Of the Corporall abſence of Chriſt in the Sacrament.

The 4. cauſe of his ſeperation. BEcauſe it is the ground and foundation of the tyrannicall monarchy of the Papiſts, to blind the eyes of the faithfull, which (according to their enchaunting ſpeeches) beleeue the body and bloud of Chriſt to be really in the conſecration of many ſacrifices, and (as they ſay) in euery one of them, and in the cup, and chalices; I will ſpeake ſomewhat by the way againſt their falſe opinions, not to the ſatisfaction of them that reade, (for of this matter, they may peruſe the Inſtitutions of Doctour Caluin,) &c. but to expreſſeCal. lib. 4. cap. 17. a Sect. 14. vſ. ad 50. mine owne minde▪ I ſay firſt: The Papiſts do adde and detractmany times from the words of the true text to confirme and eſtabliſh their owne inuentions; as it is to be ſeene by the Inquiſitors, who adde to the Goſpell of Chriſt what may▪ſerue their owne purpoſe.

For Chriſt doth thus admoniſh vs by Math. Chap. 18. Math. 18. (before cited:) If thy brother treſpaſſe againſt thee, go and tell him his fault betweene thee, and him alone: &c. If he heare thee not, t • ke yet with thee one or two witneſſes: If he will not vouchſafe to heare them, tell it vnto the Church.

The Church of Rome to theſe words of Chriſt, addeth (praeter cauſam fidei, but for faith or religions ſake:) ſo that they take away and cut off the meaning of the Goſpell, and contradict Chriſt himſelfe, ſo charitably admoniſhing, and exhorting. So do they contradict Saint Hierome, Saint Ambroſe, and many other holy Fathers, and many times adde and detract from the very words of the holy Scripture: as manifeſtly appears in that vnchriſtianlike booke intituled, the Index expurgatorius.

But now to returne to our purpoſe: The Church of Rome to the words of Chriſt: ſaying, This is my body, addeth (for) which Chriſt neuer pronounced, nor Saint Peter, whatſoeuer Tho. 3. p. q. • 8 Ar. 2. 5. Thomas affirmeth. And if the Prieſt pronounce not (for) among the Papiſts he ſinnes hainouſly. Alſo the Church of Rome addeth, that the bread of conſecration ought to be vnleauened: which precept was neither deliuered by Chriſt nor his Apoſtles. The Greeke Prieſts do vſe leauened bread. Therefore it may be ſaid, that if they be various in the matter, there can be no truth found in the forme. For the determinate matter, hath her determinate forme; and the determinate forme alſo her determinate matter. But they adde and diminiſh at their pleaſures, contrary to the rules and commandements of God: who ſaith, You ſhall not adde to Deut▪ 1. 9. & 12. 32. the word that I ſpeake vnto you, nor take from the ſame. And moreouer, What I command thee that onely doe, neither adde thou any thing, nor diminiſh. God reprehends ſuch as are bold and audacious in this behalfe: ſaying, I proteſt vnto every Rcu▪ 22. 18▪ man, that heareth the words, &c. If any man ſhall adde, &c. See how God reproues the biſhop of Rome & all his Popiſh Prieſts & complices that walk againſt Gods cōmandemērs; for the word of the Lord endureth: and he himſelfe ſaith,Luke. 21. 33. Heauen & earth ſhall paſſe away, but my words ſhall not paſſe aaway. Therefore that God, that true and euerlaſting God, will ſend vnto them ſodaine ruine and deſtruction.

Amongſt other ceremonies which the Papiſts do vſe, one is after conſecration of the bread, to bleſſe the ſame bread with the ſigne of the croſſe, and certaine words, &c.

Now I demand of them, if it be lawfull for the creature to bleſſe the Creator? For benediction (as Saint Paul ſaith) is alwaies from the greater to the leſſer, The leſſer is bleſſed of Hebr. 7. 7. the greater, as he affirmeth in expreſſe words. Hebr. 7. 7 For the father giues his bleſſing to the ſons, as Iſaac did to Iacob, Gen. 27. 27. 40. 48. 15. and Eſau, and Iacob to the ſonnes of Ioſeph his ſonne. And it is commonly obſerued, that the father at the very point of death giues his bleſſing to his ſonnes: but the ſons (which are the leſſer) although they reuerence and honour the father, do not yet giue him benediction. By which I conclude, that the Papiſt Prieſts (as inferiour) ought not to bleſſe Chriſt their ſuperiour: and if they do it in their Maſſe (as they terme it,) they bleſſe not Chriſt the Creator, but the bread the creature; and ſo they worſhip the creature, not theRom. 1. 25. Creator: as Saint Paul ſaith, They haue turned the truth of God into a lye, and worſhipped and ſerued the creature much more then the Creator.

Neither ought we to beleeue that Chriſt is in their hands, when the words are pronounced by them. For many are conſecrating the Sacrament at once, and the body of Chriſt being but one in number, is not in many ſacrifices. For the body of Chriſt is natural, and keepeth a place, and is not giuen in many places at one time. But the Papiſts reply to this, ſaying; that the body of Chriſt is there ſacramently, not Tho. 3. P. q. • 6. 5 5. totally. But this is a very idle diſtinction, and a ſlanderous boldneſſe: to ſay they haue Chriſt (in that manner) in their hands at the Sacrament. For if (as they confeſſe) Chriſt haue a chiefe place in heauen, and yet is in the Sacrament with the ſame really as he is heauen, it would follow.

God in times paſt who was figuratiuely in the Arke, wasExod. 25. 10. Vſ que ad 25. couered with a Table of gold, and ſo the Arke was honored and had in admiration, that the Prieſts might with feare come vnto it. For when Vzzah, as the Arke of God was carried out of the houſe of Abinadab, with a godly zeale2. Sam. 6. • 6. vſ que ad 11. put his hand to the Arke, The Lord was very wroth, and ſmote him in the ſame place for his fault, and there he died by the Arke. Therefore Dauid that day feared the Lord, and ſaid, How ſhall the Arke of the Lord come to me? and durſt not bring the Arke of the Lord to himſelfe.

If this be ſo, how dare the Romiſh Prieſtes pronounce Chriſt himſelfe with his Diuinity and Humanity to deſcend into their hands? Or if the true body of Chriſt were in the ſacrifice, or the ſacrifice it ſelfe were the true body of Chriſt, how comes it that brute beaſts haue place there? For many times the flies goes vpon it, and other inſenſible creatures, as is daily ſeene and made manifeſt. And I my ſelfe often celebrating the Maſſe, haue ſeene flies vpon the Sacrament conſecrated, and made holy. Therefore we may not beleeue the true body of Chriſt to be there. Sometimes alſo by negligence of the Prieſts, part of the ſacrifices haue fallen vpon the ground, and bene troden vnder foote. And I am a faithfull and true eye witneſſe, that in the yeare of our Lord 1595 in a Church, which the Order of the moſt holy Trinity hath at Turol, whereof I was chiefe, a certaine religious man (as they call him) celebrating the Sacrament, turned the chalice vpſide downe, and the conſecrated wine (as they ſay) was part ſprinckled on the earth, and part ſhed vpon the Altar. And for theſe miſchaunces there are certaine rules ſet downe in the Miſſall of Rome, ordaining puniſhments to ſuch Prieſts by whom they happen or befall. Alſo in the Emperours Cathedrall Church of S. Paul, in the yeare of our Lord 1580. the theeues ſtole away a ſiluer Caſket, where the conſecrated Sacrifices were vſually kept, and threw the ſacrifices themſelues vpon the ground and vpon the Altar. In the yeare of our Lord 1586, in the Monaſtery of S. Sauiour at Fraga, theeues a • ſo tooke away the cheſt where the Sacrifices were kept, and they were throwne vp and downe. Therefore we may not beleeue the body of Chriſt to be there. For if (as they grant) the body and bloud remaine vnder thoſe formes, ſo long as they continue vncorrupt; and if alſo laid vpon the ground (as is aforeſaid) they be vncorrupt, and ſo are troden vnder foote; then Chriſt muſt likewiſe be troden vnder foote, which is a moſt groſſe abſurdity. Sometimes alſo as I haue ſeene) wormes haue bred in thoſe their ſacrifices. If then we hold their opinion, it muſt needs be that they beingendred out of the body of Chriſt, not out of the bread, becauſe there (as they ſay) the bread is not. Haec de Accidentibus. Becauſe if by miracle (as they hold) they continue and abide of themſelues, then they ought to be kept by miracle without any corruption; for there is no greater reaſon for the one, then for the other: nor of the body of Chriſt. Otherwiſe the body of Chriſt ſhould change the forme, and the very wormes ſhould partake of the body & bloud of Chriſt, and from thence haue originall beginning; which is moſt falſe and vnworthy. Therefore it is to be ſaid, that nothing is there more then the bread it ſelfe.

