IT will not seeme strange to those whose mindes God hath illightened with the knowledge of Christian truth , that I a Spaniard and a Monke , trained vp and grounded in the errours of Poperie , and sometime a most sharpe and vehement prosecutor and maintainer of them ; should now imbrace and professe the true religion , sith the sacred Scripture informes them that there is no respect of persons with God : Acts 10. Notwithstanding it will be a very hard taske for any to vndertake to perswade such as are enemies to this truth , that it was the finger of God that wrought this worke of my conuersion : for sith they with the vttermost of their indeauour , teach and maintaine , that the reformed religion is most odious and execrable to his diuine Maiestie , without all doubt they will neuer ascribe and giue vnto him the glory of my conuersion hereunto ; for God tempts not , nor solicits any man to perpetrate any euill : yet neuerthelesse , to the intent that I may farther establish , and build vp in Christ such Christians as are truely called , and re-call such Catholikes ( falsly so called , ) as wander from the truth ; I haue thought good to produce and publish some of the motiues and reasons that preuailed with me , to the vtter abandoning and renouncing of Poperie , which hee that shall but seriously and aduisedly weigh and consider , vnlesse hee wilfully be blinder then a Mole , I doubt not but hee will freely and ingeniously acknowledge this truth , that it was onely a tender regard of my soules health that induced me to shake hands with Poperie : But omitting these circumstances , as not so pertinent , i le now buckle my selfe to the matter in hand .

A Principle , and an especiall motiue exciting mee to abandon Poperie , was their celebrating of diuine seruice in an vnknowne tongue : For , as Saint Paul teacheth vs , hee that speakes in an vnknowne tongue , speakes not vnto men but vnto God : 1 Cor. 14. Therefore when we speake vnto men , it is requisite and necessary wee expresse our conceits in such notions and language as they best vnderstand vnto whom we speake : But the Papists setting light by Saint Pauls Doctrine , teach and exhort the rude and barbarous people in Lattine , which tongue they vnderstand not , as it is apparant to any that shall be pleased to peruse their Masse for the dead , where the sub-Deacon sings after this manner , Fratres ecce mysterium vobis dico : Brethren , behold I tell you a mysterie ; hee pretends he speakes vnto his Brethren , but he speakes a notorious vntruth , because according to the determination of the Apostle in the place before cited , hee that speakes in an vnknowne tongue , speakes not vnto men , but vnto God . I may presse this reason yet further , because the Priest before the preface , saith ( orate & me fratres ) Brethren pray for me : the Papists themselues will not denie that these words are directed to the common people , and therefore neither can they gaine-say that they most shamefully oppugne the Apostles Cannon in the rpractise ; for , intending & directing their speech vnto their Brethren , they speake vnto them in an vnknowne tongue : but the very simple , and illiterate people daily reproues , and sufficiently discouers this their grosse errour , in that immediately after the deliuery of these words ( orate & me fratres ) all of them in their assemblies for Masse , irreuerently sit still and chat vntill the Priest begins seruice , as if in stead of Brethren pray for me , hee had said vnto them , Brethren sit ye still and discourse together : And it is worth the noting , that whilst they thus talke , the Priest mumbles to himselfe certaine short Orisons which they tearme secret prayers , with a very soft and low voyce , and afterwards lifts vp his voyce and saies , per omnia saecula saeculorum ; from generation to generation , and the common people they answere Amen : Now if it should so happen , as it is very credible it hath , especially when as the Moores inhabited Spaine , amongst whom there were very many Priests , that in outward shew seemed to professe and countenance Poperie , but indeed were Mahumitans in heart , if I say it should so fall out ( which God forbid ) that one of these saying Masse , instead of these short Orisons , should in his prayers vtter blasphemy against , Christ , and afterwards should say aloud , per omnia saecula saeculorum , should not the vulgar people in replying Amen , euen ioyne with him in that his most execrable prayer ? Wherefore it behoues them to remember that of the Apostle , to him that blesseth onely with the spirit . How shall hee that occupieth the roome of the vnlearned , say Amen at the giuing of thankes , sith he vnderstands not what thou sayest ? This their absurd errour is yet more apparant in their Nunnes , whilst they both at Mattens and Euensong , sing and rehearse certaine Homilies of Pope Gregories venerable Beades , of Thomas Aquinas in Latine , whereof they vnderstand , no not a syllable ; I would faine know of them , to whom those excellent Sermons are rehearsed , to God , hee needs them not ; to the people , they are aboue their spheare and capacitie : What will the Papists reply hereunto , or what can they say to this ensuing argument ?

