I Make no question but many will be offended at this my change: I do foresee, that many likewise will speake opprobriouslie and iniuriouslie of me: and therefore I thought it not amisse to make known vnto you all, what my profession hath bin vntill this present, and the motiues that haue stir­red me to take this resolution in hand.

It is about 18. or 20. yeares that I haue liued in the order of the Ho­ly-Crosse: which profession I haue not left for any lightnesse or humo­rous conceit, God is my witnesse: for before I tooke this holy resolu­tion vpon me. I haue indured manie combates in my selfe. I haue wel pondered and foreseene the dangers and inconueniences whereinto I might fall: I haue seene that according to the world I am sufficiently furnisht wherwith to liue at pleasure, and therein to spend the residue of my daies; and forsaking the same, I haue likwise foreseene, necessi­tie and much vnquietnes. Neither am I entred into this happie reso­lution through any discontentment receiued by any of these of my order: I haue Letters testimoniall from our Generall, which suffici­entlie testifie how I was honoured and beloued of those of my order: but I must now come to vnfolde vnto you that which hath awaked me in the prime of my pleasures.

I haue throughly considered in my selfe the great contentions that haue beene and yet are in Christendom touching religion. I haue cast the eyes of my minde vpon that mortal hatred, which the greatest part of the world (and those too, that are the greatest personages) do beare to true religion, and the professors thereof. I haue laid before me the sharpe and greeuous persecutions exercised against them: and on the other side I cannot forget their constancie & firme resolutiō, to main­taine that which makes them so odious among so many assaults, and dangerous trials, cōtrarie to mans nature which seeks after naught els but rest, and that, which may bring him solace and pleasure. This con­sideration makes me suspect that it is more then a humane spirit that awakes in them these heauenly motions so smally acceptable to the flesh. I here the voyce of the Lorde speaking by his holie Apostle: [Page] Try all things, but retaine that which is good. 1 Thes. 5. Iohn 5. Act. 17. I here our Sauiour Christ commanding vs to found the Scripture; the example of the faithfull of Berea, who examined the Scriptures, to see if that which S. Paule prea­ched was answerable thereunto, comes into my memory, I behold how it was a question of eternall saluation, and deserued in good ear­nest to be thought vpon: I confesse freely, that in comming and going from place to place for the execution of my charge of prouinciall, I haue communicated with some of the religion aswell Ministers as o­thers: I haue seene and haue bin constrained to confesse that al maner seruices are not acceptable in Gods sight. Ierem. 7. Es. 29.13. Math. 15.8.29. Colos. 1. He condemneth by his Pro­phet Esay, and by our Sauiour Iesus Christ in S. Mathew, the comman­dements and traditions of men: he reiecteth by Saint Paule to the Col­loss. voluntary seruices, what apparaunce or shew so euer they haue of deuotion.

He forbiddeth vs in Deuteronomie, Deut. 4. to do that which shall seeme good in our owne sight, and enioyneth vs, to do onely that which he commaundeth vs, neither to adde nor diminish his word: he cryeth vnto vs by his Pro­phet, Who hath required that at your hands: Such and an infinite num­ber of other like places of Scripture haue induced me to learne whe­ther my profession were of Gods institution, or if God were the au­thor of those seruices which now beare greatest sway in the middest of the Roman Church. I haue busied my selfe in reading some bookes intreating of Religion, and such as handle matters now in controuer­sie. I haue bestowed some time in reading and examining the places of holy Scripture, whereof Saint Paule speaketh, 2. Tim. 3. that the whole Scrip­ture is giuen by inspiratinn of God, and profitable to teach, to improoue, to correct, and to instruct in righteousnesse, that the man of God may be absolute, being made perfect vnto all good workes: Iohn. 5.39 Esay. 8. whereof he also beareth record, that the Scripture is of power to make vs become wise to saluation through faith in our Lorde Iesus Christ. It is shee, as I said before, to whome our Sauiour Christ sendes vs, as also the Prophet Esay, when he vseth these wordes; Romish seruice. To the lawe and to the testimo­ny: if they speake not according to this worde, it is because there is no light in them: there haue I found, seeking her opinion and aduice tou­ching the seruice and doctrine maintained in the Romane Church, which shee in no wise approoues, but contrariwise in expresse wordes condemnes it. I haue not disdayned to peruse the auncient fa­thers and doctors of the Christian Church, whome the Romane Church ordinarilye vse for a buckler against those of the religion: [Page] their owne wordes doe make mee know, that their bookes serue not so much to confirme the seruices in the Church of Rome, as to de­stroy them.

One thing hath exceedingly mooued me, & that is the Masse and prayers vsed in the Romane Church, Masse. which beare witnesse against themselues: hauing many traces and reliques of the auntient doc­trine of the primitiue Church, which was in the Apostles time. And to shew that I do not speake this at randome, I will produce some witnesses aswell out of the holy Scriptures and auntient fathers, as out of that which is contained in the Masse, and in the seruice of the Church of Rome.

The principall controuersie at this day is concerning the pure ser­uice of God.

Those of the Church of Rome, and in generall all the religious thereof do fully esteeme and conceiue it to consit in praying to Saints and Ladies, Praying to Saints. to honour and serue them: nay which is more, to present themselues before their images and there yeeld vp their offerings and deuotions.

God speaketh so plainely by his first commaundement to worship and serue him onely, Exod. 20. Math. 4. Deut. 6. Esay. 48. Exod. 20. that it is easilie seene how hee condemneth all ser­uice in the Romane Church. And heereunto I adde his protestati­on made by Esay: Not to giue his glory to another: & his declaration else where, that he is iealous of his honour. What can there be more ex­presse against all the seruices of images, then the prohibition by the second commaundement: Against Images. not to make any image, nor the likenesse of any thing, not to bowe downe to it and worshippe it. I shoulde neuer haue done, if I shoulde rehearse all the passages of holye Scripture, which are against images and the seruice of them: Haba. 2. Ierem. 10. they are called va­nity, teachers of falshoode, and those that shall serue them are threatned to be brought to confusion.

The other great contention at this day, is touching the transub­stantiation and worshipping of the host. Transub­stantiatiō. They perswade themselues in the Church of Rome, that the bread and wine of the Masse, af­ter their consecration is no more bread and wine, but the true and naturall bodie of our Sauiour Iesus Christ: and thereuppon they forge that the substaunce of breade and wine must not be there any more sought for vnder these apparances of bread and wine: Christ Iesus is there really all whole both God and man in his owne proper substance: and therefore they teach men to bow downe themselues [Page] and worship this bread and this wine: wherein doubtlesse they com­mit a great Idolaty if Christ Iesus be not there, Act. 3.22. Acts. 3.20. Iohn. 12.8. Mat 28.5.6 Mar. 24.23 Mar. 13.21 Luke. 17. Ma. 24.27 as they would haue it beleeued. And I pray you what meane so many places of the holy Scripture, which testifie, that Christ Jesus is ascended vp into heauen, that from thence he shall not come, vntil he commeth to iudge the quicke and the dead, that the heauens do containe him, vntill the day that all things shal be restored, that we shall haue the poore alwayes with vs, but him we shall not haue alwaies, that wee must not follow those that shall say Christ is heere, Christ is there, that he shall come like lightning that goeth from the east to­wards the west?

The Apostle Saint Paul names bread and cuppe the bread & wine in the celebration of the supper? Whosoeuer shall eate of this bread, 1. Cor. 11. saith he, and drinke of this cuppe. &c.

Our Sauiour Christ Iesus, after the communication of his supper, Math. 26. Marke. 14.22.23.24. Luk. 22.19 Iohn. 4.14 nameth the cuppe which he had ministred to his Apostles, the fruite of the Vine. I will drinke no more (saith he) of this fruite of the vine: hee himselfe requires it at the hands of his worshippers. Who worship the father in spirit & truth, places wholy contrary to the doctrine of tran­substantiation and adoration of the host. 1. Cor. 10.16.17. I know well that the breade of the supper is called the body of Christ, and the wine also the bloud 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 bloud of Christ, but it is also named the communion of the bloud of Christ, and the new Testament in the blood of Christ. Which places teach vs that we must not alwaies take the words in the foote of the letter, nor vnderstād 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 bloud of Christ: for because they represent vnto vs our cōmunion in the body & bloud of Christ, & the new testament in the same bloud of Christ, and moreouer, the bread and wine of the Lordes supper represent vnto vs the body and bloud of our Sauiour Iesus 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 signe the other a figure of the body and bloud of Christ. And this was the reason when Christ instituting his supper hath saide of breade This is my bodye, and of wine, This cuppe is my bloud, Hence it comes that the auntient Church (as the wordes of the Masse giues vs to vnderstand (when they came to the communication of the supper) vsed this exhorta­tion, sursum corda, therby aduertising the faithfull to lift vp their harts [Page] aboue the visible things of the Sacrament, and to imbrace Christ Ie­sus in heauen through a liuely 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 knowne that in matter of Sacrament, the Scripture vseth to giue vnto the signe, the name of the thing signified: as when shee nameth the Circumcision, coue­nant, Genes. 17. Exo. 5.11. albeit it was but a token of the Couenant and the Lambe which was offered in the Passe-ouer, she names him Passach, that is to say, Passage: and yet notwithstanding he was but a token of passage.

Sacrifice for quicke and dead.They thinke that in the Masse there is a sacrifice propitiatorie for the remission of sinnes both for the quicke and dead: but I doe see that the whole Scripture sendes vs to the sacrifice of Iesus Christ which he hath offered; Heb. 20. Rom. 5. viz. his owne body vpon the Crosse. Jt is through this onely oblation, that we be made holy, and haue eternall re­demption. How can the Masse be propitiatorie for our sinnes, see­ing that in the Masse there is no effusion of bloud; Heb. 9. and as the A­postle to the Hebrewes saith; There is no remission, without shedding of bloud. I haue considered, and oftentimes meditated as well on the three Euangelists, as on Saint Paule touching the institution of the Supper of our Sauiour Iesus Christ, Heb. 5. & 7 Psal. 110. Math. 1. Acts. 4. 1. Cor. 22. wherevpon they would builde and grounde the sacrifice of the Masse; But I haue seene plainely that it was without any apparance of reason. For Christ Iesus, vnder the formes of Bread and Wine, presents his body and bloud, and commaunds to communicate it, and to preach his death and passion vntill his comming: he speaketh nothing at all touch­ing the offering it in sacrifice.

I finde likewise in other places in the scripture, that Christ Iesus is the onely sacrificer according to the order of Melchisedech: that through his onely sacrifice, the wrath of God is appeased: and there­fore he is called Iesus, that is to say Sauiour. S. Peter saith, There is no other name giuen vnder heauen whereby we must be saued. S. Paule saith, that he reioyceth in nothing, but in Iesus Christ, and him crucified. It were a needelesse thing for mee to recken vppe all places that serue for this purpose. In the Masse it selfe there are wordes to be found, which beare recorde, that those that haue composed it, haue beene constrained to confesse, that aunciently in the action of supper, there was but a sacrifice of prayse and thanksgiuing, [Page] according to the doctrine of Saint Paule, When, and as often as you shall eate of this bread and drinke of this cup, you shall pronounce the death of our Sauiour vntill his comming: Masse con­demned by her owne Canons. and behould the pro­per speeches touching the same in their owne Canons; Pro quibus tibi offerimus, vel qui tibi offerunt, hoc sacrificium laudis pro se suisque omnibus; that is, For which we offer vnto thee, or those that offer vnto thee this sacrifice of praise for themselues and all others. And in another place in a Collect for the dead, Prae­sta quaesamus omnipotens deus, vt animae pro quibus hee sacrificium laudis t [...]ae obtulmus maiestati; that is, Graunt wee beseeche thee Almightye God, that the soules for whome wee haue offered vnto thee this sacrifice of praise, &c. And in another Collect beginning, Propitiare Domine, there is, pro quibus tibi of­ferimus sacrificium laudis, that is; Be mercifull O Lord to those for whom we haue offered vnto thee this sacrifice of praise.

The Church of Rome nourisheth men in ignorance, Reading the Scrip­tures for­bidden. forbid­ding laye people and women to read the Scriptures: and in their prayers and assemblies they vse an vnknowne tongue. I could neuer comprehend how many bee accorded herewith, that which is said in the Psalmes: Happye is he, Psal. 1 Psal. 19. & 119. Deut. 4. who in the lawe of the Lord exerciseth himselfe day and night: that the law of the Lord is an vndefyled law, conuerting the soule, and giueth wisdome to the symple: that she is a light to lighten our feete, &c.

Saint Peter saith, that we doe well to be attentiue to the reading of the Prophets, which giue vs light as it were a Candle in a darke place: and Saint Paule saith in generall termes, that whatsoeuer is written, is written for our learning. Saint Ierome knew verye well this doctrine when he wrote to Lata in these Termes: Let the daughter loue diuine and heauenly bookes, insteade of sylke and preci­ous stones: and in those bookes, let her not be delighted with the outward gilding and embrodering of the couer, but with the inward erudition distinguished and corrected according to faith: let her learne fyrst by the Psalmes of Dauid, to renounce wordly vanities: let the Prouerbes of Salomon teach her to liue vertuously: let her accustome her selfe to contemne and detest earthly things, in Ecclesiastes: let her follow the example of patience and vertue in Iob: let her take the holy Gospell in­to her hands, and neuer let it depart from her, but with all her hart let [Page] her study the Acts and Epistles of the Apostles: and when shee shall haue enritched the closet of her heart with such ritches, then let her learne the doctrine of the Prophets, and the bookes of Moses: and for the last, the Canticles: For if shee shoulde haue read it in the bee­ginning, shee might peraduenture haue beene wounded in her heart, by not rightly vnderstanding the holy songs of the spiri­tuall weddings, vnder carnall wordes. Vpon this purpose Saint Augustine doubteth not to pronounce, August. in hu. 50. Sermon to his brethe­rē in the de­sert: that hee, who maketh no reckning to reade and meditate in the holye Scriptures sent from Paradice, ought to feare not onely the incurring of eter­nall tribulations, but also the enduring euerlasting paines and punishments. For it is so dangerous vnto vs not to reade the ho­ly Scriptures, that with great griefe of minde the Prophet cry­eth out: Esay. 5. Ose. 4. 1. Cor. 14. For this cause my people haue beene led into captiuitie, for that they haue no knowledge: for hee that is ignorant, shall be ignorant: and a little after he addeth, that those who will not vnderstand in reading in this world, God will not know them in the day of iudgement: and then finally he exclaimeth, Why are we not carefull to reade the holy Scripture, where our soules are fed and nourished for euer.

Seruice in an vn­knowne tounge.As for the seruice vsed in a tongue vnknowne, I am greatlye abashed, that so many reasons vsed by the Apostle S. Paule (in the 14. Chapter of the first Epistle to the Corinthians) to with­draw men from so palpable abuse, coulde not touch nor mooue the heartes of the Pastors and Gouernours of the Romane Church, for to feede the poore People with a better nourish­ment.

They compell them moreouer to confesse all their sinnes to the eare of a Priest: Auricular. confession. which thing they would not vse, if they had but penetrated into the knowledge of these wordes of Da­uid, Who can tell how oft he offendeth: O cleanse thou me from my secret faults: or if they had regarde vnto the example of the selfe same Dauid, Psal. 19. who saith, that it was to God alone that hee confessed his sinnes.

