A Copy of the First Let∣ter written to a Gentle∣woman newly seduced to the Church of Rome.

I Was desirous of an op∣portunity in London to have discoursed with you concerning some∣thing of nearest con∣cernment to you, but the multi∣tude of my little affairs hindred me, and have brought upon you Page  106 this trouble to reade a long Let∣ter, which yet I hope you will be more willing to do, because it comes from one who hath a great respect to your person, and a very great charity to your soul: I must confesse I was on your behalf trou∣bled when I heard you were fallen from the Communion of the Church of England, and entred in∣to a voluntary, unnecessary schism, and departure from the Laws of the King, and the Communion of those with whom you have alwaies lived in charity, going against those Laws in the defence and professi∣on of which your Husband died, going from the Religion in which you were baptized, in which for so many years you lived piously and hoped for Heaven, and all this without any sufficient reason, without necessity or just scandall ministred to you; and to aggra∣vate Page  107 all this, you did it in a time when the Church of England was persecuted, when she was marked with the Characterismes of her Lord, the marks of the Crosse of Jesus, that is, when she suffered for a holy cause and a holy con∣science, when the Church of Eng∣land was more glorious then at any time before; Even when she could shew more Martyrs and Confessors then any Church this day in Christendome, even then when a King died in the profession of her Religion, and thousands of Priests, learned and pious men suffered the spoiling of their goods rather then they would forsake one Article of so excellent a Religion; So that serioufly it is not easily to be imagined that any thing should move you, unless it be that which troubled the perverse Jews, and the Heathen Greeks, Scandalum Page  108 crucis, the scandall of the Crosse; You stumbled at that Rock of of∣fence, You left us because we were afflicted, lessened in outward circumstances and wrapped in a cloud; but give me leave only to reminde you of that sad saying of the Scripture, that you may avoid the consequent of it; They that fall on this stone shall be broken in pieces, but they on whom it shall fall shall be grinded to powder. And if we should consider things but prudently, it is a great argument that the sons of our Church are very conscienti∣ous and just in their perswasions, when it is evident, that we have no temporall end to serve, nothing but the great end of our souls, all our hopes of preferment are gone, all secular regards, only we still have truth on our sides, and we are not willing with the losse of truth to change from a persecuted to a Page  109 prosperous Church, from a Refor∣med to a Church that will not be reformed; lest we give scandall to good people that suffer for a ho∣ly conscience, and weaken the hands of the afflicted; of which if you had been more carefull you would have remained much more innocent.

But I pray, give me leave to consider for you, because you in your change considered so little for your self, what fault, what false doctrine, what wicked or dange∣rous proposition, what defect, what amiss did you finde in the Doctrine and Liturgy and Disci∣pline of the Church of Eng∣land?

For its doctrine, It is certain it professes the belief of all that is written in the Old and New Te∣stament, all that which is in the three Creeds, the Apostolical, the Page  110 Nicene, and that of Athanasius, and whatsoever was decreed in the four General Councels, or ma∣ny other truly such, and whatso∣ever was condemned in these, our Church hath legally declared it to be Heresie. And upon these ac∣counts above four whole ages of the Church went to Heaven; they baptized all their Catechumens into this faith, their hopes of hea∣ven was upon this and a good life, their Saints and Martyrs lived and died in this alone, they denied Communion to none that professed this faith. This is the Catholick faith, so saith the Creed of A∣thanasius; and unless a company of men have power to alter the faith of God, whosoever live and die in this faith, are intirely Ca∣tholick and Christian. So that the Church of England hath the same faith without dispute that the Page  111 Church had for 400 or 500 years; and therefore there could be no∣thing wanting here to saving faith, if we live according to our be∣leef.

2. For the Liturgy of the Church of England, I shall not need to say much, because the case will be very evident; First, Because the disputers of the Church of Rome have not been very forward to object any thing against it, they cannot charge it with any evil: 2. Because for all the time of K. Edw. 6. and till the 11^th year of Q. Eli∣zabeth, your people came to our Churches and prayed with us till the Bull of Pius Quintus came out upon temporal regards, and made a Schism by forbidding the Queens Subjects to pray as by Law was here appointed, though the pray∣ers were good and holy, as them∣selves did beleeve. That Bull en∣joyned Page  112 recusancy, and made that which was as an act of rebellion and disobedience, and schisme, to be the Character of your Roman Catholikes. And after this, what can be supposed wanting in order to salvation? We have the Word of God, the faith of the Apostles, the Creeds of the Primitive Church, the Articles of the four first generall Councels, a holy Li∣turgy, excellent prayers, perfect Sacraments, Faith and Repentance, the ten Commandements, and the Sermons of Christ, and all the pre∣cepts and counsels of the Gospel; We teach the necessity of good works, and require and strictly ex∣act the severity of a holy life; We live in obedience to God, and are ready to die for him, and do so when he requires us so to do; We speak honour of his most holy Name, we worship him at the Page  113 mention of his Name, we confess his Attributes, we love his Servants, we pray for all men, we love all Christians, even our most erring Brethren, we confess our sinnes to God and to our Brethren whom we have offended, and to Gods Mi∣nisters in cases of scandall, or of a troubled Conscience, We com∣municate often, We are enjoyned to receive the holy Sacrament thrice every year at least; Our Priests absolve the penitent, our Bishops ordain Priests and confirm baptized persons, and blesse their people and intercede for them; and what could here be wanting to Salvation? what necessity forced you from us? I dare not suspect it was a temporal regard that drew you away, but I am sure it could be no spirituall.

