity of Relics, her most holy splendour of Ceremonies, the beauty and inestimable riches of her vessels and golden ornaments, & the thundering noise of her bells, as also the marvelous building of her churches: whereby she makes herself amiable to all such, as are deaf to his voice that calls them to salvation.  
All which things, are like so many clouds gathered together, to hinder by their thick darkness, that the bright sun might not justly shine among them: like so many heaps of earth, only to suffocate and bury truth in, if she but offer to enter upon them: or as so many illusions, to make her affrighted, if (of her own nature) she were any way fearful. But albeit the sun do tardy time a while, yet his arising surmounteth those clouds, and a vehement wind disperseth them abroad, a great flood of waters descending from heaven, quite bears away all those heaps of earth, and the bright presence of the Lord makes all those feigned illusions to vanish. And in despite of all the policies of Antichrist, he will enter, to visit them that desire his company, and to comfort them that mourn after him, and powerfully deliver them out of the bloody wolves fangs, that call upon him for their help.  
God also (in the end) will punish the blasphemies, which this strumpet hath cast forth against his glory, the contempt of salvation by him freely offered, but by her most impudently rejected, and will revenge the outrages, done by her to his chosen and faithful; which already he had executed, & quite confounded her in the bottomless depth, but that his mercy attendeth the rest of his elect, who like good corn, are mingled among the darnel: and to the end they may not perish with the chaff, and be cast into the quenchless fire, he will (in his good time) select them into his Garner. For even as while Lot was in Sodom, he deferred the punishment of the wicked: so, while one of his elect shall abide in the polluted Church of Rome, God (with overgreat patience) will endure her abominations, and day by day augment the light of his truth.  
Which that he may in his exceeding love and mercy still vouchsafe to do, upon my knees I heartily entreat of his divine Majesty: And pray you all here present, to bear testimony of mine unfeigned conversion, imploring also your continual prayers, for my constant perseverance unto my lives end.  
Amen.  
john Forent.  
FINIS.   

A DECLARATION AND PROFESSION PUBLICLY made, in the reformed Church of Paris, gathered together at ABLON.  
BY MASTER DENIS BOUCHER, SOMEtime a Monk of the Order called Saint Frances, in the Covent of Noisy, near Paris. On Sunday the sixth of july 1603. of his conversion to the true Apostolic Religion; and abjuration of the Popish errors, superstitions and Idolatries.  
MY Masters, it is no new thing, neither ought it to be accounted strange, to see & hear rebellions and blasphemies against God, or persecutions and heresies against his Church and holy truth: for such matters have held place, ever since the beginning and creation of the world, as the sacred Scriptures sufficiently do testify. The wicked spirit, shadowed with the Serpent's skin, would never cease, till he had seduced and withdrawn our first parents, from their obedience to God and his commandments. 
Genes. 3.  In the days of Noah, who was at that time a great Patriarch and Prophet of GOD, as also an Herald of his justice, 
Genes. 6.  there arose overbold audacious Giants, given to all filthiness and corruptions: whereby they fell to make war against God, and in such sort provoked him, as they drew his just judgement against all the inhabitants on earth, and the universal Deluge of waters, wherein all flesh was drowned and perished.  
After the Deluge, Nimrod and his associates, puffed up also with an ambitious headstrongness, no way willing to depend 
Gen. 10.  upon God, were the first that established tyranny and violent dominion in the world, and enterprised to signalise themselves for pride, in building of the Tower of Babel: but God made a mockery of them, and even confounded them in their own enterprise, by the confusion of their languages.  
We see throughout the whole book of Exodus, how God, (after he had with long patience toward Pharaoh the king of Egypt, showed that he forgot not his people by him persecuted, nor yet his blasphemies committed against his Majesty) in the end, by a strong hand delivered his people, drowning the said Pharaoh and all his followers, in the waters of the red Sea. Many other strangers did bandy themselves against God, and likewise persecuted his people, as the Chaldeans, Babylonians, Persians and other people, whom God (at length) did utterly ruinated.  