The Church of Rome, teacheth that saluation must bee sought for, Iustificatiō by workes. in mans merits, and that our iustice commeth through workes: but I shoulde bee too long in reciting all that which the Scripture saith to the contrarye. For shee dooth acknowledge [Page] that there is not any sufficiencie or capacitie in man to do well: we are not able to thinke any good thing of our selues, 2. Cor. 3. Gen. 6. & 8 Psalm. 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 mans heart euen from his in fancie, and saith that they are at strife with GOD: and that they cannot be made obedient to the lawe of God: she pro­nounceth that men are dead in sinne, and affordes them no hope but in the mercy of GOD, through the obedience of our Sa­uiour Iesus Christ: and furder she declareth that we be iustified gratis by his exceeding great mercie, through faith in Iesus Christ, without the workes of the law. And certainly we stand in great neede thereof: for as Saint Ieromie saith, Hierom in Pro. cap. 20 Et in Eccl. cap. 7. Lib. de orat. what righteous­nesse and what cleanenesse can be here in the life of the iust? the workes which we minister through this body of ours, are alwayes mingled with some errour: we be taught, saith Saint Gregorie of Nice, in the holy Scripture, that there is not one to be found among men, which can passe one onely day without spot.

And therefore Saint Augustine was moued to say that which euery one of vs ought to say of ourselues after this example, I presume not at all of my selfe: In Psal. 58. for what good haue I wrought to the end thou shouldest be mercifull vnto mee, O my God, and that thou shouldest iustifie me? What hast thou found in me but onely synnes? There is nothing in me of thee but bare nature which thou hast crea­ted: all the rest is my synnes which thou hast defaced. I haue not first risen vp to come vnto thee, but thou didst come to awake me: and be­fore I brought any good thing to passe, thy mercy, O Lorde, directed me. And Saint Barnard asketh, Serm. admilites te­pli. cap. 11. In his Ma­nuel. cap. 22. Why men should require againe at our handes that which Christ Iesus hath paide for vs? He that hath borne the punishment of synne, and giuen vnto vs his iustice, the selfe same hath likewise payde the debt of death, and hath receiued life: for death being dead, life returneth againe, euen as sunne being in esse, ius­tice commeth againe. Now death hath been extinguished in the death of Christ, and the iustice of Christ hath beene imparted vnto vs. To be short, I say with S. Augustine: All my hope is in the death of my Sauiour, his death is my desert, my refuge, my saluatiō, my life, my resu­rectiō, my merit is nothing else but the mercy of the lord: I am not poore of merit so long as the Lord of mercies shall haue his being: and if the [Page] mercies of the Lord are great, then am I great in merits, and looke how much the more he is mighty to saue, so much the more am I assured.

The opinion of Purgatorie, whereon are grounded so many Masses, Obits, and yearely seruices done to the dead, is plainely ouerthrowne by infinite places of holy Scripture: wherof some do testifie, that there is no condemnation for those that are in Iesus Christ, and that liue after the spirit, and not after the flesh: that he who beleeueth in Christ Iesus, Rom. 8. Iohn. 3.36. & 5.24. is gone from death to life, and shall not enter into condemnation. Other places there are that assure vs of the forgiuenesse of our sinnes in the bloud of Christ Iesus: his blood cleanseth vs from all sinnes, 1. Iohn. 1. Ephes. 1. Col. 1. Esay. 5.3. Ephes. 5. Apoc. 1. saith Saint Iohn: by himselfe hee hath purged vs from our sinnes, through his bloud we haue redemption, wee haue deliuerance, that is to say remission: hee hath beene deliue­red vp for our sanctification, and to washe vs he hath also wash­ed away our sinnes, and defaced our iniquitie as a cloude: and therefore he hath promised by his Prophet, that men shall seeke for the iniquity of Israell, Esai. 44. and the sinne of Iuda, but it shall no where bee found: and addeth the reason, because, saith the Eternall, J will pardon their iniquities: Ier. 5. Yea were they redder then Scarlet, they shall be made whiter than Snowe. And likewise the ancient Fathers could neuer finde any other Purgatorie in the holy Scripture, Iohn. 1. then the bloud of the Lambe which taketh away the sinnes of the world. Saint Augustine saith, that the Catholique faith beleeueth accor­ding to the authoritie of God, that there is the kingdome of Heauen. Secondly, Augu. con­tra Pelag. Hipp. lib. 5. that there is the lake of hell wherin euery Apostatate, or strā ­ger to the faith in Iesus Christ shall suffer torment: of the third place saith he, we know nothing at all, & do not finde in the holy Scriptures, that there hath bin any such: and also he saith in another place, that there are but two wayes: the one leadeth to condemnation, and the o­ther to saluation: Serm. de temp. 232. Euchir. cap. 115. de verb D. and elswhere he disputeth against Purgatorie it selfe: Bretheren, saith he, let no man deceiue you, for there are two places, and there is not a third for any: he that shall not be worthy to raigne with Christ Iesus, without doubt he shall perish with the diuell. Here is all the forgiuenesse of sinnes: Christ Iesus taking vpon him the punishment of our sinnes, and not the fault, hath wiped away both pu­nishment and offence: we are not here without sinne, but we shall depart [Page] from hence voide of sinne. Where is Purgatory then? Serm. 37. de verb. D. Mary behold saith he in another place, the purging of our sinnes is the bloud of the iust, that is to say, Christ Iesus. Saint Cyprian saith, Serm. 31. de trinit. lib. 4. cap. 2. that when wee shall depart hence, there shall be no other place allotted vnto vs for re­pentance nor to make satisfaction: here life is either lost or gotten. Saint Hierom likewise vpon Esai. cha 65 saith, Cypr. contra Demet. lib. 4. cap 4. that he who shall not haue obtained pardon for his sinnes whilst he liueth in this world, & shall de­part in that manner, doth perish vndoubtedly. Hence it comes that another saith, that so long as we liue here we haue a remedy: Grego. Na­zianzene Carm. de Reb. suis in Moral. reg. 1. cap. 2.5. Faith onely iustifieth. but when our last end is come, there remaines but a perpetuall prison, that is, for those that shall not receiue remedy in this life: for it is the time of repē ­tance saith S. Basyll, & so soone as we are gone, why all power of dooing any good is taken from vs. How comes it to passe, saith he in ano­ther place, that the wretched sinfull soule dare be so bould as to ap­proach vnto God? Mary in stedfastly beleeuing, that the purging of her sins hath bin effected through the bloud of Christ Jesus. To be short, if Roses may be gathered among thornes, I might here produce what the doctors of the Romane Church haue conceiued here­of. Lomb. lib. 8. Sent. D. 19. C. Nunc. Lombard saith, that euen as those who in ancient time beheld the brasen Serpent lifted vp, were healed from the biting of Serpents: so likewise if by a right and true fight of faith we beholde Christ Iesus, who for vs was hanged vpon the Crosse, we are thereby deliuered and freed from the bonds of Sathan: that is to say, from our synnes: yea in such sort, that after this life, he findeth in vs nothing punishable. Scotus likewise in his 4. booke of Sentences, Dist. 15. and the Glose of the Canons saith, that Nec cordis contritione, nec oris cōfessione 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 contritionē. Epiph. 2. lib. 1. tho. He­ros. 59. in Cant. According to which I conclude with Epiphanus, that there is neither fasting, nor almes, nor repentance, nor iustice, neither good nor euill that profiteth, after death.

It is not my purpose nor intention to set downe here in per­ticular, all that which hath distasted me in the church of Rome; there are verye many other things by me obserued, which in no point agree with the worde of God. But I thinke that those pointes which I haue alreadye touched, are sufficient enough [Page] to make it manifest that I haue enterprised nothing without good reason, and that my conscience would neuer haue suffered me to liue in quiet and rest, if I had done otherwise.

All which things carefully ballanced in my minde, haue ex­ceedingly mooued me to this resolution: and I thinke verilye there is no true Christian soule but is with them. I finde that it is a difficult thing to resist Gods voyce, and to fight against the truth which discouereth her selfe so apparantly. Psal. 142. Psal. 158.143.119. & 51. My con­science still vrging me, what could I do else, then sit downe and say, O my God leade me in the right way, teach me to do thy will: I am a poore sheepe that is strayed, make me to know thy Sion, Drawe me into thy holy Hill: cause me to see in these troubles and confusions, that shee is the true Church and espouse of our Sa­uiour Iesus Christ: bring mee into this rocke of life, where thou doest gather together thy flocke: open my eyes, and suffer me not to bee deceiued with the horrible abuses of the world. I did perceiue in generall the corruption of mens man­ners, and therefore I perswaded my selfe that shee was not the true Church onely through holynesse of outwarde conuersati­on: I did know and confesse that shee is that company, which hath true faith and followeth the infallible doctrine of the Sonne of GOD, Ambr. in Luk. lib. 6. cap. 9. according to the saying of Saint Ambrose. He commaundeth vs (saith he) to seeke and principally to choose that church wherin Christ Jesus dwelleth: but there is a church that reiec­teth faith & possesseth not the foundations of the Apostles preaching: and such a Church we must leaue. Yet notwithstanding, I could not chuse but somewhat be touched in my heart, in respect of the vncharitable reproaches, which many great personages haue a long time vsed against all the Court of Rome, and against the principall gouernours & conductors of the Romaine church, and especially considering the complaintes and murmures on euery side vsed against the dissolution of the Clergie. Barnard. in Serm. 33. Cant. Cant. I remem­ber the wordes of S. Bernard who speaketh as followeth. Now from whom shall the Church conuey or hide her selfe? All are friends, and all are enemies: all are allies, and all are aduersaries: and are domesticals: and there is none in peace and charity, all are neigh­bours, [Page] and all seeke but their owne profit, They are Ministers of Christ, & serue Antichrist: they walke 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 dailye gaily apparalled sometimes like stage players, and other whiles like kings: hence comes their golden bridles, their imbrodered saddles and gilded spurrs: By meanes hereof their ta­bles with delicious cates and rich vessell of siluer are furnished, hence proceedes their drunkenesse and gluttony, the harpe and the viole: hereof comes their wine-presses abounding in plenty, their garners, the one an­swering the other alwayes full. By this meanes are their, hogsheads full of oyntments and sweete sauour: their purses neuer empty: and in respect of these things forsooth, they are and will be so called, Princes of the Churches, Archbishops, Bishops, Archdeacons, Deanes, prouosts, and such like. But this comes not so to passe iustly, but because they walke in obscurity, and trace the workes of darkenesse, and therefore it hath bin heretofore prophefied (and now it is accomplished) behold, in peace my bitternesse is most bitter. It hath been before bitter in the death of Mar­tyres, after more Bitter in the controuersie of Heretikes, and now most bitter in the maners of domesticalles: a man cannot driue them away nor flie from them: so mighty are they both in power and number: the Churches griefe lies in the entrailes, it is incurable, & therefore her bit­ternes most bitter. Hitherto. S. Barnard.

He that desireth to know further, In Psal. 90. In conuers. S. Paule. let him reade the wordes of the selfe same author vpon the 90. Psalme, and in his Sermon of the Conuersion of Saint Paule, where hee 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, &c. He further in his first Sermon of consideration to Pope Eugenius, breaketh foorth into these termes: What is it, faith hee, that Image makers say vn­vnto thee? Go to and sticke not, for thou maist bouldly buy them with the spoyle of Churches.

Though there bee many that cease not to enueigh against the Ministers of the reformed Churches, and that sticke not to call them Heretikes, to charge them with slaunders: yet doe I plainely perceiue that they are thus hardely dealt withall, contrary to all reason and equitye of conscience. In some of them I haue found true simplicity ioyned with modesty, the sweetenesse [Page] of their demeanure and manye other vertues which are the true notes and infallible effects of a right Christian: by meanes wher­of I am not, nor ought to giue any credit to the detractions or vn­charitable speeches of the world. For my conscience hath brought me back to this point, that the trueth of Religion depends not of mens conuersation, but of the will of one onely God, which by his word he hath made manifest vnto vs.

I pray the brethren of my Order, and also all other, to consi­der all these reasons. I haue not forsaken them to iniurye or wrong them in any point, nor to bring any scandall vnto them. If I coulde haue remained among them with tranquillity of con­science: If I did not thinke to offend God, by continuing in this profession wherein I haue beene norished so many yeares, surely I had yet beene with them. Brethren, it is not my will nor in­tention to offend you: I perswade my selfe likewise that there is none can iustly reproue me of my comportment and behaui­our: I was neuer culpable of drunkennesse, of adultery, or any other such misdemeanour: I was no prophane person among you, but haue shewed my selfe zealous in maintayning and ad­uancing your order.

You know, that through my diligence and care, two of your decayed and ruinated Monasteries haue beene reedified: the one neere Troye in Campane, the other in the country of Mayne. I haue followed your businesses and affaires in all trauaile and vigilancie, and I know you are not ignorant how that I haue had issue to your contentment: I haue so well demeaned my selfe among you, that I purchased vnto you many rents: yea and forgiuen you some. Wherefore I beseech you, and ex­hort you in Gods name, and with all the affection of my will, that with a spirite of meekenesse and feare of God, you doe examine if I haue not done holyly and religiously, to laye holde vpon the true word of God, directed thereunto by his spirite? And if you finde that it was not my duetie to haue done otherwise, then that you would rather (take the selfe same resolution in hand, and following my steps, direct your course to the hauen of eternall life: whereunto I hope to come with all the true [Page] faithfull and elect (then to be moued against me and to slaun­der) Before my departure I would gladly haue laide open my deliberation and the reasons whereon I grounded my selfe: I would haue exhorted you to take in hand the same resolution with me, I would haue imbraced you, and witnessed that I de­sire all manner of good vnto you: but the most part may then imagin to what great daunger I had exposed my selfe, and the small hope left me to haue profit therein.

O my Lord Iesus confirme in me this resolution, suffer me not to yeeld vnto the assaults & combats which are or may be made against me: helpe my vnbeliefe, increase the faith within me, make me conceiue that assurance of Abraham, who belee­ued in hope against hope: arme me with thy promises, deliuer me from the snares of my cruel enimies, make me (good Lord) in effect to feele that thou art with me: & wilt be (as thou hast assured Abraham) my most liberall guerdon. I seeke my salua­tion: giue me, Lord Iesus an assured place of retrait in the holy Ierusalem, spare me in the temptations of the worlde: 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 hauing carried away the victory, I may enter into Paradice with thy most happy seruants. 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 minde renounceth the foundations of Ecclesiastical truth leaueth her. We be gone out frō her with our bo­dy, but they from vs with their spirit: we haue left with them the foundations of the walles, but they with vs the foundations of the Scriptures: we haue left and gone away from them according to the apparances of men, & they frō vs according to the iudgemēt of God: & therfore, the Christiās corporal do persecute & trouble vs that are spirituall. But to thē is properly addressed that which the lord saith; O Hierusalem, Hierusalem, thou that killest the Prophets. &c.

Reade, saith S. Ierome, the Apocalips, Hieron. ad Marcel. vi­duam. and consider that which is there written of the womā clothed in Scarlet with blasphemy writ­ten vpon her forehead, of the seauen Mountaines or hils, of the great waters of the miserable end of Babilon. This is that rocke of Trape­ius, [Page] so many times beaten with thunder from God, for that it was displeasyng in his eyes. Come out from among them my people, sayth the Lord, that you be not partakers of her sinnes and wounds: flye from Babilon, let euery one saue his soule, for shee is fallen, shee is fallen, and is becme the hachitation of Diuelles, and a refuge of vn­cleane spirits.

THE Kingly Prophet, or rather our Saui­our Iesus Christ vnder the figure of Da­uid (most deare brethren) in the 22. Psal. hauing prayed the almighty to deliuer his life from the sworde, his desolate soule from the power of the dogge, from the Lyons mouth, from among the hornes of Vnicornes, doth promise, if he heare him, to declare his ho­ly name to the brethren, to praise him in the middest of the great congregation, and to make his vowes vnto him in the presence of those that feare him.

