THE ADVISE OF A SON, NOW PROFESSING THE RELIGION ESTABLISHED IN the present Church of England, to his dear Mother, yet a Roman Catholic.  
AC: OX  
AT OXFORD, Printed by joseph Barnes, Printer to the University. 1616.   

THE ADVISE OF A SON UNTO HIS MOTHER.  
SEeing it hath pleased God to appoint you the mean of my being in the world, by whose holy ordinance you may justly challenge, as of your right from me, all sincere affection, duty, and observation; and besides the bond of Nature, my obligation being much increased by your most loving, and continued care of me, even from my childhood, it is now my part (and that under peril of a curse, if I neglect it) by all means I may to yield comforts to your years, and from my heart and soul to wish, that when your temporary days on earth shall end, you may by the mercy of God take possession of the eternal joys of heaven. I know (and have witnesses of this, so many as have known you) that your intentions have ever aimed at this mark, your life and actions have been a rare pattern to your sex, always well declaring your devotion & zeal to the service of God: The which being the principal end of our creation (howsoever the generality now in this state of corruption, transported with the cares, the pleasures, and enticements of this life, lay it not to the heart) it is without question a blessing incomparable (whereof none can judge, but they that feel it) when God of his mere mercy by his holy Spirit, shall move the heart of a sinful creature, who before delighted only in the way of his own destruction, sincerely to seek and serve him: for this we may build upon, as a truth that must admit no question, that never any shall have their place in heaven, whose hearts by grace have not been truly moved to this duty here on earth. Since then the time of this life is the moment whereupon dependeth etermitie of weal or woe, it behoveth every Christian that desires salvation, seriously to consider of the way he walks in; especially seeing we learn from our Lord & Master Christ himself, that the way is narrow that leadeth unto eternal life, and that they are but few that find it. Yet this difficulty of finding the way to heaven riseth from the passengers wilfulness, or want of care: for the truth is, that of the small company that make profession of Christianity in the world, the greatest part (howsoever they disguise themselves in acting their parts on earth with a mask of religion) yet never aiming sincerely at salvation for their end, wholly neglect the means, and so run the broad way to hell. Others better weighing the shortness and instability of this present life, and well foreseeing their future mortality, in a state most blessed, or no less accursed, desire earnestly the joys of heaven, yet never attending diligently to attain them by that way, which God hath directed for that end; but relying upon guides, whom they choose themselves at adventure to conduct them, are carried blindfold at the last through uncertain bypaths to their certain ruin. It is true that God hath never failed in every age to send faithful guides into the world, to direct his servants in this earthly passage; but it is likewise found true by woeful experience, that the Devil hath here his swarms of agents likewise to misled us, and of those, very many who have learned the skill of their master, the Prince of darkness, to transform themselves into the shape of the messengers of light. If we look to the Church, consisting of the jews alone before the coming of Christ, we find it recorded by the holy Prophets of God, that it was in continual danger by reason of false prophets, and seducing Pastors, that did infest it; who 
a ler. 14.14.  prophesied in the name of God, when he sent them not; so that as the Prophet Esay complaineth, 
b Esay 9.16.  The leaders of this people caused them to err, and they that were led by them, were destroyed. When Christ our Saviour came into the world, who were they that most opposed him, but the Scribes, the pharisees, the high Priests, who were then esteemed, and took upon them to be the guides and leaders of the people: nay to discourage their Nation from receiving the doctrine of their salvation, they thought it enough to press this, question; 
c joh. 7.48.  Do any of the Rulers, or of the pharisees believe in him? but this people that know not the Law, etc. In the time of the Gospel we are forewarned of false teachers, that shall rise up in the Church, who shall come nevertheless in the name of Christ, taking upon them to be our guides; nay some of them shall put on so fair a vizard of outward carriage, as that they shall seduce (if it were possible) Gods chosen children. So that it will concern us no less than the loss, or salvation of our souls, to be wary in our choice of the guides we follow, for though it be certain, that the blind, and seducing teacher, shall for his hire have his portion in hell with his Master, for whom he laboured; yet must the seduced likewise know, that they cannot escape the judgement of God; & so the one with the other fall at last into the pit of eternal ruin. But herein to make us the more inexcusable, almighty God, out of his infinite care of man's salvation, hath not only forewarned us of these noisome weeds, that shall daily spring up in his Church, to the endangering of the corn; but to make us able to discern between the true Pastors of his flock, and those impostors that endeavour to delude us, he sends us none to treat with us in this great affair concerning our salvation, but with instructions in writing, and those open to our view; requiring us, to whom these messengers are sent, to have an eye to their commission, 
d Esay 8.20.  To the Law and to the Testimony; if they speak not according to this rule, it is because there is no light in them. It is true, that from the first creation of the world, for diverse ages there was no written Word, but as God himself was pleased to be the immediate teacher of our first parents, so afterwards from time to time he raised up preachers for his people, whom in diverse manners he inspired with knowledge, and enabled for this work of instructing others in his true fear and service. But when once it pleased God in his wisdom to appoint Moses, that holy man, to be the faithful penman of his everlasting Law, which he gave for the government and direction of his Church: it is required as a duty of the people of God, 
e Josh. 1.8.  That this book of the Law depart not out of their mouths: That they meditate therein day and night, To observe and do according to all that is written therein. And to restrain us from wandering out of the compass of this written law, this charge is given, 
f Deut. 4.2.  That we put nothing to the Word which he commands us, nor take aught therefrom, that we may keep the Commandments of the Lord our God, which are commanded. And although the Prophecies were penned after at sundry times by men undoubtedly directed by the holy Ghost, yet shall we find no new article of doctrine delivered in them: but they serve many times to explain the law. They Prophesy of Christ to come, the accomplisher of the law; and generally they are all God's Heralds to denounce his judgements, and heavy wrath, against the transgressors of the law of Moses. But in the fullness of time, when Christ came into the world, of whom Moses and the Prophets wrote, the Gospel was published, which was no other but a clear declaration of the prophecies, and the law; whereof a learned Father aptly gives this note, 
g August. de Carichisand: Rud.  That in the old testament the New is hidden, and in the new is the manifestation of the old. And this Gospel was first preached, but after (as one other of the Ancients observeth well) 
