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 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 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 strāger 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 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
and retire from her Forasmuch as if we beleeue workes to be sufficient we must wholy deny Iesus Christ and 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 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 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 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 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 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 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 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 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
of Monks which he hath faithfully deuoutly serued This time being expired hauing obteind sufficient nūber of monks the aboue said Francis hath requested that according to the leaue by him heretofore graciously attained from the most reuerend Abbot he may goe into his owne quarter and countrey which ought not in good right to be denied vnto him I haue giuen and granted him leaue In witnesse whereof I haue written subsigned this presents with my owne hand and garnished it with the common seale of the congregation giuen in our venerable monestery of Sir Peter Celestine at Milan the 16. day of August 1600. I Sir Theophilus abouesaid with my owne hand and with another hand Sir Peter the yonger by consent haue subsigned We the Minister and Ancients of the reformed Church of Vendosme certifie to all to whome it shall appertaine that maister Francis Lemoyne sometimes a Celestine Monke of the order of Saint Benit hath in this said Church made publick abiuration of the errours of the Church of Rome and profession that hee will follow the true catholique and apostolique religion and signed the same with his owne hand Sunday the xxviii of Ianuarie Anno Domino 1601. whereof we haue giuen him this present certificate hauing required vs to stand him insteede with the Brothers whether he may addresse himselfe Done at our consistorie of Vendosme aforesaid the 29. Ianuarie in the yeare 1601. Solomean Minister Chauueau C. Iohn I. Garriner R. Ceuruoisier The Christian protestation of Francis Coupil Angeuin heretofore a Fryer in the couent of Chasteau Roux openly published in the reformed Church at Thouars vpon Sunday the ninth of September 1601. 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 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 Roux is come to that of Thouars where he was receiued in vertue of his obedience written and signed vnder the hand of Cardinall Vicairra 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. Andrew Riuet Pastour Elders F. Guerineau P. Mausset F. Ferraut P. Pelleus The conuersion and confession of Lowys du Bois late of Rissijl Priest and preacher of S. Francis order within Dunkerke done publikly in the Citty of Leyden the third of Iune Ann. 1601. on Sunday after the Sermon Translated out of French and Dutch into English Luke 15. verse 6.7 Reioyce with me for I haue found my sheepe which was lost I say vnto you that likewise ioy
and many wonderfull strange diseases All which befall vs for chastenings that if so be we would not turne vnto God when we were well in prosperitie yet now at the least we should hasten vnto the Lord by sorrow as also the Prophet Esay saith Lord in trouble haue they visited thee they powred out a prayer when thy chastening was vpon them Affliction driueth to repentance and repentāce to pray vnto God for deliuerance Esa 26. v. 16. And Osea 5. v. 15. and cap. 6. v. 5. In their affliction they will seeke me diligently and say Come let vs returne to the Lord for he hath spoiled he will heale vs he hath wounded vs he wil binde vs vp Therefore God threatneth all the wicked which haue no delight but to go forward in sinne Hosea 2. v. 6. Behould I will stop thy way with thornes and make an hedge Thornes in the Scripture betoken often sorrow and heauinesse Here might I well alledge many examples vpon whom this is truly performed The same proued by example Nebuchad-nezzar as we read in the 4. of Daniel who would reforme himselfe neither by the preaching of Daniel nor by his dreame which Daniel interpreted vnto him nor by outward blessings prosperitie but did abide still in his pride and would be nothing else but God alone Yet when God draue him from men to haue his abode amongst beasts and to eate grasse as the Oxen till his haires were growne as Eagles feathers and his nailes like Birds clawes Then lifted he vp his eyes vnto heauen acknowledged the Almightie gaue thankes vnto the most high and praised and honored him that liueth for euer vers 30.31 So also the Prodigall sonne Luke the 15. he would not at all heare and imbrace his fathers voice and admonitions as lamentable experience teacheth Many prodigall children in this age c. there are at this time such like yong little Gentlemen-straglers and stoute grone-children which also cannot longer indure to here their parents kinde admonitions and to the end they may be deliuered and freed there-from they set before mens eyes as a couering cloake their desire to studie yet they do it not for any loue vnto studie but for libertie sake Also who was more stoute bolde and malapart then the Prodigall Sonne He thought vpon no crosse nor any misfortune but when it came thereunto that he should keepe Swine had not withall any bread to eate but would faine with the swine haue filled his