If the sonne of God himselfe hath vouchsafed to make this vowe, how much more am I bound (being a miserable sinner, and hauing obtayned of Gods eternall bounty my spirituall deliuerance) to declare and exalt the name of the euer-liuing God among you, my brethren, to render vnto him my vowes, in this great congregation and assembly of you which feare the Lord: to the end that those who heretofore haue receiued the like grace as my selfe (hauing beene drawne out of darke­nesse, and brought into the true light) may haue matter and occasion to remember the benefit by them receiued from God [Page] and therefore yeeld vnto him innumerable thankes: alwayes laying before themselues, that as God is a most liberall be­stower of his benefits, so hee is a most seuere exactour in ex­pecting thankes for the same: which doubtlesse is the true meane to obtaine the continuance and encrease; ingratitude being nothing else but an obstacle that hindreth the streames of his flowing mercie. And (deare brethrē in the Lord) I make no doubt but that many of you are throughly acquainted with my former conuersation & profession, and likwise with my in­tention. For certainly I may well say with S. Paul (to the glory of God and my great conuersion) that though heretofore I haue beene one of the greatest embracers of the foolish tradi­tions of my fathers, being of that Sect the most superstitious of the Scribes and Pharisies of the Romane church, when that my heart was in darkenesse, my vnderstanding hardened, and her waies and doctrine wholy tending to death (Prou. 14.) see­med to me pure and right: yet now, my heart is enlightened and I may contemplate in the bright mirrour of the Gospell, the glory of the Lord plainly. 2. Cor. 3. And my most mercifull father, who hath conuerted me vnto himselfe, through the in­fluence of his holy spirit, who a long time and that very often hath summoned and warned me, sounding in the inward eares of my minde, that which before hee spake to the rebellious children of Israel; Walke yee not in the ordinances of your fathers, neither obserue their maners, nor defile your selues with their Idols. I am the lord your God, walke in my statutes, & keep my iudgemēts and do them: which if a mā do, he shall liue in them (Ezec. 20) And in another place, he willeth his people to come out of Babilon, that they be not partakers of her syns, & receiue her plagues (Apo. 18) de­part, depart ye, go out frō thence & touch no vncleane thing. Jsai. 52. Hearing, I say, so many times such and the like words of Gods diuine spirit soūd in the ears of my soule, it being a hard thing for me to kick against the prick; & Gods clemency & bounty through his patient pursuite surmounting my too great ma­lice & blindnesse, hath now in the end forced me to obey his voice, and follow his vocation. Hence it comes therfore deare [Page] brethren, that I haue forsaken the vaine and superstitious tra­ditions of men, and disposed my hart to receiue at large the di­uine beames of the eternall sunne of iustice, the influences of his supreame grace, the most sweet ioyes of Gods face, to wit, through the participation of the word of life, of the excel­lencie of the Sacraments, of the efficacie of the exercies of pie­tie, of the perfections of a liuely faith, and other infinite bles­sings and benefits inspired from heauen into the elect, in the mysticall societie of the body of Christ. O thrice and foure times blessed be that so great power of the spirite of GOD, which leadeth mee to such good, high, and heauenly things. Behold me now through the grace of God to haue forsaken & abandoned these seminary abuses of papistry, to become forth from the dungeon and sinke of all filthinesse & malice. Behold me loose and freed frō the embracings of that strumpet Babel, the nurserie of all impietie; by whom the holy name of God is so villanously prophaned, and the honor of the soueraigne God (infinitely iealous of his glory) so impudently prostrated of Idols of gold, siluer, stone, wood and clay: behold I say, how that I am come forth from that dangerous labyrinth of errors, so abhominable, as that there is not any man, hauing neuer so little feeling of faith, but doth detest and abhorre them. My conscience also, which before had so many times grieued and tormented me, for that she found her selfe so far wandring out of the way of the true and liuely spirit of God (which secretly drew her to himselfe, affoording her no assurance in the false grounds, which before she sought) now giues me a true repose and consolation, hauing found that vnknowne good which she thirsted after: the which is now happened to her, when according to the counsell of the wise (Prou. 14.) and through the fauour of my GOD, I am departed from that foolishe man, from the sonne of iniquitie, from Antichrist; in whome I haue found no lips of knowledge, but rather of falshood and deceipt. This is the onely fruite that lyes hidden vnder the leaues of this fained holinesse, iustice, obedience, pouertie, fastings and disciplines, instituted without and contrarie to [Page] the word of God. All these fooleries, these proud habilliments and haughty pompe of the Hierarchie of Antichriste, tende to no other ende or vse, but to busie, amaze and abuse the sence of those who do not know the true celestiall ornaments of the citie of the liuing God: which cannot discerne the manifest difference which the faithfull see betweene the crowne of thornes of their Redeemer and Sauiour Christ Iesus, and the glittering crowne of the sonne of perdition, sending men to men, and humaine workes; which are in parte the causes of their eternall saluation, which to vs and for vs is purchased by the onely sonne of God: to whome he dooth exceeding in­iury thus to diminish, through his false doctrine, his merites, and rendring them insufficient. But if these poore soules which he amazeth would but enter, how little soeuer, into the bottome of their consciences, to iudge of this his doctrine, ac­cording to the vnderstanding which God worketh in them, I doe assure my selfe they would soone discouer and con­demne the vanitie and falshood of this deceiuer. For GOD dooth suffer by his secret (but most iust) prouidence, that the more they haue their eyes open to their workes, as expecting by them saluation, so much the more are they doubtfull, fearefull and in despaire; what shew or apparance soeuer the bountie and greatnesse of their workes carrye with them: which doubtlesse is a worke which God worketh in them for good, if they would not wilfully resist the holy Ghost. I speake this by experience which I haue in my selfe, and in a great number of others, whose inward disposition hath beene very well knowne to me. And surely this cursed teacher of lyes & inuenter of fooleries, dooth dishonour and outrage to the blessed sonne of God, not onely in this which hath beene said, but also most vnworthily and outragiously deuesteth him of all his other dignities and excellencies, wherewith he hath beene honoured by his eternall father, though in appa­rance hee qualifieth him the Sauiour and redeemer of the world: but it is in such sort, as that in effect, and as much as in him lyeth, hee depriueth and robbeth him of all that which [Page] is necessarie for such an office. And first, what is he so blinde, that seeth not plainely how he dispossesseth him of his Soue­raigne and perpetuall office of Sacrificer, seeing he giues him, coadiutors and successors in this kinde of office, which are the Priestes: Christ dai­ly Sacrifi­ced. who according as he vainely conceiues, doe againe daylie sacrifice the sonne of GOD, offering him to the eter­nall father for the expiation of the sinnes of the worlde. And what, I pray you, meanes he by this, but that hee reputeth the onely sacrifice of the sonne of GOD, the true defacer of all our offences, to be of so small power, and vertue, that it is in­capeable and vnsufficent to deface them for euer? And againe is not this preferring of the Priest, saying Masse, or sacrifi­cing (a mortall and sinnefull creature, whose lippes are de­filed) before the blessed Sonne of GOD, Christ Iesus, a Lambe without spotte, in whom there is found no guile nor sinne? seeing that euery sacrifice is receaued in respect of the Sacrificer, as it is written in Gen. 4. The eternall had respect to Abel and his offering.

I omit for breuitie sake a thousand other absurdities, that followe after this newe sacrifice of the Masse, and likewise, a whole worlde of horrible and most abhominable villanies, which are to be found in the order of these Sacrificers, as well regular as secular: which sufficiently declare, of what stuffe both themselues and their sacrifice are made.

I will not heere saye any thing of the grosse and beastlye ignorance which is in many, though they be respected and honoured like great Doctors of the people and gouernours of soules; which (blinded as they are) they leade with them­selues into the pit of perdition.

I neede not likewise to make knowne to you the vitious life and scandalous conuersation, Of Monks and their liues. and too too notorious of the religious, and Monkes, meere abusers of the people; who in Cloisters and Monastaries are nourished in idlenesse, and en­tertained with the labour and sweate of the poore and simple people: who conceiuing too good an opinion of them, doe [Page] oftentimes take the very breade out of their owne mouthes, to giue it to them, which they abuse ouer wantonly through excesse and gluttony.

But to returne to their chiefe leader & Patriarche; Whē this deceiuour vsurpeth supreame authoritie ouer the lawes, doc­trines and documents of the sonne of God accusing them of insufficiencie, and lacke of power to demonstrate vnto vs the Soueraigne good, saying in a worde that the holy Scriptures are imperfect; what doth he else then depriue him of his doc­torall robe.

But the truth is and so it behoues vs to beleeue assuredly, that as Christ Iesus hath sent vs from the euerlasting Father, as a most wise Maister, with charge and power to bring men to their saluation: so hath he likewise by his doctrine, laide open most sufficiently the way and meanes therevnto. Traditiōs: Whereby certainely is ouerthrowne all the host of traditions, all this Ili­ade and infinite number of humaine inuentions, and vnwrit­ten doctrines, forged in the shoppe of this deceiuer: Pope a­boue the Scriptures. by the which he doth not onely surpasse, but is also contrary and op­posite, to the deuine and wholesome doctrine and precepts of Christ Iesus, a most sufficient Maister and teacher, the true Messias, both God & man; Pope is Antichrist. accomplishing that which S. Paule foretolde of him, that he should oppose and lift vppe himselfe against all that, which is called God. 2. Thes. 2. No lesse doth he of the royall dignity of Christ Iesus, whereof hee depriues him; attributing it to himselfe, as well in heauen as earth, v­surping and chalenging the full authority, to dispose after his fancie, of the whole Church, as well tryumphant as mili­tant.

Hence it comes, that this proud and arrogant deceiuer, Canoni­sing saints. takes vpon him to make Saints, to canonise those that seeme good vnto him, deifying them in such sort, as that the siely ig­norant people cannot know nor discerne Christ Iesus among this rable of saints: and eftsoons it falleth out that the bodies of those are honored and superstitiously adored by men in [Page] this worlde, whose soules are tormented by the diuils in hell. He taketh also power ouer Angels, Pope com­maundeth Angles. and all the happy spirits of the celestiall court, to commaund them: what could he vsurpe more in heauen, vnlesse he would banish and driue God him­selfe (if he could) from thence. But (alas) what authority takes he vpon him here vpon earth? what exceeding great ty­ranny and cruelty, dooth he exercise? Some he excommuni­cates, anathematizeth others, he taketh the temporall & spiri­tuall sworde, hee deposeth Kings and Monarches from their thrones; to bee short, being seated in the Temple of God: hee causeth himselfe to be worshipped as God, 2. Thes. 2. But oh, Lorde Iesus when wilt thou discomfit and bring to confusion this wicked vsurper? by the breath of thy wrath when wilt thou abolish him by the brightnesse of thy com­ming? 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 houre come, wherein we shall vnder­stand great consolation that voyce of the Angell, crying a­lowde, Rome is Babilon. She is fallen, she is fallen, that great Babilō. Apo. 18. O lord when shall it come to passe that the great nations and kings of the earth shall haue drunke enough of the wine of the wrath of her fornication, and haue spewed foorth all the venome which already thy haue sucked out of her cuppe? As for my part, I am weary and tired therewith: and therefore I renounce her, I detest and abiure her, in the presence of this Church of God, both now and for euer; louing rather to endure the Crosse of Christ in the bosome of his lawfull spouse, then en­ioy the pleasures and ioyes of this world, betweene the armes of a shamelesse strumpet, who hath so long time deceiued me through her fooleries. But againe I renounce and abiure now and for euer, both her and all her doctrine; in so much as that it is against the expresse word of God, blasphematory, Aposta­tique, superstitious, and as farre from the meaning of Christe our true maister, as darkenesse from light, as falshood from trueth, & vice from vertue: most humbly beseeching almighty GOD (thorough the entralls of his mercy, and through the [Page] most precious bloude which his sonne Iesus Christ hath shed for me) that he will not lay to my charge the faults of my youth nor iudge me according to the sinnes of my ignorance; but ra­ther pursuing his mercy begunne 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 worke so, that those who hetherto haue beene wrapped vp in the palpable darkenesse of error and ignorance, and luld a sleepe vnder the shadow of the winges of that strumpet, hauing beene drunke with the wine of her fornication, may now awake out of that profound sleepe, and slumber of death, to tast how little soeuer it be of the sauourous fruite of life, and drinke onely a glasse of the delitious waters of the foūtaines of immortallity, which streame from the house of God, into the assembly of the elect: for then I do assure my selfe, they will forthwith abandon the venomous Cisterns of that defiled strumpet and most malici­ous deceiuer. For this end therefore, O mercifull father and e­uerlasting God, we power out before thee, euen from the bot­tome of our harts, our humble petitions; for that the compas­sion we haue of so many poore soules (which she causeth to be drunke, & poysoned with a deadly poyson, couered ouer with an agreeable sweetnes) makes our eyes become fountaines, & our harts, to yeld forth vnspeakable sighes: considering in the theater of the world, the great multitude which through the whirlewinde of sedition, is rauished, drawne and caried head­long into the gulfe of perdition. But, O father of light, seeing it is thy maner rather to vse mercy then iustice, & that thy will and pleasure is to vse fauour, not fury; and that thou doest not desire the death of a sinner, but that rather he turne to thee and liue: stretch forth thy hand ouer them, drawe them to thee, teach them, sith thy good pleasure is that all shoulde come to the knowledge of saluation: Imprint in their soules a desire to founde thy holy Scriptures, and let the discretion of thy holy spirite leade them togather in these gardens fit and necessarye hearbs for the physick of their spirituall infirmities, the foode of their soules, the sacrament of eternity, the certayne pledge [Page] of felicity. But as for me, O father and most good God, what shall I render vnto thee for those thy exceeding blessings bestowed vppon mee? for like a good sheepeheard thou hast sought after my soule, beeing a poore wandering sheepe, and hauing layde her vpon thy shoulders, hast brought her backe to thy euangelicall sheepefould, to ioyne her to the flocke of thy true faithfull: thou hast vnmasked her eyes, layd open to her the abuses of Papistry, made knowne to her where she should finde her rest and tranquillity, the trueth of her sal­uation: thou hast forgiuen me all my sinnes, and healed me of all my infirmities, thou hast saued my life from the pit, thou hast crowned me with mercy and pitty, and satisfied me with all good things (Psal. 130.) so that through this my conuersi­on, and this change, by the power of my Creator, I am made young and lusty as an Eagle: what shall I then giue vnto the Lord for al the good which he hath done me? Surely my deare brethren, euen as I esteeme and holde this to be the chiefest & most excellent benefit among all those wherwith it hath plea­sed God of his vncomparable bounty and heauenly mercy to make me pertaker: so willingly I do acknowledge & confesse my selfe vnable to render any thing comparable to so great a good, yet notwithstanding, among all those that are bound to yeilde harty thankes to God, I do acknowledge my selfe at this time most of all indebted. For, alas, without this benefit, what profit should I haue receiued of all the fauours which came from him, but condemnation, ruine & confusion? What would it haue auailed me that the welbeloued son of God, Christ Ie­sus (who became obedient to his father) endured the ignomi­nious death of the Crosse, for my reconcilation to God his fa­ther, if I had beene depriued of so great a benefit, if I had con­tinued stil in that spirituall fornication wherin I was altogether ignorant of the pure trueth of the Gospel? What vtility, I pray you, to see my selfe created after Gods Image and yet to haue borne the portrature & character of beast? What profit to haue had the eyes of my bodie open to the outward light, and those of my soule debarred of the inward brightnesse, and besieged with the darkenesse of infidelitie? Arise then my soule, and [Page] praise the Lord, and all that is within me praise his holy name: praise the Lord O my soule, and forget not all his benefits, let his praise be alwayes in thy mouth, to the end the meeke and gentle may here it and reioyce. (Psal. 103.) O praise the Lorde with me, and let vs magnifie his name together: I sought the Lord, and he hard me: ye he deliuered me out of all my feare. Psal. 34. Iob did curse the day of his temporall birth in this mi­serable world: but I ought to blesse the day of my spirituall re­generation to eternall life; for that the God of all mercy and consolation hath caused to appeare in me the effects of his e­ternall election, acknowledging me for his child of adoption, and for a lawfull heire of that great and eternall kingdome purchased for the elect, through the perfect obedience of Christ Iesus their brother: And as at this time I haue abiured that strumpet and her fornication, so now I promise and pro­test before God and his Church, hence forth with all my po­wer to liue and dye in the faith of the Churches reformed, where I see the Gospell purely preached, and the Sacraments faithfully administred; the confessiō of whose faith I wil seale, not only with pen and Inke vpon paper, but also through the effusion of my owne bloud, if need be: and this I fully purpose to do through the grace of almighty God, who hath called me to this resolution, and whome with all the powers of my soule I do entirely beseech to ratifie his vocation in me, & fi­nally (to make me feele the full effects of his election) that he would likewise fortifie and assist me against all assaults and at­tempts that may be presented against me, seruing me insteede of a strong and inuincible buckler in all dangers, both spiritu­all and corporall. I earnestly beseech the present congregatiō of the faithfull, to receiue me into their number, to the ende that after I haue fought a good fight with them in this church militant, I may after my departure hence raigne with them in the triumphant. So be it. Amen.