Which examples do declare unto us, that there is no power nor prudence, neither any counsel whatsoever, that can prevail against the Lord our God. But when he once awakens himself (as after a profound sleep, to use the Prophets own words) he knows how to revenge himself on those that durst lift up themselves before him, and oppose their weakness against his glory.  
The Histories Ecclesiastical and profane, as well ancient as modern, give us assurance and proof hereof, in many great and general persecutions, and other particular occasions beside, raised up by the Roman Emperors, with other great kings, Princes and Infidel Potentates, against God, his Church and sacred truth: wherein (nevertheless) he hath in the end shown himself most magnificently victorious, even over all his enemies, protecting and defending all those that put their trust in him. Which also was the blessed advertisement and assured consolation, that sometimes our Lord jesus Christ gave to his Apostles, when he sent them forth to preach his word, saying. I send ye forth as sheep and lambs among Wolves. Ye 
Luk. 10.  shall have many enemies, that shall put ye to much pain and travail in the world: But be ye of good courage, for I have overcome the world. And further assurance of victory he gave 
Luk. 21.  them, by means of a mouth filled with wisdom, which none should be able to resist or speak against. Undoubtedly then, it is a most extreme folly, for men to thrust themselves forward, or to enterprise any thing whatsoever against his wisdom, because he is evermore too strong for them, and he will maintain his right against all power whatsoever.  
In this respect (my worthy & judicious Masters) because now days it seems, that the Church of Rome is mightily advanced, by the multitude of her supposts and false Pastors, who in stead of the true heavenly food, present nothing else but venomous herbs and false doctrines, therewith to feed the souls, of men: Although (I say) it appears, that this Synagogue of Satan do daily bear up sail, God sparing and delaying his judgements against her. Yet notwithstanding, at length he will let lose the arrows of his indignation and fierce anger, against her blasphemies, so that she shall no way be able to endure the weight of his displeasure: but shall altogether remain confounded and ruined. Whereas on the contrary part, he will defend, preserve and increase (day by day) his little flock, as we may perceive, that many (being guided and conducted by his holy spirit) have forsaken the accursed fold of Popery, to rank themselves amongst the members of his true Church.  
And here (my masters) I present myself before you, as one of them, who although I was one of the least members of that great Popish body: yet did I not desist from persecuting to my uttermost, the true Church of our Saviour, and the verity of his Gospel, which I impugned by diverse heresies, which I learned in the infectious Cloisters of sundry Monasteries, publicly preaching and pronouncing them, understanding and corrupting most vilely the holy Scriptures, arming and serving mine own turn, with infinite other subornations, only to contradict the truth withal. I did entirely oppose myself against that goodly and bright splendour, shining most gloriously in the word of God: And (to speak truly) I made a spare of nothing, which I imagined might serve for mine own conservation in the estate of lying. But yet at length, when God made me to know, that it was overhard for me to kick against the prick, and that I had wilfully shut up mine eyes before, only because I would not look on the bright Sun of justice, which vouchsafeth to illuminate all the world, God then (I say) in mercy looking upon me, did let me plainly perceive, that I deserved no less chastisement, than the veriest wretch in the whole world. And, to the end I may make a more particular declaration of his grace bestowed upon me, receiving 
Heb. 8.  and likewise delivering to you a sound subject of him, to render all praise and thanks with me to him therefore, as also on the other side, that mine example of entering now amongst you, may the more resolvedly confirm yee in the truth: I will speak and deliver unto ye in very few words, the grounds of those causes, which moved and incited me to forsake Antichristes 
Gal. 3.  part of Rome, to follow the truth of God, and join myself to the body of his Church.  