But now that I have told you, and made you to consider from Page  114 whence you went, give me leave to represent to you, and tell you whither you are gone, that you may understand the nature and conditions of your change: For do not think your self safe, because they tell you that you are come to the Church; You are indeed gone from one Church to another, from a better to a worse, as will appear in the induction, the particular of which before I reckon, give me leave to give you this advice; if you mean in this affair to under∣stand what you do; it were bet∣ter you enquired what your Reli∣gion is, then what your Church is; for that which is a true Religion to day, will be so to morrow and for ever; but that which is a holy Church to day, may be heretical at the next change, or may betray her trust, or obtrude new Articles in contradiction to the old, or by Page  115 new interpretations may elude an∣cient truths, or may change your Creed, or may pretend to be the Spouse of Christ when she is ido∣latrous, that is, adulterous to God: Your Religion is that which you must, and therefore may compe∣tently understand; You must live in it, and grow in it, and govern all the actions of your life by it; and in all questions concerning the Church you are to choose your Church by the Religion, and there∣fore this ought first and last to be enquired after. Whether the Ro∣mane Church be the Catholique Church, must depend upon so ma∣ny uncertain enquiries, is offered to be proved by so long, so tedious a method, hath in it so many in∣trigues and Labyrinths of Que∣stion, and is (like a long line) so impossible to be perfectly strait, and to have no declination in it Page  611 when it is held by such a hand as yours, that unless it be by material enquiries into the Articles of the Religion, you can never hope to have just grounds of confidence. In the mean time you can consider this; if the Romane Church were the Catholike, that is, so as to ex∣clude all that are not of her com∣munion, then the Greek Churches had as good turn Turks as remain damned Christians, and all that are in the communion of all the o∣ther Patriarchal Churches in Chri∣stendome, must also perish like Heathens, which thing before any man can beleeve, he must have put off all reason, and all modesty, and all charity; And who can with a∣ny probability think that the Com∣munion of Saints in the Creed is nothing but the Communion of Roman Subjects, and the Article of the Catholike Church was made to Page  117 dispark the inclosures of Ierusalem, but to turn them into the pale of Rome, and the Church is as limited as ever it was, save only that the Synagogue is translated to Rome, which I think you will easily be∣leeve was a Proposition the Apo∣stles understood not. But though it be hard to trust to it, it is also so hard to prove it, that you shall never be able to understand the measures of that question, and therefore your salvation can never depend upon it. For no good or wise person can beleeve that God hath tied our Salvation to impossi∣ble measures, or bound us to an Article that is not by us cognosci∣ble, or intends to have us conduct∣ed by that which we cannot un∣derstand, and when you shall know that Learned men, even of the Ro∣mane party are not agreed concer∣ning the Catholike Church that is Page  118 infallibly to guide you, some say∣ing that it is the virtual Church, that is, the Pope; some, that it is the representative Church, that is, a Councel; Some, that it is the Pope and the Councel, the virtual Church and the representative Church together; Some, that nei∣ther of these, nor both together are infallible; but only, the essential Church, or the diffusive Church is the Catholique, from whom we must at no hand dissent; you will quickly finde your self in a Wood, and uncertain whether you have more then a word in exchange for your soul, when you are told you are in the Catholike Church. But I will tell you what you may understand, and see, and feel, something that your self can tell whether I say true or no concerning it. You are now gone to a Church that protects it self by arts of sub∣tlety Page  119 and arms, by violence and persecuting all that are not of their mindes, to a Church in which you are to be a Subject of the King so long as it pleases the Pope: In which you may be absolved from your Vows made to God, your Oaths to the King, your promises to men, your duty to your Pa∣rents in some cases: a Church in which men pray to God and to Saints in the same Form of words in which they pray to God, as you may see in the Offices of Saints, and particularly of our Lady: a Church in which men are taught by most of the principal Leaders to worship Images with the same worship with which they worship God and Christ, or him or her whose Image it is, and in which they usually picture God the Father, and the holy Trinity, to the great dishonour of that sacred Page  120 mystery, against the doctrine and practise of the Primitive Church, against the express doctrine of Scripture, against the honour of a divine attribute; I mean, the im∣mensity and spirituality of the di∣vine Nature; You are gone to a Church that pretends to be infal∣lible, and yet is infinitely decei∣ved in many particulars, and yet endures no contradiction, and is impatient her children should en∣quire into any thing her Priests ob∣trude. You are gone from recei∣ving the whole Sacrament to re∣ceive it but half; from Christs In∣stitution to a humane invention, from Scripture to uncertain Tradi∣tions, and from ancient Tradition to new pretences, from prayers which ye understood to prayers which ye understand not, from confidence in God to rely upon creatures, from intire dependance Page  121 upon inward acts to a dangerous temptation of resting too much in outward ministeries, in the exter∣nal work of Sacraments and of Sacramentals: You are gone from a Church whose worshipping is simple, Christian and Apostolical, to a Church where mens conscien∣ces are loaden with a burthen of Ceremonies greater then that in the dayes of the Jewish Religion (for the Ceremonial of the Church of Rome is a great Book in Folio) greater I say then all the Ceremo∣nies of the Jews contained in Le∣viticus, &c. You are gone from a Church where you were exhorted to reade the Word of God, the holy Scriptures from whence you found instruction, institution, com∣fort, reproof, a treasure of all excellencies, to a Church that seals up that fountain from you, and gives you drink by drops out of Page  122 such Cisterns as they first make, and then stain, and then reach out: and if it be told you that some men abuse Scripture, it is true, for if your Priests had not abused Scri∣pture, they could not thus have a∣bused you, but there is no necessity they should, and you need not, un∣less you list; any more then you need to abuse the Sacraments or decrees of the Church, or the messages of your friend, or the Letters you receive, or the Laws of the Land, all which are liable to be abused by evil persons, but not by good people and modest understandings. It is now become a part of your Religion to be igno∣rant, to walk in blindeness, to be∣leeve the man that hears your Con∣fessions, to hear none but him, not to hear God speaking but by him, and so you are liable to be abused by him, as he please, without re∣medy. Page  123 You are gone from us, where you were only taught to worship God through Jesus Christ, and now you are taught to wor∣ship Saints and Angels with a wor∣ship at least dangerous, and in some things proper to God; for your Church worships the Virgin Mary with burning incense and candles to her, and you give her presents, which by the consent of all Nations used to be esteemed a worship peculiar to God, and it is the same thing which was con∣demned for Heresie in the Collyri∣dians, who offered a Cake to the Virgin Mary: A Candle and a Cake make no difference in the worship; and your joyning God and the Saints in your worship and devotions, is like the device of them that fought for King and Par∣liament, the latter destroys the for∣mer: I will trouble you with no Page  124 more particulars, because if these move you not to consider better, nothing can.