All those that deliuer words that are not intelligible , doe but beate the ayre .

All the Prayers and Sermons of the whole Corabble of Romish Priests are of this nature .

So the whole rabble of Romish Priests in their Prayers and Sermons , doe but as it were beate the ayre .

The proposition is , Saint Pauls experience proues the assumption , therefore certainely no man will except against the conclusion , vnlesse some barbarous and illiterate rusticke not versed in his Moodes and Figures .

A second motiue inforcing me to forsake Poperie , was their doctrine of humane satisfactions , because it is most iniurious and derogatorie to the meritorious and al-sufficient sufferings & satisfactions of our blessed Lord and Sauiour , and directly thwarts and crosseth the whole streame and current of the sacred Scriptures : By that one oblation of himselfe , once offered , Heb. 10. as the Author to the Hebrewes hath it , he hath perfected for euer those that are sanctified ; and hee euidently and plainely teacheth elsewhere , that we are perfect and compleat in him : but that which in euery respect is perfect , needes not ought to make it more absolute .

Neither will I passe ouer in silence that I haue oftentimes-ruminated with my self ; viz. that this their doctrine of humane satisfaction , vtterly ouerthrowes their Indulgences and Masses , together with their Churches treasurie as they so call it : for the bolsterers and maintainers of this opinion teach , that of necessitie , satisfaction must be made to the diuine iustice of Almightie God , euen to the vtmost farthing , and hereupon they would faine ground their Purgatorie , where insufferable flames of fire are prouided , and attend for all that depart this life , according to their doctrine , from whence there is no redemption vntill Gods wrath be fully appeased by their condigne punishments . On this foundation I erect this edifice ; If of necessitie satisfaction must be made to the iustice of Almighty God in deserued punishments , euen to the vttermost farthing , then it is impossible to shunne or auoide these , but of necessitie they must be vndergone , euen to the vttermost farthing : If this inference be true , that we must needs satisfie the iustice of God in condigne punishments , to the vttermost farthing , how then can Masses , Indulgences , and the merits of Saints haue any vertue in them to extinguish the flames of Purgatorie ? But the very truth is , howsoeuer the Papists denie in words that there is a necessitie imposed on vs to suffer condigne punishments as well in this life , as the next , for our demerits ; yet they make it good in their practises : For , according to the Cannons of the Church of Rome , all those penances imposed by a confessor on petenciaries , may be exchanged and conuerted into pecuniarie mulcts , yea , as Tolet : in his summes auerres , these penances may be deferred and put ouer heare , to be vndergone in Purgatorie ; yea , they may purchase their deliuerance from thence also for money : For , although a man deserue to remaine in that same fiery furnace vntill the day of the Lord , that last generall Audit , yet at one only Masse said at any allowed and priuiledged Altar ( which may be purchased for two or at the most three groates ) hath power and vertue enough to set the prisoner at libertie , and to transport and carry him into heauen : yea , in that instant , when he is rendring vp his body , as due debt to nature , hauing a pasport which they call , bulla cruciata , which is sold in Spaine for two groates , any petty Priest hath power not onely to absolue him from the guilt , but a so to free him from the punishment he hath deserued : What are become then of Popish satisfactions , when the most hainous offender may be discharged and acquitted for two groates ? Where wee may note by the way , how that euer in the Church of Rome , retribution is not made to any to his workes as he hath done in this life ( as the tenour of the Scripture runnes ) but according to his estate in the goods of this life : For , put the case that it should so fall out , that two men of equall merit and desert ( to speak in their owne language ) so that if they were waighed in the ballance of the Sanctuary , they would euenly poise , should in one instant of time surrender vp their interest and title in this life , and both of them should be adiudged to remaine in the fire of Purgatory vntill doomes-day ; if so in the behalfe of one of them , one onely Masse be celebrated at a priuiledged and allowed Altar , his partner that cannot be so befriended as to haue one saide for him , hee poore soule must lie still by it there to receiue the recompence of his sinnes , without the least hope of remission , vntill the generall Iayle-deliuery ; whereas the former is forthwith loosed from his Fetters , and carryed by Angels into Abrahams bosome , alwayes prouided , the Priest haue his money for the Masse , for otherwise it hath not any vertue at all .