First of all, the word of God teacheth us, that jesus Christ is our sovereign Prophet, King and Priest, and that at one time only, he offered up himself a sacrifice to God, for us who were utterly lost, the children of wrath, sin and death. That by one oblation only he hath sanctified us, & bought us from the curse of the Law, even when he made himself a curse for us. Now the Church of Rome confesseth, that albeit jesus Christ did die for us: yet his death is not profitable to us, except we do some good works, to apply unto ourselves matter of merit thereby. As if he had not offered up himself to his Father, but rather is to be offered up by the Sacrifices and Doctors of the Law: And that his oblation is not meritorious only, except the same be daily reiterated in the Mass, which (they say) is propitiatory to God, both for the living and the dead. That Christ hath not thoroughly delivered us from the curse of the Law, but that (to be saved) we ought in ourselves to accomplish the Law. Wherein they contradict manifestly the sacred Scriptures, and namely that place taught by saint Paul, in the second Chapter of his Epistle to 
Ephes. 2. and other places.  the Ephesians.  
The holy Scriptures also do instruct us, that jesus Christ is the alone Mediator between God and man, as also the only 
1. Tim. 2. 1. john. 2. john. 10. Phil. 2. Colos. 1.  Advocate and intercessor. That he is the good Shepherd: that God hath subjecteth all things unto him, and made him the head of his Church. The Pope, opposing himself against all these, commands, that prayers must be made to he Saints and she Saints, as mediators between God and men, and in regard that they have been men, they have the more communication with our nature, and are more inclined to compassion of our miseries, than jesus Christ. And yet notwithstanding, it is he that saith: Come unto me all ye that are heavy laden, and I will ease you. Beside, Whatsoever you demand 
Math. 11. john. 14.  of the Father in my name, you shall obtain it. The Pope avoucheth, that although jesus Christ be the head of the Church, yet (saith he) that he himself is the ministerial head thereof in earth, and that all things are as well subjecteth to him, as unto Christ. That all, whatsoever he doth or saith, aught to be held and reputed, as coming even from God himself. That in things which concern Religion, he cannot err: & yet notwithstanding, many Popes have been found to be heretics, witness Liberius, Marcellinus and others. He saith also, that his commandments ought to be executed equally with them belonging to God. In brief, he would make the world believe, that the Church of GOD is a monster with two heads, before which (equally) all knees ought to bow and bend.  
God did likewise expressly forbidden his people, and so consequently to all men, to make any graven Image, of any thing 
Exod. 20.  whatsoever, to use any service thereto, or fall down before it. The Pope on the contrary part, he will have Churches to be filled with statues, Images, Idols, and pictures: whereto incensings and honours must be done, and before whom they must fall prostrate, although they be vain things, & the works of men's hands.  
Finally, the holy Spirit doth assure us, that the sacred Scriptures are divinely inspired, that they are apt to instruct, correct 
2. Tim. 3.  and convince, and that they can make a man wise before God to salvation. The Pope and his partakers, taking themselves to be more wise than the holy Ghost, do not only say, that the sacred Scriptures are obscure, but also that they be insufficient, and like unto a sword cutting with two edges. That they have a nose of wax, which heretics form after their own pleasure, and wherewith they serve their own turn, to confirm their heresies. These are such blasphemies, as none but a devil durst utter: considering that jesus Christ himself, in many places, doth authorize the holy Scriptures, referring all to their 
john. 5. Luke. 4.  so that ought men then to do, but follow his example in all things, which concern religion, and the service of God?  
Which if they of Popish spirit would do, so many traditions and human doctrines should not be seen, directly against the word of God: As is that of Purgatory, prayer for the dead, Indulgences, vows and pilgrimages, auricular confession, and others, so full of superstitions and Idolatries; and never were heard so many blasphemies. Namely, as when the title of honour of the holy Father, or of his holiness, which appertaineth to none but God only, is attributed and given to a mortal man, a poor and miserable sinner. The Sacraments of the Church, which are but two, instituted by our Lord jesus Christ: are they not broken and profaned, when we see them to be augmented, and added unto, with five other bastard Sacraments? All which, having no institution, commandment or promise in the word of God: we cannot, neither aught we to make any use of them.  