THE holy Scripture telleth vs, that the good Jacob, seeing himselfe deceiued by Laban (who the more he serued him, the lesse was recompensed, receiuing nought else but ingratitude and iniuries) went in­to the lande of promise, carrying away with him all his riches: which so soone as Laban vnderstood, he came to seeke him in the Mount Galaad, and searched or visited all that which Iacob had caryed away: where he found nothing that was his. And afterwardes they made an agreement betweene them, that from thence foorth, the one should not come towardes the other to doe him hurt, and for a token heere of they named this Mountaine Galaad, which is to say, the hill of Testimonie. Saint Ierome saith, and also Pagnine, that Laban signifieth whitenesse: and Philo the Hebrew, that this word Laban signifieth colour: so that whether it be in the one or other signification, it representeth an acci­dentall and inconstant thing. Who is this Laban? A deceiuer, a traitor and an vngratefull person, who hath so oftentimes deceiued Iacob? What is this cursed wretch? who hath onely the apparance of good, but no solide nor constant good in­deed. It is euen this papistrie, and Sophistrie, which we see in these tromperies and deceipts of riches, and vnder the title of holinesse, of obedience, of pouerty, of fastings, and fained disci­plines, leadeth many to despaire. Surely it is a worke of great pietie to flye and retire from her. Forasmuch as if we beleeue workes to be sufficient, we must wholy deny Iesus Christ, and [Page] say that his passion was without fruite: which were a sinne a­gainst the holy Ghost. And therefore now doe I purpose with all my affection to withdraw me from this Laban or idolatrie, (as did the good Iacob) with an infallible beliefe that her pro­mises are vaine and deceiuing: and I doe knowe my nature to be so depraued and corrupted, that it were impossible for me to attaine saluation through my workes, according to her cur­sed counsell. And that which I finde more detestable is, that notwithstanding the perfect wisdom of holy writ, whereunto the Prophets, Euangelists, Apostles, and the sacred word of our Sauiour Iesus Christ doe beare recorde, that in beleeuing them we shall haue life euerlasting (the scope of our desires, and tipe of true felicitie) and contrarywise, a curse, and Anatheme pro­nounced against those that shall eyther thereunto adde or di­minish, Apoc. 22.21. Yet our aduersaries against this celestiall trueth (the onely foundation of faith) do approoue a thousand traditions and vnwritten doctrines, Humaine traditions. forged vpon a mortall an­uile in the shop of humaine wit. But O prodigious thing, oh monster of our age, vnknowne to the most peruerse hereticks and fullest of impietie! One Archicoriphee, and as it were a Pa­triarke of others, hath not blushed to write, nay which is more, to imprint and publish (not without horrible blasphemie) a little Treatise of the insufficiencie of the Scriptures. Insuffici­encie 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 aboue that which is written. 1. Act. 1. Cor. 4. no, not if an Angel should speak otherwise. Gala. 1.5. Could they not, or ought they not, or had they not the knowledge, or durst they not fully reueale vnto vs the mysteries of truth concerning saluation? Surely it were sacriledge to thinke it, and Atheisme to beleeue it. Alas, what would become of so many religious soules, since the worldes infancie, vnacquainted altogether with the inuentions of Ro­maine Bishops, brought forth but since a few forepassed ages: Let vs assure our selues, that that which is the first, whether it be prophecie, or the written gospell, is most true and suffici­ent to saluation: otherwise what should wee beleeue, where [Page] should we ground our selues, whereon would our faith laye holde, if we should follow mans inuentions? Euery man is a lyer, and cursed be he that trusteth in the arme of flesh. Men would teach against Gods worde, that the sonne of man, God and man, Transub­stantiation. is vnder the forme bread, in the pretended sacrifice of the Masse: 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 betweene the hands of the Sacrificer. Good God what absurditie is it to seeke the father of eternitie, the creator of the world, who hath the heauens for his throne (respecting his diuinitie) and who according to humane nature, sits on the right hand of the father, from whence he shall come visibly to iudge the quick and the dead, to seeke him I say, as great as he was vpō the crosse, closed within a little morsell of dowe, lesse than halfe a foote. Should he be found where he is not? What blindnesse trow you is this? Let vs rather seeke him where he aduertised vs that he would retire himselfe, and prepare a per­manent habitation for those that are his: he alone is a faithfull witnesse, he alone is our Doctor to reueale his secrets. Let vs go to the law of grace, to the gospel that speaketh plainly and certainly hereof. What is he so ignorant or foolish that would fastē to this corruption the prince of immortalitie? seeing that the Sacrament is often subiect to the eating of Mice or Rats, & apt soone to corrupt. I can alledge in testimonie of the trueth, that which I saw at Lymoges in the Couent of the Iacobins; the Prouinciall being come thither, found an infinite number of formes or consecrated sacrifices, much eaten with Rattes and wormes, wrapt about likewise in cobwebs: and againe in the said place, the first sunday after the Octaue (vnder pretence of religion) the Subprior threw downe the box, falsely and mali­ciously accusing those of the true religion reformed; thereby minding to haue massacred them as a domestical seruāt of the said couent publickly confessed, and therfore was whipped in the said towne, & banished the same. In Leride a goodly town in Spain, in the church of the couent of S. Dominick, in my pre­sence the proctor of the Couent being come into the city, said [Page] Masse, & consecrated many Wafers to giue vnto the commu­nicants wherof sundry were left,, whence returning to the Ve­stry, one fell down, which he treading vpon, it claue to his wet feet, without being able any way to pull it off: but was mixed with the durt which could not be wiped away. Foure Augustin Monkes were hanged in Seuel, for that they said Masse, 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 towne of Florence, commaunded that when the Priest held vp the host, the people thē worshiping should be murdred: which bloudie choler was put in executiō. Pope Gregory the 7. hauing asked the Sacrament touching the reuealing of certaine things against the Emperor, & receiuing no answer, threw it into the fire. To be short, Pope Victor the 3. a Bishop of Ebora and also the Emperour Henry the 7. were poysoned in taking the host and chalice. Loe, these are the absurdities and prodigious actes wherunto transubstantiation would subiect the glorious body of our Lord, if it could preuaile. Besides the Concomitācie, which is falsly pretended therein, Sacra­ments vn­der one kinde. is the occasion of the peoples pri­uation of the cupp against the ordinance of Christ, who hath commaunded, saying, Drinke yee al. Mat. 26. and the practise of the Church, 1. Cor. 11. and so they are depriued of consolation in participating through a liuely faith really the benefits of the bloud of our Sauiour for the remission of sins, and confirmatiō of Gods couenant. Now the taste of the substance of bread, the sauour and odour of wine, the inseperable accidents of the es­sence, their true foundation, and wherin they subsist, doe teach vs that the signes abide in their naturall and essentiall proprie­tie: not in their vsage, which represēts vnto vs (as a liuely image and really present, and as an instrument of Gods grace) the spi­rituall food, the quickning refectiō, the pledge of immortallity to the penitent & faithfull soule; bread being the communiō of the body, & the chalice sanctifieng the communiō of the bloud of life, known, receiued, apprehended & applied, aswell throgh the secret operation of the minde in the elect, as through the [Page] efficacie of faith: which is a presence of things absent, a vision of things inuisible, an hypostasis of the misteries of eternall sal­uation: Loe this is the truth of this sacrament, contrary to mans tradition. But time will no more suffer me to repeate the erro­nious absurdities of this tradition. Purgatory Now of Purgatory which they dote vpon, it is contrary to the washing and purging of Christ his precious bloud shed vpon the crosse, applyed through vertue and secret operation of the spirit, and receiued through a liuely faith. But these are but Monkish absurdities, to imagyne, that the vnspeakable dignity of the Sacrifice of Christ is not perfectly able to blot out our offences, to recon­cile soules vnto God, and to iustyfie before the throne of ius­tice: it is surely a great deminyshing of his mercy, grace & vn­speakeable fauour, a too much eclypsing of the inmatchable glory of the Ocean of his compassions. I leaue behinde for bre­uity sake a Chaos of like errours: most humbly beseeching the Lord to haue mercy vpon the ignorant, to enlighten thē in his knowledge, and to confound those that maliciously warre a­gainst the truth. I will be no longer a captiue in Babilon, thus to haue no remembrance of Sion, nor remember my selfe. And for that I cannot sing the Lords song in a strange land, in this per­nicious Babilon, nor vpon her bankes which do ouerflow with abhominations, I will make riuers of mine eyes with a sweete remembrance and contemplation of the spirytuall Ierusalem, notwithstandyng all aduersityes, which clense vs from viti­ous imaginations, from all superstitions and idolatryes, and to the ende I may worship one onely GOD, and beleeue in his gospell, renouncing all humane inuentions: which faith is gy­uen vnto vs by the holy ghost, through the preaching of the holy Gospell, as it is witten in Saint Iohn 3. Mathew. Chap. 16. To the Romans, Chap. 10. and in the Actes, Chap. 16. and in many other places, which to shun prolixity wee will not now name. This profit therefore commeth of tribulations. And surely I may well say that which I my selfe haue experimen­ted a few dayes past: wherein I was tormented with an infinite number of imaginations, caused in respect of the absence of my [Page] parents, to see my selfe in a strange countrey, to here the Papistes murmure and ordinarily speake against me, with threats and slaunders; but howsoeuer, I did pray vnto the Lord for those that persecuted me, and for mine owne comfort and consolation: for it was the true meane to fortifie me the more in the trueth of the Gospell, as at this present I do with my eyes behold fresh com­forts, and new effects of the holy ghost in my soule, bidding me perseuer in the obedience of the worde of life. This was the pur­pose of Esay, who saide; O Lord, in tribulations we will seeke thee: and of the Prophet Dauid; Fill their faces with shame and reproch, then they will seeke thy mercifull name. By the mouth of the Pro­phet Osee saith GOD himselfe; In their troubles and anguishes they shall rise vp and acknowledge me. By Ezechiell; My Zeale shall be taken from thee, and J will cease and will no more be angry with thee. God giueth vs manifestly to vnderstand in this place, that hee is angrye the more with vs, when hee doth not punish and chastice vs with tribulations: for then he sheweth not the loue he beareth vnto vs. Saint Iohn saith in the Apocal: chap. 3. that those whom he loueth he chastiseth: a great consolation doubtlesse. Esay. Chap. 43. When thou shalt passe through the waters, the riuers shall not couer thee: and when thou shalt tread vpon the fier, it shall not burne thee. This is represented vnto vs in Exodus. 14. when the He­brewes passed through the red sea: in Daniel. 3. when the young men of Babilon were cast into the burning flames. God could well haue hindred them from casting the three innocent young men into the fire: but he the more to shew his mighty glory, and for the saluation of his own people, suffered them to be throwne into the fier without receiuing any dammage or hurt. In like ma­ner the Lord doth shew greater mercy vnto me, in chastising me with tribulations, giuing me patience and spirituall strength, then if he had deliuered me from the outragious ignominies and ad­uersities aboue said. For I well knew that when I was in tranquil­lity and rest, he had as it were forgotten me: but so soone as hee laide his crosse vpon me, I knew that I was his creature, bought with the inestimable price of his owne bloud, who hath iustified me, through his vnmeasurable mercy and heauenly grace. Thus much dooth the scripture teach vs, when it saith, that the King [Page] of Babilon saw three young men walke in the middest of the fiery flames, singing praises vnto God; & that they were accompani­ed with an other, resembling the sonne of God. For tribulation taken with patience, procureth God to come to vs and be our de­fender, being free and loose from papisticall dignities and ambi­tions: who with inuentions of rich Altars beautified with idolles of golde, and siluer with many thousands of other superstitions, doe hinder men from attaining to the true knowledge of the Gospell or grace.

The imitation of the Apostles, Actes. 5. causeth wise men to reioyce in their afflictions, standing in great feare of prosperity. Saint Ierome compareth tribulation to Jonas his whale: when o­thers thought she swallowed him vp to kill him, she swallowed him vp to saue him. Saint Gregory saith, that like as perfumes layd vpon coles, declare their force and good smell; so men doe shew the fortitude of their vertues, passing through the flouds of ad­uersity. Saint Barnard saith, that as woll is to be carded, wherwith fine and pure cloth is to be made so must the life of the iust bee tormented, to the end their knowledge prooue more excellent. Saint Chrisostome saith, that vertue surmounteth in patiently abi­ding: that affection is the true hauen of heauen, Saint Gregory prooues it. God himselfe in Saint Mat. Chap. 7. saith, that the way that leadeth to life is straight & narrow: but that which leadeth to death is very large: thereby meaning to inferre, that those who would obtaine glory, must first passe through many tem­pests & difficulties.