A third motiue perswading me to abandon Popery , was their Doctrine of Transubstantiation , affirming that the Bread and Wine in the Sacrament is really conuerted and transubstantiated into the very Body and Bloud of Christ : First , because it is not grounded on the Word of God , as in a manner Thomas Auio , sometimes a Cardinall in the Church of Rome , the Popes Legate and President at one of their Councels ingeniously acknowledgeth in these words , Caictan super 3. partem . S. Thomae in quaest. 75. & art. 50. Alterum autem quod Euangelium non explicauit ab ecclesia expresse accepimus scilicet conuersionem panis in corpus Christi : but the other point is not plainely set downe in the Gospell , but wee haue receiued it by tradition , expresly from the Church , to wit , the conuersion of the bread in the Sacrament into the very body of Christ . Iohannes Douns-Scotus fauours this opinion ; Super l. 4. sentent . quaest. 11. Fides , saith he , de hoc Sacramento est propter solam ecclesiae determinationem : The ground of our beliefe concerning this Sacrament , is onely the sentence and determination of the Church . Occanus and Durandus de Sancto Porciano , who was sometimes the Popes Penitentiarius Priest , the Bishop of Melda , and Prior generall of the order of Preachers , all concurre herein in their iudgements , as also some of the learnedst Doctors of the Romish Church adhere vnto them . Secondly , also it implies a contradiction , that the body of Christ should be at one and the same instant of time both in heauen and in the consecrated hoast , which these reasons I shal now produce , seeme to me impregnably to proue .

First , The Heauens containe our Lord and Sauiour . Christs body is in heauen circumscriptiuely , therefore he cannot be in any place without the heauen . The Antecedent needes no proofe , the inference is thus strengthened , because as Thomas Aquinas , Bonauentura , Capreolus , teach , to whose opinion Vasquez also subscribes concerning the definition of circumscription , Apud Suarem . tom. 3. part. 3. viz. Circumscribi loco est corpus ita esse in hoc loco vt non sit extra illum : To be circumscribed in place , is for a body to be so in his place that it cannot bee without his place ; Therefore it is impossible that the Body of Christ should be circumscribed or contained in heauen , and be also without the heauen . The antecedent is acknowledged of all Thomists , and is a principle in philosophy ; onely the Iesuites exccept against it , who had rather oppugne and euen wage warre with truth it selfe , then not humour the Pope : but sith there is no contending with such as deny principles , I haue done with those glosing parasites of Antichrist , and come to the Thomists , who that they may not fall into the danger of the Inquisition , inuent certaine shifts to auoide the consequence , affirming that circumscription or circumscriptiue being in place , doth imply a denyall of any other circumscription or circumscriptiue being in place , Circumscription in one place , doth as well exclude definitiue being in any other place at the same time , as a circumscriptiue being ; for that that is circumscribed in a place , can no way be without that place nor definitiuely nor circumscriptiuely , as the Schooles speake . but not of a definition or definitiue being in place ; and therefore that Christ may be in heauen circumscriptiuely , and yet in the hoast definitiuely . But thus I reply , this answere is altogether groundlesse : for what reason can be giuen , why one circumscriptiue being in place , should bee more repugnant to another circumscriptiue being in place , then to a definitiue ? And therefore this answere of the Thomists , as Suarez saith , is a very poore shift , and cousen German to a petitio principij , or begging the poynt in question ; Nay it s a harder thing to conceiue how a body should be in one place definitiuely , in another circumscriptiuely at the same time , then to be in two places circumscriptiuely , because to be definitiuely in place , is a manner of existence in place , no way agreeing to a body .