My masters, these things, with many others, have incited me to forsake the places where they are taught and commanded, to leave the large and spacious way, which leadeth to perdition, 
Mat. 7.  to follow the hard and narrow path, full of thorns and afflictions, which conducteth men to our Lord jesus Christ, at the end whereof, unspeakable felicity is found. I set down my rest then (the grace of God assisting me) to embrace with you the profession of true Christianity, and therein purpose to live and die. Which I swear, protest and promise before God, and all this holy assembly. And to renounce, as at this instant I have renounced altogether, all the false doctrines, superstitions, and Idolatries of Popery: namely, that false, counterfeit and blaspheamous sacrifice of the Mass, quite contrary to the merits, death and passion of our Lord jesus Christ. Upon whom only I will lay the foundation of my faith, and cast Anchor there, with undoubted hope of life eternal and perpetual blessedness. I pray God (with all my heart) to grant me grace herein, and entreat you all my Masters, according to your charity, to be helpful herein to me with your holy prayers to him: To whom with the Son, and the holy Ghost, be all glory and honour for evermore. Amen.  
This present declaration was with a loud voice pronounced, in the presence of the whole reformed Church of Paris, congregated at Ablon, after the end of the Sermon: On Sunday the sixth day of this present month of july, 1603. By me DENIS BOUCHER, and thus signed.  
D. Boucher.  
FINIS.   

A DECLARATION MADE BY MAster DANIEL DUSERT, a native of Cinte-gavelle near to Tholouse, and heretofore a Religious Friar, according to the Order of Saint Frances. Containing his abjuration of the Doctrine of the Romish Church, and his protestation to live and die in the Faith of the reformed Church. Made publicly by himself, in the Church of melo, the 22. day of December, 1603.  
I Render thanks to God, that after so long time of wavering in faith, and plunging in the errors of the Roman Church, being altogether led by the cunning Doctors of that profession, and brought into such an estate, as being wholly subjecteth under the power of the Prince of darkness: he hath yet at length (by the virtue and efficacy of his blessed spirit) given me to know, that the doctrine preached in the said Roman Church, is as far off from the true evangelical doctrine, as earth is from heaven, & that such as follow that tract, are out of the way of their salvation. For proof whereof, it is a matter most certain, That out of Christ's Church there is no salvation at all. Now, that is the Church of Christ, which hears his voice: therefore, since the voice of Christ (that is to say, his word) is not heard among them of the Romish Church, it must needs follow, that they are neither of his Church, nor yet of his flock. And to show apparently, that the voice of Christ is not heard in the said Roman Church, we will proceed in approving the same, by the manifest Antithesis and opposition, which is between the Romish doctrine, and that of Christ, contained in the sacred Scriptures.  
And first of all, the Church of Rome teacheth, that the holy Scriptures do not contain all the doctrine of our salvation. Which is quite contrary to the Apostles instruction, who plainly saith: That he had known the holy Scriptures of a child, which are able to make wise unto salvation, through the 
2. Tim. 3 15.  faith which is in jesus Christ. For the whole Scripture is given by divine inspiration, and is profitable to teach, to convince, to correct, and to instruct in righteousness. That the man of God 
Chap. eod., v 16. 17.  may he absolute, being made perfect unto all good works.  
It appeareth then that they err, in teaching, that, beside the doctrine of holy Scripture, the traditions of men are necessary to salvation. Directly contrary to our Lord & saviours instruction, where he saith: In vain they worship me, teaching for doctrine, 
Math. 15. 9  the traditions of men.  
They teach also, that the same Scriptures are so obscure and doubtful, as we cannot clearly gather the doctrine of salvation by them. Contrary to Saint Peter's speeches, saying: We 
2. Pet. 2. 19  have also a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place.  
They say moreover, that it is not lawful for Lay men (as they use to call such as are of other condition, then Ecclesiastical persons) to read or meditate in the holy Scriptures. Against the commandment of Christ, who exhorteth all men generally in this manner: Search diligently the Scriptures, for in them ye think to have eternal life, and 
john. 5. 39  they are they which testify of me. And Saint john doth not he address his Epistle to all sorts of ages, saying: Little children, I writ unto you, because your sins are forgiven ye for his 
2. john. 2. 12. 13. 14.  name's sake. Again, I writ unto you Fathers, etc. Also, I writ unto you young men, etc. And then, I writ unto you, babes.  