Moreouer, let there be two ſacrifices of bread put together, ſod, and made at one time, of one meale, fire, and water; and let the one be conſecrated and made holy, and the other vnconſecrated, and we ſhall ſee their corruption to be alike. It therefore followes, that the one hath no more in it then the other, neither is the body of Chriſt more in the conſecrated forme of bread then in that which is vnhallowed. Sometimes alſo poyſon (as they ſay) is put into that Sacrament, that ſo men may be bereaft of their liues; as it is read of the Emperour Henry the 7, and of Pope Victor the third, whereof the firſt loſſe his life by the Sacrament of bread poyſoned by his Conſeſſour: the laſt, by wine tranſſubſtantiate. Therefore we muſt conclude, that the body of Chriſt is not there, or otherwiſe the body of Chriſt to be the inſtrument of ſin, and the meanes of euill; which is blaſphemy.

This corporall abſence, Chriſt hath manifeſtly ſhewne,Ioh 12. 3 Iſa 66. 1. Act. 1. 11. ſaying, The poore you ſhall haue alwaies with you, Me you ſhall not haue alwaies. Chriſt alſo ſpeaketh of the abſence of his humanity, (for his Diuinity fils both heauen and earth:) in which humanity he ſhall not come vnto vs till the day of iudgement. Moreouer the Papiſts affirme, that the matter of the Sacrament of the Lords Supper, ought to be determinate.

They are alſo poſſeſſed with many mad imaginations, ſaying, this is a true Propoſition, Out of bread becomes the The. 3. 75. 8. body of Chriſt. And this alſo is falſe: Of bread becomes, or is made, the body of Chriſt. Theſe are words of exceeding folly and dotage, and are differing and repugnant to themſelues, although Thomas expound them ſupernaturally. In conuerſions alſo, that which is conuerted is corrupted, and that into which the conuerſion is had, is begotten and ingendred: Thus after their opinion we muſt ſay that Chriſt is ſo begotten and ingendred; which is an hereſie.

The Diuell getteth much, and enlargeth his power and number by the idolatry of the Church of Rome, which he ſtill perſwades them to maintaine; and ſo they will, vntill it ſhall pleaſe God of his infinite goodneſſe and mercy to open their eyes, and make their vnderſtanding perfect, that they may truly ſee and reade the booke of God, for they yet liue in error and darkneſſe. But if they would looke vpon, and heare the booke which Hilkiah the high Prieſt found in the houſe of the Lord, they would do as that godly king Ioſiah did in the 18. yeare of his Monarchy: who as2. Kin. 22. 10. 11. 12. ſoone as Shaphan the Chancellor had ſhewed it, and read it to the king, and that he had heard the words of the booke of the Law, he was ſo moued therewith, that he rent his clothes, and wept before God; and crauing pardon at Gods hands, humbled himſelfe, deſtroyed the idols, and walked according to the will, and word of the Lord.

The fifth cauſe of his ſeparation. Luk. 1. 36. 1. Pet. 2. 22. I was alſo much troubled in minde about the power of the Pope, when he doth thoſe things which almighty God neither doth, or can do. For although God be omnipotent, and nothing is vnpoſſible with him, he yet worketh no ſinne or euill, neither is there any guile found in his mouth; neither can he do that which is wrapt or encombred with controuerſies and contradictions.

But the Pope takes vpon him to do this; for if any come vnto him, and deſire the reliques of ſome Saint, as of Hermolaus, or any other, he will anſwer that he hath none, becauſe his bones are diſperſed: But he takes the bones perhaps of ſome reprobate and wicked perſon, and bleſſeth them, and baptiſed in the name of Hermolaus, he deliuereth them to him that makes ſuite for the ſame; and then the bones of him are worſhipped, whoſe ſoule in hell is cruciated. And thus it begets ſcandall and contradiction, that the bones of any wicked or idle perſons, are the bones of ſome Saints or others, at his pleaſure.

I obſerued the power, couetouſneſſe and tyranny of the ſame Pope: I beheld his exceeding pompe and pride, and with theſe things, and many more of this nature, my minde was much tormented. For ſeeing Chriſt is the fulneſſe of all grace, in that he endues the Church with ſpirituall grace and vnderſtanding; we ordaine him to be the head thereof,Ioh. 1. 15. Epheſ. 1. 22. Coloſ. 1. 18. with S. Paul, ſaying: He hath made all things ſubject vnder his feete, and hath appointed him ouer all things to be the head of the Church. And ſeeing both Men and Angels are ordained toColoſ. 2. 10. enioy Gods glory; euen as of men, ſo alſo of the Angels he may rightly be called the head. For the myſticall body of the Church doth not onely conſiſt of men but of Angels. But of all this multitude and number Chriſt is the head, for that his ſeat is neere vnto God, and doth partake of his gifts not onely more abſolutely then men, but more perfectlyEpheſ. 1. 21. alſo then the very Angels: ſo that from his influencePſal. 8. 8. both men and Angels receiue their benefits. As Saint Paul witneſſeth, ſaying: He hath ſet him at his right hand in the heauenly places, farre aboue all principality, and power, and Ephe. 1. 21. might▪ and domination, and euery name that is named not in this Math. 4. 11. world onely, but alſo in that that is to come, and hath put all things vnder his feete. And ſo S. Matthew ſaith, Behold the Angels came and miniſtred vnto him. And albeit the Angels themſelues lacke faith (Quia non per fidem ſed per ſpeciem ambulant) and the Church is the congregation of the faithfull, neuertheleſſe Chriſt is their head.

There fore beſides that diuine wiſedome which Chriſt had from the beginning, he had alſo a humane knowledgeSexta Synod. (notwithſtanding the poſition ofſuch as deny, that there be two ſorts of wiſdomes in Chriſt, which in the ſixth Synode Ambr. l. de incar. Dom. • ap. 7. is held a thing damnable:) for as S. Ambroſe ſaith, God did aſſume the perfection of humane nature in the fleſh, tooke vppon him the ſence of man, but not the pride of carnall ſenſualitie. But to the ſence of man appertaineth an humane knowledge created. Therefore in Chriſt is giuen that experimentallLuk 2. knowledge of which S. Luke ſpeaketh. So did loel prophetically ſee him taught, ſaying to the people, Reioyce Ioel. 2. in the Lord your God, for he hath giuen you the raine of righteouſneſſe, &c. And the ſpouſe ſaith, I will leade thee and bring Cant. 8. 2. thee into my mothers houſe, and there thou ſhalt inſtruct me. And Iſaias, I haue giuen him for a Prince, and a maiſter vnto Iſa. 55. 4. the people, comprehending theſe two things, namely, that he was a Redeemer and a Maiſter: for whereas he termes him a Prince, he meanes him to be a Redeemer; but calling him Maiſter, he ſignifies him an inſtructer or teacher. Chriſt therfore is endued with all theſe ſciences, by which mē were inſtructed by him; as out of Mathew, opening his mouth, he taught his Diſciples, and out of Iohn, Ieſus aſcended intoMath. 5. Iohn 7. the Temple and taught the people, and as it is written in Luke, They found him ſitting in the Temple, &c. By two wayes then he taught the people, that is, by example, andLuk. 2. Act. 1. words. For Ieſus began to do, and afterwards to teach, the true and ſimple doctrine without any kind of commixtion.