But yet I have two things more to adde of another nature, one of which at least may prevail up∣on you, whom I suppose to have a tender and a religious Consci∣ence.

The first is, That all the points of difference between us and your Church are such as do evidently serve the ends of covetousness and ambition, of power and riches, and so stand vehemently suspected of design, and art, rather then truth of the Article and designs up∣on Heaven. I instance in the Popes power over Princes and all the world; his power of dispensation, The exemption of the Clergy from jurisdiction of Princes, The do∣ctrine of Purgatory and Indulgen∣ces which was once made means Page  125 to raise a portion for a Lady, the Neece of Pope Leo the tenth; The Priests power advanced beyond authority of any warrant from Scripture, a doctrine apt to bring absolute obedience to the Papacy; but because this is possibly too nice for you to suspect or consider, that which I am sure ought to move you is this.

That you are gone to a Religion in which though through Gods grace prevailing over the follies of men, there are I hope, and cha∣ritably suppose many pious men that love God, and live good lives, yet there are very many doctrines taught by your men, which are very ill Friends to a good life. I instance in your Indulgences and pardons, In which vitious men put a great confidence, and rely great∣ly upon them. The doctrine of Purgatory which gives counte∣nance Page  126 to a sort of Christians who live half to God and half to the world, and for them this doctrine hath found out a way that they may go to Hell and to Heaven too. The Doctrine that the Priests absolution can turn a trifling re∣pentance into a perfect and a good, and that suddenly too, and at a∣ny time, even on our death-bed, or the minute before your death, is a dangerous heap of falshoods, and gives licence to wicked people, and teaches men to reconcile a wicked debauched life, with the hopes of Heaven. And then for penances and temporal satisfaction, which might seem to be as a plank after the shipwrack of the duty of Re∣pentance, to keep men in awe, and to preserve them from sinking in an Ocean of Impiety, it comes to just nothing by your doctrine; for there are so many easie waies Page  127 of Indulgences and getting par∣dons, so many con-fraternities, stations, priviledg'd Altars, little Offices, Agnus Dei's, amulets, hal∣lowed devices, swords, roses, hats, Churchyards, and the fountain of these annexed indulgences the Pope himself, and his power of granting what, and when, and to whom he list, that he is a very un∣fortunate man that needs to smart with penances; and after all, he may choose to suffer any at all, for he may pay them in Purgato∣ry if he please, and he may come out of Purgatory upon reasonable terms, in case he should think it fit to go thither; So that all the whole duty of Repentance seems to be destroyed with devices of men that seek power and gain, and finde errour and folly; insomuch that if I had a minde to live an evil Life, and yet hope for Heaven at Page  128 last, I would be of your religion above any in the world.

But I forget I am writing a Let∣ter: I shall therefore desire you to consider upon the premises, which is the safer way. For surely it is lawful for a man to serve God without Images; but that to wor∣ship Images is lawful is not so sure. It is Lawful to pray to God alone, to confess him to be true and every man a Liar, to call no man Master upon Earth, but to rely upon God teaching us; But it is at least huge∣ly disputable and not at all certain that any man, or society of men can be infallible, that we may put our trust in Saints, in certain extra∣ordinary Images, or burne incense and offer consumptive oblations to the Virgin Mary, or make vows to persons of whose state or place or Capacities, or Condition we have no certain revelation: we are sure Page  129 we do well when in the holy Com∣munion we worship God and Jesus Christ our Saviour, but they who also worship what seems to be bread, are put to strange shifts to make themselves believe it to be Lawful. It is certainly Lawful to believe what we see and feel; but it is an unnatural thing upon pre∣tence of faith to disbelieve our eyes, when our sense and our faith can better be reconciled, as it is in the question of the real presence, as it is taught by the Church of England.