Do they not likewise teach, that it is not lawful to read the holy Scriptures, as also, not to pray, or call upon the name of God, but in the Latin tongue? and make a very strict observation thereof? And is not this contrary to the spirit of God? speaking thus by his blessed Apostle: I had rather in the church, to speak five words with mine understanding, that I might also 
2. Cor. 14. 19  instruct others, than ten thousand words in a strange language.  
In the Church of Rome they also teach, that some others (beside jesus Christ) have been exempted from sin, but do they not lie in so saying? when the Apostle, speaks thus: Wherefore, as by one man sin entered into the world, and by sin death, 
Rom. 5. 12.  and so death went over all men, forasmuch as all men have sinned.  
Beside this, they maintain, that man hath free will, as easily to save himself, as to perish, contrary to the instruction of saint john Baptist, saying: A man can receive nothing, except it be given him from heaven. And the Apostle also saith: It is GOD 
john 3. 27. Phil. 2. 13.  which worketh in you, both the will and the deed, even of his own good pleasure.  
Moreover, they err greatly, teaching that our works are meritorious to salvation before God, against that which the Prophet Esay saith: All our righteousness is like the filthy 
Esa. 64. 6.  clouts of a menstruous woman. And against that also which Damel saith: We do not (O Lord) present our supplications before thee, for our own righteousness, but for thy great tender mercies. 
Dan. 9 18.   
Do not they likewise maintain, that we are justified and saved by the works of the Law, and not by faith, and the mercy of God only? Contrary to the Apostles words: By 
Ephes. 2. 8. 9  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. Contrary also to this to Timothy, That God hath saved us, and called us with an holy calling, not according to our works, 
2. Tim. 1. 9  hut according to his own purpose and grace, which was given to us through Christ jesus, before the world was. Contrary likewise 
Rom. 3. 28.  to this to the Romans: Therefore we conclude, that a man is justified by faith, without the works of the Law.  
Is it not common speech also, as well in their writings, as also in their preachings, that we ought to stand doubtful of our salvation? Contrary to Saint Paul to the Hebrews, saying: Let 
Heb. 4 16.  us go boldly to the throne of grace, that we may receive mercy, and find grace to help in time of need. Contrary also to his writing to the Romans, where he saith: For I am persuaded, that neither death, nor life, nor Angels nor Principalities, nor powers, nor things present, nor things to come, nor height, nor 
Rom. 8. 38. 39  depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. And contrary also to his writing to the Corinthians: That God hath sealed us, 
2. Cor. 1. 22.  and hath given the earnest of his spirit in our hearts.  
Do they not defend, and manifestly against the word of God, that we have other Mediators and Advocates, than jesus Christ, to wit, both hee-Saints and she-Saints? Contrary to Saint Paul, writing thus: For there is one God, and one Mediator between God and man, which is the man Christ jesus. 
2. Tim. 2. 5.  Contrary likewise to the Evangelist Saint john, in two several places of his Gospel: Whatsoever ye shall ask the father in my 
john. 14. 13. john. 16. 23.  name, he will give it unto you.  
Thus falling from error to error, they ordain & appoint, that we must call upon those Saints, and declare to them our miseries and necessities: which no man can do, but merely in vain, because both he-Saints and she-Saints can take no acknowledgement of our wants, according to the saying of the Prophet Esay: Abraham is ignorant of us, and jacob knows us 
Esa. 63. 16.  not: thou (O Lord) art our Father, and our Redeemer, thy name is for ever.  
How do they labour likewise, to persuade the world, concerning the necessity of prayers for the dead, or those faithful souls, which (they say) are enclosed in Purgatory? directly contrary to our Lord and saviours own words, as the Evangelist sets down: Whosoever believeth in the Son shall not 
john. 3. 18.  be condemned. And in the first Chapter of the same Gospel: Verily verily I say unto you, he that heareth my word, and believeth 
john. 5. 24.  in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death unto life.  