Secondly , it implies a contradiction , that the body should be distant and seuered from it selfe ; But should it be in many places at once , it must needes be seuered and distant from it selfe ; Therefore it cannot possibly exist in many places at once . The proposition is infallible , because distance necessarily implies a distinction , but no body is distinguished from it selfe ; The assumption is thus strengthened , The distance of bodies is taken from the distance of the places wherein they exist ; therefore if the places are distant wherein Christs body exists , Christs body necessarily must needs be distant from it self . Neither could I euer admit or approue of the answere of the Papists hereunto , viz. that indeed the body of Christ is not distant or seuered from it selfe , but onely that it hath distant vbities or different being in place , from the which the body is not simply denominated distant , but onely it is said as it exists in the place to be distant from it selfe , as being existant elsewhere : For , who perceiues not apparantly that this answere of them is a meare illusion and cauill ? As for example , Peter is not distant from Iohn , but as Iohn exists in another place , and yet neuerthelesse he is absolutely and simply said to be distant from him ; Nay , he cannot be distant and seuered from him , but onely in this consideration , as Iohn exists in another place , and existing or hauing his being elsewhere , he cannot but be distant from Iohn ; neither can Christs body haue distant vbities or a different being in place and not be distant from it selfe .

Thirdly , if Christs body should in one instant of time be both in heauen & in the consecrated Hoast , then it might be questionlesse in innumerable places at once , and so by consequence should be infinite . All of them grant the first consequence , but denie the second ; because , as they define immensitie , it is , praesentiam naturâ suâ constituentem rem in omnibus spatijs possibilibus , &c. A present setting or placing a thing of its owne nature in all possible places : But admitting Christs body should be placed or set in all such places , yet it hath not this propertie from its essence . But to wound them with their own weapon , I retort their answere backe vpon them . Immensitie is a present setting or placing a thing of its owne nature , in all possible places ; Therfore onely that thing that is infinite may be in all possible places ; The inference is euident , because the proper passion of any thing cannot agree to any other thing , vnlesse the thing it selfe also agree thereunto ; therefore if Immensitie be repugnant to the nature of a body , it must also be repugnant to it to be in innumerable places at once .

Moreouer , that which they affirme , viz. that a body is not to be accounted infinite , although it be set or exist in infinite places , because it hath not this from its owne nature , is very ridiculous . For , thus I argue , that if God therefore cannot possibly be contained in any bounds , because by reason of his greatnesse and immensitie he is euery where , and in euery thing most inwardly present ; therefore by the selfe same reason it followes , that neither may a body be present in all places , because it is his nature to be circumscribed and contained within the limits of place , because as Gods infinite greatnesse makes him vncapable of circumscription , so likewise the finite nature of a body , makes it vncapable of vbiquitie .

To conclude , this was alwaies my faith , that the Bread in the Sacrament , after consecration , remaines still pure Bread ; for I my selfe haue seene wormes ingendered in the consecrated hoast , which could not haue beene if the substance of bread after the deliuerie of the words of benediction vanished away : for then there would not be any pre-existent matter , For euery substantiall forme necessarily requires some substantiall matter pre-existent , out of which by the vertue of the agent , the forme is educed . out of which the formes of wormes might be drawne . Neither like I that answere of the Papists hereunto , who affirme that God miraculously supplies there the first matter ; for Christs existencie in the hoast , is most pleasing and acceptable vnto him , as they teach : wherefore then would he by working miraculously aboue nature , leauing the accidents , flye into heauen ? and especially sith the accidents of bread haue no contrarie to expell and expose them to corruption . Besides , all men know that there are many vestments amongst the Papists , that for many generations , ( if it be not impietie to beleeue them ) are preserued incorrupted , and that onely because they haue touched the bodies of some of the Saints : what probable reason then can they render why the body of Christ should not exempt these accidents from corruption , with which hee is actually couered ? This argument is further vrged and pressed , because the ingendering of these vermine , redounds to the dishonour of Christ , and the condemnation of the faithfull ; for all that enter into the Church , adore and doe obeisance to the consecrated hoast included in the Pyxe ; which if it should be transubstantiated into wormes , they should attribute diuine worship vnto them . From hence then we may infallibly conclude , that this Doctrine , concerning the carnall and corporall presence of Christ in the Eucharist , which Papists so stifly maintaine , is a meere figment of their owne braine . Neither euer would it enter into my minde , that our blessed Lord and Sauiour should by working miraculously aboue the ordinarie course of nature , administer matter for the generation of worms ( no second cause requiring their production ) & thereby cause that those accidents hauing no cause to corrupt them , should yet be corrupted ; neither haue we reason to beleeue , that Christ for no cause should relinquish a place so gratefull and beloued of him , as they say ; and so depriue the faithfull of his healthfull and louing presence , especially sith hee must needes foresee , that his absence must needes be manifest and apparant detriment to the faithfull .