Seeing therefore Chriſt came to teach mankind, and to1. Cor 6. The firſt cauſe of his ſeparation from the Romiſh Church. redeeme them with his moſt pretious blod, my ſelfe being one among the reſt to be redeemed and taught through his vniuerſe and exceeding goodneſſe, was at the length called to the true knowledge of his diuine will and pleaſure, and by his aſſiſtance I began to open the eyes of my vnderſtanding, and to purge and ſeclude my ſelfe from thoſe miſts and errors of the Romiſh Church, by which my minde before was too much caried away and obſcured. I obſerued againe that from time to time there was a continuall mutabilitie and various changing of opinions among the Prelats: for what was one day receiued and allowed by authoritie, was the next day prohibited, and vtterly diſanulled: as it is plainely to be ſeene in Indice expurgatorio. For whatſoeuer ſeemed to taxe the errors of the Prieſthood, the ſame by commandement of the Inquiſitors, and of the Church of Rome, was forthwith razed out and extinguiſhed.

The ſecond cauſe of his ſeparation. Secondly, becauſe if the Biſhops at any time gaue power and authority to any for the preaching of the word of God▪ they did not graunt him free libertie of ſpeech, but preſcribed him a forme of preaching; as my ſelfe can witneſſe by their Commiſſions granted to me in that behalfe: which is manifeſtly knowne to be a thing repugnant to the truth. For as Paul ſaith, The word of God is not tied or limited: but2. Tim. 2. they limit the ſame, ſaying, We giue you authoritie for the preaching of the word of God, ſo farre forth, as you do it according to the opinions of the holy Fathers, and to the decrees of the moſt holy Councell of Trent. When as notwithſtanding neither the opinions of the Fathers or of the Councels agree amongſt them, neither are they alwayes true. But if they do agree, and are true, they are (as is aforeſaid) euery where altered by them and changed. And if according to their iudgements the word of God ſhould be expreſſed, the truth would ſometimes be made more manifeſt and apparent. But in this they are contrary to them ſelues, as that moſt learned man Iohn Caluine hath rightlyIo. Caluin in ini. tio Inſtitut. Ep. ad Regem. Fran. and learnedly ſet downe. I am an eye witneſſe (ſaith he) of the tyranny of the Biſhops, and Inquiſitors; for I haue often heard very learned men preach amongſt them: but becauſe thoſe things that haue bin preached, were diſpleaſing to the tyrannous Inquiſitors and Biſhops, the ſame preachers and learned men haue bene compelled euen in the ſame Church (and that againſt their owne conſciences) by their commandements and authoritie to ſpeake againſt themſelues, and to preach another doctrine, contrary to the truth. For inſtance whereof, Father Lobo, a famous preacher, whoſe name is well knowne in Spaine and Italy, at Rome in the beginning of Pope Gregory the 13, in his Sermon was heard to vtter theſe words: It is of more weight and efficacie, and of greater profit and vtility with God, to heare his word, then the Maſſe. But the ſame preacher forthwith by the commandement of that great beaſt (the Pope) was compelled to make his publicke recantation; and yet for all this, he was depriued of his authoritie of preaching, and enioyned to other penances. Let God ariſe, and iudge his cauſe, who ſaith, Ʋiuus eſt ſermo meus, My word is a liuing word; and Dauid (leſt he ſhould fall) did place the word of God, A Lanterne vnto his feete: by which alſo the heauens wereHeb. 2. Pſal. 118. 105. Pſal. 32. Pſal. 108. Luke 15. Idem. Wild 9. Eccleſ 1. 5. 16. 14. 37. Luke 1117. framed, and which endureth for euer. To heare the ſame word by which all things were made, and is the fountaine of wiſedome, the publicans and ſinners aſſembled themſelues together, and the people preaſſed vpon Chriſt to heare the word of God, of which all things were made; for it is the fountaine of wiſedome. Ezekiel admoniſhed the ſonnes of Ammon, the mountaines of Iſrael, and the dry bones, to heare the word of the Lord God: by mediation whereof the bones came together, bone to his bone, and behold the ſynewes and the fleſh grew vpon them, and the skinne couered them.

Chriſt alſo calleth them happy and bleſſed, that heare the word of God. What the word of God makes looſe and free, that theſe tyrants do bind and tye to limits and compaſſe. When Iohn Baptiſt was in priſon, he preached theMath 1. 1. Eccleſ 4. 30. ſame word, which (as the Lord ſaith) we ought not any way to oppugne or reſiſt.

In the yeare of our Lord 1597. Ʋalentine Cortazer being Inquiſitor, the twentieth day of Iune comming to viſit the city of Liria, entred the ſame in his accuſtomed pompe and vanitie, and did impoſe vpon me the charge and duty of preaching a Sermon of Faith. And vpon Sonday the 22 day of the ſame moneth and yeare, Aderat Inquiſitor Eccleſiae pro Tribunali, ſitting in great maieſtie, and (as the manner is) Lecto mandato praeceptorum de accuſatione, I aſcended the place of preaching, and hauing ſaluted the Inquiſitor began my Sermon. After I had paſt ouer many things in praiſe and commendation of the Inquiſitors and Inquiſition, I ſpake thus to the Auditorie. Remember (deare brethren) and be mindfull of thoſe words which I ſpake vnto you in Lent time, in a Sermon touching brotherly correction (for two Lents I was their Preacher.) You are bound (as I then told you) euery one of you to correct, and admoniſh your brother ſecretly betweene you and him. But if afterLuk. 17. 3. Math▪ 18. 15. 16. 17. Leuit▪ 19. 7. admoniſhment he continue ſtill in his wickedneſſe, then tel and acquaint the Church therewith. Yet before brotherly correction you are not tied to denounce him. Marke this well. This I ſpeake vnto you, in the name, and behalfe of the liuing God.

Hauing made an end of my Sermon, I was inuited by the Inquiſitor with all kindneſſe and courteſie to take my dinner with him; which being ended, he began to fall into commendation of my Sermon, but vtterly to condemne that brotherly admonition, ſaying, That it is not admitted in matters of faith, with which the Inquiſition hath to do, and takes notice of. I replied with the very words of Chriſt in defence thereof, but was compelled to hold my peace, and the Sonday following conſtrained to preach of him that they hold and terme accurſed, in the preſence of the Inquiſitor, and lay open his mind and pleaſure againſt Gods word, and to ſay that brotherly correction had no part or place in ſuch matters, as were contained in the Edict. Do but ſee, and behold how the word of God is tied, and bound by theſe people of Antichriſt. And this whileſt I was one of their number, and company, drew my mind into diuerſe and ſundry diſtractions.

Of Tranſubſtantiation.

MY ſoule alſo was grieuouſly troubled about TranſubſtantiationThe third cauſe of his ſeparation. 1. Cor. 11. 26. & per totum cap. of bread and wine into the body and bloud of Chriſt: for this among other things alwayes ſeemed vnto me a matter of much difficultie. And Saint Paul teacheth the contrary, ſpeaking of the Lords ſupper, he alwayes nameth bread, ſaying, As aften as you ſhall eate of this bread, and drinke of this drinke, &c. Againe, Whoſoeuer ſhall eate of this bread, &c. Alſo by this it followes, that the Pope doth falſly intrude himſelfe to be the head of the Church, as is proued by this reaſon. The Primitiue Church, and that which flouriſhed for many yeares, knew no other head but Chriſt, nor had any vniuerſall Biſhop. But the Primitiue Church (euen according to the opinion of the Papiſts) was the true Church: Therefore the true Church ought to knowe or acknowledge no head but Chriſt, nor any vniuerſall Biſhop. It is alſo thus proued by authority.