Continually they preach, that there is another kind of Purgatory, then that which is contained in the blood only of our Lord and Saviour jesus Christ. Quite contrary to the blessed Apostle, writing thus: If we acknowledge our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousnese. And as it followeth in the 
1. john. 1. 9  second Chapter of the same Epistle: We have an Advocate with the Father, to wit, jesus Christ the just. And he is the propitiation 
1. john. 2. 1. 2.  for our sins, and not for ours only, but also for the sins of the whole world. Why then it is most false, that there is a third place, beside Paradise and hell, where the souls of the faithful, departing from this world, are to be tormented, before they can be brought to heaven. Contrary to the Prophet Esay, who saith: The just man dying, enters into peace and rest. 
Esa. 57 1. 2.  And in the wisdom of Solomon, it is written: The souls of the righteous are in the hand of God, & no torment shall touch them. 
Sapi. 3. 1.  Also saint john the divine, saith in the Apocalypse: Blessed are 
Apoc. 14. 13.  the dead, which hereafter die in the Lord. Even so saith the Spirit, for they rest from their labours, and their works follow them.  
In like manner they teach, that to obtain remission of our sins, we must make an account of them, and number all our sins in auricular confession: by which hellish cords, they strangle the conscience, binding it to impossible things. Acding to the saying of the Prophet David: That his sins surmounted 
Psalm. 40. 12.  in number, the hairs of his head. Again he saith: Who can understand all his faults? cleanse me (O Lord) from my secret 
Psalms, 19 12.  faults.  
Yet not thus contented, they teach beside, that by the greatness of our bodies punishments, and contritions, we may gain remission of our sins, & life everlasting. Against that which S. Paul writeth to the Romans: For I count that the afflictions of 
Rom. 8. 18.  this present time, are not worthy of the glory, which shall be revealed to us.  
They err also, in teaching the superstitious observation of certain days, contrary to the reprehension, made by the Apostle to the Galathians, saying: Ye observe days, and months, 
Galat. 4. 10.  and times and years.  
And a mighty abuse they commit, teaching the superstitious distinguishing of meats, disagreeing with the Apostles doctrine to the Colossians, where he saith: Let no man condemn you in 
Colos. 2. 16.  meat, or drink, or in respect of an holy day, or of the new Moon, or of the Sabaoth days.  
They deceive themselves also, in forbidding marriage to Ecclesiastical persons, contrary to that which the spirit of God speaks, without exception of age, degree or condition whatsoever, saying: Marriage is honourable among all, and the 
Heb. 13. 4.  bed undefiled: but whoremongers and adulterers God will judge. And this we add hereto of the Apostle: Now the spirit speaketh evidently, that in the latter days, some shall departed from the 
1. Tim. 4. 1. 2. 3.  faith, and shall give heed unto spirits of error, and doctrines of devils: Which speak lies through hypocrisy, and have their consciences seared with an hot Iron: Forbidding to marry, and commanding to abstain from meats.  
They pile error upon error, teaching that there are seven Sacraments in the Church. For it is most certain, that in regard the Sacraments are Seals of the mercies of God to salvation: it necessarily ensueth, that none other can give us or promise us salvation, neither doth it appertain to any, but to God only, to seal us the same promise, which he hath ratified to us by those special seals. Wherefore, having none other but Baptism, and the Supper of our Lord, to confirm & seal so great a benefit unto us: it follows in mere justice, that we ought to acknowledge none but these two only, for Sacraments. And not to make any addition to them, of Confirmation, Marriage, Penance, Orders and extreme unction: considering, that these things, having no visible sign of God's ordinance, neither any promise annexed to them of eternal salvation (which are the essential conditions of Sacraments) cannot be reckoned to be any such.  
And how ridiculous likewise do they show themselves when they teach, that the virtue & efficacy of the Sacraments doth depend upon the intention of him that is to administer them? when as (quite contrary) the power and strength of them, depends only upon the ordinance of God, & on the faith of him that is to use them.  