I haue also obserued very many places in the ancient Fathers , expresly crossing and oppugning this Doctrine of Transubstantiation , some whereof I will here produce . In the first place , Saint Augustine , ( in whose name , the Order of which sometime I was , much glorieth ) confutes this errour , saying , Contra Adim . cap. 12. Non dubitauit dicere , hoc est corpus meum , cum signum daret corporis sui : He doubted not to say , This is my body , when he deliuered onely , the signe of his body : and in another place , Sicutergo secundùm quendam modum sacramentum corporis Christi , corpus Christi est ; sacramentum sanguinis Christi , sanguis Christi est : ita sacramentum fidei fides est : Ep. 22. ad Bonifacium . Therefore euen as the sacrament of Christs body is after a sort ( or after a kinde of manner ) his body ; and the sacrament of his bloud , is his bloud , euen so the sacrament of faith , is faith : Saint Austen vseth the like speech of both . From which place I collect this Argument ; The sacrament of faith is not transubstantiated into faith , therefore neither is the symbole of Christs body , conuerted into his body : and Tertullian in his booke against Marcion , in the 19. Chap. saith , Panem suum corpus appellat , vt iam inde eum corporis sui figuram pani dedisse intelligas : He cals Bread his body , that from thence thou mightest vnderstand that he gaue the figure of his body to the bread , ( that is , made bread a figure of his body ; ) and Gelasius in his Booke of two natures , Tamen , inquit , esse non desinit substantia vel natura panis et vini , et certe imago et similitudo corporis et sanguinis Christi in mysteriorum actione celebrantur : yet saith he , the substance , or the essence of the bread cease not to be , and truely the image and similitude of the body and bloud of Christ are celebrated in the action of the mysteries in the sacrament .