h Iren. advers. haeres. l. 3. c. 1.  was by the will of God delivered in the Scriptures, to be the pillar and foundation of our faith. And in this sacred book is wonderfully set forth unto us the infinite wisdom of the supreme Lawmaker of the world: for as in the civil government of earthly Kingdoms, those laws are ever commended most, that leave least to the discretion of the judge, and never hath any commonweal had laws so exactly framed, but with time they have been sound sensibly defective in this point; so certainly this perfection is peculiar only to the written laws of the Lord of heaven, so far forth, that for the ministers of this law to add or alter any one thing, respecting the religious duty and service we own to God (though but in offering strange fire before the Lord, as did Nadab and Abihu the sons of Aaron) makes them liable to his wrath and malediction, for their presumption. This moved Saint Augustine that reverend Father (alluding to the words of the blessed Apostle) confidently to pronounce, 
i Contra Lit. Petilian. lib. 3. cap. 6.  That whether concerning Christ, or concerning the Church of Christ, or concerning any thing that pertaineth to our faith and life, we will not say, if we, but if an Angel from heaven shall preach unto you, but what you have received in the Scriptures of the Law and the Gospel, accursed be he. The consideration of this gave me occasion to forsake my communion with the Church of Rome, in whose bosom I received the first instruction for matter of my salvation, as you yourself (dear Mother) can well remember. But after diverse years, when by accident this principle had taken impression in me, 
k Rom. 10. 1●.  That faith cometh by hearing of the word of God, and then calling to mind, that many points of the religion I have embraced, were not to be found within the volume of God's sacred book; I began to question with my masters of that Church (whom I did then reverence and admire as men wholly composed to devotion and sincerity) by what authority they could approve them; where after many passages (with the relation whereof I think not fit to trouble you) their resolution was, That a great portion of God's word was not 
l Little of God's word is committed to writing, the greatest part of it is come to us by tradition. Hosius Confess: Polon: pag 383.  contained within the holy Scriptures, but delivered in safe custody, to pass from hand to hand by tradition: for the truth and certainty whereof, they told me, I must depend vp●n the credit of their 
m Alphons: 2 Castro advers. haeres. l. 1. c. 5.  Church; the which, after much debate, they resolved at the last into the bosom of the 
n Mater Ecclesia per os● summi pontificis loquens. Bellar. Apol. contra praef: monito: serenissi Reg. jac. pag. 78.  Roman Bishop: when I considered this, and perceived in the end the weakness of the grounds that must warrant the truth of these unwritten verities (as they style them) I thought it no longer safe-to commit myself for direction to those guides, my masiers, I mean, of the Church of Rome, of whom in my conscience we may complain, as the Prophet jeremy did of the false teachers in his days, 
o jerem. 8.9.  They have rejected the word of the Lord, and what wisdom is then in them. For although it cannot be denied, but they retain and publish some principles of our Christian profession, according to the truth of God's holy word; yet even those truths they recommend unto us, upon as perilous & false a ground, as if a man should therefore believe Christ Jesus to be the Son of the living God, because the Devil did confess it. To this purpose (dear Mother) I beseech you to note, that whereas God's sacred word is left unto us to be the rule and foundation of our faith and religion, my masters of Rome intending to build a new, think it proper first to lay a new foundation, & in place of the holy Scriptures to be the rule & direction of our faith, they advance their Church, the which nevertheless being rightly understood, holds no resemblance with the Church in truth. And the rather to invite us to pin our faith upon this their Church, they tender us some forms of truth, the which when we have embraced upon their Church's authority, she will not leave us so; but this Church that teacheth us to worship God, by like authority will then require us to worship 
p Seeing Christ is to be adored with divine worship, his Image also is to be adored with the same adoration. Tho: Aquin: part: 3. q. 25. art: 3.  Images. She that teacheth us to pray to God, will command us likewise to pray trourblessed Lady, and the 
q The new Creed published by Pope Pius the fourth.  Saints. She that teacheth us, that Christ by one offering of his body, once made in sacrifice upon the Cross, hath purchased remission for our sins, requireth us likewise to believe that she offers daily unto God the same real body of Christ in sacrifice (which himself offered upon the Cross) as a 
r I confess that in the Mass is offered to God a true, proper and propitiatory sacrifice for the quick and the dead: ibid.  propitiation for the sins of the quick and the dead. She that teacheth us that Christ hath madesatisfaction for his sin by bloodshedding and bitter passion, will teach us withal, that ourselves must make satisfaction for some sort of our sins, by our works of penance; the which if we neglect, that then we must satisfy God's justice for them after this life by suffering pains in a purgatory fire, unless this holy Mother out of compassion shall free us by her indulgence, á favour she sometimes affords to her zealous children, if my masters of 
s Rhem: annot: in Lue: cap. 23. v. 24.  Rheims be not deceived. She that teacheth us to do good works, will make us believe they are 
t The heaven'y blessedness, which the Scripture calleth the reward of the just, is not give them of God gratis, and freely, but is due to their works: yet God hath set forth heaven to sale for our works. Andraed: Orthodox: expl: ● lib. 6.  meritorious ex condigno, and so turn our Christian duties into glorious sins. She that teacheth us that Gods written Word is true, will have us believe withal, That it contains 
u Can: loc. l. 3. c. 3.  not all the doctrine of our salvation, and commands us not to 
x Index libit proh: Pij quarti, Reg. 4.  read it without her leave, nor understand it but according to the sense 
y No man may give other exposition of the Scriptures, there such as might agree with the doctrine of the Church of Rome. Concil: Tried: Sess: 4.  she gives us. So that (if we mark it well) she doth no more than the enemy of mankind is observed to do, who many times for a vantage utters truth, that after he may find the fairer passage to delude with error. And if the gross absurdities, now currant in the Roman Church, apart from these forms of truth, were laid open to the view of all men, I am persuaded in my conscience, there is not so simple a Christian living at this day, that makes any care of his duty to God, but would abhor them. But herein my masters of Rome declare themselves ingenious in their craft, who well foreseeing that this coin cannot pass for currant in the light, vent it ever in the dark; so that of many thousands that receive it, scarce any one doth understand it in particular; and if any Lay-person, more curious than others, come by chance to know it, yet admitting the principles which he must learn withal, it is no more possible for him to judge of it, them for any man in the dark to discern of colours: for as the eye of the body is not useful at all, but in the light, no more is our understanding enabled to distinguish between truth and error in the doctrine of christianity, but in the glorious light of the holy Scriptures. The ignorance of these is assigned by Christ our Saviour 