So that unless you mean to pre∣fer a danger before safety, temp∣tation to unholiness before a se∣vere and a holy religion, unless you mean to lose the Benefit of your prayers by praying what you perceive not, and the Benefit of the sacrament in great degrees by falling from Christs Institution, Page  130 and taking halfe instead of all; un∣less you desire to provoke God to jealousie by Images and Man to jealousie in professing a religion in which you may in many cases have leave to forfeit your faith and law∣ful trust, unless you will still con∣tinue to give scandal to those good people with whom you have lived in a common religion and weaken the hearts of Gods afflicted ones, unless you will choose a Catechism without the second Command∣ment and a faith that grows big∣ger or less as men please, and a hope that in many degrees relyes on men and vain confidences, and a Charity that damns all the world but your selves, unless you will do all this, that is, suffer an abuse in your prayers, in the Sacrament, in the Commandments, in faith, in hope, in Charity, in the Com∣munion of saints, and your duty to Page  131 your supreme, you must return to the bosome of your Mother the Church of England from whence you have fallen, rather weakly then maliciously, and I doubt not but you will find the Comfort of it all your Life, and in the Day of your Death, and in the day of Judgment. If you will not, yet I have freed mine own soul, and done an act of duty and Charity, which at least you are bound to take kindely if you will not entertain it obediently.

Now let me adde this, that al∣though most of these objections are such things which are the open and avowed doctrines or practises of your Church; and need not to be proved as being either notorious or confessed; yet if any of your Guides shall seem to question any thing of it, I will bind my selfe to verify it, to a tittle and in that Page  132 sense too which I intend them, that is, so as to be an objection obli∣ging you to return, under the pain of folly or heresy, or disobedience according to the subject matter. And though I have propounded these things now to your conside∣ration, yet if it be desired I shall represent them to your eye, so that even your self shall be able to give sentence in the behalfe of truth. In the mean time give me leave to tell you of how much folly you are guilty in being moved by such mock-arguments as your men use when they meet with women and tender consciences and weaker un∣derstandings.

The first is; where was your Church before Luther? Now if you had called upon them to speak something against your religion from Scripture, or right reason or Universal Tradition, you had been Page  133 secure as a Tortoise in her shell; a cart pressed with sheavs could not have oppressed your cause or person; though you had confessed you understood nothing of the my∣steries of succession doctrinal or personal. For if we can make it appear that our religion was that which Christ and his Apostles taught, let the truth suffer what e∣clipses or prejudices can be suppo∣sed, let it be hid like the holy fire in the captivity, yet what Christ and his Apostles taught us is eter∣nally true, and shall by some means or other be conveyed to us; even the enemies of truth have been con∣servators of that truth by which we can confute their errors. But if you still aske where it was before Lu∣ther? I answer it was there where it was after; even in the Scriptures of the Old & New Testament; and I know no warrant for any other Page  134 religion; and if you will expect I should shew any society of men who professed all the doctrines which are now expressed in the confession of the Church of Eng∣land; I shall tell you it is unrea∣sonable; because some of our truths are now brought into our publick confessions that they might be op∣pos'd against your errors; before the occasion of which there was no need of any such confessions, till you made many things necessary to be professed, which are not lawful to be believed. For if we believe your superinduc'd follies we shall do unreasonably; unconscionably, and wickedly; but the questions themselves are so useless abstract∣ing from the accidental necessity which your follies have brought upon us, that it had been happy if we had never heard of them more then the Saints and Martyrs did in Page  135 the first ages of the Church; but because your Clergy have invaded the liberty of the Church, and mul∣tiplyed the dangers of damnation, and pretend new necessities, and have introduc'd new articles, and affright the simple upon new pre∣tensions, and slight the very insti∣tution and the Commands of Christ and of the Apostles, and invent new sacramentals constituting ceremo∣nies of their own head, and pro∣mise grace along with the use of them, as if they were not Ministers but Lords of the Spirit, and teach for doctrines the Commandments of men, and make void the Com∣mandment of God by their tradi∣tion, and have made a strange bo∣dy of Divinity, therefore it is ne∣cessary that we should immure our faith by the refusal of such vain and superstitious dreams: but our faith was compleated at first, it is no o∣ther Page  136 then that which was deliver∣ed to the saints, and can be no more for ever.

So that it is a foolish demand to require that we should shew be∣fore Luther a systeme of Articles declaring our sense in these questi∣ons: It was long before they were questions at all; and when they were made questions, they remain∣ed so, a long time, and when by their several pieces they were de∣termined, this part of the Church was oppressed with a violent pow∣er; and when God gave opportu∣nity then the yoke was broken; and this is the whole progress of this affair. But if you will still insist upon it; then let the matter be put into equal ballances, and let them shew any Church whose confessi∣on of faith was such as was obtru∣ded upon you at Trent: and if your religion be Pius quartus his Creed Page  137 at Trent, then we also have a que∣stion to aske, and that is, where was your religion before Trent?