Gregory Biſhop of Rome wrote againſt Iohn Patriarch of Conſtantinople, ſaying: He that ſhall name himſelfe the vniuerſall Biſhop, may be called the forerunner of Antichriſt. And the Councell of Carthage forbiddeth the Biſhop of Rome to be called the vniuerſall Biſhop (as Gratianus witneſſeth) in theſe words: But now, no not the Biſhop of Rome may be called vniuerſall. What ſhould I ſpeake of the Synode of Chalcedon? whoſe arguments are ſo many and ſo euident againſt the Sea of Rome, that the ſame muſt either needs fal from her high pride and dignity, or the whole authority of her Councell be vtterly ſuppreſſed; as here manifeſtly appeares, in that the ſame Synode is held and celebrated, onely by the Emperors command, without either the preſence, or authoritie of the Biſhop of Rome: as in thoſe times euen vnto the yeare of our Lord 900 (as Cuſanus witneſſeth) their Councels were not vſuall to be aſſembled but by the direction of Caeſar. And Pope Leo (as Thomas affirmeth) following the ſame cuſtome, The. 3. 2. 67. ar. 1. ad. 1. ſubmitted himſelfe to the opinion and iudgement of the Emperour.

Chriſt the true Biſhop, as in this world he took vpon himMath. 18. 4. Idem 20. 26. Marke 10. 43. Luke 22. 25. no perſon of ſtate, ſo he appointed no dominion or Empire among his Apoſtles, but with graue words pacified them (muttering ſomewhat among themſelues of principality) ſo that he drew their thoughts and cogitations vnto another forme of life farre differing from the Princes of this world; and openly affirmed, that ſuch as would be the firſt, and greateſt in the kingdome of heauen, muſt humbleIohn 13. 15. Luke 22. 26. themſelues amongſt men. And whoſoeuer will be great among you, let him be your ſeruant. Chriſt euer taught and exerciſed humility, ſaying, I haue left you an example, euen as I do, ſo alſo do you.

Chriſt had not where to lay his head, and will not one Pallace ſuffice the Biſhop of Rome? Chriſt refuſed the condition of Regall dignity, being offered, and will not one Crowne content the Biſhop of Rome? Is it not enough that he poſſeſſeth Italy, vnleſſe with his triple Crowne he command the world? Chriſt departed away into a mountaine himſelfe alone, that they ſhould not make him a king, declaringIohn 6. 15. 18. 46. his kingdome not to be of this world. And ſhall this glorious Vicar, in the name of Chriſt, with ſuch honor and ſuperfluity poſſeſſe his kingdome in this world? Or ſhall he thinke men will continue ſo beſotted, and miſcaried in this difference, and vnlikelineſſe of things, as to be perſwaded that he beares the place and office of Chriſt here vpon earth, or rather not of Antichriſt?

Boniface the third was the firſt that tooke vpon him the name of vniuerſall Biſhop, about the yeare 600; which name was neither giuen him by Chriſt, nor from heauen, but by that tyrant and parricide Phocas the Emperour. From that troubleſome fountaine did ariſe the great floud of Papiſtrie, and that proud name had firſt beginning. And yet in thoſe dayes the Popes did not, as now they do, preſently aſcend to the top and height of dignity, but by degrees did ſteale into rule and dominion. For Boniface the 8Plat. in his Pon • after he had by cunning and ſedition crept into the Papall place, made Emperours and Kings to feare him, going about to depoſe, and raiſe vp to authoritie, whom he pleaſed. So he thought himſelfe both King and Emperour: in ſo much as when the Iubilee was firſt granted, he ſhewed himſelfe openly the firſt day to the people, attired in his Pontificall veſtments; and the day following in his armor, and coate of male; and in the preſence of all the people with a loude voyce he commanded himſelfe to be proclaimed Caeſar. Which vanity Baldus Antoninus Arch-biſhop of Florence, Salo, and many others, doe maintaine by their falſe doctrine, ſaying▪ that Emperours and Kings are but the Popes ſubſtitutes, and that the Biſhops of Rome had both the power of ſpirituall and temporall gouernement.

They ground their falſe opiniō vpon the power of Chriſt, which power they pretend to haue as his Vicars: for Chriſt ſaith, All power is giuen vnto me, both in heauen and in earth: Math. 28. 18. Ioh. 17. 2. Hebr. 2 8. Ezec. 37 22. Ioh. 18. 33. Math. 2. 2. Mar. 15. 26. and ſo by conſequence, both the ſwords: for he is named King of Kings, Lord of Lords, and in diuers places of the Scripture is called King and Emperour. Ezechiel giues him both names, and the Magicians and Pilate call him King.

But I demand this of theſe Antichriſts; that if they imitate Chriſt in this, why they do not follow him in humility? For although Chriſt had the power of rule and command, yet he in reſpect of his humility vſed them not, but rather affirmed his kingdome not to be of this world. But if the Pope do not imitate Chriſt, he is not his Miniſter, his Vicar, nor ſucceſſour. As the lewes boaſted before Chriſt, that they were of the ſeed of Abraham, ſo the Pope glories in the ſucceſſion of Chriſt, and of Peter. But the ſame anſwere that Chriſt giues vnto the Iewes, he giues alſo to the Pope▪ as you may read in Iohn 8. Chap. the 37 verſe, to the very endIoh. 8. 37. of the ſame Chapter.

But the Pope ſaith, they are called the Seruants of ſeruants, and ſo named for their humility. So that may ſuffice. To this I anſwere, that vnder a faire ſhew lye hid foule intēts. He carries the name of humility, but his deedes are cleane contrary. Is he the ſeruant of ſeruants, that holdeth his foote forth for Kings and Emperous to kiſſe, and do reuerence to? Is he the ſeruant of ſeruants, that is carried vpon mens ſhoulders? Is he the ſeruant of ſeruants that makes ſuch daily boaſt of his kingdome and authority? Is he the ſeruant • . Decret. Greg. tit. 7. can. Lib. 1. decret Greg. tit. 33. of ſeruants, that ſaith he hath authority from heauen, and the fulneſſe of power to make iuſtice of iniuſtice? Is he the ſeruant of ſeruants, that ſaith he is like vnto the Sun, and the Emperour like the Moone? No, but he is rather to be called an Harpy crowned, or a deuouring Hiena, that vnder a faigned ſhew of humility, worketh death and cruelty.

Sedition and controuerſy oftentimes troubles the minds of ſuch as aſpire vnto that vaine dignity, and contend for the Papall ſeat and authority and the place in which ſtands much ſcandall, when ſchiſmes, and deuiſions ariſe in the Church, in the very act of election.

Many times this fals out, for proofe whereof reade Plato Plat. & Illeſcas in vitis Pa • r. and Illeſcas in the Hiſtory of the Biſhops.

If then the election of this preſent Pope, Clement the 8. be diligently examined, it was in like manner very irregular, & the people did much murmure at it. By reaſon whereof (vnleſſe I be deceiued) the Diuines are very doubtfull concerning his election, For at Vall-Solet. a (place where the king of Spaines Court is) in the yeare of our Lord 1602. Theſes Theologicae apparuerunt, teaching Pope Clement the 8. not to be held a true Biſhop, which doctrine (amongſt many other) father Bazquez maintained, being one of the ſociety of the Ieſuits: which comming ſtraight way to the eares of the Biſhop, he cauſed both him and them to be preſently called beforehim.

And becauſe amongſt many other reaſons that haue moued me to this ſeparation from the Church of Rome, this of the vſurped power of the Pope hath of long time bene the chiefeſt, I thought it my part to ſay ſomething of his tyranny, & of his name and hypocriſy.