z Mat. 22.29.  to be a reason of error, and we are taught by the Prophet David, That the 
a Psal: 119. vers. 130.  entrance of God's word giveth light, that it giveth understanding to the simple. With him the blessed Apostle accords, 
b Tim. 3.15.  and tells us, that the holy Scriptures are able to make us wise unto salvation. This wisdom my masters of Rome approve not in the laity: they like best that scholar, that soonest learns and contents himself with the 
c Recorded and commended by Staphylus, Hosius and others.  Collier's Creed, To believe in gross, as doth their Church, without being able to render a reason of any article of the religion he professeth. It is gravely delivered by the Rhemists in their annotations upon Saint Luke's Gospel, 
d Rhem: annot: on Luk: 12.11.  That if a Catholic man being called before the commission, answer, that he is a Catholic man, and that he will live and die in that faith, which the Catholic Church teacheth, and that this Church can give them a reason of all the things which they demand of him, he answers enough, and defends himself sufficiently. Now the better to prepare the laity to this sufficiency, they permit them not to read the Scriptures, but with licence, and never but with this caution, to admit no other sense of what they read in them, but such, as these my masters under the name of the Catholic Church shall recommend unto them: By which wily sleight, they deprive them of all use of their judgement in the matter of their salvation, and of the Scriptures, both at once; and in place thereof leave them furnished only to maintain the doctrine they have embraced, with the pretended name and authority of the Catholic Church. For instance in this, give me leave (dear Mother) without your offence to appeal to yourself; if it were demanded of you, by what warrant you hold it lawful to pray to Saints, to worship Images, to pray for fowls departed, and the like; your answer I presume would be, that herein you follow the doctrine of the Catholic Church, which being ever directed by the holy Ghost cannot deceive us. I must confess, the authority of the Catholic Church rightly understood, ought much to move us, consisting in a general sense of all that company which in all ages, & places of the world, have joined in profession of all the principles of the true religion. But if to challenge to ourselves the name of the Church were of itself enough, without question it would follow, that God should have as many Churches, as there have been heresies in the world. For never have there been any authors of those impieties, but have endeavoured to give them countenance under the shadow & name of the Catholic Church. I will not enter here into any discussion of the doctrine maintained at this day in the Roman Church, which were, but to weed in a field of tars: the absurdity of it is made visible to the world, by the learned labours of many reverend and worthy Pastors of our Church: I will only in this place declare, in what sense my masters of Rome understand the Catholic Church, with the sound whereof they continually fill your ears, as being the main supporters of all they teach you: And first this principle is worthy to be noted well, which we learn from the most eminent writer of the Papacy at this day, 
e Bellarm: de effect: sacram: lab. 2. cap. 25.  That the truth of all ancient Counsels, and of all points of faith, dependeth upon the authority of the present Church; where, if we desire to know, what he means by the Church, the Cardinal's interpreter plainly tells us, 
f Gretser. defence. Bellarm: come. 1. pag. 1450. B.  That when they affirm the Church to be judge of all controversies of faith, by the Church they understand the Bishop of Rome, who for the time governs the ship of the militant Church, and by lively voice doth clearly and expressly expound his judgement to them that seek to him. To this purpose, another great Rabbin amongst them delivereth plainly, 
g Gregor: de Valent. in Tho. 22. tom. 3. Disput. 1. punct. 7. q 5.  That the Apostolic Church is therefore said to be infallible, because he is over it, who by himself hath infallible authority. And if we would know who that He is, that hath this infallible authority, we may learn from the Jesuit Swears, 
h Suares in 3. Thom. tom. 1. disput. 44. sect. 1. pag. 677.  That it is the Pope whose determination he affirms to be the truth, and were it contrary to the saying of all the Saints, yet to be preferred before them, nay if an Angel of heaven were opposed against him, yet the Pope's determination were to be preferred. This man (the Pope) they style the visible head of the Church, and affirm to be always so infallibly directed by the Spirit of God, as that whensoever either of himself alone, with a purpose to inform the Church, or assisted with an assembly of the learned, he shall resolve any question concerning faith, or the service of God, it is 
i The Pope is the master of our faith, and cannot but attain the truth of faith, nor can be deceived or err, if as chief Bishop or master of our faith, he set down his determination. Zumel: disput: Var: tom. 3. pag. 49.  impossible he should be deceived. If you ask of any one of my masters of Rome, what he means by the Church, which he proposeth to you to be the rule of your faith, he will mannerly define it at the first to consist of the Pope with a Council; but if you shall further urge him to confess, what you must do in case the Pope shall dissent in judgement from the Council, howsoever he falter in his speech a while, he must acknowledge at the last, 
k Capistranus de author. Papae. p. 105.  That if the Council, and the Pope, publish constitutions that be different, that of the Popes must be preferred, as being of greater authority. 
l Alvar. Pelag. de Planc: Eccl. lib. 1. Artic. 6.  To whose judgement alone (if we may believe another of that crew) we are rather bound to stand, then to the judgement of all the world beside: who himself (as 
m De Christo. lib. 2. cap. 28.  Bellarmine maintains) without any Council may decree matter of faith. So that by this (dear Mother) if you weigh it well, you may plainly see, that howsoever my masters of Rome dazzle your eyes with the Church's name, the Pope alone beareth away the game, in such sort, that the fairest certainty you can have to secure your conscience in the religion you profess, must wholly depend upon him: yet is it worthy of your observation to note, how the learned amongst them descant upon this visible head, and infallible director of their Church. They will acknowledge, that the Pope may be as wicked a man in life, as any other in the world, and by experience it hath been found, that sundry of them havescarse had matches in this kind, as for instance of one, Pope Alexander the sixth, whom Guicciardine (though himself a Papist) doth thus decipher. His manners and customs were dishonest, little sincerity in his administrations, no shame in his face, small truth in his words, little faith in his heart, & less religion in his opinions: all his actions were defaced with unsatiable covetousness, immoderate ambition, barbarous cruelty: he was not ashamed, contrary to the custom of former Popes (who to cast some colour over their infamy, were wont to call them their nephews) to call his sons his children; and for such to express them to the world: 
n Guicciards' lib. 3.  The bruit went, that in the love of his daughter Lucretia, were concurrent not only his two sons, the Duke of Candy, and the Cardinal of Valence, but him self also, that was her father: who as soon as he was chosen Pope, took her from her husband, and married her to the Lord of Pesare, but not able to suffer her husband to be his corrival, he dissolved that marriage also, and took her to himself by virtue of Saint Peter's keys 