The Councel of Trent determi∣ned that the souls departed before the day of judgement enjoy the be∣atifical vision. It is certain this Ar∣ticle could not be shown in the confession of any of the antient Churches; for most of the Fathers were of another opinion. But that which is the greatest offence of Christendom is not only that these doctrines which we say are false were yet affirmed, but that those things which the Church of God did alwayes reject, or held as Un∣certain should be made Articles of faith; and so become parts of your religion; and of these it is that I a∣gain aske the question which none of your side shall ever be able to answer for you, where was your religion before Trent? I could in∣stance Page  138 in many particulars; but I shall name one to you which be∣cause the thing of it selfe is of no great consequence, it will appear the more unreasonable and intole∣rable that your Church should a∣dopt it into the things of necessary belief, especially since it was only a matter of fact, and they took the false part too. For in the 21. Sessi∣on, the fourth Chapter it is affirm∣ed, that although the holy Fathers did give the Sacrament of the Eucharist to Infants, yet they did it without any necessity of salvation; that is, they did not believe it necessary to their salvation, which is notoriously false, and the contrary is marked out with the black-lead of every man almost that reads their works; and yet your Councel sayes this is sine controversiâ credendum; to be believed without all controversie: and all Christians forbidden to be∣lieve Page  139 or teach otherwise. So that here it is made an Article of faith amongst you that a man shall nei∣ther believe his reason nor his eyes: and who can shew any confession of faith in which all the Trent do∣ctrine was professed and enjoyn∣ed under pain of damnati∣on?* and before the Coun∣cel of Constance, the doctrine touch∣ing the Popes power was so new, so decried, that as Gerson says he hardly should have escaped the note of heresy that would have said so much as was there defined: so that in that Article which now makes a great part of your belief, where was your religion before the Councel of Constance? and it is no∣torious that your Councel of Con∣stance determined the doctrine of the halfe communion with a Non obstante to Christs institution, that is, with a defiance to it, or a noted, Page  140 observed neglect of it, and with a profession it was otherwise in the primitive Church. Where then was your religion before Iohn Hus and Hierom of Pragues time; a∣gainst whom that Councel was convened? But by this instance it appears most certainly that your Church cannot shew her confessi∣ons immediately after Christ, and therefore if we could not shew ours immediately before Luther, it were not halfe so much; for since you receded from Christs Do∣ctrine we might well recede from yours; and it matters not who or how many or how long they pro∣fessed your doctrine, if neither Christ nor his Apostles did teach it: so that if these Articles con∣stitute your Church, your Church was invisible at the first, and if ours was invisible afterwards it matters not; For yours was invisible Page  141 in the dayes of light, and ours was in∣visible in the dayes of darkness. For our Church was alwayes visible in the reflections of Scripture, and he that had his eyes of faith & rea∣son might easily have seen these truths all the way which constitute our Church. But I adde yet fur∣ther, that our Church before Luther was there where your Church was, in the same place and in the same persons; for divers of the errors which have been amongst us refor∣med, were not the constituent Ar∣ticles of your Church before Lu∣thers time; for before the last Councels of your Church a man might have been of your Commu∣nion upon easier terms; & indul∣gences were indeed a practise but no Article of faith before your men made it so, and that very late∣ly, and so were many other things besides. So that although your Page  142 men cosen the credulous and the simple by calling yours the old re∣ligion, yet the difference is vast be∣tween truth and their affirmative even as much as between old er∣rors and new Articles. For al∣though ignorance and superstition had prepared the oare, yet the Councels of Constance and Basil, and Trent especially, were the forges and the mint.

Lastly, if your men had not by all the vile and violent arts of the world stopped the mouths of dis∣senters, the question would quickly have been answered, or our Arti∣cles would have been so confessed, so owned and so publick, that the question could never have been as∣ked; but in despite of all oppositi∣on, there were great numbers of confessors who did protest and profess and practise our doctrines contrary to your Articles; as it is Page  143 demonstrated by the Divines of Germany in Illyricus his Catalogus testium veritatis, and in BP. Mortons appeal.

But with your next objection you are better pleased and your men make most noise with it. For you pretend that by our confession salvation may be had in your Church; but your men deny it to us; and therefore by the confession of both sides you may be safe, and there is no question concerning you; but of us there is great que∣stion, for none but our selves say that we can be saved.

I answer; 1. That salvation may be had in your Church, is it ever the truer because we say it? If it be not, it can adde no confi∣dence to you, for the proposition gets no strength by our affirmative. But if it be, then our authority is good or else our reason; and if Page  144 either be, then we have more rea∣son to be believed speaking of our selves; because we are concerned to see that our selves may be in a state of hope; and therefore we would not venture on this side if we had not greater reason to be∣lieve well of our selves then of you. And therefore believe us when it is more likely that we have greater reason, because we have greater concernments, and therefore greater consideration.

2. As much charity as your men pretend us to speak of you, yet it is a clear case our hopes of your salvation is so little that we dare not venture our selves on your side. The Burger of Oldwater being to pass a river in his journey to Daven∣try, bad his man try the ford; tel∣ling him he hoped he should not be drowned for though he was a∣fraid the River was too deep yet Page  145 he thought his horse would carry him out, or at least, the boats would fetch him off. Such a con∣fidence we may have of you, but you will find that but little war∣ranty, if you remember how great an interest it is that you venture.

3. It would be remembred that though the best ground of your hope is not the goodness of your own faith, but the greatness of our charity; yet we that charitably hope well of you, have a fulness of assurance of the truth and certainty of our own way; and however you can please your selves with Images of things as having no firm footing for your trifling confi∣dence, yet you can never with your tricks outface us of just and firme adherencies; and if you were not empty of supports, and greedy of bulrushes snatching at any thing to support your sinking cause, you Page  146 would with fear and trembling consider the direct dangers which we demonstrate to you to be in your religion rather then flatter your selves with collateral, weak, and deceitful hopes of accidental possibilities, that some of you may escape.

4. If we be more charitable to you then you are to us, acknow∣ledge in us the beauty and essential form of Christian Religion; be sure you love as well as make use of our charity; but if you make our charity an argument against us, remember that you render us evil in exchange for good; and let it be no brag to you that you have not that charity to us; for therefore the Donatists were condemned for Hereticks and Schismaticks because they damn'd all the world, and afforded no charity to any that was not of their Communion.