But for that this little labour hath bene onely vndertaken by me to ſatisfie mine owne minde, and to make ſome declaration thereof vnto others; leſt I ſhould be tedious and troubleſome to the Readers, I will for this time pretermit the further handling of theſe things, yet (God willing) in their place and time ſhall they be particularly expreſſed more at large; imitating the doctrine of Saint Paul, who after his owne conuerſion did conuert his brethren; which Chriſt alſo our heauenly Schoolmaiſter doth teach vs: ſaying to Peter: Now thou art at length conuerted, ſtrengthen thy brethren. And I my ſelfe conuerted, am bound in duty to do the ſame, yet in the meane time reade Doctour Caluin, li. 4. Institut. Cap. 6 7. & 11. Cal. cap. 6. 7. 11.

Of Purgatory, and the Sacraments.

INſomuch as I am now determined to imbrace the truth of the reformed Church, I do with ſtedfaſt reſolution,The 6. cauſe of his ſeparation looke into the ſentences thereof, being conſonant and agreeable vnto the Goſpell of Chriſt; leſt the words of the Lawyers may be inferred againſt me, who hold this opinion, That it is a foule & diſhonorable thing for any that liues in the common-wealth, to be ignorant of that law, in which he is conuerſant. And ſo there is no other Church allowed of more then the Church militant and triumphant: But amongſt the Papiſts Purgatory is ordained, the third Church, which I vtterly deny and abiure. For (as Saint Paul ſaith) Chriſt is the purger of our ſinnes, and ſitteth at the right hand of the Maieſtie in the higheſt Hebr. 1. 3. places.

Beſides hell and heauen, there is no middle place found in the holy Scriptures, where our ſoules ſhould reſt, or be detained. The opinion which the Papiſts hold of Veniall ſinnes, and the ceremonies, by which the ſame is abſolued, I wholly diſalow, as vile, and excreable; nor is there any other then mortall ſinne, which is onely waſhed away Heb. 9. 14. Ephe. 1. 7. by true contrition of heart, by the mercy of God, and the ſhedding of the bloud of Chriſt; as Saint Paul ſaith. The Sacrament alſo of extreme vnction, by mediation of which (as the Papiſts dreame) the reliques of ſinnes mortall are taken away, is a very idle, and ridiculous matter, and no Sacrament. For if it were a Sacramēt, the redemptiō of Chriſt were imperfect, and in vaine; which is againſt the truth ofPſal. 116. 5. 6. Gods word, which ſaith The Lord is mercifull, and righteous: and our God is full of compaſſion. The Lord preſerueth the ſimple: I was in miſery and he ſauedme. I reiect alſo the Sacrament of Confirmation, and the reſt which the Pope hath ordained, and onely reuerence and embrace the Sacraments of Baptiſme, and the Lords Supper, inſtituted by our Sauiour. By this I am inſtructed in the rules of Chriſt, and by this I am more and more ſtrengthened, and confirmed in him.

Of Auricular confeſſion.

AVricular confeſſion, (which the Papiſts call the Sacrament of Penitence) is very fooliſh. For this tyrannicall confeſſion, is neither found in the law of nature, nor in the Law of God: but in the diuell and the Popes kitchin, to increaſe their fare, and delicacies. Neither did the ApoſtlesCal. lib. 3. Cap. 4. Chryſoft. teach the ſame, or Saint Iohn Baptiſt: as Caluin directly proueth. And Chryſoſtome alſo maintaineth: whoſe words (Con. 3. t. 2. Pag. 1371.) are theſe: Why doſt thou bluſh and art aſhamed to tell thy ſinnes? Take heed thou reueale them not to any man, leſt he vpbraid thee; nether confeſſe them to thy fellow ſeruant, lest he publiſh them: but vnto him which is the Lord, who hath care and charge ouer thee. And againe, Tell thy faults only vnto me priuately, (God here ſpeaketh,) that I may heale thy diſeaſe, and deliuer thee from ſorrow. Which words (becauſe they are repugnant and contrary to that great beaſt) are by the commandement of the Inquiſitors taken away and blotted out in the booke, called Index expurgatorius.

Many in the ſame manner of confeſſion haue reuealed their ſins willingly to their Confeſſours, and the Confeſſour to the Iudges, and others.

A certaine Biſhop of Girona in the time of Iames the ſecond king of Arragon (being his Confeſſour) reuealed his confeſſion to the Pope, and the king forthwith cut out his tongue. I my ſelfe can faithfully witneſſe, that being many times preſent at the talke & communication of Confeſſours, they haue ſo fooliſhly behaued themſelues, and ſo openly in their talke reuealed the ſinnes that haue bene confeſt vnto them priuately by the penitents; that their names and perſons haue eaſily become knowne to me, and perhaps to many others, that haue heard the conference. And although there be diuers lawes ordained by the Pope to puniſh Confeſſours thus offending; they yet commit this crime of reuelation, and (which is worſe) without a ſumme of money, the Penitents haue no grant of abſolution, as appeares in the bookes of Taxes, &c. By which feare, many euen in the very act of confeſſion do conceale the truth, till they be compelled to confeſſe the ſame. I could ſpeake much of this matter, and point it out with my very fingar, but I will obſerue my oath, and with good aduice forbeare to relate it.

In this matter of auricular confeſſion, the Confeſſours are wont to ſeduce, and auert the minds and affections of women from God, and to turne and conuert them to their owne luſts and filthineſſe. To proue this true, I preſent (as witneſſes) thoſe Confeſſours that haue bene puniſhed by iudgement of the Inquiſition, for ſuch abhorred and abhominable wickedneſſe; and ſuch as haue bene adiuged to puniſhment, and by ſentence of the Prelats and others, for being found guilty of the like miſdemeanours. For by auricular confeſſion, many monſtrous enormities ariſe, and are begotten.

To auoid the imputation of tedioulneſſe, I will not continue to make any longer diſcourſe, or diſcouery of the errours of the Church of Rome. But with all my heart, with all my minde, and with all my ſoule, I reuerence and confeſſe all things whatſoeuer our new reformed Church doth allow and embrace. And if any of the Church of Rome, ſhall vpbraide me that I haue falſely and perfidiouſly fallenAmb▪ Ca 9. in Lucan, lib. 6. from the ſame.; I anſwere with Saint Ambroſe, In leauing it I forſake not Chriſt: Him onely no man ought to forſake, or change: to whom it is worthily ſaid, Lord to whom ſhall we flie? Thou haſt the words of euerlaſting life. For the faith of the Church is commanded chiefly to be ſought for, in which if Chriſt haue habitatiō, it may vndoubtedly be choſen and followed: But if the people be perfidious, and the maiſter an heretique, and deforme and diſſigure the dwelling place; the fellowſhip and communion of ſuch heretiques is to be abandoned, and ſuch a Synagogue to be auoided. We muſt ſhake off the duſt from our feete, leſt the drought of our barren vnfaithfulneſſe prepare and make the way ſandy, and hard to the true progreſſe and paſſage of our mindes and vnderſtandings. So if there be any Church (as he ſaith afterward) that renounceth the true faith, and doth not keepe and obſerue the foundation, and ground of the Apoſtles preaching, it is to be left and forſaken▪ that it beget not the corruption of vntruth.

Seeing then I haue found Chriſt onely, and his doctrine dwelling in the reformed Church, and haue ſeene that erronious teachers do deforme & diſgrace the habitation of the Church of Rome; I haue deſeruedly left the one, that I may cleaue to & embrace the other: & that according to the commandementEph. 5. 10. &. 1▪ ca. 5. 11. & 10. of the Apoſtle: ſaying, Do not company together with idolaters. And againe: Haue no fellowſhip with the vnfruitfull workes of darkeneſſe, but euen reproue the rather. And what more vnfruitfull worke is there, then to embrace falſe doctrine, and hereſie? In another place: We command you a. Theſ. 5. 6. brethren, in the name of our Lord Ieſus Chriſt, that ye withdraw your ſelues from euery brother that walketh inordinately, and notTit. 2. 10. 11. after the instruction which he receiued from vs. And to Titus, Reiect him that is an heretique, after once or twice admonition. And the Apoſtle moreouer ſaith thus. If any preach the Goſpell vnto you otherwiſe then you haue heard and receiued it, let Gal. 1▪ 8. him be accurſed. And a little before that: Although any, yea an Angell from heauen ſhould teach you any other doctrine then that we haue preached vnto you, let him be accurſed. But I will no longer ſtay vpon thoſe places of the Prophets, wherein the people is oftentimes exhorted to leaue, and go out of Babylon, which I know the Church of Rome both imitates and followes.