And surely it will be an vnspeakable contentment vnto vs, if wee consider that those passages are by Iesus Christ who is the way of glory: and let vs not wonder, if they be set with thornes; but rather thinke and consider of him who hath first passed them, and whither hee at last resorted. In the booke of Wisdome it is written, that the Lorde had made knowne the right way, together with his kingdome, vnto the iust. O Lorde I beseech thee, at this present, to shewe me the right way, that I erre not. For I doe stedfastly beleeue, that Iesus Christe li­uing in mee, abolisheth the curse of the lawe, condemneth sinne, mortifieth death, he alone is peace, comfort, iustice, and [Page] life euerlasting in my hope. Now must feare and amazement giue place vnto all these: now must pensiuenes, and hell it selfe depart from mee: Christ Iesus, abiding and liuing in mee, dooth consume and banish all euils that afflicted mee. Hence it comes that this vnion and coniunction is the cause that I am deliuered from the terrours seperated from the flesh, transformed into Iesus Christ, and into his kingdom? which is the kingdom of grace, iustice, peace, ioy, life, health, and euerlasting glory: so that liuing in him there is no hurt can chaunce vnto mee. God promised that there should no more come an vniuersall deluge: and in signe of a peaceable loue, he gaue the rainbowe, (a pledge of his mercye) which the Gentiles called Ianus, as saith Berosus the Chaldean. This is that bowe whereof S. Iohn speaketh in the Apocalips, to be ouer the head of Iesus Christ, signifying Christ crucified, with his armes spread abroad. The redde coulour of which celestiall bow representeth the bloud of Iesus Christ, and his greene colour betokeneth hope: for that in his wounds and bloud remaine all the hope of our good being: and the seuerall colours declare vnto vs the multitude of his mercies. This is that token which God the Father promised in redemption of the world: whereof Saint Paule to Titus, Chap. 3. saith, That the bountifulnesse and loue of God appeared, not in regarde of any workes of iustice by vs performed: but he saueth vs according to his great mercy. When there shall be presented before mine eyes, the darke clouds of sinne: when sorrowes and terrours shall with huge violence threaten me: when dangers, persecutions, in­iuries and other torments shall come vppon me, then will I be­holde the celestiall couenant, I will cast my eyes vppon Iesus Christ crucified; in whom I shall finde plenty of hope. For he is our only refuge, and such a one as Saint Paule. 2. Corinths, calleth the Father of mercie, and God of all consolation, comforting vs in all our calamities. Wherefore I will alwayes be running to him, ar­ming my selfe with inuincible patience. For the good Chirurge­on sheweth his experience in dangerous wounds; the physition his skil in great maladies; in perilous battels, the prudent, couragi­ous & valiant captaine declareth his strength & policy; & in great tempests and stormes, the expert pilot exerciseth his diligence. [Page] Affliction is no new thing, neither am I alone he that endures it. S. Gregorie saith, that if we would consider that which the Saints haue endured, wee should see all our tribulations to be of very small importance: particularly, if we looke vpon and contem­plate Iesus Christ, the true God, tormented vpon the crosse, wee should perceiue 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 Iesus is not onely the mirrour of patience, but the recompence and rewarde thereof. To this ende therefore will I contemplate his crosse, whereby I shall reape great comfort and rewarde. But what recompence (say the worldlings) wilte thou haue, seeing thou hast forsaken thy countrie, thy parents, thy meanes whereby thou mightest haue liued pleasantly? thou hast left thy vocation, and all these hast thou abandoned in the pride of thy dayes. 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 iust vnder the law to be saued at the point of death; it will be more hard, and as it were, impossible for him to be saued, that at his death presents vnto God nothing else but his bones, (which dogges refuse) hauing giuen their flesh to Sa­than, as dayly they doe, employing the time in vaine-glory, in proud ambition, onely delighting in the flesh, as they are guided by the diuel. But then they wil tell me, that at the houre of death, through vertue of the Popes Bull (saying S. Peter, S. John, S. Paul, S. Caphas, Popes par­dons. and S. Macharus helpe me) they shall be saued. But if they waite til that time in that beleefe, they shall manifestly see, how God will heare thē, sith they attribute to a mortall creature Gods eternall glory, and place their hope in the Bul of a Croisade, which is highly esteemed in Spain, where euery yere it is bought at ten shillings price: by vertue wherof, they are tolerated in Lēt time to eate Egs, Milke, Butter, Cheese, and besides to be absol­ued (as they fondly imagine) from their sinnes, and aswell à culpa, as à poena, that is to say, aswell from their faulte as from the pu­nishment; once in this life, and another time (through Purga­torie) at the houre of death. Besides this, there is another Bull, na­med de los finados, that is to say, of the dead, through which (first hauing yearly well paide for the same) the party liuing may, for [Page] euery Bul, fetch a soule of his friend or parent out of paine. To be short, great store of siluer and reuenews is gotten in respect of pardons, or the Popes indulgences, who vaunteth that he detai­neth and keepeth treasure of the bloud of Christ and of Martirs. An intollerable and auaritious abuse doubtlesse, contrary to holy writ, which certifieth that the mercy of the father of compassi­ons, presenteth to the faithfull, forgiuenesse of their sinnes to saluation, through the vertue of his Holyghost, applyed and re­ceiued by a liuely and iustifying faith, of euery one beleeuing in Christ; who was giuen for our iustice, sanctification and redem­tion, dyed for our sinnes, and rose againe for our iustification. This is all my hope, the foundation of my faith, whereby I may ouercome the terrours of sinne and death, and enioy eternall life. And againe, of the like corrupted stuffe, as the Bulles before mentioned, is the Canonizing of Saints, and deifying them: with whome the seelie ignorant people commit idolatrie, and spirituall fornication, very impiously and incredulously against GOD, who is onely able to saue and restore to life those that are dead. Pilgrima­ges. Hence proceede so many pilgrimages into strange countries; vnder pretence wherof, many adulteries, fornications, Sodomies, incests, much drunkennesse, and other execrable wic­ked actes are daily committed: and their bodies are adored and superstitiously worshipped vpon earth, whose soules oftentimes are tormented in hell. The manner of the Popes proceeding in canonizing many Saints (for the most pretended) is very notori­ous. For many times since the raigne of Poperie, Canona­sing saints. those are placed in this ranke, of whome there remaines no memorie or testi­monie of their life and conuersation: to the end that through processe of time, and running on of the worlde, there might be conceiued and brought forth a forgetfulnesse of their vices and enormious crimes, which they might haue perpetrated. And if any dare speake against such persons, endeuouring to bee any hinderance, that vnder such a false title, holinesse and sanctitie be not attributed vnto them, the Inquisition knoweth very well how to stop his mouth and remedie it, by cruell torments and vntollerable punishments. And againe, there want not in these kinde of affaires and businesses, gildings, aromaticall sauours, [Page] pretious ornaments, admirable stones, impostures, illusions of signes and wonders, Fained mi­racles. as well in the tombes where the reliques are laide, as in the images and statues erected: which often times, by artificiall motions, do produce teares, to the end that through such kinde of spectacles and sights, the eyes of the spectators might be deceiued; a thing so familiar and common, that such deceiuers haue many times beene by the lawes punished. To be shorte, without entring further into this bottomlesse pit of a matter so lamentable, I will onely say, that golde, siluer, fauours and libe­ralities with the Pope can worke much, for raising such persons into this reputation of holinesse and deification: which comes not from the spirit of sanctification, but from the authoritie of a sin­full and mortall man. For a testimonie whereof, note but the thundring brute and fame within Rome, in many kingdomes, and within the couents of Monkes, touching the inuention of the Ie­suites: who haue offered 50000. crownes, employed the credit of Potentates, and sundry Princes, that Ignatius their patron and first founder may be canonized. But his cursed remembrance was so fresh, that neither he nor any of his disciples could yet at­taine thereunto. Vpon these purposes of cunning deuises, I will not forget the trickes of the Portugall Nun, Miracles. so famous in respect of the effects which the diuell wrought in her person. Shee, while she prayed, was lifted vp into the ayre, and there stayed without any visible prop. She bare vpon her head the thornes, and like­wise the wounds of Iesus Christ, in other partes of her body; by meanes whereof many Princes, Dukes, Lordes, and a number numberlesse of people came from farre countries to see and a­dore her: But the Lord of truth, in the end, discouered this frau­dulent and diabolicall deuice, and the Inquisition being forced by the euident light of the truth, repressed it. These are the Saints and Ladyes, forsooth, their conception and bringing foorth, and their qualities, on whome the Papists hope, and at whose hands they looke for succours both in life and death. Where­fore I vtterly renounce them, and doe onely put all my trust and confidence in my Creator. As for the absence of my parents and countrey, I must and will yeelde most heartie thankes to God almightie, for that hee hath not placed mee in the vni­uersall [Page] number, but in the particular number, hauing with­drawne me from the bondage of the deuill, from the worship­ping of Idoles, from the inuention and errours of men, and in their steede hath communicated vnto mee the inestimable guifts and graces of his holy Gospell. And this is very well ex­plained in Genesis. 12. when GOD commaunded Abraham to come from his countrie, from the house of his father, that hee should forsake the world and his owne lustes and affections, and onely seeke a peaceable and quiet life of the minde. Saint Ambrose expounding that place, saith that he should conuerse in heauen, to the ende that leauing the conuersation and mana­ging of worldly matters, he should speake with God, and fasten all his thoughtes vpon him Saint. Paule saith, to the Hebrewes. Chap. 11. that Abraham went foorth, not knowing whether hee should go, insinuating thereby, that as soone as God had commaunded him to go forth, Abraham straight wayes obeyed him, not seeking answeres or excuses: he went and knew not whether, for that he knew not the place, hauing no person with him for his guide, but onely his own humble obedience to Gods diuine prouidence. He had a sonne, whom the Lord commanded to be sacrificed in the Mounte of More [...], which signifieth the Mount of deuision: there he was ready with his sonne I sack to haue kilde him. God might haue charged him to haue sacrificed his son in his owne house, but he ordained that he should come forth of his house, & should go to the Mount of deuision with his sonne alone; which is not without a mistery. For God meant thereby to note vnto vs, that we should sacrifice (in the fire of his diuine loue) our owne sonnes, videlicet, our appetites and carnall desires: for the performance whereof, there is no place more fit and conue­nient then a strange country, hauing left our Parents and ritches behinde vs. This is the high Mount of diuision, where the de­uout soule vieweth many more misteries, then those who abide belowe in the valley, at the foote of the Mount, at the house of their Parents, without climing vp to God-warde, with all their thoughts and affections. Saint Chrisostome saith, that ab­sence from ones countrey is more ritch then citties and more glittering than the vniuersall world: And speaking of Abraham in his 13. [Page] Homily vpon Genes. saith; Thinke I pray you, with what loue the Patriarke affected tranquillity, seeing he kept it so many yeares. And Dauid saith; I had rather be the meanest in the house God, then con­uerse in the pallaces of sinners. Where Saint Chrisostome by the house of God vnderstandeth a strange land, and a seperation from the world. Iacob seeing himselfe ouerwhelmed with miseries, & per­secuted by his brother Esau, forsooke his originall conuersation, went from his fathers house into a strange country: and taking his way toward Aran, he wandered so solitary and meditating, that being come thither and finding himselfe weary, he sat down; and falling a sleepe, saw in a dreame, a heauenly ladder, the one end whereof touched the skies, and the other the earth, where­upon was the vniuersall Creator the true sonne of Iustice, the brightnesse that illuminateth soules, and consumeth all darkenes. In the absence of the visible sunne, there appeared vnto him a sunne inuisible: the beame of the sunne that gaue light vnto his body forsaking him, there came vnto him the beames of the Sun that brought light to his soule, changing an outward brightnesse into an inward light. The Sunne that had created him did shyne vnto him. Iohn. 1. vz. the Sunne increate, from whose light pro­ceede all other lights, as from an euerlasting light, the fountaine of life and saluation. Who, by the said vision, gaue Jacob to vnder­stand that from him should come the Messias, our blessed redee­mer: that the first degree or steppe of this ladder was Abraham, the second Isaack, the third Jacob himselfe, and so forward all the rest recounted by Saint Math. Chap. 1. vntill Iesus Christ the sonne of the virgine, who was at the end of the ladder, opening the gates of heauen, which before were shut. God was able to haue shewed him this mistery in his fathers house, frequenting his friends and kinsfolkes: but he shewes not himselfe but to those that are alone, and haue shaken handes with worldly va­nities. By these arguments may be seene, that the life of a stran­ger hath a farre more excellent contemplation (seeing his me­ditations are profitable) then the dayly and fond studies of the greatest Papistes and Sophisters. In the desart of Madian Exod. 3, Chap. Moses was keeping of sheepe, when the Lorde appea­red to him in a burning bush, making him his Ambassador, and [Page] Coronell ouer the children of Israell. Hee was all alone in the Mount Sinai, farre from dignities or ambitious desires, when he spake with the Almighty, and receiued of him his law, Exod. 19. Esai was alone, when he had a vision of the Lorde of hostes: the Seraphins with their winges couering themselues, Helias, Elizeus, and the sonnes of the Prophets walked alone within the desart conuersing with God, triumphing ouer the world, rit­ches, ambitions, and carnall forces. Others, of whome (saith Saint Paule to the Hebrewes, 11.) the world was not worthy, conuersed in mountaines and caues of the earth. What meaneth it, that God hath called many of his seruantes from their country and their Parentes, but that those who are of the worlde, are not wor­thye of them whome GOD loueth? They are brought from the house of their fathers into strange countries, there to see and behoulde great misteries. In the wildernesse John Baptist was: he, of whome many yeere before Esay had prophecied, Chap. 4. that hee was to bee a voyce that shoulde preach in the desart. And Saint John the Euangelist walked through the Ile of Patmos, when God reuealed vnto him the Apocalips Iohn. Chap. 1. The Enuch of Candacis trauailed through the kingdome of Ethiopia, and comming from Ierusalem, Saint Phillip appea­red vnto him, who declared the holy Scripture vnto him, bapti­sed him, and instructed him in matters touching faith, as saith Saint Luke Actes. 6. Hee learned more in an houre, being farre from his countrey, then in all his life tyme continuing at home. And I may truely saye asmuch. For so long as I conuersed at home in my countrey, I neuer knewe ought else sauing a com­pany of traditions and humane inuentions, which at the day of iudgement would haue cast me into despaire and perdition: but so soone as I conueyed my selfe to the Gospell, vnder the winges of grace, farre 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 learne how to be saued. These are the true meanes to know the trueth, videlicet, to be drawne from Po­pery, from Cardinals, Patriarkes, Bishops, Abbots, Priors and all their familiarities, as depraued people and vnworthy the person of a true Christian. So much doth Christ Iesus himselfe teach vs; [Page] when he forbare to haue to do with temporal riches & dignities, but conueyed himselfe into solitary places farre from his greatest friends. And S. Mathew in his 4. chapter saith, He was accompanied with the holy Ghost, in goimg from the citty to the desert. Thereby noting vnto vs, that it is the holy Ghost that retireth vs from cit­ties, from ambitions and other dignities: and contrariwise, it is the deuill that inticeth vs and leadeth vs to the citties and Papis­ticall dignities, and such like worldly affaires. The selfe same E­uangelist reciteth that the deuill did accompany Iesus Christe when he went into the cittie, to the end to trie if he could cause him to fall from the pinnacle of the Temple: because his office is to procure mens fall, through prosperities, greatnesse, and ambiti­ons, to the ende to burie them in eternall perdition. This doth the Scripture make knowne vnto vs, when it teacheth that the chil­dren of Israell lest the Mount Sinai, and came to the Toumbes and Sepulchers of desire and concupisence. By the Mount Si­nai, let vs vnderstand the grace of God: by these Iewes, those that forsake the high Mount, and giue themselues to the lawe, which giue commodities for a short life, but not able to giue vs a neuer-fading glory. For he that hath no hope in grace, common­ly with his workes commeth to dispaire, fearing them to be vn­sufficient to saue him; as in truth they are. Therefore, being con­templatiue vpon the earth, we are to conuerse in the heauens: be­ing dead to the world, yet liuing in Iesus Christ, we must say with the Apostle Saint Paul, I liue and liue not. But Christ liueth in mee. Hence it comes that Jeremie, Ier. 9.2. the light of the Israelites, said, Oh that I had in the wildernesse, a cottage of wayfaring men that I might forsake my people. And this spake the Prophet, in declaring his will, and giuing vs to vnderstand, that it behoueth vs to re­nounce all ambitious glorye, and to imbrace Iesus Christ fer­uently: who will bee the true peace in this worlde, a guerdon and crowne in the other, with a happy contentment of felici­ty, to all beleeuers in the trueth of his promises, hoping in his bounty and power, liuing according to the equity and righte­ousnesse of his law, which is a sweete shower comming from his no lesse admirable then eternall holynesse and iustice. Fy­nally, if any one bee desirous to know what my parents were, [Page] and the publicke charges which I haue exercised among the Papists before my conuersion, I will briefely satisfie them; not to boast or bragge thereof, but to the end to beate downe euery slaunder, that may arise, whereunto the faithfull 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 kingdome of Arragon. My mother was called Isabell Roman, of the Baylies of Arragon, sufficiently renouned and knowne. For from those, are issued Saint Roman a Martyr and souldier, a Cardinall named Roman, and S. Vincent Ferrer, whose body is againe superstitiously wor­shipped in Brittain, S. Romain Bishoppe of Balbastre, where he is worshipped with idolatry. Such canonizations do sufficiently expresse my race, and therefore I thinke it needlesse to speake any more in that behalfe. As for my charge, accompanying the Inquisitour Xamora, I sawe at Saragoussa a vertuous personage burned for complaining of religion: who as well by his preg­nant arguments and doctrine, as his constancy of martyrdome, perswaded me to forsake the errours of Papistry. This occasion transported me into Fraunce: and beeing arriued in the prouince of Thoulouse, I was very kindly receiued into the couent of Agen: and afterward, a Chapter being held in an Ile in Dodon, Peter Capdeuile being Prouinciall President there, I was by the consent of them all, elected Proctor prouinciall to go to Rome, as appea­reth by a Letter beginning, Nos infra signati, &c. When I came from Rome and had finished my affaires there, the Prouinciall made me his visitor and prouinciall vicar, as it may appeare by a Letter, the beginning whereof is, Nos qui infra, &c. And in the end (seeing, and well liking my conuersation) they made me Cō ­fessor of the Gentlewomen of the little Chappell of Agen. But now the Almighty and Father of light be euer praised, for that through the grace of his holy spirit, he hath opened the eyes of my minde, displayed the corruptions of Papistrie, made knowne vnto me where I should finde the peace of my conscience and trueth of my soules saluation. I render vnto his diuine maiestie eternall thankes, aboue all other benefits of his large liberality bestowed vpon me, for this my conuersion, protesting to employ [Page] the grace and guifts it hath pleased his omnipotencie to endue me withall, to the glorious praise of his Maiestie, the edification of his Church, there where his word is purely preached, his holy Sacraments sincerely administred, according to the Lords insti­tution. And here I protest vtterly to renoūce papistry, the Masse, errors, and other fond superstitions, and am disposed to spend my bloud and life, for the maintenance of Gods word, which teach­eth a perfect way to my saluation. And therefore according to my example, I exhort all manner of people, desirous of their sal­uation, to giue themselues to the vnderstanding of the truth, to contemne the worlde, not to feare aduersitie, to preferre the excellent ioy of eternity, and the glory of the celestiall king­dome, before all commodities and worldly vanities; with a re­uerent feare, that if they despise the voice and counsell of our Sa­uiour, hardening themselues in their wickednesse, there will be no more place giuen to them for to repent in: but shall contrari­wise, insteed of their present pleasures, vanities, and soone fading pastimes, endure most horrible and fearefull torments in a place of darknesse, where there is nothing but weeping and gnashing of teeth. Now God, for his grace, giue vs some sparkes of his heauenly knowledge: that thereby knowing the shortnesse, vn­certaintie, and calamitie of this present life, we may seeke to ad­uance and set foorth his glorye in the waye of righteousnesse, which leadeth vs to his kingdome. So be it. Amen.