Page  1475. But that our charity may be such indeed, that is, that it may do you a real benefit, and not turn into Wormwood and Colliquin∣tida, I pray take notice in what sense it is that we allow salvation may possibly be had in your Church. We warrant it not to any, we only hope it for some, we allow it to them as to the Sadduces in the Law, and to the Corinthi∣ans in the Gospel who denied the resurrection; that is, till they were sufficiently instructed, and competently convinced, and had time and powers to out-wear their prejudices and the impresses of their education and long perswa∣sion. But to them amongst you who can and do consider and yet determine for error and interest, we have a greater charity, even so much as to labour and pray for their conversion, but not so much Page  148 fondness as to flatter them into boldness and pertinacious adheren∣cies to matters of so great danger.

6. But in all this affair though your men are very bold with God and leap into his judgment-seat be∣fore him, and give wild sentences concerning the salvation of your own party and the damnation of all that disagree, yet that which is our charity to you, is indeed the fear of God, and the reverence of his judgments; we do not say that all Papists are certainly damn'd; we wish and desire vehemently that none of you may perish; but then this charity of judgment re∣lates not to you, or is derived from any probability which we see in your doctrines that differ from ours; but because we know not what rate and value God puts upon the article; It concerns nei∣ther you nor us to say, this or Page  149 that man shall be damn'd for his opinion; for besides that this is a bold intrusion into that secret of God which shall not be opened till the day of judgement, and be∣sides that we know not what al∣layes and abatements are to be made by the good meaning and the ignorance of the man; all that can concern us is to tell you that you are in error, that you depart from Scripture, that you exercise tyranny over souls, that you leave the Divine institution, and prevaricate Gods Commande∣ment, that you divide the Church without truth and without necessi∣ty, that you tie men to believe things under pain of damnation which cannot be made very pro∣bable much less certain; and there∣fore that you sin against God and are in danger of his eternal displea∣sure; but in giving the final sen∣tence Page  150 as we have no more to do then your men have, yet so we re∣fuse to follow your evil example; and we follow the glorious prece∣dent of our Blessed Lord; who decreed and declared against the crime, but not against the Crimi∣nal before the day. He that does this, or that, is in danger of the Councel, or in danger of judgment, or liable and obnoxious to the danger of hell fire; so we say of your greatest errors; they put you in the danger of perishing; but that you shall or shall not perish, we leave it to your Judge, and if you call this charity, it is well, I am sure it is piety and the fear of God.

7. Whether you may be saved, or whether you shall be damned for your errors, does neither de∣pend upon our affirmative nor your negative, but according to the Page  151 rate and value which God sets up∣on things. Whatever we talke, things are as they are, not as we dispute, or grant, or hope; and therefore it were well if your men would leave abusing you & them∣selves with these litle arts of indi∣rect support. For many men that are warranted, yet do eternally perish, and you in your Church damne millions who I doubt not shall reign with Jesus eternally in the Heavens.

8. I wish you would consider, that if any of our men say salvati∣on may be had in your Church, it is not for the goodness of your new propositions, but only because you do keep so much of that which is our Religion, that upon the con∣fidence of that we hope well con∣cerning you. And we do not hope any thing at all that is good of you or your Religion as it distinguishes Page  152 from us and ours: we hope that the good which you have common with us may obtain pardon direct∣ly or indirectly, or may be an anti∣dote of the venome, and an amulet against the danger of your very great errors, so that if you can de∣rive any confidence from our con∣cession, you must remember where it takes root; not upon any thing of yours, but wholly upon the ex∣cellency of ours; you are not at all safe, or warranted for being Papists, but we hope well of some of you, for having so much of the Protestant: and if that will do you any good, proceed in it, and fol∣low it whither soever it leads you.

9. The safety that you dream of which we say to be on your side is nothing of allowance, or warran∣ty, but a hope that is collateral, indirect and relative; we do not say any thing whereby you can Page  153 conclude yours to be safer then ours, for it is not safe at all, but extremely dangerous; we affirm those errors in themselves to be damnable, some to contain in them impiety, some to have sacriledge, some idolatry, some superstition, some practifes to be conjuring and charming and very like to witch∣craft, as in your hallowing of wa∣ter and baptizing bels and exorci∣zing demoniacs; and what safety there can be in these, or what you can fancy we should allow to you, I suppose you need not boast of. Now because we hope some are saved amongst you, you must not conclude yours to be safe; for our hope relies upon this. There are many of your propositions in which we differ from you, that thousands amongst you understand and know nothing of, it is to them as if they were not, it is to them Page  154 now as it was before the councel, they hear not of it. And though your Priests have taken a course that the most ignorant do practise some of your abhominations most grossely, yet we hope this will not be laid upon them who (as S. Au∣stin's expression is) caut â sollicitudi∣ne quaerunt veritatem, corrigi parati cum invenerint: do according as they are able warily and diligently seek for truth, and are ready to swallow it when they finde it; men who live good lives, and re∣pent of all their evils known and unknown. Now if we are not de∣ceived in our hopes, these men shall rejoyce in the eternal goodness of God which prevails over the ma∣lice of them that misguide you; but if we be deceived in our hopes of you, your guides have abus'd you, and the blind leaders of the blind will fall together. For,

