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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02641	The repentance of Iohn Haren priest and his returne to the Church of God; publickly by him recited in the French Church at Wezell, in the presence of the senate, conposed of the ministers and the people assembled togeather vpon the 7. day of March, Anno. 1610. Likewise, the recantation of Martine Bartox, at Rochell, sometimes Doctor of Diuinitie in Spaine, vicar prouinciall and visitor of the order of the holy Trinitie for the redemption of prisoners in the Kingdomes and Crowne of Arragon. Translated out of the Latine and French, into English.	Haren, Jean.; Bartox, Martin. aut	1610 (1610)	STC 12769; ESTC S120641	42,616	62

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 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 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 as 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. 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 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 to 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 perfectly also then the very Angels so that from his influence 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 might and domination and euery name that is named not in this 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 knowledge notwithstanding the position ofsuch as deny that there be two sorts of wisdomes in Christ which in the sixth Synode 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 experimentall knowledge of which S. Luke speaketh So did loel prophetically see him taught saying to the people Reioyce 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 thee into my mothers house and there thou shalt instruct me And Isaias I haue giuen him for a Prince and a maister vnto 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 into 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 and 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 to 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

Persons but not his Person that he cannot communicate for if it were to be communicated the distinction of persons would be takē away But God who is only good did participate himselfe vnto men when he cōmunicated his word full of grace truth He took not vpon him the nature of Angels as Paul saith but humane nature In this first communication God is in himselfe but in his second after a sort without himselfe Such a one did Dionysius Areopagita regard him to be when he said This we dare speake for truth that almighty God suffered on earth by the power and force of charity viz. he was not in himselfe Of this participation S. Iohn writes and the other Euangelists And seeing God made nothing in vaine this communication also was made for some purpose For it was to take away the sinne committed by our first parents and by propagation Christ accepted past ouer and transmitted vnto mankind By reason whereof as Paul saith we are all borne the sonnes of wrath because we all sinned in Adam Wherefore the right which we had to the inheritance of eternall life before the fall of Adam we afterwards lost as the Lawyers teach But God that as a father loueth vs the sonnes of adoption decreed in his vnchangeable counsell to send forth his Sonne made of a woman and made vnder the law for what loue exceeds the loue of a father that we might receiue the adoption of the sonnes And as Iohn witnesseth God so loued the world that he gaue his onely begotten Son c. by whose coming and participation Saint Paul saith We are saued from wrath and redeemed The Sonne of God is also communicated vnto vs that he might instruct vs in his holy wisedome and vnderstanding because in him are had all the treasure of wisedome and knowledge For he was the chiefe Maister and teacher when he was appointed by God the Father that all should receiue vnderstand from him the doctrine of truth for thus God spake of him This is my wel-beloued Sonne in whom I am well pleased heare him Besides Let a man examine himselfe and so let him eate of this bread c. By which it manifestly appeares that it continues to be bread And the very Priests of Rome themselues after consecratiō of the Sacramēts which according to their opinion is euē the body of Christ not bread vse the signes of the crosse vpon the same Sacrament calling it an holy ✚ Sacrament a pure ✚ Sacrament an vndefiled ✚ Sacrament the sanctified ✚ bread of eternall life and the cup of ✚ euerlasting saluation So that they name it bread and yet are contrary to themselues The same truth teacheth that holy father Irenaeus saying Now it is no common bread but the Eucharist consisting of two things that is earthly and heauenly In which words he expresly teacheth the bread to remaine there still Moreouer the forme of the body of Christ is the soule for Aristotle saith that Anima est actus corporis physici potentiâ vitam habentis But it cannot be said that the substantiall forme of bread is conuerted into the soule Therefore the same substance of the bread remaineth Further if the substantiall forme of bread be conuerted into the body of Christ it would then follow the body of Christ to consist of two formes which is most false Also the Accident without the substance cannot be ministred or giuen but there the Accidents are seene tasted smelt c. Therefore the substance is giuen The refuge of the Papists is to make it a miracle by which the whitenesse of the bread continues and other accidents thereunto belonging But it is a false reply for it is not found in the holy Scriptures neither was it needfull that Christ should worke such a miracle Saint Augustine saith These things may be honoured as religious but to worke wonder or astonishment they cannot as miraculous Also the accidents are alwaies destroyed by the corruption of the substance But as I will make manifest hereafter the very accidents of bread are destroyed in time therefore transubstantiation of the bread is not giuen By reason whereof the Papists at their times renew such sacrifices reserued in their Vestries or other places appointed to keepe their holy things and reliques that is euery weeke in Sommer time but in the Winter time at 15 daies And this is done to take away the scandall of their corruption Therefore Transubstantiation is not giuen In a matter so plaine and euident I neither desire to spend much time nor to be too tedious or troublesome to the readers But if any shall be desirous to reade more concerning this point let them looke vpon Christophorus Pezeline and Iohn Caluin who very manifestly and learnedly teach the truth and make it cleare and apparant to the eyes and vnderstanding of such as are blind and ignorant Of the Corporall absence of Christ in the Sacrament 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 expresse 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. 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 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

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 them 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