belly of the huskes Then he came to himselfe and said how many hired seruants at my fathers haue bread enough I die with hunger J will rise and go to my Father and say vnto him Father I haue sinned against heauen and before thee and am no more worthy to be called thy sonne Luke 15. verse 16.17.18.19 See how true that common prouerbe is Misery driueth to God which we see very clearely in the fore recited example iustly therefore saith the Prophet Dauid that their hope is with bit and bridle which will not draw neare vnto thee Psal 32. vers 9. And let this also suffice to be said of the second part as namely how God vseth to call vs vnto his sheepefold 3. Part. Wherein how Christ the true shepheardes voice is to be hard and of popish errors Antichrists voyce There remaineth yet the third part wherein Christ exhorteth vs that if we wil be his little sheepe and come and belong vnto his eternall sheepefolde then we must heare his voice And to the end that we may know which is our true shepheards voice and which Antichrists I wil note certaine errors which Antichrist the Pope exhorteth the people vnto and teacheth them as though it were the voyce of Christ the true Shepheard yea he enforceth and constraineth the poore little sheepe vnto such his idolatrous doctrine with might and maine that the poore silly people must imbrace and beleeue such doctrine as if it were Gods word and although thereby they be eternally damned yet dare no man say Pope why doest thou so This is Sic volo sic iubeo wilt thou not A doctrine if euer now carefully to be obserued yet thou shalt be constrained Therfore marke this you christian parents and teach it your children that they may know how to take heede of and shunne popery as the poison of Adders and Basiliskes yea as from the deuill himselfe Let the first be the vowing of Friers whereupon the Popedome standeth fast grounded Popedome standeth vpon Fryers vowing wherein Fryers sweare and vow perpetuall chastitie voluntary obedience and voluntary pouerty And who can sufficiently declare how many tong-tyed dumb persons both men and women are drawne headlong to hell by this deuilish rope I call them tong-tied and dumbe because I know it my selfe haue had experience in the order wherin I haue spent my time twentie yeares that the intising ouerseers haue perswaded many a young boy to make Professionem as they call it That is he must either be sworne to the Fryers vowes or be thrust out againe forth of the monastery whervpon many swore for shame and so more accompted of the shame they should haue by departing from the monastery then of the saluation of their soules And wherefore because they knew not what was contained in the vowes vntill they came to riper yeares and began a little to increase in vnderstanding then they take on exceedingly and cursse the houre wherein they were borne Note diligently yea then they cursse father and mother and all such besides as were any meanes to helpe them to their Fryers weede and them they often call vpon and inuite the deuill to drawe them foorth againe out of their Monasterie To conclude I haue heard such lamentation my selfe in Fryeries and Nunneries that a very hard stone if it had reason could not but pitty them This lamentation proceedeth from the very sorrow of their hearts because they can neuer see or perceiue that they euer vowed or swore vnto such things as they neuer did keepe or euer shall be able to keepe for then they well perceiue it standeth not in their might powre And to the end also certaine big fellowes of sufficient age Frieries the greatest libertie and most open dore vnto all sinne in all degrees might not take offence at the wicked I should say holy Fryers life the Sophisters and soule deceiuers haue couered the Fryers order with a faire goulden cloake as namely If any man commit a thousand murders and adulteries yee haue perpetrated infinite sinnes and although they should be manifested to the world yet if he do but run into a Monastery and drawe on a Fryers garment then he hath full remission of all his sinnes and no man may lay vpon him paine or punishment for the same For say they looke what Baptisme doth effect vnto little children that doth a Fryers order vnto the olde knaues Wherehence it commeth that such
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 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 tâ—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 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 brethereÌ„ 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
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 repētance 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 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 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
I know my selfe to be I hould my selfe assured of my saluation And I may iustly say as the children of Israel said being detained in Egipt vnder the seruitude of Pharao the eternal the God of the Hebrewes is come to meete vs we will trauaile three dayes iorney in the wildernesse and will sacrifice to the eternall our God apparantly shewing that so long as they should be in Egipt or vnder the bondage of Pharao they could offer no sacrifice to God that could be acceptable vnto him As for me I may say the like not only that I was detained in Egipt for Egipt is by interpretation darknesse but also vnder the seruitude and captiuity of a Pharao and more For Pharao did not exercise his power and cruelty but in ruling ouer the temporall bodies and goods But he of whome I intende to speake will rule both ouer our bodies ouer our soules our goods