Page  15510. If you will have the secret of this whole affair, this it is. The hopes we have of any of you, (as it is known) principally relies up∣on the hopes of your repentance. Now we say that a man may re∣pent of an error which he knows not of; as he that prayes heartily for the pardon of all his sins and errors known and unknown; by his general repentance may obtain many degrees & instances of mer∣cy. Now thus much also your men allow to us; these who live well, and die in a true though but general repentance of their sins and errors even amongst us your best & wisest men pronounce to be in a saveable condition. Here then we are equal, and we are as safe by your confession as you are by ours. But because there are some Bigots of your faction fierce and fiery who say that a general Page  156 repentance will not serve our turns, but it must be a particular renun∣ciation of Protestancy; these men deny not only to us but to them∣selves too, all that comfort which they derive from our Concession, and indeed which they can hope for from the mercies of God. For be you sure we think as ill of your errors as you can suppose of our Articles; and therefore if for errors (be they on which side it chances) a general repentance will not serve the turn without an actu∣al dereliction, then flatter not your selves by any thing of our kindness to your party; for you must have a particular if a general be not suf∣ficient. But if it be sufficient for you, it is so for us, in case we be in error as your men suppose us; but if it will not suffice us for reme∣dy to those errors you charge us with, neither will it suffice you; for Page  157 the case must needs be equall as to the value of repentance and the malignity of the error: and there∣fore these men condemn them∣selves and will not allow us to hope well of them, but if they will allow us to hope, it must be by affirming the value of a gene∣ral repentance; and if they allow that, they must hope as well of ours as we of theirs: but if they deny it to us, they deny it to themselves, and then they can no more brag of any thing of our concession. This only I adde to this consideration; that your men does not, cannot charge upon us any doctrine that is in its matter and effect impious; there is nothing positive in our doctrine, but is ei∣ther true or innocent, but we are accus'd for denying your super-structures: ours therefore (if we be deceived) is but like a sin of Page  158 omission; yours are sins of com∣mission in case you are in the wrong (as we believe you to be) & there∣fore you must needs be in the greater danger then we can be supposed, by how much sins of omission are less then sins of com∣mission.

11. Your very way of arguing from our charity is a very fallacy and a trick that must needs deceive you if you rely upon it. For whereas your men argue thus. The Protestants say we Papists may be saved; and so say we too: but we Papists say that you Protestants cannot, therefore it is safest to be a Papist; consider that of this argu∣ment if it shall be accepted, any bold heretick can make use, a∣gainst any modest Christian of a true perswasion. For, if he can but out-face the modesty of the good man, and tell him he shall Page  159 be damn'd; unless that modest man say as much of him, you see impudence shall get the better of the day. But it is thus in every error. Fifteen Bishops of Ierusa∣lem in immediate succession were circumcised, believing it to be ne∣cessary so to be: with these other Christian Churches who were of the uncircumcision did commu∣nicate: Suppose now that these Bishops had not onely thought it necessary for themselves but for others too; this argument you see was ready: you of the Uncircum∣cision who do communicate with us, think that we may be saved though we are circumcised, but we do not think that you who are not circumcised can be saved, therefore it is the safest way to be circumcised: I suppose you would not have thought their argument good, neither would you have had Page  160 your children circumcised. But this argument may serve the Pres∣byterians as well as the Papists. We are indeed very kinde to them in our sentences concerning their salvation; and they are many of them as unkind to us; If they should argue so as you do; and say, you Episcopal men think we Presbyterians though in errors can be saved, and we say so too: but we think you Episcopal men are Enemies of the Kingdome of Jesus Christ; and therefore we think you in a damnable condition, therefore it is safer to be a Pres∣byterian; I know not what your men would think of the argument in their hands, I am sure we had reason to complain that we are used very ill on both hands for no other cause but because we are charitable. But it is not our case alone; but the old Catholicks were Page  161 used just so by the Donatists in this very argument, as we are used by your men. The Donatists were so fierce against the Catholicks, that they would rebaptize all them who came to their Churches from the other: But the Catholicks, as knowing the Donatists did give right baptisme, admitted their converts to repentance, but did not rebaptize them. Upon this score, the Donatists triumphed, saying; you Catholicks confess our Ba∣ptism to be good, and so say we: But we Donatists deny your Ba∣ptism to be good; therefore it is safer to be of our side then yours. Now what should the Catholicks say or do? should they lie for God and for religion, and to serve the ends of truth say the Do∣natists baptism was not good? That they ought not. Should they damne all the Donatists, and make the Page  162 rent wider? It was too great al∣ready. What then? They were quiet and knew that the Donatists sought advantages by their own fierceness, and trampled upon the others charity; but so they hard∣ned themselves in error, and be∣came evill, because the others were good.

I shall trouble you no further now, but desire you to consider of these things with as much caution, as they were written with charity.

Till I hear from you, I shall pray to God to open your heart and your understanding, that you may return f••m whence you are fallen, and repent, and do your first work, which that you may do, is the hearty desire of

The Second Letter: Written to a Person newly converted to the Church of England.

I Bless God I am safely arrived where I 〈…〉 after my unwilling departure from the place of your abode and danger, and now because I can have no other expression of my tenderness, I account that I have a treble Ob∣ligation to signifie it by my care of your biggest and eternal inte∣rest. And because it hath plea∣sed God to make me an Instru∣ment of making you to under∣stand Page  164 in some fair measure the ex∣cellencies of a true and holy Re∣ligion, and that I have pointed out such follies and errours in the Romane Church, at which your understanding being forward and pregnant, did of it self start as at imperfect ill-looking Propositions, give me leave to do that now which is the purpose of my Chari∣ty, that is, teach you to turn this to the advantage of a holy life, that you may not only be changed but converted. For the Church of England whither you are now come is not in condition to boast her self in the reputation of chang∣ing the opinion of a single person, though never so excellent; She hath no temporal ends to serve which must stand upon fame and noises; all that she can design, is to serve God, to advance the ho∣nour of her Lord, and the good Page  165 of souls, and to rejoyce in the Cross of Christ.