Let it not be obiected vnto me by any aduerſary, that I haue denyed my baptiſme by which I am conſecrated to almighty God: for I onely renonunce the vaine ceremonies vſed therein by the Biſhops, without authority of holy Scriptures. The vertue whereof I know to depend on God, & not in man that adminiſters the ſame vnto me. Seeing thē it is the part of a louing mother, not onely to bring vp her children in the obedience and feare of God, but to inſtruct them alſo, and nurſe them vp with the food of his heauenly word▪ and ſo vnite them to Chriſt: as I haue bene conſecrated to God by baptiſme in the Church of Rome, ſo in the ſame I haue bene ſeduced from Chriſt by humane inuentions. I haue therefore worthily, and of right, made choice of that Church, in which the true baptiſme is ſincerely adminiſtred, and the ſound doctrine thereof is faithfully deliuered to ſuch as are baptiſed, through the whole courſe of their liues. Beſides I perſwade my ſelfe (and that truely) that I am more deepely bound to God the Father, God the Son, and God the holy Ghoſt, (being three Perſons yet onely God) then the Church of Rome, which hath forſaken and rebelled againſt that faith which the Apoſtles in times paſt ſo highly commended in her, and againſt whom that imputation of reproach may worthily be had, which was once laid vpon the Church of the Iewes in theſe words: And their Ezech. 23. 31. ſonnes whom they beare vnto me, they haue offered to Idols, to be deuoured. And againe in the ſame Prophet: They haue played the whores, and bloud is in their handes, and with their idols haue they committed adultery And what is it elſe to commēd the inuocation of ſoules? the adoration of images? the obſeruation of Purgatory? and of Pardons? They glorie of the workes of Supererogation, the rules and examples of men that are ſinners: as Francis, Dominicke, Bruno, Celeſtine, Ignatius, Loyola, and others, and eſpecially to thurſt yong men and women againſt their wils into a monaſtery? What is this elſe (as I ſay) but to be conſecrated to idols, and to ſuperſtitious Idem 16. 20. 2. Cor. 6. 17. Apoc. 18. 4. Iſa. 52. 11. worſhipping, and in the end to the deuill himſelfe, and damnation?

And becauſe (as it is well knowne vnto me) the Papiſts thinke we walke not after the right decrees and determinations of the true Church, neither beleeue thoſe things, which are to be beleeued: I will therefore, ſeeing (as God hath commanded) I am ſeparated and come from among them, relate thoſe things, which we faithfully hold andRom. 1. 16. imbrace: For as Paul ſaith, I am not aſhamed of the Goſpell of Chriſt, for it is the power of God vnto ſaluation to euery one that beleeueth. Before all things we beleeue in God, the Father Almighty, maker of heauen and earth, and in his Word, begotten of the Father; and in the holy Ghoſt, proceeding from them both, to whom their due and diſtinct properties are to be attributed: in which (according to Eſſence) we neither ſeparate the Sonne, nor the holy Ghoſt from the Father: nor (contrary to the opinion of the Manicheys) diuide the Father from the Sonne, or from the holyAug. in Manich. Ghoſt: but we beleeue that they haue one vnity of Eſſence, and Trinitie of Perſons, without any confuſion.

Which vnitie and trinitie (as Hilary, Ambroſe, and manyHil. 1. lib. Trin. P. 5. à principio. Amb. lib. 1. ad Grat▪ ca. 5. 7. antemedium. others teach) cannot perfectly be comprehended by naturall reaſon; but is apprehēded by faith, as many other hiddē myſteries of God, of which S. Paul ſpeaketh: Oh the deepneſſe of the riches both of the wiſedome and knowledge of God. How vnſearchable are his iudgements, and his wayes paſt finding out? All honor be giuen to the bleſſed Trinity, being one God, and to whom is equall glory in three Perſons, contrary to the opinion of Arrius, that blaſphemouſly takes away theLeg. diſput. Atha. & Artij in con. Ni •• . equality of Perſons, holding the Sonne to be inferior, and the holy Ghoſt to be ſeruant to God the Father.

Of Chriſt the Sonne.

Ioh. 3. 17. & 4. 25▪ Act. 3. 19. Hebr. 2. 19. Gen. 1. 1. Ioh. 1. 3. 1. Col. 16. Pro. 8. 22. Apoe. 3. 14. Pſal. 32. 9. Ioh. 3. 4. Luk. 2. 11. Idem. in eod. Mat. 3. 5. Luke 3▪ Acts 10. Ioh. 11. 1. S. Hierome lib. contra. Helui. de perpe. virgi. Mar. Amb. ſup. Luc. li. 2. ca. 1. S. Aug. in Serm. 14. de nat. Do. S. Tho. 3. p. q. 28. ar. 1. 2. 3. 4. 1. Tim. 6. Acts 3. 13. Rom. 4. Phil. 2. Ephe. 4. Acts 2. Apoc. 1. Acts 13. Ioh. 10. 18. Rom. 8. 11. Acts 2. 24. Mar. 16. 19. Luke 24. 51. Pſal. 109. 1. Ephe. 4. 9. Luke 21. 21. Ma.. 25. 31. Rom. 2. 6. Apoc. 22. 12. VVE beleeue in Ieſus Chriſt, his onely begotten Sonne, the Redeemer and Mediator of mankind: through whom in the holy Ghoſt he created all things in the beginning; not that he redeemed mankind without the Father, which ſent his Sonne to be the Redeemer of the world; or without the holy Ghoſt, by whom man is conceiued and annointed: but becauſe the only perſon of the Sonne tooke vpon him humane nature, and by his death and paſſion payd the price of our redemption; and is but one perſon (contrary to the opinion of Neſtorius, that maintained two.) We beleeue alſo that Chriſt was borne of the virgine Mary, according to humane nature it ſelfe, by the inſpiration of the holy Ghoſt; and we beleeue (with the Catholicke Church) that ſhe was a virgin before the birth, in the birth, and after the birth, againſt Heluidius, whom S. Hierome vtterly diſallowes, ſo doth S. Ambroſe, S. Augustine and S. Thomas.

We beleeue alſo that Chriſt our Lord, ſuffered vnder Pontius Pilate, was crucified, dead and buried, and deſcended into hell, and the third day roſe againe: not by anothers meanes, as Lazarus, and others, but by his owne proper power and vertue; becauſe he was God, which according to Diuinitie was cauſe of his reſurrection, as Iohn ſaith: No man taketh it from me, but I lay it downe of my ſelfe. I haue power to lay it downe, and haue power to take it againe.

We confeſſe alſo that he aſcended into heauen, & ſate at the right hand of his Almighty Father, which aſcenſion Chriſt made not according to his diuine nature (which was neuer out of heauen) but as he was man, for ſo he entred into heauen, and by his owne power aſcended.

We confeſſe further, that with great Maieſtie and glory he ſhall come to iudge both the quicke and the dead: and to reward euery man according to his workes: which are all matters of faith, and to be beleeued, and are taught in the reformed Church. With true faith we imbrace the Apoſtolicke Creed, the Creed of Nice, and Athanaſius: And ſo to that Church, whoſe confeſſion I find to be agreeing and conformable to the holy Scriptures, I wholly yeeld and ſubſcribe vnto.