meaning himself causing others to cal him Gods lieutenant vpon earth and Lord of heauen earth Which he sheweth in effect when he sanctifieth and canonizeth some enroling them in the booke of heauen anathematizing and excomunicating others being in the Church militant taking the sword against kings and Monarches willing to depose and bring them to nothing Sixtus quintus as it well appeareth by a Bull which Sixtus quintus made in the yeare 1585. against Henry the second king of Nauarre and now our king And against Henry prince of Conde in confiscating all their temporall goods present and to come To the end that you may vnderstand the holines of this Pope Sixtus quintus last deseased I can assure you that I being at Rome familiarly talking with a Monke of the order of Saint Benit priour of his monastery asking him how they proceeded in the election of the Pope he answered me that there was nothing but bribery fauours and ambition reciting vnto me that it was found to be true The Popes bargaine that th'aforesayd Pope Sixtus v. Made a bargen with the deuill giuing himselfe vnto him vpon this condition that he should be Pope seuē years It so happened that vpon the end of the sixth yeare or the beginning of the seuenth a Neuiew of his in Rome had a quarrell against a great Lord which was very yong and the said yong Lord slue the Popes Neuiew Being apprehended and taken by iustice the Pope commanded him to be put to death the Iudges of the law answered that he was not yet of age competent according to their laws he asked how much there wāted they answered that there yet wanted one yeer then said the Pope go put him to death by and by I can do all I giue him one of my yeeres Incōtinent this being done behold a vehemēt feuer with a fransie tooke holde and seised on the said Pope the deuil came presented himselfe vnto him in the shape and forme of a black man who tooke him by the arme said vnto him Let vs go the Pope answereth he knew him not but he said I am the deuill to whom thou gauest thy selfe to be Pope Then the Pope saide vnto him there resteth to me yet one yeere The deuill answered him thou gauest it to the yong man which killed thy neuiew for to put him to death and then he departed and dyed in this sort And as for his behauiour who now raigneth I haue seene him considered of him hauing vpon his head a triple crown where is writtē vpon his forehead in precious stones the word Mistery For the reuerence which must be borne done vnto him whosoeuer wil speak with him must presētly so soone as he is permitted to enter into his chāber set him on his knees so come vnto him to the end to adore him this being done returne in the same maner vpon his knees I marked also another thing which is that being in the citty of Beulogne I saw a great multitude of people going to the church to adore the body of a womā called the happy Katherin of Bouloigne I asked them wherefore they did not call her Saint they answered for that she was not yet canonized nor sanctified by the Pope I asked thē where the fault was they answered me that the fault was in the Monkes by reason that there must be good store of gold siluer to do it shewing thereby that the Pope doth nothing without money the like is found in the citty of Auignon in the monastery of the Celestins of the body of S. Peter of Luxembrough which is not yet sanctified nor canonized for want of mony I haue marked moreouer that in sundry Churches of Rome in Italy the Pope hath giuen such power priuiledge to some aultars Priuiledged Alters which they call priuiledged aultars to deliuer soules from purgatory that in saying one only Masse before the said priuiledge altar he assureth that a soule is deliuered frō purgatory Now I leaue to you to think if it were so that there were a Purgatory what need shold there be to say some times so grear nūber of Masses that the means of the deceased are not sufficiēt to pay the priests if one only Masse as aforesaid being said before the said aultar be sufficient for his saluation I beleeue that this which they do is to fulfill the prophecie of Esay which saith they eate the sinnes of my people desire no other thing but the iniquity therof I haue noted also a great blasphemy in as much as they affirme in a booke called Stella clearicorū that the least of the priests is greater then the holy virgin or any Angel which is in heauen which they shew by their effects saying that they can pardon and remit sins in making vnto thē auriculer confession shewing therby that if they could they woulde plucke the pastoral rod out of the hād of the Lord wherwith he ruleth gouerneth his folk It seemeth to me vpō this discourse that I cannot better cōpare neither the Pope nor the priests then to Lye which hath this property to whiten linnen and as for it selfe it remaineth ougly filthy for they boast that they clense others frō their sins although they themselues bee impure and I stedfastly beleeue that if the Popes ambition were accomplished to witte to haue dominion ouer bodyes ouer soules and ouer the temporall goods there would rest nothing els to do but make a new religion after his fantasie You shall further knowe that if it so happen that the Mule which carryeth him dye it must be buried and enterred for feare that the Wolues and dogs eate him not I beleeue that they feare if that should come to passe they should be sanctified hauing eaten of so worthy a beast as to haue borne Gods lieutenant vpon earth I beleeued according as it was told me that when I should be in Italy I shoulde be halfe way to Paradice But hauing perceiued the contrary by reasō of their superstitiō I