o Lib. 6. : It was amongst other graces his natural custom to use poisonings, not only to be revenged of his enemies, but also to despoil the wealthy Cardinals of their riches: And this he spared not to do against his dearest friend, till at the last, having a purpose at a banquet to poison diverse Cardinals, and for that end appointed his Cupbearer to give attendance with wine made ready for the nonce (who mistaking the bottle, gave the poisoned cup to him) was thus himself dispatched by the just judgement of God, that purposed to murder his friends; that he might be their heir Thus far the historian: Now as in life, so is it not denied by my masters of Rome, but that the Pope may err in his private opinions; Nay Bosius (though most affectionate to the Sea of Rome) confesseth, 
p Tom. ●. de signis eccles: lib. 28. cap. vlt.  That he may be an Heretic, as was Pope Honorius, whose heresy is condemned of record by 
q Synod. 6. act. 4.12.14. Synod. 7. act. vlt. Synod. 8. act. 7.  three lawful Counsels. Pope john the 23. was condemned in the Council of Constance, for maintaining the opinions of his master Epieurus, 
r Concil: Constant. Ses. 11.12.  That there was no eternal life, no immortality of the soul, nor resurrection from the dead. Yet if Pope Alexander the sixth at leisure from his lewdness, or Pope john with his fellow, shall from their private follies transform themselves into public teachers, and pronounce a resolution in any question, that may be moved of any article of Christian religion, purposely to direct the Church; In this case, by the doctrine of my masters of Rome, you shall be bound to believe them no less, than if God himself had taught you. To which purpose, Stapleton the Priest hath left this for a principle, 
s Stapleton, praef. princip. ●●d. doctrine.  That the foundation of our religion is of necessity placed upon this man's teaching, in which we hear God himself speaking. To this fallacy, under the Churclies name, they add another, whereby they endeavour to delude you, framed upon a false position, namely this, That all our forefathers have embraced the same religion in every point, which themselves profess and teach you: from whence they prepare a question, the which they recommend to their scholars to oppose adomnia: Shall we think ourselves wiser than all our forefathers? If a professor of Mahomet's impieties (which have bewitched a great portion of the world, for many hundreds of years now past) being persuaded by my masters of Rome to become a Christian, should question thus, shall I think myself wiser than my forefathers, for these thousand years now past, have been? I know their judgement would serve them to reply, that he must not follow his forefathers, unless they had been followers of the truth of God: My masters of Rome will tell you, that this holds no resemblance with them, who dare give you their words for assurance, that every article of their doctrine is derived from our Saviour Christ and his Apostles. Questionless their art of begging is but a vagrant fashion, but if it shall please you to see some trial of the truth of this, I dare presume it shall be made evidently to appear unto you in the presence of any that would oppose it that their principle concerning the Pope's spirit of infallibility (being the main supporter of all religion at this day in the Church of Rome) is not so ancient by many ages in the world, as is the Alcoran of that accursed Mahomet. If the foundation be proved new, what rule can they propose to secure your conscience for the antiquity of the building: their continued Priesthood, their daily sacrifice, their satisfactions for sin, their works of merit, their real change in the Sacrament, their adoration of it, their mangled communion, their worship of Images, their prayers to Saints, their Auricular Confession, their Purgatory fire, with all that trumpery beside, which they tender under the name, and disguised habit of Church traditions? Certainly all these are terrae filii: If they seek to the Scriptures for their original, they will be sent packing with we know you not: Possibly it may be demanded, what I think of our forefathers, who lived in the latter ages of the world, while these mists of Popery lay thick upon the face of the visible Church, in these Western parts: Were they damned all? God forbidden, that any man should be so savage to write or think so: I verily believe, and have been always taught so, that as well the Church of England, as other of foreign parts, when the tyranny and corruptions of the Papacy did most oppress them, were nevertheless portions of Gods universal Church, and sent many souls to God. For even in these, when they were most obscured with error and ignorance, yet all essential points of Christian doctrine were to be learned, touching the invocation and worship of God, touching our redemption by Christ jesus crucified, touching our observation of God's commandments, & so the rest: so that concerning out forefathers this may suffice, that as we are bound in Christian charity, to hope the best of their salvation, that before us embraced the faith of Christ (though possibly diverse of them might approve in gross some errors of the time wherein they lived, never apprehending in particular the scope & meaning of them) so yet is it no way safe for us to make our forefathers our rule of faith. In the Church consisting of the jews before Christ's coming into the world, the holy Prophets of God were so far from making their forefathers a rule to follow, as that to the contrary we shall find nothing more familiar with them, then to warn the people of God, That they walk not in the ordinances of their fathers. 
t Psal. 78.8.  Not to be as their forefathers, a faithless & stabborne generation: a generation that set not their heart aright, etc. and to like purpose in sundry places. But for resolution of this point, it is our part to follow the direction of Saint Cyprian, that holy Martyr of the Church: 
u Lib. 2. Epist. 3.  If Christ only be to be heard, not to listen what any man before us hath thought fit to be done, but what Christ hath done, who is before all, for that we are not to follow the custom of men, but the truth of God. My masters of Rome (if there be no remedy) will assent to this position of Saint Cyprian, marry then you must give them leave to beg and assume this truth of God, to be the proper inheritance of the Bishop, and Church of Rome; but if you shall deal so unfriendly with them, as to press them to show their evidence, they will trouble you with much discourse, but in the end, for your satisfaction, this answer must content you, or none at all, dixit Ecclesia, themselves will tell you so. The Pastors of the present Church of England, will likewise make claim of this truth of God, to rest with them; but herein they will deal more ingeniously with you, than the other, they will desire you to believe them no farther in this point, then by plain demonstration out of God's holy word they shall be able to make good their claim. In this confusion and difference between our teachers (pretending of either side to have the Church and truth of God; and yet impossible, but that in so direct a contrariety as resteth between them, of one side they must needs abuse us) possibly (dear Mother) you will ask, what means are left for us, that are but learners in the school of Christ, to discern between them? To censure their doctrine by their lives and actions, were an uncertain way, a reason whereof we learn from Saint Chrysostome, an ancient Father of the Church: 