But leſt any man ſhould thinke, that either for want, and neceſſitie, or for any horrible offence committed, and ſo for feare of puniſhment, I haue left, and ſeparated my ſelfe from the Church of Rome, I will make ſhort repetition of what hath befallen vnto me, through the whole courſe of my life, euen from my infancie: not led by oſtentation, or vaine glory, but that in remembring thē, I may be the more drawne to giue humble and hearty thankes vnto almightie God, who hath had ſuch pity and compaſſion on me.

I was borne at Caeſar Auguſta (which is the chiefeſt place of the kingdome of Arragon.) The day before the Calends of February, at two of the clocke in the afternoone, and in the yeare of our Lord 1567. of honorable parentage both by father and mother, as is well knowne in my countrey, and by Gods prouidence without any impediments or defects of nature: I was baptized in the pariſh Church of Saint Giles, and confirmed by that excellent Prince Ferdinand Viceroy of Arragon, and Arch-biſhop of Caeſar Auguſta. From my infancy with my parents great care and induſtry I was trained vp in the doctrine and religion of the Church of Rome, and with my yeares my knowledge thereof was much increaſed, and I did reuerence the ſame with ſuch honour and ardency, as no other religion appeared vnto me ſo profitable or pleaſing.

My father departed out of this life when I was but 16 yeares of age; but my mother as ſhe was carefull I ſhould be brought vp and inſtructed after the cuſtomes of the Romiſh Church (for ſhe was full of zeale and deuotion,) ſo was I taught Muſicke and Military diſcipline, and other exerciſes of body, to my age beſt fitting and agreeable. I was ſtill ſollicitous to reade bookes of Chriſtian Religion, and to take counſell and be conuerſant with ſuch men as ſeemed to me to be honeſt, and learned: So that deſire of further knowledge daily increaſed in me. The reſpect therefore of all temporall goods being laid aſide, I wholly applied my ſelfe to be in the number and ſocietie of them, whom they of Rome call and account Religious: and contrary to my mothers minde, or the good will of my brethren and kinsfolkes, I followed the Religion of S. Francis, and with all alacrity and willingneſſe of heart, I entred the Monaſtery of Ieſus. Which when my mother heard of, ſhe was moued with much ſorrow, and both by her words and deeds ſhewed that I had greatly diſpleaſed her. Yet ſhe loued me dearly, & alwaies hoped of me to be a refuge & ſuccour to her age. Hauing therefore takē coūſell, accompanied with a Noble woman (her ſiſters daughter) ſhe came to the Couēt, with an intent to alter my purpoſe, & both of themAd conuentumm laboured byall that prayers or intreaties, or faire promiſes, might effect, to draw me frō that vndertakē reſolution. But I was ſo conſtant in my deuotion of that Monaſticke life, as neither my mothers lamentations, or large gifts proffered vnto me, could work alteration of my mind. So for that time ſhe departed, but vpon further counſell and aduice taken, ſhe came thither againe with a great troupe attending her, with purpoſe in deed to haue taken me away by force and violence. Which when I and the religious men of the Monaſtery perceiued, we hindred their determinations, ſo as my mother by no meanes could obtaine her purpoſe. But ſhe tooke it ſo grieuouſly, that for the ſpace of many dayes ſhe fell into an extreme phrenſie.

Hauing recouered her health and ſenſes againe, ſhe ſtill continued her meanes and deuices to change my mind, and vſed the ſame almoſt a whole yeare, ſo that at length ſhe compelled me to forſake the Monaſterie. Neuertheleſſe I promiſed ſuch as I left behind me, to returne againe with what ſpeed I might poſſibly. But I became ſomewhat forgetfull of my promiſe, by reaſon that at that time, my countrey preſented vnto me many obiects of pleaſure and delectation. For there were great triumphs and ſolemnities for the celebration of the mariage of Katherine daughter to king Philip the ſecond, with Charles Duke of Sabaud: with which my mind was much caried away and diſtracted.

But my former purpoſe and my continued deuotion vrging me, I performed my promiſe, and with great ioy of thoſe Religious men that expected me, I returned backe to the Monaſtery, where I liued a while in much gladneſſe and contentment. But after a certaine time I left the Monaſtery againe, by ſome occaſion of buſineſſe, and retaining my firſt religious purpoſe, I be tooke my ſelfe to the Religion of the holy Trinity, and was receiued in the Conuent of Caeſar Auguſta in the yeare of our Lord 1585. I made choice of this Order, for the ſingular deuotion thereof. The Prelate and other religious men of the ſame Monaſterie for many cauſes were deſirous of my continuance amongſt them. I therefore began to apply my ſtudies to humanity, till at Valence by the diligence of my Tutor, and my owne great labour, I attained to ſome perfection of Logicke and Philoſophy. Afterwards I was ſent to that famous vniuerſitie of Illerd: where I wholly dedicated my ſelfe to Diuinitie, and hauing paſſed the ſeuerall termes and courſes of Diſputations, Exerciſes, and Lectures, I was commended to be one of the beſt in Theologie. For which I gaue God hearty thankes: for theſe beginnings broughtme in the end to know thoſe things which my ſoule euer thirſted after.

Theſe foundations layd, I was ſo well eſteemed of, that I was called to the Miniſtery, contrary to their owne orders and inſtitutions, which forbid any man that dignity vnder the age of 33 yeares. But the Prouinciall did willingly diſpence with me, and ſo I was made Miniſter of the Monaſtery of Liria: About three yeares after, I was made Miniſter of another monaſtery of higher dignitie, called Nueſtra ſenora de las ſogas, in which time by occaſion of ſome contrary occurrents that befell concerning our Order, by certaine learned Prelats, and very great men, I was choſen Embaſſadour to the Reuerend Generall of our Order, abiding then at Paris: which I diſcharged, by Gods aſſiſtance, though with great danger of my life. After I had obtained the preſence of our Generall, he lent ſuch attention to the complaints deliuered by me, that he diſpatcht me with expedition and order for ſuch as were troubleſome and ignorant of obedience: and gaue me full power, and orders, for the reading of Diuinity.

Graced with all theſe titles, and additions of dignity, and preferment, I returned againe into Spaine: But I had not long ſtayed there, when vpon inſtance of other weighty occaſions that concerned our Order, I was ſent againe to the Generall, with two other graue Miniſters in my company. Him I found ſo kind, and louing, and ſo reſpectiue of me, that whatſoeuer belonged to the gouernment of the Prouince, I obtained at his hands. He created me at that time both Maiſter and Doctor (which with vs is a matter of much honour and commodity.) But after my returne into the Prouince (which containes vnder it the kingdomes of Arragon, Valence, Catalonia, and Mallorica) by commandement which I had receiued from the Generall, there was a Conuocation had for the election of the Prouinciall; and the choice fell to M. Stephen Bertiz, a Noble man, of verie great learning, and my eſpeciall good friend. He for the loue he bare me, made me chiefe Secretary of the Prouince. A little while after the religious men of our Monaſtery of Dertaſa, made me Miniſter (which in the Order of the holy Trinitie, is as high a place as theirs is, who in the orders of other monaſteries are called Priors, Wardens, Abbots, Prelates, &c.) and created me alſo the chiefe of the houſe. That I might not ſeeme vnthankfull, I tooke vpon me that charge, and in the Colledge of the ſame City I was made Doctor. Afterwards (vnknowne to me) both by the Church and Citizens of Vernauen, farre enough diſtant from my houſe, I had the charge giuen me of their Church, and of the preaching of the Lent ſermons. And that I might wholly conſecrate my ſelfe to preaching and reading, and not be hindered by any other care of rule or gouernment, (which is much contrary to the profeſſion of learning) I left the monaſtery of Dert, and reſigned my office of miniſtery.