IT is ordinarilye seene, that hee who enter­priseth to trauell into a farre countrey or re­gion, and being still vrged with a continuall desire to make a speedy returne into his owne natiue countrey, feareth not eftsoones to tra­uell in the night time. But in the end, conti­nuing his iourney, and chauncing to light vp­on two seuerall pathes, not knowing which of them to take, I re­ferre to your iudgement in what great perplexity he is detained. But if (by some diuine assistance) he meete with any that can and dooth set him againe into the right way, you shall straight way see him leape for ioy, acknowledging himselfe vnspeakeably bound vnto him, who hath beene the cause and meane of that so great a benefit; euen so my soule hauing taken her beginning from the celestiall countrey, being placed in this exile like a strā ­ger, Psalm. 19. Hebr. 11. & marching with her prison (the body) in this world (a world say I, couered with thick fogs of death, a world of misery, where there is no order, but a perpetuall horror) and againe, she find­ing two diuers wayes diuersly leading (the one broad, Iob. 10. Math. 7. Luke. 18. the other narrowe) hath rather followed that which conducted to perditiō, forsaking the true path, which was to be traced for the attaining heauen, the place of her first beeing. But in the end, the spirit of God, (darting one of the beames of his holy inspirations on my poore soule, and taking off the vayle that couered her eyes) hath brought her to the light of an holye knowledge of the [Page] way of saluation. O admirable bounty of our God! I remember the Parable our Sauiour vsed in the Gospell, Luke. 15. Math. 28. saying: What man of you, hauing a hundred sheepe, if hee lose one of them doth not leaue 99. in the wildernesse and goe after that which is lost, vntill he do finde it? and when he hath found it, he layeth it on his shoulders with ioy: and when he commeth home, he calleth together his friends and neighbors, saying vnto them; Reioyce with me: for I haue found the sheepe which was lost. Euen so (O God) my soule hauing too long gone astray, loe now with diligence thou hast sought after her, to ioyne her to the flocke of thy poore faithfull, in such sort, that for so great a benefit of my conuersion, as it is one of the excellentest which it hath pleased God to bestowe vpon me: so willingly I confesse and acknowledge my selfe vnable to render him condigne thankes, for so great a good. Alas, what would it haue auailed mee, that the welbeloued sonne of GOD, Iesus Christ (embra­sing the godly vertue of humilitie, hauing taken vpon him an humaine body) vouchsafed to goe vnder the forme of a seruant, and (the iust, for the vniust) endured the ignominious death of the crosse, Math. 20. Phillip. 2. for the reconciliation of man to God his Father? And what would it haue profited me (say I) secluded from so great a good turne, wallowing in spirituall fornication, in that vn­chaste Babell, not acquainted with the pure trueth of the Gos­pell? And seeing that, with greater facilitie, I could not at­taine to the excellent riches of Gods grace, but through faith, how had it beene possible for mee to attaine thereunto? since I had but an ideall and imaginarie faith, in steade of a faith able to apprehend the true foundation, which is Iesus Christ; vppon whome the faithfull are to set the building of their saluation.

Loe nowe (thankes bee to GOD) you see mee vnmas­ked, from the fraudulent embracementes of the strumpet Ba­bell, which is the Nurserye of all impietie. Beholde, I am loose from the dangerous labyrinth of Papisticall errours: er­rours (say I) so abhominable, that there is none (hauing neuer so little feeling of faith) but detesteth and abhorreth them. I will deduce some of them vnto you. First see howe shame­leslye the Papisticall Priests dare vse the tearmes of speech; Qui [Page] creauit me, dedit mihi crearese, he that created me, Gabriel Bial. hec verba Bar­nardi re­sensel. lect. 4. in expos­canonis missa. Schole­mens speeches. gaue me power to create him: &, qui creauit me sine me, creatur mediante me: hee that created me without me, is created by my meanes. Is not this a manyfest ouerthrowing of the doctrine touching the trueth of the humaine nature of our Sauiour Iesus Christ? who hath one body and one soule; and not two bodyes, as their wordes inferre. For, by this their reconing, Iesus Christ shall haue one body fra­med in the wombe of the holye virgin: and another which the creator createth by the Priest; & so consequently two bodies: for, to create, is to giue the first being to a thing and to make it of no­thing. Moreouer, Sacrificing for quicke and dead. by their dayly sacrificing for the quicke and the deade they seeme directly to inferre, that the sacrifice, once made vppon the crosse by Christ Iesus (the Soueraigne and eternall high Priest) is insufficient: and consequentlye, that through one onely oblation of his body, he hath not consecrated for euer them that are sanctified: contrary to the doctrine of the Apostle Hebr. 7.27. and 10.10.14. Let vs 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 haue recourse, Prayer to Saints. and addresse their vowes 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 giue vs life euerlasting (the butte and scope whereunto we all ought to aspire) togeather with those things, that are necessary for the leading of vs there­unto, as are the graces of our God and the sanctity of life, accor­cording to that which Saint Augustine teacheth vs. August. ad Probam de orand. De­um. It is God a­lone, who maketh happy: it is he alone, that giueth grace: it is he onely that sanctifieth vs, in this mortall life: by meanes whereof in vaine do they implore the aide of Saintes; seeing that it is not in their dispensation and disposition. Againe, Luke. 11. Math. 7. Iohn. 16. Christ commaun­deth vs to aske, and we shall receiue: to seeke, and we shall finde: to knocke, and it shall be opened vnto vs: the like promise is in Saint Iohn, if we aske in his name. Alas: is it to be thought that God will refuse vs: since he hath so loued the world, that he hath giuen vs his owne onely sonne, and all things with him? Rom. 8.18 Moreo­uer, if the Saints haue beene recompensed sufficiently, and (to vse the Papistical tearme, merit) more then they haue merited (as it is [Page] written; To you shall be giuen into your bosomes good measure, pressed downe, Luke. 6. Math. 7. Math. 19. heaped vp, and such as shall runne ouer: Likewise, to those that shall haue forsaken father and mother, brethren and sisters, or any temporall goods for Christ sake, he promiseth to giue them a hundred folde asmuch: Sant August. Serm. 6. ad fra­tres in heremo; Almighty God doth alwayes with iustice shew mercy to the iust and vniust, to the happy and to the damned: for that he yeildeth glory to those that are happy; & yet they de­serue it not (for all the good workes they haue done, be they ne­uer so many) and punished the wicked; and yet they deserue 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 runne no more the race: for they haue carried away the prize, and inioy the crowne of iustice. Ergo, &c. I will not here speake of their Idolatry, 1. Cor. 9. namely when they thinke that a crosse of stone or wood, after they haue salued it, may pardō their offences; as they chante in their himnes ( O Crux aue, spes, vni­ca, Worshi­ping the Crosse. hoc passionis tempore, auge piis iustitiam, reisque dona veniam. Haile Crosse, the onely hope in this time of passion, increase iustice to the godly, and giue mercy to the guilty; attributing) so excee­dyingly are they tied in their superstitions to a thing without life, that which belongeth to one only Iesus Christ: as also they forge in their vnderstanding, that by their workes they may, meritory­ously gaine Paradice; Mens mer­rits. euen in such manner, as though GOD were highly bound vnto them. Alas what is he so blinde of vnderstan­ding, that seeth not how absurdly they deceiue thēselues, doing great iniury to Christ, and endeauouring to lessen his merits? We knowe, by the testimony of holy writ, that GOD, in the be­ginning of the world, creating man after his owne image, endow­ed him with free-will, forbidding him to eate of the fruite of knowledge of good and euill: Genes. 3. but he being too credulous to the Serpentes perswasions, and transgressing that commaundement, was depriued of so great a benefite: Psal. 43. in such sort, that homo cum honore esset, non intellixit: when man was in honour, he vnder­stoode it not, he was compared to horse and Mule, and became like vnto them.

1 Cor. 15.Now, for that wee all came from the race of Adam, this [Page] curse is deriued to all his posteritye: for all men are vnprofitable, 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 himselfe hee cannot comprehende 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 coulde not doe it (for it is God alone, that worketh in vs a will, 1. Cor. 2. & a performance according to his good pleasure; so that of our selues we are not able to think any good thing, all our capacity depending of our Creator) wee must thereby acknowledge that our godly workes are not meri­torious, seeing it is the actuall motion of the holy Ghost that hath induced vs to do well. Againe, 2. Cor. 3. if the graces of God might be pur­chased by mans merits (as it must needes be, if they were iustified by them) Iesus Christ had then dyed in vaine: and it had not bin needefull that he should haue opened vnto vs the gate of life, if by our owne free will we could haue purchased it.

What shall then become of their meritum decondigno? If it bee a question, to compare and equall good works done by grace with eternall felicity, they are not onely, I will not say worthy, but not approaching to the least parcell of the same. Let the Christiā en­dure all the afflictions that euer may be inuented, Rom. 8. yet neuertheles (as saith S. Paule) the angushes and tribulations of this world can­not counterpoise that future glory which shall be reuealed in vs.

Likewise, though a man were the richest in all the world, and did distribute all his goods to the poore, or did any other godly worke, yet (as saith Esai) all our righteousnesse are as filthy clouts. Esay. 64. Luke. 17. And, if we should haue accomplished all that which is comman­ded vs, yet are we neuerthelesse but vnprofitable seruants.

I will, with silence, passe ouer how they saide; Scriptures insufficiēt. the holy Scrip­ture is not sufficient to saluation; beeing so audatious as to bee lie the word of God, which telleth vs that euery Scripture, 2. Tim. 3.16.17. diuinely in­spired, is sufficient to make perfect the man of God: how they depraue the Sacraments, by their filthy inuensions: Sacramēts depraued. how they annoint their belles, with Oyle and creame (as they call it) with the assistance of God fathers and God mothers, imposing names vpon them: how this Antichrist that weareth the three Crownes, Popestriple Crowne. with others of the like stampe, doe chalenge to themselues the power and authoritye of Iesus Christ, both in heauen and earth; [Page] though to none other but onely vnto Christ it doth appertaine and belong, as being giuen vnto him of God the Father.

To be short, I will omitte very many superstitions and here­sies, that haue caused me to flye from this pretended Catholick Church; to settle my selfe with al maner of humility in the church reformed (by Gods grace) in this kingdome. I make no doubt, but there are many) the very instruments of Sathan,) who enuying my holy resolution and saluation, will drawe out of hell a sea of slaunders, intending thereby the decay of my good fame, and to bring mee into an euill opinion of the faithfull. I knowe they will endeuour to spotte my coate of innocencye with a thou­sand lyes: but time, that reuealeth all things, shall shew the con­trary.

One thing comforteth me: which is, that if our head Iesus Christ hath receiued many opprobious speeches, the faithfull who are his elected members, shoulde not desire to bee exempt from the same, seeing it is the meane to attaine to heauen? Let them say what they will, let them doe what they can neither pro­mises, nor threats, neither iniuries, nor persecutions, nor the sword, can (through Gods grace) with-drawe me from my holy resolution; which is to imbrace the true and liuely faith of the reformed Churches: assuring my selfe, that GOD (who hath euer care of his poore faithfull) 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 receiue me into their number: with whom I desire to finish the residue of my dayes; to the end, with them, I may freely serue my God, and walke according to the sincerity of his Gospell. Amen.

We, the Ministers and Elders of the Church of Tours, do certi­fie vnder our hands that the said Norman hath made and signed his Christian profession and abiuration of Papisticall religion; all the people being assembled at the said Church of Tours, the 17. of September beeing Sunday, with praises and thanksgiuing of al the faithfull. 1600.

[Page]And the 24. day following of the same moneth, the saide Norman being in a place at Fraisneau, in the presence of all the congregation, hath againe made the abouesaid declarati­on, with promise to continue in the true profession and holi­nesse of a Christian life.

THAT great & excellent Philosopher, who in respect of those vertues wherewith the heauēs adorned him, was surnamed the Di­uine (viz. Plato) gaue thanks to God for three things; for that he was borne a man, and not a beast: a Grecian, & not a Barbarian: but a­boue all, for that he had receiued the benefit of life in the time of Socrates, from whose mouth he had learned many goodly and vertuous 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 learne certaine humaine sciences, but not the knowledge of his saluation: alas, with what a strict bond are we bound to praise and glorifie the name of our blessed Saui­our, who hath caused vs to be borne in this age, which is dyed red in the bloud of so many faithfull witnesses of his veritie, and also by the brightnesse of his gospell shining through the clouds and mistes that are thickned by the malice of Sathan, intending to hide from me the sweet sunne of iustice and knowledge of truth.

But among all those that are bound to this dutie of giuing of thankes, I doe acknowledge and confesse my selfe (this day) the greatest debter: & do place among all the benefits receiued from Gods hand, this of my conuersion and entrance into his Church, [Page] to be the first and chiefest. Without which (alas) what could haue profited me all the fauour receiued from his sacred hand, but on lye to haue turned to my condemnation, ruine and confusion What would it haue auailed mee to haue beene stamped in the stampe of Gods face, if I bare the marke and character of the beast? What good had it beene for mine eyes to haue beene lightned with this corporall light, if my soule had been enclosed in the darkenesse of infidelitie? What health had it beene for me to haue breathed in an ayre agreeable to my body, which beeing infected with such impieties, had beene contagious to my soule? What honour to beare the name of a Doctor, and to teach a lye? to destroy instead of instructing? to ruinate and bring to decaye that which I should haue built and repayred?

The Lord therefore be praised, who hath vnmasked my eyes, and caused me to see the light of his Gospell, wherein my sight hath beene so long dazeled and blinded.

Blessed be that happy day, wherein this good God hath cau­sed to appeare the effects of his eternall election in me, and hath acknowledged mee for his adopted childe and lawfull heyre of that great and eternall kingdome, which his sonne Iesus Christ hath purchased for his elect, through the merite of his perfect obedience.

Beholde me now come into the house of God betweene the armes, and in the bosome of Christ his espouse, as farre from im­pieties and sacriledges of that shamelesse Babell, as the truth from falshood, and light from darkenesse.