x Homil. 49. in Matt. oper. imperf.  Because whatsoever kind of holiness the servants of God have in truth, the servants of Satan may have in likeness: for the devil hath his that be meek and humble, that be chaste, and give alms, that fast, and do every good deed, which God hath appointed for the salvation of mankind; and these forms of godliness hath the Devil brought in, to seduce us; that a confusion being made between good and counterfeit; simple men, which know not the difference between goodness indeed, and goodness in show, while they seek the good servants of God, might light upon the devils seducements. Of this mind are likewise the learned of the Church of Rome, 
y Part. 6. pag. ●9.  You know (saith Master Harding in his confutation of Bishop jewels Apology) it is no good argument to reason from manners to the doctrine: who would not hiss and trample you out of the schools, if you make this argument: The Papists lives be faulty, Ergo, their teaching is false. I know that howsoever my master of Rome like not (as you see) to have their doctrine measured by the line of their lives and actions, yet themselves will offer crooked measure in this kind: there is nothing more familiar with them in their public writings, or private discourse with their scholars, that admire them, then to traduce and vilify the Pastors of the Church of England, of whom certainly many there have been, and are of excellent merit and example in the Church, and no doubt but some in so great a number may be found scandalous in their places, who can expect no other, but a fearful judgement in the end. But if this were an argument, we need not seek for proof from any adverse to the Church of Rome, but from their own records; as for instance in one, I pray you (dear Mother) note, what Aventine a learned historian of their own discloseth: 
z Annal. lib. 6. in initio.  The Pope setteth over the flock of Christ goats, wolves, lustful persons, adulterers, ravishers of Virgins and Nuns, cooks, muleteers, thieves, bankers, usurers, drones, game hunters, lecherous, perfidious, perjured, ignorant asses: He committeth the sheep to wolves and hypocrites, which only provide for their own bellies: Nay, he setteth boys and wantoness to rule the lambs: I am ashamed to say what manner of Bishops we have: with the revenues of the poor they feed their hounds, horses, whores, they quaff, they love, the fly learning as infection, etc. thus far the Historian. But my masters of Rome will tell you, they have an undoubted way to assure you of the doctrine they teach you, to be the truth of God; which is, by means of the miracles, they boast to be frequent with them: I will confess (if we may believe them) it hath been as easy and familiar with them to work a wonder, as it hath been with the Pope to make a Saint, and yet I must tell you, some doctors of his own 
a Canus, loc. l. 5. c. 5. q. 5. Concl. 3. Cajetan likewise.  make doubt, whether all be Saints in heaven, that the Popes have canonised for such, and thrust into the Roman Calendar. But to the miracles, which they can challenge as proper to their Church, since their Bishops of that Sea have ascended into the seat of their Universal Sovereignty, if they were all true (as for the most part questionless they are but fables & impostures, such as those of the Legend are observed to be, by men judicious, and learned among themselves, as Canus, that plainly styles the writer of them 
b Canus, loc. l. 11. c. 6.  a man of a brazen face, and a leaden heart; Espenceus that affirms, 
c 2. Tim. 4. digr. 25.  No stable to be so full of dung, as the Legends are full of lies) yet could this prove no certain mean to assure us of the truth to be with them, seeing (as Stapleton, one of their Priests confesseth) 
d Stapleton. prompt. mor: part: astiu: in Dominic 24. post Pentecost.  For the more trial of the godly, not only Antichrist himself, and his forerunners; but all heretics also may do true miracles, by the permission of God; as the Sorcerers of Pharaoh did. And greater, I presume, my masters of Rome cannot boast of in these later times, then Baronius the Cardinal hath recorded to be done by Simon Magus, that instrument of the devil, 
e Anno: 63. num. 22.  That he made Images to walk, and would lie in the fire without hurt, that he would fly in the air, and make bread of stones, that he could open doors fast shut, unloose bonds of iron; that he had many shadows following him, as it had been men, etc. The like we may read of others of that kind. But for resolution of this point, I will here set down a discourse of a learned Father, the which is well worthy of your observation: 
f Chrysost: oper. imperf: num. 49.  Since Heresies have gained place in the Church, there can be no proof of true Christianity, neither refuge for Christians willing to know the truth, but the holy Scriptures: Hereto fore it was by many means declared which was the Church of Christ, and which was Gentilism; but now there is no way for those that are willing to know which is the true Church of Christ, but by the Scriptures only: wherefore? because all those things that properly belong to Christ in truth, Heresies likewise have in schism: they have churches, they have the holy scriptures they have Bishops & other orders of the Clergy: they have Baptism, the holy Eucharist, and all other things, yea Christ himself: whosoever therefore is willing to know which is the true Church of Christ, how shall he know it in the confusion of so great resemblance, but by the Scriptures only? Heretofore it was known by miracles, which were true Christians, which false: by what means? The false, either could not work signs as the true Christians did, or at least not such as true Christians could: But now the working of miracles is wholly ceased, and it is observed, that counterfeit signs are more wrought with them that are false Christians: Nay Peter in Clement hath foreshowed, that Antichrist shall have power given him to work true miracles. Heretofore by the outward conversation the Church of Christ might be known, when the lives of Christians, either all or the most part were holy, such as it was not with others: but now Christians are become as bad, or worse, than heretics or Gentiles: nay there is a better outward carriage many times observed amongst those that are in Schism, then amongst Christians. He therefore that would know which is the true Church of Christ, how should he know it, but only by the Scriptures. Our Lord therefore knowing that so great confusion of things would happen in the last days, commands Christians, that desire to receive assurance of true faith, to fly to nothing but the holy Scriptures. If they look to other things they shall be scandalised and perish, not understanding which is the true Church, and thereby shall light upon the abomination of desolation, which shall stand in the holy places of the Church, etc. Thus far St. Chrysostom. My masters of Rome (howsoever they gloze it) like not the language of this learned Father. To wish them to expose their Church and doctrine, to be judged by the holy Scriptures, were a hard saying, & with the Capernaites 
g joh. 6.60.  in good reason they may tell you, they cannot bear it. But if St. Chrysostome had dealt so friendly with them, as in place of (only Scriptures) to have named the word of God, defining that word to consist as well of unwritten traditions, as the written word; & had withal assigned the Church of Rome, with her supreme Pastor, to be the trusty treasurer of unwritten verities, and the only infallible interpreter of the written word, whereof the Cardinal's conclusion might have been made good, 
h Hosius de express. Dei verbo. pag. 38.  That which pleaseth the Church is God's express word; and at the last resolving this Church into the Pope 