In the monaſtery alſo of Valence, which is the chiefeſt monaſtery of all the Prouince, where are reſident to the number of 50 Preachers, Doctors of Diuinity, and others moſt approued men for learning, there was an aſſembly had for the election of one that ſhould be Miniſter & Head of that monaſterie; and the 26 day of April, in the yeare 1601, that lot fell to my ſhare. So conſequently all the goods & riches of the monaſtery were put into my hands and poſſeſſion, as well of ſiluer and gold-plate, as of other precious ornaments, treaſure, and ſums of money, with which the ſame monaſtery is richly furniſhed: For it hath yearely to be laid forth and diſtributed by the Miniſter 4000 crownes a yeare. In the time that I was Miniſter of Valence, I was often created viſitor of the houſes, and with the fulneſſe of power made Vicar Prouincial of all the foure kingdomes. And laſtly, the 8 day of Nouember in the yeare 1602, with generall and Apoſtolique power was conſtituted viſitor of certaine monaſteries within the limits of the Prouince. I was greatly beloued of the Generall, and other Prelats and Religious men of that Order which in times paſt I profeſſed, and was well accepted with Eccleſiaſtical gouernors.

Gal. 6▪ 14. But as S. Paul ſaith, God forbid that I ſhould reioyce but in the croſſe of our Lord Ieſus Chriſt, whereby the world is crucified vnto me, and I vnto the world. In the knowledge wherof, & in the glory of the croſſe of Chriſt, I would not delay, but pay my firſt fruits vnto the Lord, who ſaith, Thou ſhalt not be Exod. 22. 29. ſlacke to pay thy firſt fruits. Which is nothing elſe, but to auert and turne from the way of wickedneſſe, and to follow and imbrace the way of the Lord.

If for this alteratiō of my eſtate, I ſhould make any reckoning of this world: alas, how many ſhold I ſee to riſe againſt me▪ my friends are become my enimies, my kinsfolks ſtrangers, all leaue and forſake me, all diſpiſe me, and call me heretique: but I will anſwer with the Prophet Dauid, My Pſal 26. 10. father and mother haue for ſaken me, but the Lord hath taken me vp. I will not ſtriue to pleaſe them, as Paul ſaith, If I ſhould Gal. 1. 10. yet pleaſe men, I were not the ſeruant of Chriſt. I had rather diſpleaſe men, then follow lies and vntruths with them, ſeeing the Prophet Dauid doth encourage vs, ſaying: O yee Pſal. 4. 3▪ ſonnes of men, how long will ye turne my glory into ſhame, louing vanitie, and ſeeking lies? I now deſire to continue in this truth, that the curſe of God may not be laid vpon me, who ſaith, Curſed is euery man, that continueth not in all things, which are Gal. 3. 10. written in the booke of the Law, to do them: And ſo with the Prophet, I rather chuſe to be an abiect in the houſe of my God, where his Goſpell is ſincerely taught, then to dwell in the tabennacle of ſinners, where the Goſpell is obſcured, and madePſal▪ 83. 11. darke with fables, and falſe interpretations.

For euen as the ſundry and various expoſitions of the law make the law doubtfull and obſcure; ſo the Goſpell is darke, and made intricate by many intepretations. I now therefore loue, and imbrace the truth. Now God hath made me partaker of his goodneſſe, and his paſſion was not in vaine for me. Now hath his goodnes extended it ſelfe to cō municate thoſe things vnto me, as were determined for me in the beginning. In times paſt I was Saul, a perſecutor ofAct. 11. 2. the true Church; & as he went about to deſtroy the true doctrine of Chriſt, ſo did I likewiſe both in my priuate & publick Sermons & Exerciſes endeuor to put downe & annihilate that ſound doctrine of the true reformed Church. But now through the infinite mercy of God, I haue (as Saul did) fallen to the earth; and as he at Damaſcus, ſo haue I at Rupell found Ananias, who hath taught me what to do, and remoued the ſcales from mine eyes that hindred my ſight and vnderſtanding.

I looke to be perſecuted, and expect falſe cenſures and iudgements to be paſſed vpon me: but what do I reſpect them? Did not Aaron ſpeake againſt his brother Moſes? Num. 21. 1. And did not God himſelfe admoniſh Hieremiah to take heed of his kinsfolkes, ſaying: For euen thy brethren, and the Hierem▪ 12. 6. Acts 11. 3. houſe of thy father ſhall deate vnfaithfully with thee? Did not Peters friends alſo contend againſt him, becauſe he went in to men vncircumciſed, and did eate with them? So (me thinkes) I ſee how they contend and cry out againſt me. 〈◊〉 God, who (as Dauid ſaith) is the father and helper of orphanes and fatherleſſe, will not reſt to defend and protect me. Oh my Lord God, of whom the Prophet hath ſaid, that thou wilt ſaue, & preſerue them, that put their truſt in thee, My whole hope and confidence is in thee, & I ſtand in need of thy aid and defence. Be vnto me (oh Lord) as a ſhield, and buckler againſt thoſe roaring Lyons that go about toExod. 14▪ 30. & 15. 4. Dan. 13. 63. & 14. 39. deuoure me. And as thou didſt deliuer Moſes out of the hand of Pharaoh, Suſanna from falſe iudgement, and Daniel from the Lyons denne: ſo deliuer me from their hands. Giue vnto my ſoule the grace and gift of perſeuerance; and grant that they who are yet blind may haue their eyes opened, and at length attaine to the knowledge and wiſedome of the truth, made knowne in thy Goſpell. In reſpect of thee (oh my God) I make account of nothing: I leaue and forſake all things▪ and hope not for any thing but thy glory. The honours which I had in mine owne countrey, I vtterly deſpiſe; the dignity which I haue hitherto poſſeſſed, I am quite forgetfull of; and forgo my quondam Prouinciall, who ordained me to be his ſucceſſour. My friends and all my kindred for thee I contemne, and willingly reiect for euer.

Phi. 3. 7. For thoſe things that were aduantage vnto me, the ſame I account loſſe for Chriſts ſake, and do iudge them to be dung: that I might win Chriſt, and be found in him, with S Paul. And I will follow the true doctrine of Chriſt: ſaying, If any manLuke 41. 26. Math▪ 10. 37. come to me, and hate not his father and mother, and wife, and children, and brethren, and ſiſters, yea and his owne life alſo, hee cannot be my Diſciple.

I confeſſe vnto thee my Lord and my King, and I giue praiſe vnto thee my God, and Sauiour▪ for that thou haſt deliuered me from perdition, and from the tongues of them that ſpeake lyes. Be a ſuccour vnto me, and a tower of defence in the face of mine enimies, that I may conſtantly abide the ſlaunders and backbitings, wherewith I know they ſwarme and are full. Wherefore oh moſt merciful God and louing Father, who in the multitude of thy mercies doſt put out of thy remembrance the ſins and iniquities of ſuch as confeſſe vnto thee▪ by the grant of thy pardō make void the imputation of all former offences. Looke fauourably vpon thy ſeruant, and giue vnto me that with true confeſſion, and contrition of heart, begge remiſſion of my ſins. Refreſh and renew in me (oh Father) whatſoeuer the diueliſh fraud and deceipt of the Church of Rome hath diſtained and corrupted; and win a member of thy redemption, to the body and vnity of the true reformed Church.

We the Paſtours, Seniours, and Deacons of the Church of Rochel, whoſe names are here vnderwritten, do witneſſe and make it knowne, that Martin Bartox hath made a ſummary confeſſion of our faith, and publickely diſcouered▪ & vtterly renounced the errours of the Romiſh Church, before a great company of Gods faithfull ſeruants, being then preſent, reioycing and congratulating his conuerſion: we witneſſe further, that we haue ſeene and heard to be performed, whatſoeuer is herein made mention of, or ſet forth. From this Citty of Rochel:

Paſtors I. Merlnius H. Colomozius S. Loumaeus L. Cerclerus Seniors. Chalmotius Cl. Heralts I. Farnoulius I Bodierus I. Dournes Durantius. Deacons. I. Agreſtsns. A. Maquinus

FINIS.