Moreouer , I abandoned and renounced Poperie , for that it commands praier and inuocation of Saints , that hath neither promise , nor precept , nor president in the sacred Scriptures for its warrant and allowance , for we ought to be assured and perswaded in our consciences by some testimonies from the word of God ( the rule and square of our actions ) that Almighty God will be pleased to heare and accept of our prayers , through him , and for his sake , in whose name they are tendred vnto him , because that praier that is not of faith , is not pleasing or acceptable to him ; but we haue no such promise concerning any of the Saints , but onely concerning that holy and iust one , Iesus Christ the righteous : Ioh. 16. ver. 23. Whatsoeuer yee shall aske the Father in my name , he will giue it you . Neither yet is there any precept extant in sacred writ , inioyning vs any such duty , but we are excited & commanded to flye vnto Christ , by prayer , in time of distresse , according vnto that , Come vnto me al ye that are wearie and heauie laden , and I wil ease you : Math. 11. Neither can any examples be produced out of the Booke of God , whose practise might at the least seeme to fauour or countenance this Doctrine concerning the inuocation of Saints ; there are very many places that expresly teach , or necessarily imply , that wee owe the deuout affection of our mindes onely to God . Their comparison drawne from the manner and fashion in Princes Courts , is not of any moment ; For , should the King constitute and appoint one onely Master of Requests , doubtlesse he would neuer admit or grant any suits preferred vnto him by any other ; sith then our blessed Lord and Sauiour is appointed by his Father to be our onely Mediator and Intercessor , why then haue we recourse to any other ? why relye we vpon , and preferre a most doubtfull and incertaine course , to a most certaine and infallible meanes ? How are we assured that the Saints heare and vnderstand our grieuances ? and admit they doe , that God approues and accepts of our petitions tendred vnto him in this sort ; nay , wee are certainely assured , and expresly taught the contrarie , for our Lord and Sauiour saith of himselfe , I am the way , the truth , Ioh. 14. ver. 6. and the life , no man commeth vnto the Father but by mee ; If it be his pleasure that wee should vse no other meanes vnto the Father but himselfe , doubtlesse it is not his will that wee should vse the mediation of Saints . Aug. tract. 22. super Ioan. This was Austens opinion when as he said in the person of Christ , Non est quò eas nisi ad me ; non est quà eas nisi per me : Thou hast no whither to goe but to me , no way but by mee : Hereunto also Saint Ambrose assents , saying , Sedtamen Domine tu solus inuocandus es ; But thou O Lord , onely art to be called vpon . Moreouer , I detested this their inuocation of Saints , because they not onely pray vnto them , but equalize and ranke them in an equall degree of honour with Christ ; I charge them not falsly , the thing it selfe is too apparant ; for when as not onely the vulgar sort , but euen their learned Rabbins haue poynted out , and as it were giuen in commission , especiall charges of administration and gouernement to euery seuerall Saint : Christ is not once thought of ; they all imagine Christ to be more hard , and the Saints of a more benigne disposition , and easier to be intreated : and had rather trust to , and throw themselues into the armes of their mercy , then relye and depend on him for helpe ; and leauing Christ , they flye vnto the Saints , they apprehend and apply vnto themselues the merits of the Saints for the pardon of their sinnes . And in the Romish Breuiarie , euery where God is intreated that hee would be pleased to bring men into his Kingdome in heauen , and that for the merits of his Saints ; as it is apparant in this Collect , appointed for the feast of Saint Martha : Almighty and most mercifull God , whose Sonne vouchsafed to be feasted in the house of blessed Martha ; grant wee beseech thee for her merits that so friendly and louingly entertained him , wee may be mercifully receiued and entertained in thy Kingdome of glory . There are many such curtaild Prayers in their forenamed Breuiarie , which euidently declare , that the Papists make their Saints not onely their Intercessors , but also their Reconcilers and pacifiers of Gods wrath : and Gabriell , the interpreter of the Cannon of the Masse , blusheth not to affirme that we ought euen by the prescription and appointment of God himselfe , to flye vnto the Saints for succour , that we may through their prayers and merits obtaine saluation : Hereunto Pope Innocent the third assents , saying , Necessarium nobis esse in viâ sanctorum suffragium : Whilst we are yet in the way to our Country , we need the suffrages of the Saints : and Thomas Aquinas peremptorily affirmes , 1.2 . quest. 178. art. 1. opera miraculosa quae fiunt à Sanctis non solum intercedendo pro nobis ad deum praestari abillis , sed etiam cum imperio et potestate orta ex quâdam virtute ipsis à deo communicata ; that is , That the miracles that are done by the Saints , are performed not onely by praying for vs to God , but with a kinde of command and power , arising from a kinde of vertue communicated to them from God : And in a certaine Spanish Booke , composed by a Doctor of Diuinitie , and a Monke , of the order of Saint Marie de Mercede , and approued of by the Archbishop of Valentia , and of the Iudge of Sancta Cruciata , and committed to the Presse with license from the Deputy of the kingdome of Valentia ; the title whereof is , Breue historia de la orden de la Merced ; the Author thereof affirmes , that the hope of our saluation is fastened with to Ankers , viz. Christ , and the Virgin Mary , and that none but may feare to be reiected of God , if he be not cloathed with the merits of Mary ; but I had rather deliuer it in his owne words , Quiso dios estribasse el bien del hombre en dor ancoras esto es en Christo y en Maria benditissima , su Madre , Porque Como no avia elhombre por si solo sin el apoyo y arrimo delos nurecimientos desta esclarecida reyna de recelar le auia de desechar dios ? To this purpose I might alledge that same most detestable Picture which represents Austen betweene Christ and Mary ; turning towards Mary , hee is made to speake these words , I sucke out of these Teats , looking towards Christ , these , I am fed of these words , wherevnto is added in the midst , Earradius in concord . in euang. tom. 1. l. 8. cap. 11. I know not whether to turne me , and that of Barradius the Iesuite , who demands of Christ , wherefore ascending into heauen , he would not take his Mother along with him ? and he himselfe answeres himselfe thus , peraduenture O Lord , thy heauenly Courtiers would be at a stand whether first to greet and entertaine thee their Lord , or her their Lady : and that the cursed and bitter fruits of their inuocation of Saints , may be the better perceiued and discerned , In lib. hisp . supra allegato , fol. 180. let vs heare the Papists themselues in one breath , inuocating Mary and blaspheming God .