Moreover, their instruction also is very erroneous, that the pretended Sacraments of Confirmation, and of the Orders Ecclesiastical, are more worthy and excellent, than either Baptism, or the Lord's Supper. Because (say they) that by Commation & Orders, the indclible, or never to be razed out Character (as they call it) is thereby imprinted in the souls of them that receive them. And likewise, because they are administered by persons much more excellent, to wit, by Bishops only: whereas both Baptism, and the holy Supper, do imprint no Character at all, and may be ministered by simple Priests.  
Over and beyond all these, they teach, that the body and blood of our Lord jesus Christ, are contained under these kinds, that is to say, the accidents of Bread and Wine, contrary to the Article of our faith, which saith: That Christ shall not descend at all from heaven, but when he comes at the latter day, to judge both the quick and the dead. And contrary to that which S. Peter saith in the Acts of the Apostles: That the heavens must contain him, until the time that all things be restored. But by 
Act. 3. 21.  this doctrine, they will have jesus Christ to be enclosed under the natures of Bread and Wine, and make him thereby invisible, impalpable, and filling many places at one and the same instant, whereby they rob him of his human nature, wherein (sin only excepted) he was made in all things like unto us.  
On the other side, taking away unjustly from the Lay people, to wit, such as are not Ecclesiastical persons, the Cup of the Lord, which he protested to be the new Testament in his blood, shed for the remission of many: go they not against the universal commandment of jesus Christ, where he saith: Drink ye all of it? and do they not thus violate the testamentary 
Math. 26. 27.  institution of the Son of God?  
But the error of errors, thrust into this Sacrament, is, when they teach, that in the Eucharist in their Mass, there is a sacrifice 
Heb. 9 25. 26.  expiatory, for the living and for the dead; jesus Christ being every day crucified again, infinite times, by the hands of the Priest. Contrary to that of the Apostle, in the Hebrews: Not that he should offer himself often, as the high Priest entered into the Holy place, every year with other blood. For than must he have often suffered since the foundation of the world: But now in the end of the world, hath he appeared once, to put away sin, by the sacrifice of himself. And in the tenth of the same Epistle, he saith: Lo, I come to do thy will, O God. By the which 
Heb. 10. 9 10.  will we are sanctified, even by the offering of the body of jesus Christ once made. Whereby we learn, that the sacrifice which our Lord jesus once only offered, is alone sufficient, solely perfect, and of perpetual continuance to expiate our sins, without any reiterating or renewing: as having no imperfection whatsoever, neither can (by length or succession of times) become fruitless or unprofitable: as they would gladly make us believe, who, according to their own doctrine, do daily crucify the Lord anew.  
And what nature can but justly complain, when they maintain, that we ought to fall down and prostrate ourselves before Images? contrary to the second commandment, given by God himself: Thou shalt make thee no graven Image etc. Thou shalt not bow down to them, neither serve them, etc. But above 
Exod. 20. 4. 5.  all, he that hath any care at all, of the glory of his Lord and maker, cannot but feel himself stirred with holy zeal, when he looks into their over-daring boldness, that they durst and yet dare, cut quite away the second Commandment, from the Law of the Sovereign Creator both of Heaven & earth.  