i Under the name of church, we understand her head, that is to say, the Rom. or bishop. Greg. de valent. in Tho. tom. 3. disput. 1. quaest. 1. punct. 1.  alone, questionless they would have taken it as a kindness at his hands. But if he will insist upon only Scriptures they will never give over cavilling at this point: First they will tell him, 
k Canus loc. l. 3. c. 3.  that many things belong to Christian faith, which are contained in the Scriptures neither openly, nor obscurely: St Chrysostome it seems was of another mind, who affirmeth, 
l In Mat. hom. 45.  That whatsoever is required to salvation is all, accomplished in the Scriptures, neither is any thing wanting there, that is needful for man's salvation: which moves another of the ancients to advise, 
m Isidorus Pelusiota lib. 1. ep. 369.  That we refuse whatsoever is taught, unless it be contained in the volume of the Bible: a reason whereof, Cyril, a learned Father gives, 
n lib. 72. in joh. haec autem scriptasunt, etc.  Because such things are written, as the Apostles saw suffïcient for our faith and manners. Possibly, if they be entreated much, in good nature they will acknowledge at the last, (as Bishop the Seminary doth in his Tract against M. Perkins of Traditions) 
o The scriptures contain not the resolution of difficulties which the learned must believe, if they will be saved: Bishop the seminary of traditions against Mr Perkins.  That the doctrine of salvation (at least so much as every simple Christian is bound to believe under peril of damnation) is contained in the holy Scriptures; though not so for himself, and his learned brethren: but then will they tax the Scriptures with obscurity, & discourage you from meddling with them, under that pretence affirming, that they cannot be comprehended by the capacity of the vulgar & unlearned reader. To this I oppose the judgement of S. Austin, who plainly tells us 
p Enarrat. i● Psal. 8.  That God hath howed down the Scriptures, even to the capacity of babes and sucklings; That when proud men will not speak to their capacity, yet himself might. To like purpose S. Chrysostome, 
q Homil. 3. de Lazaro.  That God hath penned the Scriptures by the hands of Publicans, Fishermen, Tentmakers, Shepherds, Neat-herds, and unlearned men; that none of the simple people might have any excuse, to keep them from reading; and that so they might be easily understood of all men, the Artificer, the Housholder, and widows woman, and him that is most unlearned, etc. thus he. To the resolution of these learned Fathers, my Masters of Rome will reply with a question; If the doctrine of salvation be so plainly proposed in the holy Scriptures; how it should come to pass, that it is so diversly understood? Arrius reads it, & denies the divinity of Christ; Eutiches reads it, and denies his humanity; the Grecians read it, and esteem it folly; The Jews read it, and are offended at it. It is read at this day in the Church of Rome, as likewise in the Church in the communion whereof we live, and different opinions are collected from it; yet of either side, it is true, there are men of excellent gifts, both for wit, & learning. As if my Masters of Rome were ignorant, that wit and learning (if not guided by the holy Ghost) were so far from being means to further us to a right understanding of God's word, as that the more they abound in any man apart from grace, the more irrecoverable many times they plunge him into error & delusion: for as the light of the Sun though visible, yet is not discerned by a blind man, even so, although it be true (which S. Austin teacheth) 
r De doctr. Christ. lib. 2. cap. 9  That those things which concern our faith, & conversation, yea all things necessary, are plainly, and manifestly set down, in the holy Scriptures; yet the doctrine of salvation contained in them, being the object of faith, not of wit, and human learning (which faith is the special work of the holy Ghost in man) and never rightly, and usefully understood, & believed of any, but such only, as sincerely applying themselves to the outward means of seeking instruction, by hearing, and reading Gods holy word, obtain withal by hearty prayer, the direction of God's blessed spirit: 
s 1. Cor. 2.14.  for the natural man perceiveth not the things of the spirit of God, for they are discerned spiritually (as the Apostle tells us.) My masters of Rome will here be carping with a question, whether every reader or hearer of the scriptures, may assure himself to have the spirit of God? I say not so, spiritus uhi vult spirat: but this I say, and am assured that I say the truth, 
t Rom. 8.9.  that he that hath not the spirit of Christ, the same is none of his: and in an other place we are plainly taught, 
u Rom. 8.14.  That they that are governed by the spirit of God, they are the children of God: from all which this conclusion will clearly follow, that as it is impossible for us (unless by hearing, or reading, we acquaint ourselves with the language of the holy scriptures) to distinguish with the sheep of Christ, between the shepherds voice, and the voice of strangers; so it is our part, seriously, and from the heart, to seek to God to enlighten our understanding by the gift of his holy spirit; without which, this everlasting word of life proves to none, but the savour of death to their eternal destruction My masters of Rome I presume will be entreated to acknowledge this, that there is no true servant of God, but hath in this life the holy Ghost for a pledge of his adoption 
e Rom. 8.15.16.  which testifieth to his spirit that he is the child of God: and shame (I think) will not suffer them to make it questionable, whether this spirit of God, that was so powerful with the blessed Apostles, as from unlearned Fishermen (as divers of them were) to enable them for teachers of the world, may likewise be now of power, to prepare the heart of the simplest hearer, or reader of God's holy word, truly to apprehend therein the mysteries of his salvation. But how shall any man (say they) be certain, that he hath the spirit of god? I must confess, the truth of this is felt before it can be learned: yet as the man that hath his bodily sight being demanded how he can be certain that be hath his eyes? could give no other answer, but that by seeing he is assured that he hath his eyes; and by his eyes he is assured that he sees; even so the spirit of God being the eye whereby the soul discerneth in spiritual things, the inward light of understanding in Gods faithful servants, apprehending and believing the grounds of faith delivered in the holy Scriptures, assures them, that they have the spirit of God abiding in them, and by the same spirit revealing unto them out of God's holy word (which is infallible the doctrine of salvation, their consciences are secured, that they understand and believe the truth. Yet would I not be thought to hold, that every faithful Christian in this life, did attain to a perfect knowledge of all the deep mysteries that are to be found within the book of God: I know there is depth for the Elephant to swim, and safe place for the Lamb to wade in, and it is most certain, that (since the Apostles, & Evangelists left the world) the holy Ghost (to hold the children of God in humility, & to move them the more carefully to attend the subordinate means prescribed for the gaining of Christian learning, as fervent prayer, with diligence in hearing God's word preached & taught by the pastors of his Church, and seeking to them for their help and instruction upon all occasions of doubt, hath tempered their knowledge with such measure, as that they shall but understand in part; yet shall they never fail to understand so much as shall suffice to bring them to a saving faith. But here a question may be moved, seeing it is true (as in part I have noted) that God by his ordinance hath assigned the ministry of the Church (I mean the instructions of her Pastors, both private & public) to be one mean, to bring his children to the knowledge of his truth, whether it be imposed upon us that are of the Laity, and learners in God's Church, as a duty, to believe the doctrine our Pastors teach us, without examination? My masters of Rome, if you shall be pleased to demand of them, whether it may be lawful for you to examine the doctrine they recommend unto you, their answer you may see in the annotations of the Rhemish testament, 