Beholde, now I am come into the sweete libertie of my cons­cience, which hath so often summoned mee to leaue and depart from the Seminarie abuses of papistrie: from those horrible sinkes and vautes of impietie, where the Lordes holy name is so villai­nously prophaned, and the honour of the eternall (who is infi­nitely iealous of his glorye) shamefully prostituted to idols and marmosets: where the bloud of Christ serueth for a traffique: where his onely sacrifice, which is the expiation of our offences, is held incapable and insufficient to blotte them out and deface them: Mans me­rits. where mans merites go cheeke by ioule with those of Ie­sus Christs: where the sonne of God, our Redeemer; is robbed [Page] of his greatest and most worthy titles of office: where coadiu­tors are giuen him for intercession and Sacrificing: Prayers to Saints. where the pastorall staffe is taken out of his hands, wherewith hee ruleth and gouerneth his flocke: where the Empire of the world, and conduct of his Church is shared in halfe with him: where the sonne of perdition, that damnable Antichrist, will forsooth haue a part with the Lorde (whose Lieutenant he calleth himselfe) in his house, in his kingdome and Empire, which is his Church.

O blasphemie, O abhomination! whose defence I haue too long (but in vaine) obstinately taken in hand: for the mainte­nance whereof, I haue often employed my tongue in the good townes of this kingdome, and namely in this wherein I now am. But if it shall please God to sanctifie my wish, and blesse my la­bours; whereas heretofore I haue vsed my vocall instrument, as a pipe, for the furthering of lyes and fallacies of Satan, I will now vse it as a neuer-wearied trumpet for the publishing the truth of the Gospell, to proclaime the Lordes will in all places where his voyce shall call me. And by meanes of his good grace, neither feare, nor hope, promises nor threates shall make me to departe from this holy resolution and protestation, which I now make, vz. to liue and dye in the faith and religious beliefe of the refor­med Churches of this kingdome.

I know very well that I must walke vpon thornes, and sight with great difficulties which will take holde on me, to stoppe this my happie course, I know that the enemies of my saluation, being growne desperate at this my conuersion, will frame a world of slaunders, thereby to make me odious to Gods true Church, and to make my profession suspected. Yea, it may so come to passe, that the diuell will euen make vse of some that saye they are my friends; thereby to shake & cracke my constancie, through vaine promises: but, whatsoeuer they do, they shal preuaile nothing. For there are two points, that fortifie me against their furious assaults. The one is, that slaunder doth sufficiently shew it selfe to be a lie; so that being opposed to innocencie, it melteth away like snowe before the sun. The other is, that seeing I am in gods owne house, which is an vnconquerable citty, a fortresse that is out of danger for shaking, vndermining, or scaling, I neede not feare their force [Page] or surprise: being assured that the Lord will breake their vnrigh­teous designements, and make their attempts as vaine as the re­bellious waues that beate themselues against the foote of a great rock; which do make a huge noyse and rage in vaine: yea the end of their furious menaces shall be naught else but froth.

God, through his infinite bounty and mercy, strengthen me, and finish the worke which he hath begun in me, giuing mee grace to liue and dye in his house and in his Church, Amen, Amen, Amen.

Whereunto, all the people there assembled, with one voyce, and the greatest part weeping for ioy, answered alowde, A­men.

The ninth of January, 1600.

LET the Papistes glory in the magnificence of their Churches, artificially built with cu­rious stones, brought frō strange places: Let them bragge of the building of their Altars proudly adorned: Let thē triumphe in their vaults guilded, Adorning of Alters & Chur­ches. & no lesse azured: Let them exalt their ecchoing musick, the picturing & sculpture of their images: let them wonder at the greatnes of the sundry orders of their sacrifices, glittering in cloth of golde, silke, scarlet, & hung about with precious stones in stately pomp: [Page] As for vs (illuminated with the sacred life of the diuine trueth) we esteeme all this, and the like brauery, as a thing of naught, a perishable vanity, vnworthy of true religion, vncapable of leading to saluation; in such sort, that those who are busied, or rather a­bused by such worldly inticements, do leaue (behind) the princi­ple of piety, and spirituall worshippe. And (to iudge truly) those who are dazeld with such an appearance, doe onely feede their outward sense: not at all vnderstanding the ritch ornaments or rather celestiall enrichments of the city of the liuing God. For, the wisedome of the children of this world is abhominable folly before the Soueraigne onely wise God. That which man (seely creature) doth vndiscretly admire, is ougly and execrable before the eyes of the eternall: and that which the foole (swolne in igno­rance) contemneth, is certainely great and admirable. The faith­full hereof haue dayly experience, to their vnspeakeable comfort And with them, wee (thrice happy at this present) doe enioy full matter of solace and gratious delectations; hauing our eyes clea­red with the beams of the eternal sonne of iustice, so that we may contemplate in the house of God (through this influence of su­preame grace, or at least the illumination of the celestiall light) the most sweet felicities of his face, the word of life, the excellēce of the Sacramēts, the efficacie of the exercises of piety, the perfec­tions of a liuely faith, the vertues of the holy ghost, and other in­finite blessings, inspired from heauen into the elect in the misti­call society of the body of Christ: which are as christalline mir­rours, conteyning a quickning brightnesse of the bounty, fauour, beatitude, eternity, power, mercy, wisdome and heauenly life, in steede of the horrour of darkenesse, of hellish torments, of the ter­rors of the second death, wherinto the error of humane inuentions do throw vs headlong, with a perpetuall despayre. Now as the Apostle 2. Corin. 3. prophecieth of the issue of the children of Is­rael, saying; Vntil this day the vaile did couer their harts, when Moses was read vnto them: but when they shalbe conuerted to the Lord, the vaile shalbe taken away: euen so all we, who do behold, as it were in a glasse (which is the Gospel of grace) the glory of the Lord plain­ly, be transformed into the selfe fame Image, frō glory into glo­ry, through the effectual aide of the holy Ghost. And our earnest [Page] desire is, that those who are floting, and as it were, bandied to and fro with sundry opinions of the vaine and not true Phylosopie, would meditate hereupon, that they would ascend into the moūt Sion, that they would taste of her sauorous fruite of life, and would drinke of the delicious waters of her fountaines of immortality: forsaking the venomous Cisterns of the desert of the world: a de­sert not of sinne, but a desert of iustice: a desert not of transitory goods, but a desert of wholesome graces. To this effect, we from the bottome of our heartes, make our humble petitions to the most high; the inward compassions of our soules, making our eyes melt into fountaines, & our better partes yeelding forth vnspeak­able dolors, considering (in this Theatre of the worlde) that the greatest multitude, by the violēt stormes of seduction, be enticed and rauished to be trayned & finally to be throwne headlong in­to perdition. But O father of light, seeing it is thy good pleasure alwaies rather to vse mercy then iustice, to be gratious in shewing fauour & not furye, stretch forth thy hand, draw them vnto thee, teach them, sith it is thy will that all may come to the knowledge of saluation. Imprint in their mindes 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 Soue­raigne good, the foode of their soules, the fit and effectual hearbs for the phisicke of their spirituall infirmities, the plants that are a Soueraigne Antidote against death, the Sacrament of eternitie, the certaine pledge of felicity: Let them touch no more the tree of knowing good and euill; although his outwarde beautie doth cloake his inwarde poyson. And as thy sacred word, diuinely inspired, shall be an assured guide to all people desirous to reiect an vntruth (beeing the Organe of perdition) for to receiue the E­uangelicall truth (the power of God for the saluation of all be­leeuers) manifesting in her brightnesse, the splendour of thy in­corruptible heritage: by the selfe same reason let it make known vnto thē, that there is essentiall conformitie between the doctrine of the Church reformed and thy true church: & a substantiall dis­cord betweene thine and that which is announced by the Roman Bishoppe or his adherents: and, consequently, that this leadeth to damnation, and the other to permanent happynesse. And cer­tainely, [Page] as the glory of our Sauiour is vnseparably conioyned with the saluation 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 waye to saluation, which addresseth all her documents, and exercises, purely and simply to the glory of the almighty: and contrarywise that religion is false and ruinous, which seeketh the glory of crea­tures; honoring them with that which onely belongeth to the li­uing God, who giues 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, hauing knowne God, they haue not glori­fied him as God, and haue not yeelded him due thankes, but are become vaine in their discourses, and their hart (voyde of vnderstanding) hath beene filled with darkenesse, and tearming themselues wise are become fooles, and haue changed the glory of God immortall, into the likenesse and image of man. By reason whereof, they haue beene giuen vp to their owne harts lustes, to filthinesse and the defyling of their owne bodies, as hauing changed the truth of God into falshoode, worshipped and serued the creature, and haue forsaken the Creator, who is blessed and praysed both now and for euer, Amen.

By this rule and generall Maxime, our Sauiour in Saint Iohn Chap. 5. vers. 39. and after, confirmes the will of his act (wherof see vers. 16.17.30.) against the deceipts & fallacies of the Iewes: Search the Scriptures diligently: for in them yee thinke to haue eternall life, and they are they which testifie of me. But yee will not come to me, that yee may haue life. I seeke not glory of men. I am come in my fathers name, and yee receiue me not: if another shall come in his owne name, him wil yee receiue. How can yee beleeue, which receiue honour one of another and seeke not the honour that commeth from God alone? And againe, in the 12. Chap. vers. 43. They haue loued the glory of men more then the praise of God. By this rule, the Apostle (Gal. 1. vers. 10.) proueth, that his preaching came down frō heauē, to the confusiō of vaine discourses and false Apostles; Doe I preach mans doctrine, or Gods? For if I should yet please men, I were not the seruant of Christ. To bee short, this principle is so cleere, so true, so authorised, that it nee­deth not any more witnesses out of the scriptures: it being more cleare and transparent then the Noone-day, that the true and per­fect [Page] religion is marked and knowne by this, that shee seeketh ab­solutelie the glory of the creator of heauen and earth, and that re­ligion is false and abhominable that doth the contrarie. And that the religion reformed is of the first degree, and that of the Roman Church of the second, the conference ensuing doth briefely set down. And to tell the truth, who is so blind that seeth not that the true Christians doe professe, that (first) one onely God must bee called vpon: Secondly, that from him alone all maner of saluati­on and deliuerance must be expected: Thirdly, that his mercy de­faceth all our sinnes: Fourthly, that the sacrifice of the vndefiled Lambe, offered vpon the crosse, taketh away condemnation. Fift­ly, that his iustice redeemeth vs from the second death, and his resurrection leadeth his Saintes into the right waye of eternall life: Sixtly, that his most blessed worde contayneth all man­ner of secrets necessarye for our welfare and happinesse: Sea­uenthlye, that workes cannot merrite euerlasting felicitye: Eightlie, that the most righteous and perfectest men cannot pro­duce workes of supererogation; as if it were in their power, not onely to accomplish all iustice commaunded, but also more than is required: Ninthly, that God must be worshipped in spirite and trueth: Tenthly that the glorious body of Christ sits at the right hand of his father. Brieflie, all those that stedfastly beleeue this doctrine, do they not rightly attribute all glorie to his Soueraigne maiestie? Prayer to [...]ai [...]. And contrariwise, the Papists dishonour him: who first call vpon Angels, Saints, and Ladies: Secondly, they hope from them succours and helpe in their perils and necessities: Thirdlie, they promise to themselues remission of sinnes through the in­dulgences from the Bishop of Rome: Fourthly, they mingle the bloud of Martires with the bloud of Christ, thinking his not suf­ficient: Fiftlie, they trust more in the merits of Saints, or mortall creatures, then in the obedience of the sonne of the eternall: Sixt­ly, they are not contented with the sacred letters of reconcilation; but to supplie their want (as they fondly imagine) they adde the vaine sufficiencie of their vnwritten traditions: Vnwritten Traditions. Iustificatiō by workes. Seauenthly, they presume of their workes for their iustification before the throane of Gods supreame iustice, and doe further commit manie things repugnant to Gods heauenly will: which notwithstand­ing [Page] is the onely rule of righteousnesse: Eightly, Workes of superero­gation. they thinke to be more wise than the Master of Masters, when they doe more and aboue his commandements, in their actions of supererogati­on: Ninthly, Worship­ing of I­mages. they encline and bowe themselues to the images of Creatures contrary to the lawe, and they serue God after a sensu­all and carnall manner, prohibited by his worde; without whose warrant euery worke is done without faith, & by consequence a most abhominable sinne: Tenthly, Transub­stantiation. they fasten the pretious body of Christ to bread and wine (subiect after their consecration) to a thousand corruptions and abuses, and altogether farre from his excellencie. We omit heere to speake of ignorant Priests, that are not capeable of their pretended mysteries, and haue yet much lesse the purpose or intention to consecrate: yet for all that, there is nothing so much worshipped of the ignorant people, nor with such horrible Idolatrie, as, the bread and Wine. Of Monks and Mona­staries. Wee will not likewise spend time in vnfolding the detestable conuersation of Monkes in Monasteries, their whoredomes, impieties, seditions, murders, and bloudshed: wee will onely propose one example set downe in his Maiesties letters, yeauen this yeare 1600. at the entreatie of Frier Lewes Casteh (borne in the towne of Condon, within the prouince of Gascoigne, elected Prouinciall and Vicar generall for the Prouince of Thoulouse) against the Religious people of Saint Mary-port, and others, &c. I neede not say any more hereof, for it is still fresh in the memory of euery one. So that the religious, who haue but any sparke of a good consciēce, yea the learnedst amongst thē, are by such palpable errors of doc­trine, and through their scandalous life and manners, stirred vp and prouoked, to forsake this broad way, that leadeth into prison and lamentable captiuity, and with all the powers of their minde endeauour to seeke and lay hand-fast on the discipline, which is in trueth & sinceritie among those of the reformed religion, and not in apparance onely, as it is in the kingdome of Poperye, with­out realtye. Oh how it were to be wished, and how exceedingly do we desire, that this house of Popery might be cleansed, pury­fied, and restored to the trueth. It is now shaken, wether-beaten, and fallen into decaye: it is now filled with corruption and fil­thinesse, defiled with abuses, and vncleanenesse, darkened with [Page] the smoake of errour, stuffed with Cob-webbes, and dangerous venome of mans inuentions: But they will not listen herevnto. We be now in the latter dayes: wherein according to the Reue­lation, there shall be no faith, no lawe, no godlinesse, no charitie, yea the remnant of the elect themselues shall be seduced, were it possible to ouerthrowe them. Hence it comes, and for many more considerations, most iust and reasonable (which we passe ouer with silence, for breuities sake) that we haue renounced the world (wherein we were daintily fed, well apparelled, acquainted with pleasures, where no carnall delights were wanting, and doe wholy renounce and abandon papisticall errors (namly the intol­lerable abuses and superstions of the Masse) to be entertained & taken (especially in these times of the free libertie of conscience vnder the most puisant and famous Monarche, Henry the fourth) into the domesticall number of Gods celestial kingdom, embra­cing the truth of the Church reformed, and partaking of her ex­cellent and most wholesome benefits. And we do heere protest to liue and dye in this resolution and assured hope: to the ende, that hauing fought a good fight in the Church militant, against the worlde, the diuell, falshood, and sinne (without sparing this mortall life, which the Lorde hath bestowed vpon vs for his ho­nour) we may with three other vertuous & religious personages lately conuerted in this towne, passe with the faithfull into the Church triumphant, So be it, Amen.