In brief, since in the Roman Church, under the Pope's authority, so many errors are defended and maintained (both by fire and blood) against God, his holy word and commandments, and (beyond all other) against the merits and benefits, ensuing only by our Saviour Christ jesus: we may seriously enter into consideration, if he deserve not truly to be called, the man of sin, the son of perdition, that opposeth and advanceth himself, against all that is called God, or tendeth to his honour. For he sitteth as God, in the Temple of God, showing himself as if he were God, as saint Paul writeth to the Thessalonians 
2. Thes. 2. 4.  of him. For first of all they say: That he hath right above right, and beyond right, that he may dispense against the four 
1. Dic. Non. dec de la Rose. Ex●r. de. M. 12 2. Clement. 5. Clement. 3. Can. si papa. 4 In Constale Bonis. Ex de Maior, et obedien. S. 10. 6.  Evangelists, the Epistles of Saint Paul, and the four first general Counsels. Secondly, that he can command the Angels, to open and shut the heavens, to give pardon for many hundreds and thousands of years. Thirdly, that he hath a charter of condemning souls into hell. Fourthly, that he hath the two swords, temporal and spiritual, whereby he may confer of kingdoms and Estates: dispense with subjects oaths of fidelity: command over kings and Emperors, and make them to fall before his feet. Is this any thing else, then to lift himself above all that is called God, or that is worshipped? So by consequent, he makes himself no Lieutenant of Christ, who said: That his kingdom was not of this world, and fled away 
Luk. 19 14.  when they would have made him king. In brief, is this the being of S. Peter's successor? who cared neither for gold nor silver, as he protesteth of himself in the Acts of the Apostles. 
Act. 2. 45. 1. Pet. 5. 1. 2. 3 4.  And who prayed in all modesty the Elders: To feed the flock of Christ. Not as if they were Lords over God's heritage, but that they might be examples to the flock. To the end, that when the chief shepherd shall appear, they might receive an incorruptible crown of glory. It follows not (by his behaviour) that he should be the Vicar of Christ, nor the successor of Saint Peter: much less than is he worthy, to sit in the Temple of God, and make himself honoured as a God.  
Therefore, before I conclude, addressing myself to you my Masters of the Roman Church: Behold here the important motives and grounds, which have moved me, to forsake your said Church, following the Lord's commandment, in the Revelation: Go out of Babylon, my people, that ye be not partakers 
Apoc. 18. 4.  of her sins, and that ye receive not of her plagues. And not (as I protest here before God) on any inconstant humour do I this, for affection to novelty, for revenge against any one of you, neither to avoid any punishment to be inflicted on myself: as (in your own souls) you are my faithful witnesses. Nor yet to procure any repose, or carnal liberty to myself: but only for giving the glory due to God, & to attain the salvation of mine own soul. Praying to the Almighty, who hath deigned thus to visit me in his mercy, that it would please him to extend the same goodness towards you, and deliver you out of that deadly sink of ignorance. And so, to him that is King of Kings, immortal, invisible, and our only wise God, be all honour and power ascribed eternally. Amen.  
D. Dusert.   

WE, whose names are hereunder written, the Pastor and Elders of the reformed Church of melo in Poictu, do testify, that this day, being the 22. day of December, 1603. Master Daniel Dusert, (a native of Cincte-gavelle, in Languedoc, and heretofore a Religious Friar, of the Order of Saint Frances, called the Reformed Order in the Covent at Tholouse) did come (of himself) before us, and declaring, that he, having taken good notice of the errors of the Roman Church, being contrary to the conformity used in the Church reform, and the sacred Scriptures, desired that we would lend him a hand, to entertain him among the number of that holy flock. Upon this declaration made, we examined him on the principal Articles of true Religion, and find in him, that he comes not any way polluted among us, nor suffers himself to be transported in in this his change, by giddy inconstancy: nor seeks to exempt himself from the austerities, used in the Religion he professed before: nor yet to procure him any Licence to carnal liberty. In brief, he hopes not to attain among us, any honours and treasures of the world: Christ calling his followers here on earth, to the Communion of the Cup of his Cross, and his sufferings. To these protestations, he hath added withal, that he hath no other aim, but the quiet of his conscience, and salvation of his soul. And after he had publicly made his abjuration of the doctrine of the Romish Church, and solemnly protested, to live and die in that of the Church reform (according to the Articles before openly pronounced) we received him as a member thereof, and gave him this present attestation, to stead him upon any need thereof. Given at melo, the day and year above written.  


B. Manceau, Pastor of the said Church.  
René de la Court, Esquire, Lord of Boullay.  
D. Chollet, created at melo.  
Gracian, Lord of Vergne Nourry.  
P. Taverneau. Elders.    
FINIS.