y Rhem: Annot. act. 17.11.  That you must not try, and judge, whether your teacher's doctrine be true or no, neither may you reject that which you find not in the scriptures. If you shall reply, and demand of them, to what purpose the holy Ghost than forewarned us of false Prophets, that shall come into the world; of ravenous Wolves, that shall invade the Church; of seducers, that shall so plausibly carry themselves, as that they shall deceive (if possible) Gods chosen children: they will full wisely tell you that all this hath no respect to them, who (upon their words we may believe them if we list) are the true pastors of the Catholic church, which cannot err; whereas (God wots) like petty chapmen they vent no other, but the deceitful wares of the great merchant, the Pope of Rome, under the counterfeit mark & name of the Catholic church. But to the point in hand, it is the precept of Christ in general to all his servants, 
z Mat. 7.15.  That they beware of false Prophets, to 
a ●. joh. 4.1.  try the spirits, not to believe every spirit. All which of necessity must presuppose some examination, wherein we are not to follow our own reason, fancy, or private spirit, but to be guided by that rule, which for this purpose the body Prophet doth direct, 
b Esa. 8.10.  the testimony and the law: from precept if we pass to example, we shall find it recorded to the perpetual praise of the men of Berea, 
c Sect. 17.11.  that when the Apostle preached Christ unto them out of the law and the Prophets, they diligently searched in the holy scriptures, whether those things be delivered were so or no. And was it lawful & commendable in these good Christians to examine the doctrine. which was taught the by that elected vessel of God; and will these Lucifugi of Rome make you believe it's since for you to hold the like course with them: It may be my in afters of Rome for once will bear with these men of Berea, and yet not approve their doing, as a rule to follow: Possibly they will not stick to tell us, that in the Church's infancy they were not so well instructed in good manners, as since the scholars of the Romame church have been: But shall women (say they) shall men unlearned be fit & able to judge of their pastors instruction? I would know of these my masters, whether Lydia the purple seller, the woman of whom it is written, 
d Act. 16.14.  That God opened her heart, were then fit & able to judge between the doctrine of the Pharifies refusing Christ yet advancing the law of Moses; & the Apostles instruction; the blessed messenger of the Gospel of Christ● were Priscilla with her husband Aquila, fit and able to judge of the doctrine of a worthy Pastor of the Church, 
e Act. 18.26.  Whom, after they had heard, they took privately unto them, and instructed in the way of God more perfectly? Questionless if any Priscilla should be so bold at this day with the meanest of my masters of Rome, she should be sent packing with the scornful phrase of Scripturist, Scripturian, doctoresse, Apostolesse, or some such foolery: But Wisdom is justified of her children: we are taught by the, blessed Apostle, 
f 2. Tim. 3.16.  That the Scriptures are able to make us wise unto salvation; & the Kingly Prophet accords with this and telleth us, 
g Psal. 19.8.  That the testimony of God is faithful, and giveth wisdom unto little ones. This wisdom my masters of Rome have found fatal to them, and therefore, although for fear of the people, they dare not in plain terms entertain the holy Scriptures, (when they are encountered with them) with such a greeting, as Ahab that wicked King gave the Prophet Elias, 
h 1. Kin. 21.20  Hast thou found us, o our enemy? Yet is it worthy (dear Mother) of your obsertation, to note by what wily sleights & strains of wit they have practised to deprive the world of all use of them. First, they like not to have them translated into the vulgar tongue of every nation, whereby the unlearned and common sort might come to know them. To this purpose I pray you mark a jesuits language: 
i Azotius. Instit. tom. 1. l. 8. c. 26.  It is demanded (saith he) whether the sacred Scriptures may be translated into the mother tongue of every nation, that every one may the better read & understand them? I answer that Lutherans & Calvinists are in that heresy, that they affirm the sacred Scripture ought to be translated into the vulgar language of all nations, against whom the Council of Trent hath made a solemn decree: and with this jesuite agrees our countryman Reynolds the Priest. 
k Calvino-turcismus. p. 825.  It seems to me (saith this Seminary) that this profane revealing of the divine mysteries is odiously contrary to the will of God, and to the nature of the mysteries themselves. 
l Ibid. p. 831.  The manifold and great mischiefs, which by the translation of the Scripture have risen against the Majesty of God, against the holiness of the Scripture itself, against the tranquillity of States, against the faith and good conversation of men, should have force enough utterly to suppress these translations, yea albeit they were supported by divine or Apostolical authority: Thus he, My masters of Rheims notwithstanding this (wisely taking into their considerations 
m In their preface to their translation of the new testament.  the present time, state and condition of our country, unto which diverse things are either necessary or profitable, and medicinable now, that otherwise in the peace of the Church were neither much requisite, nor perchance wholly toller able) have sent us a translation, such as it is, yet durst they not send it abroad alone, but under safe custody of their peevish Comment, which like a thief lies lurking by, to steal from the Reader the true sense of this holy word. Thus you may see, how unwillingly and against their appetite, they have been brought to translate the Scriptures into our vulgar language: Their next sleight to be noted, is the practice and devise they use to restrain and discourage us (that are of the Laity) from reading in them: For whereas we find it to have been familiar with Christ and his Apostles (while they were conversant on the earth) to direct their scholars with 
n joh. 5.36.  search the scriptures, 
o Luc. 10.26.  how readest thou, 
p Coloss. 3.16.  Let God's word dwell plentifully in you, & to such like purpose; Peresius a Popish Bishop declaimeth thus, 
q De tradit. p. 45.  shall no bounds be set to popular, rude, and carnal men? shall old men before they have put off the filth of their minds, and young men that yet speak like children, be admitted to read the Scriptures? I suppose verily (& my opinion fails me not) this ordinance under the pretence of piety was invented by the devil: Another of the same plume, to fear us from reading Gods holy word, tells a story of certain men, that were possessed of a devil; 
r Thirrac: de demoniacis, c. 21. th'. 157.  because being but husbandmen, they were able to discourse of the holy Scriptures. 
s Index lib. prohibi: Pij. 4. Reg. 4.  It is true that by the rule of Pope Pius the fourth, such of the Laity may read the Scriptures as have licence from their lawful Ordinary so to do. 