MAN hath in himselfe a continuall sting and desire to be­come happy, and to seeke a meane for the attaining of the Soueraigne good: albeit many haue missed of the right way, sear­ching [Page] after the necessary meane thereunto, in their owne proper abilities, and in that which only consists in a mortall man. Others there are, who haue sought for it in his proper essence, without any accesse vnto it. But, if there bee no other meane to attaine thereunto, then by the proper abilitie of man (pretending the accesse in himselfe) or that the degrees and steps thereunto be not before prepared for vs, wee shall neuer come neare the frui­tion thereof. Now, forasmuch as man is created to the ende he might haue the possession of that eternall felicitie, his Creator would not leaue him destitute of fit and effectuall meanes, wher­by to withdraw him from himselfe and from his owne abilities, & to giue him recourse to another, by whose good meanes (as by an accessor and Mediator) he might be brought to the enioying and possession of so excellent a good. And this Mediatour is Christ himselfe, our Soueraigne Lorde, the true sonne of God: Who, being made like to man, & hauing taken vpon him huma­nitie, conioyned to his Diuinitie, Iohn. 14. Iohn. 5. Iohn. 5. hath performed our reconcilia­tion, hath prepared the waye, hath offered vp himselfe for a gate and way, to the end that whosoeuer shall beleeue in him, shall haue life euerlasting; which is the true end and scope of the Soue­raigne good. But to make vse of this fit and happy accesse, it is ve­rie requisite that we ioyne our selues, and with all our force em­brace the Aduocate and Mediator, in such sort as he is giuen vnto vs of his Father; not taking from him any of his offices and dig­nities. For many Sectaries do chalenge to themselues not onely possession, but also in incorporation in this aduocate and Media­tor, and yet neuerthelesse do rob and despoile him of his due ho­nours and essentiall titles of Aduocate, or Mediator to the Soue­raigne good. Now, the faith & doctrine of the pretēded Romane Catholick Church ariseth hereof, in that they acknowledge and confesse one Iesus Christ to be their Sauiour; yet, notwithstand­ing, that which is necessarie for such an office they take away, and imagine him to be but a naked Sauiour, and vnfurnished of all honour, although exceeding and vnspeakeable honors are giuen vnto him in his annointing from his father, as by that which fol­loweth may plainly apeare. For it must needs be, that a Mediator betweene God and men should be a Soueraigne and an eternall [Page] Sacrificer, as the Apostle (Heb. 7.24.28.) heareth recorde; because that euerie reconcilation requireth satisfaction in the parties that haue offended: and Satisfaction is according to the qualitie of the offence; as also the Sacrifice is by death, in regarde of the deadly & mortall crime. But the Romane Church vnapparreleth Christs sa­crifice of eternity; Priest rei­terateth Christs sa­crifice. Heb. 9.24. in affirming that the propertie and vertue of it alone cānot continue to the worlds end, vnlesse it be many times reiterated. And yet in the new Testament we learne, that Christ en­tred once into the Holy place, obtaining eternall redemption for vs, and that the word of eternitie, signifieth his eternall vertue and effica­cie in all perfection, Moreouer it is cleare, that euery sacrifice is re­spected in regard of the sacrificer (the Sacrificer first, & thē the sa­crifice) and consequentlie, 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 therewithall considering that (in the Romish Church) the Masse priest is reputed a Sacrificer, Popish priest bet­ter then Christ. & Christ Iesus the sacrifice? it must hereupon needes followe, that the Romish priests (beeing but mortall and sinfull men, and by nature altogether estranged from God) are preferred before him in whome there is found no guile nor sinne, 1. Pet. 2.22 1. Pet 1.19 euen before that vnspot­ted Lambe, the true son of God by nature, Iesus Christ. Oh intol­lerable blasphemy, neuer vsed among the Turkes: And to the end none may be ignorant of such a foolish impudencie, note (I pray you) but that which may be seene, whē in their Masse they mūble out these words, Supraque proprio ac sereno vultu respicere digneris, & accepta habere, Hebr. 9. 1. Iohn. 1 Math. 3. sicuti munera pueri tui iusti Abel. Wherein there are two propositiōs: in the first, the Priest becomes a Mediator for the Soueraigne Mediator, Priest a mediator for Christ. of whom the father saith, this is my wel­beloued sonne in whom I am well pleased: for you must alwaies suppose (as the Church of Rome doth) that the true body of the sonne of God is present in the host, as it was in his transfigurati­on, and in his Baptisme in the Iordan.

In the second, he compareth Iesus Christ to the sacrifice of Abel: By meanes whereof (as aforesaid) the Priest shall be more plea­sing and acceptable to God, then Christ Iesus himselfe: who like­wise by this meanes shall be robbed aswell of his office, as of his [Page] Sacerdotall dignity. What mans eares, that bee attentiue to any wholesome doctrine, and stirred vp with the affection of a Chris­tian zeale, can endure and suffer the eccho of so harsh and horrible a speech? What soule is there, which is desirous to aspire & come to her true scope & felicity, Math. 17 through the true and sacred mediator Christ Iesus, Math. 23. Deut. 18. Esai. 11. that can permit his excellencies and dignities to be so trampled vnderfoote? The Church of Rome is not content to banish Christ out of the sanctuary (whereas the Iewes haue cast him onely out of the Synagogue) but goeth on further, and taketh from him his pastorall robe: which appertaineth and belongeth vnto him alone, as it may euidently appeare in many places of the holy Scripture: wherein he is promised and recommended for a Doctor and maister, giuing lawes and precepts against which or besides which (as proceeding from a most wise maister) none of his desciples dare thrust themselues in, for their alteration. This Maxim (against which the very heathens dare not dispute) decla­reth sufficiently, that he, who is a meanes for conducting mē to the Soueraigne good, must also by his instructions and precepts lay o­pen the way and assured meanes for the attayning thereunto.

The Church of Rome yet notwithstanding vsurpeth and cha­lengeth to her selfe the Soueraigne authority of iudging such like instructions, & accuseth them of insufficiency, Popes Doctrine. as not able to shew the way leading to eternall life: which surely is nothing els but an accusing of the author himselfe, Christ Iesus the son of God. Nay she yet goeth beyond and farre surmounteth the said precepts, as well in the vertue of her word not written, as of her traditions, to­gether with an Iliad of inuensions, rather diabolicall then deuine or humane. And moreouer she teacheth doctrine cleane contrary to Gods truth, as may be noted in these few examples: Iesus Christ forbiddeth any of his desciples to desire preheminence ouer the o­ther: The Church of Rome hath a counterpoise, Math. 24. for she constitu­teth one in authority aboue all the Bishops in the worlde. Christ Iesus will that his Church take her firme foundation vpon this that he is Christ, the sonne of the liuing God; Math. 16.16.18. who suffereth not the gates of hell to preuaile against her, Chruch not built vpō Peter. for that she is grounded vppon a sure rocke, which is Christ: The Church of Rome will builde her vpon a rocke which (like vnto man) is subiect to fall awaye and [Page] come to ruine (I meane during the life of S. Peter) as may be seene how the flouds of misbeleiefe and riuers of infidelity haue had great power ouer her, and brought her flat vpon the ground.

Carued Images.To be short, all the doctrine of our saluation, as well in the olde as new Testament, forbiddeth vs to draw or paint any images or statutes in matter of religion: yet notwithstanding the Church of Rome obstinatly alloweth them, will haue them, and commaund them. Finally in conferring the one with the other, you may see as it were in a glasse, that Belial is no more contrary to Christe, falshood to truth, darknesse to light, vice to vertue, then the doc­trine of the Church of Rome to that of the Mediator and acces­sor to the Soueraigne good. Beholde then Christ Iesus in the Ro­mane Church deuested of his doctorall robe.

Now remaines the third and last dignity of his vnction: that is to say, that he is King, hauing all power both in heauen & earth (as it is proued by diuerse places of the holy Scripture; namely in the 49. of Genes. in the person of Iuda in the 11. of Esay. in the 31. of Ieremy, Psal. 2. Psal. 110. Mathew 23.) of the which he is like­wise dispossed in the Church of Rome. For, whosoeuer saith that he hath both spirituall and temporall power to gouerne the Church Triumphant and Militant, to doe with them according to his pleasure, he doth surely take vpon him the true dominati­on of Christ, who saith, I giue the water of life, and who so shall drinke thereof, Iohn 4.10. shall neuer haue thirst: by which speciall passion of thirst, he comprehendeth all other (spiritually) by the figure Synedoche. This is that which the Apostle expoundeth, and the Euangelist in the Apocalips, speaking of Saints who haue washed their robes in the bloude of the Lambe, Apoc. 21. and doe no more taste of lamentati­ons, sorrowes, or any other kinde of passions or torment. It bee­longeth therefore onely to the vndefiled Lambe, who giueth the water of life, to make and canonize true Saints. But the Pope, who is the head of the Church of Rome, taketh vppon him au­thoritye and power to create Saints and canonize them: hee en­rouleth, in the booke of heauen, such as he will: and when it is his good pleasure, hee maketh them to raigne with Christ Iesus in the like title and degree, as himselfe: he vaunteth to haue pow­er ouer Angels to command them: nay which is more, one of his [Page] bookes named Stella Clericorum dooth affirme that the meanest Priest among them, Pope a­boue the Angels. is greater in dignity then the holy Virgin and all the Angels. How much greater then is the Creator of Priests, viz. the Pope? Oh shamelesse vanity: Non Stygius tentaret Or­cus, quod audent effrenes monachi. Againe, euery one may easilye know what authority he taketh in the Church Militant, excom­municating some, anathematizing others: he taketh the tempo­rall sword, hee pulleth downe kinges and Monarches from their thrones, he setteth his foote vpon their necks, and commonlye makes them kisse his pantable. I omit to speake of the excessiue dignities attributed vnto him by his owne Canons, Decrees, Decre­tals, Clementines (being truely extrauagant from all truth) as like­wise a thousand more points of doctrine issuing out of these three principals: That Christ Iesus is deuested of his office of Sacrificer in the Roman Church, that his office of Doctorship is taken frō him, that his gouernement in heauen and earth is vsurped from him. Now, seeing these offices are necessary adiacents to the So­ueraigne good, & that the Church of Rome diuorceth them from the Mediator, it must needes be that she doth not seeke the Soue­raigne good, but rather shuns and flyes from it.

Hence therfore it comes, brethren, that I haue renounced Papis­try, and doe purpose carefully and with labour to seeke the right pathes leading to the Soueraigne good, wherwith the Church of Rome is not acquainted. And for this purpose I haue abiured, and do now abiure al her doctrine, as blasphemous, Apostaticall, super­stitious, and as farre from Christianity, as she is from the true ende and scope of mans creation; which is, the Soueraigne good.

And finally, aboue all other graces wherewith God of his mer­cy hath made me pertaker, I yeelde him most humble thankes for these two (which are farre beyond compare of all others) videlicet, that hee hath shewed vnto mee through the light of the holye Ghost the natural brightnesse of his holy truth, & that the cleare­nesse thereof causeth his beames to shine in the Churches of this kingdome, reformed both in faith and doctrine, according to the purenesse and sincerity of his holy Gospell. The confession of whose faith I will not onely seale with pen and inke vpon paper, but also if neede be against tyrants, with my bloud, vpon this base [Page] Territority. In which reformed Church I protest to dye and finish my dayes: praying the Lord Almighty and onely wise, who hath called me to the knowledge of his truth, that he will establish & ratifie this vocation of me, and make me to feele and perceiue the full effects of his eternall election: and further, that of his mercye he will strengthen and assist me, against all assaults and temptati­ons that may present themselues before me.

And to conclude, I hartily beseech this Church to make mee pertaker of her holy praiers: as I will in like sort be euer mindefull as well to powre forth prayers to the eternall, for her long & pros­perous continuance, as also for those that are of the like faith in Iesus Christ. To whom with the father and holy Ghost bee giuen all honour and glory both now and for euer. Amen.

We the Pastoures and Elders of the reformed Church of Saint Amand L' Alher in Bourbony, doe certifie that this day being the 16. of Iuly. 1600. Maister Edmond de Beauval heretofore a Iesuite hath made a publicke abiuration of all the Papisticall Idolatries, wherin he had bin norished and instructed; protesting to liue euer hereafter as the reformed Churches of this kingdom do require, & according to a solemne promise by him made in an assembly of some Pastours & 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 kingdome. In witnesse whereof, we, whose names are here vnder written, haue giuen him this present Testimony, to the end that he may be knowne in those places where he shall come, for a mēber of the true Church. Yeouen at S. Amand, the day and yeare aboue written.

O How pleasing is the protestation of God, so often repeated in Ezechiel, Ezechi. 33.11. as I liue saith the Lorde, I take no pleasure in the death of a sin­ner, but rather that he turne from his way and liue, I apply to my selfe in particuler, the ge­nerall exhortation which he addeth, turne you, turne you, from your wicked wayes, for why will you dye, O you house of Jsrael. But for asmuch as it is not of free will or of course, but of God who sheweth his mercy, I also acknowledge before this holy assembly, that I haue truely found mercy, for being sometime past, seduced by the sectaries of Francis D'assisa, I yeelded my selfe to be perswaded to this protext of ho­linesse, whereof they vaunt, vntill such time as I had clad my selfe with the habit, wherewith they so much deceiue the worlde, I imagined that in clothing me with this weede, I did put on the new man which as saith S. Paule, Ephe. 4.24 after God is created in righte­ousnesse and true holinesse. But I had not beene long amongst them, but God gaue me the grace to know, that I was deceiued, both in workes and doctrine: as for their workes, I will not stand much vpon them, but will tell you this onely, by the words of the same Apostle, I will no more participate with their vnfruitefull workes of darknesse: and that it is a shame to name those things which by thē are done in secret. And as for their doctrine, I could neuer comprehend, that God tooke any pleasure, that the honour which appertained vnto him alone, shoulde be transferred to the creatures, after that I harde him say, I am the Lorde, Isa. 42.8. this is my name, and my glorye will I not giue to another, neither my prayse to grauen Images. But this is openlye done [Page] amongst them, and (without that I speake any further hereof) all men know, that they extoll their pretended S. Francis many de­grees aboue Christ himselfe, in the booke of conformities, cōpiled by one of Pisa, & imprinted by their permission and procurement at Milan. Moreouer, I could neuer imagine how it could be pos­sible that the merits of Christ could finde any place amongst the pretended merits of men, so many workes of supererogation, proceeding from the counsels, wherby they perswade themselues to exceede the obseruation of the commandements of God, and to haue sufficient for thēselues and others. I am of opinion and do stedfastly beleeue, Iob. 9.2.3. that that agreeth not with the saying of Iob, how should man compared to God be iustified, if hee woulde dis­pute with him, he could not answere one thing of a thousand, and with the saying of Iesus Christ, who willed that we acknowledge our selues for vnprofitable seruants, euen when we haue done all those things which are commaunded vs. Luk. 17.10. My conscience hath con­futed me that I could not stand before God through my workes. Wherefore I imbrace the remission of my sinnes in Iesus Christ, and the iustification through faith onely, reputing my habit and workes done amongst them, for dunghill drosse to win Christ, re­nouncing the traditions of men, namely the Masse, and all the su­perstitions and idolatries of the Romish Church, to liue according to the word of God, sincerely preached in the reformed Churches, and hauing 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 worke in me, to his honour and glory, the building of his Church, and my eternall saluation, assuring you that feeling that heartes ease as Dauid did after the remission of his sinnes, I repeat in hart and voyce those his wordes. Psal. 31.2. O how blessed is he whose vnrighteousnsse is forgi­uen, and whose sinne is couered: oh how blessed is the man to whom the Lord imputeth not his iniquity, and in whose spirite is no deceipt: I hope that God will giue me the grace that you shall know by my Godly perseuerance that there is not any in my hart or my mouth. So be it.

The said Francis Goupil came foorth of the couent of Chasteau [Page] Roux & is come to that of Thouars, where he was receiued in ver­tue of his obedience, written and signed vnder the hand of Cardi­nall Ʋicairra, of the said couent, wherin he giueth testimony of his honest life and religious conuersation, as the originall beareth re­cord, kept in the said Church of Thouars.

We vnderwritten pastour and Elders of the Church of Tho­uars, certify those, to whom the same shal appertaine, that the said Francis Goupil hath made profession of the true religion amongst vs, according to the tennor of that which is aboue written, and do pray the brothers to whome he shall repaire, to hold him for a true member of our Lord Iesus Christ. From Thouars the xviii. of September. 1601.