t Ibid.  But if any Lay person shall presume to look into the holy Scriptures without such licence, he must know his penalty to be no less then to be dented the pardon of his sins: The late Pope Clement the 8. better belike considering, how well it went with their triple crown, when they kept the Laity wholly from searching into the book of God (as in 
u Linwood in const. t. prov. l. 5. titulo de Magistris: § quin.  times past they endeavoured) carpeth at the rule of his predecessor, and resolveth at the last, 
x The observations of Pope Clement the 8. 〈◊〉 the r●le of Pope P●●● the 4.  that notwithstanding this constitution of Pope Pius, Bishops have no power at all to grant any such licence to the Laity of reading Gods holy words. Nevertheless between the enterfiering of these holy Fathers, it passes in priat by my Masters of Rheims, 
y In their ●●e●. to their transla●. of the new Testament.  That such of the Laity may be readers in God's word, as are permitted by their Ordinaries upon certificate from their parish Priest or Confessor, that they be humble, sober, and discreet persons, etc. But I beseech you note the upshot of all. First, this discreet Lay reader must admit this for a principle, 
z Hosius Confess. Polon. p. 385.  That little of God's word is committed to writing, That the greatest part of it is come to us by tradition; the which we must receive from ours Catholic Mother declaring herself by the mouth of our holy father, the Pope of Rome: The next rule this discreet Lay reader must learn to follow, is, 
a Concil. Trident. Sess. 4.  That no man must give any other exposition of Scripture, than such as might agree with the doctrine of the Crurch of Rome; a reason whereof Andradius (that great defender of the faith of Trent) can give us, because, 
b Defence. sid. Trident. l. 2.  All power to interpret the Scriptures, and reveal the hidden mysteries of our religion, is given from heaven to the Popes, and their councils. Where, though the councils be placed as a page to attend the Pope, yet the resolution of all is this (as before I have noted) that if the Council shall dissent in judgement from the Pope, 
c Sententia Papae praeferenda est sententiae omnium aliorum: Turrecremata: sum: de Eccle l. 3. c. 64. concls. ●.  The judgement of the Pope is to be preferred before the judgement of all others; saith the Cardinal Turrecremata. Of whom another writer of the Roman Church in plain toarmes affirmeth, 
d Zumel disp: var: tom: 3. pag. 49:  That he is the master of our faith, and cannot but attain the truth of faith, nor can be deceived or err, if as chief Bishop, and master of the faith, he set down his determination. From all which it is evident (if you mark it well) that although these 
e Paulo 5. Vicedeo. etc. a dedication to the prefet Pope.  Vicedet of Rome could never compass wholly to suppress the sacred Scriptures (as with good discretion possibly they might have been contented, considering how eagerly this holy word pursues then still with hue & cry; which was well observed by Pope Leo the 10. when in his familiar discourse with his friend the Cardinal Bembus, he uttered this unsavoury speech; 
f Quantum lucri apportavit nobis & Curiae nostrae fabula ista de jesu Christo: Baleus de act. Rom. pontiff. in Leone. l. 7.  what profit hath this fable of jesus Christ brought to us or our court) yet by unspeakable sleights and art accompanied in these later ages of the world, with strange success by God's permission, they have endeavoured, to bring the sense of the holy scriptures in safe custody to themselves alone; & then locking it fast with a rabble of gross inventions (styled the Church's traditions) in the closet of their breasts, of both together they have ingeniously framed the ladder whereby they have mounted into the throne of their usurped sovereignty, in spiritual, and earthly dominion; & then taking upon themselves alone to be the only never-erring oracles of Christian religion, when their children have come to crave bread of them, in place of that they have given them stones; wherewithal nevertheless for 
g Although the Pope being negligent of his own and others salvation, draw with him innumerable souls to hell, there to be tormented for ever; yet may no mortal man reprave him for it, for that he is to judge all men, & himself to be judged of no man: dist. 40. si Papae.  manners sake their hungry souls must rest contented, although in the mean time they pine to death for want of the true food of life. Possibly you will think I writ in humour, and misreport them: O that I might be so happy, as that you would give me leave, to avow the truth of these things before you, in the presence of any one of my masters of Rome, that would oppose it: They will tell you, they may not be seen without peril of their lives, as the case stands with them at this day in England; and it is true, that the laws sound out severity against them, but in execution they find them remiss enough: for my part I know, from my first acquaintance with them, they can equivocate in apparel, as well as language; and seem to be any thing, saving what they are; & for this purpose, I would surrender my judgement to mine eyes, and take them for such, as their habit should declare them. God is witness with me I malice not their persons, I will confess I cannot but condemn their craft, and pity such as are enchanted by them. The truth is they are cruel jailers, and mure up your understanding in these things, as their close prisoner; well knowing, that if once they give you but liberty to hear freely what might be said against them, they are sure to lose you. I beseech you (dear Mother) for the love you bear to God, to think maturely of this great affair. It concerns your soul, & that for eternity; and your day of preparation, by the course of nature, is far declining. Certainly the fault of my masters of Rome (who misled you) is inexcusable, yet will not their fault prove your excuse: The account for your soul will be required at your own hands: ignorance (without question) will prove no answer at the judgement day: It is not only a fearful sin, when it misleads us from the way of our salvation, but a grievous punishment that pursues mankind for the first transgression. I know your zeal to the service of God is great, but zeal without knowledge carries with it in the holy Scriptures a just reproof: I cannot expect you should upon my saying abandon the religion you have so long embraced, this only shall be my humble request, & that for his love that suffered a bitter & ignominious death, to bring us to a life of glory and eternity, that you would resolve speedily, to lend an indifferent ear to some debate of this point, by persons learned of either side, for which purpose (although the meanness of my condition may challenge nothing from this state of merit) yet would I hope to find the favour, for so charitable a work, as the good of a soul, which a kingdom cannot redeem, that some learned Priest of the Romish fashion, without peril of the law might be suffered to have access to you; so that you would be willing to admit with all the presence of some moderate, grave, and learned man of the contrary part, between whom, if it might please you to stand but attentive with a mind free of prejudice, my hope would be, and my unfeigned prayer should concur with it, that God would be pleased to open your heart, as he did of Lydia that good woman, and make you able to discern between his truth delivered in his holy word, and the impostures of the present Church of Rome. If you should consult herein with any one of my masters of Rome, I know he would dissuade you from this course; he would sing Syrene-like, pretending this care, that it is not now safe for you to disquiet your conscience with questions of this kind; whereas in truth his aim only would be, to hold you still a captive in the bonds of error, ignorance & security. But God (I trust) in his good time will disappoint their drifts, to whom from my heart I will daily pray (as charity, conscience and duty binds me) that in mercy he will be pleased to direct your good intention with a true understanding of his will; that so your commendable desire of salvation; being accompanied with a right endeavour in the way, may carry you through this pilgrimage of sorrows, into the place of everlasting joys.  
FINIS.