First, Therefore I desire you to remember that as now you are taught to pray both publikely and privately, in a Language under∣stood, so it is intended your af∣fections should be forward, in pro∣portion to the advantages which your prayer hath in the under∣standing part. For though you have been often told and have heard, that ignorance is the Mo∣ther of devotion, you will finde that the proposition is unnatural and against common sense and ex∣perience; because it is impossible to desire that of which we know nothing, unless the desire it self be fantasticall and illusive: it is necessary that in the same propor∣tion in which we understand any good thing, in the same we shall also desire it, and the more parti∣cular Page  166 and minute your notices are, the more passionate and ma∣teriall also your affections will be towards it, and if they be good things for which we are taught to pray, the more you know them the more reason you have to love them; It is monstrous to think that devotion, that is, passionate desires of religious things, and the earnest prosecutions of them should be produced by any thing of ignorance or less perfect notices in any sence. Since therefore you are taught to pray, so that your un∣derstanding is the praecentor or the Master of the Quire, and you know what you say; your desires are made humane, religious, ex∣press, material (for these are the advantages of prayers and Litur∣gies well understood) be pleased also to remember, that now if you be not also passionate and devout Page  167 for the things you mention, you will want the Spirit of prayer, and be more inexcusable then before. In many of your prayers before (especially the publique) you heard a voice but saw and percei∣ved nothing of the sence, and what you understood of it was like the man in the Gospel that was half blinde, he saw men walking like Trees, and so you possibly might perceive the meaning of it in ge∣nerall; You knew when they came to the Epistle, when to the Gospel, when the Introit, when the Pax, when any of the other more gene∣rall periods were; but you could have nothing of the Spirit of pray∣er, that is, nothing of the devotion and the holy affections to the par∣ticular excellencies which could or ought there to have been re∣presented; but now you are taught how you may be really devout, it Page  168 is made facil and easie, and there can want nothing but your consent and observation.

2. Whereas now you are taken off from all humane confidences, from relying wholly and almost ultimately upon the Priests pow∣er and external act, from recko∣ning prayers by numbers, from forms and out-sides, you are not to think that the Priests power is less, that the Sacraments are not ef∣fective, that your prayers may not be repeated frequently; but you are to remember, that all outward things and Ceremonies, all Sa∣craments and Institutions work their effect in the vertue of Christ, by some morall Instrument; The Priests in the Church of England can absolve you as much as the Romane Priests could fairly pre∣tend; but then we teach that you must first be a penitent and a retur∣ning Page  169 person, and our absolution does but manifest the work of God, and comfort and instruct your Conscience, direct and manage it; You shall be absolved here, but not unless you live a holy life; So that in this you will finde no change but to the advantage of a strict life; we will not flatter you and cozen your dear soul by pre∣tended ministeries, but we so or∣der our discourses and directions that all our ministrations may be really effective, and when you re∣ceive the holy Sacrament of the Eucharist, or the Lords Supper, it does more good here then they do there, because if they consecrate ritely, yet they do not communicate you fully; and if they offer the whole representative Sacrifice, yet they do not give you the whole Sacrament;) only we enjoyn that you come with so much holiness, Page  170 that the grace of God in your heart may be the principal, and the Sa∣crament in our hands may be the ministring and assisting part: we do not promise great effects to ea∣sie trifling dispositions, because we would not deceive, but really procure to you great effects; and therefore you are now to come to our offices with the same expecta∣tions as before, of pardon, of grace, of sanctification; but you must do something more of the work your self, that we may not do lesse in effect then you have in your expectation; We will not to advance the reputation of our power deceive you into a less bles∣sing.

3. Be careful that you do not flatter your self, that in our Com∣munion you may have more ease and liberty of life; for though I know your pious soule desires Page  171 passionately to please God and to live religiously, yet I ought to be careful to prevent a temptation, lest it at any time should discom∣pose your severity: Therefore as to confession to a Priest (which how it is usually practised amongst the Romane party, your self can very well account, and you have complain'd sadly, that it is made an ordinary act, easie and transi∣ent, sometime matter of tempta∣tion, often times impertinent, but) suppose it free from such scandal to which some mens folly did be∣tray it, yet the same severity you'l finde among us; for though we will not tell a lye to help a sinner, and say that is necessary which is only appointed to make men do themselves good, yet we advise and commend it, and do all the work of souls to all those people that will be saved by all means; to de∣vout Page  172 persons, that make Religion the business of their lives, and they that do not so in the Churches of the Roman Communion, as they finde but little advantage by peri∣diocal confessions, so they feel but little awfulness and severity by the injunction; you must confess to God all your secret actions, you must advise with a holy man in all the affairs of your soul, you will be but an ill friend to your self if you conceal from him the state of your spiritual affairs: We desire not to hear the circumstance of every sinne, but when matter of justice is concerned, or the nature of the sinne is changed, that is, when it ought to be made a Question; and you will finde that though the Church of Eng∣land gives you much liberty from the bondage of innumerable Cere∣monies and humane devices, yet Page  173 in the matter of holiness you will be tied to very great service, but such a service as is perfect freedom, that is, the service of God and the love of the holy Jesus, and a very strict religious life; for we do not promise heaven, but upon the same terms it is promised us, that is, Re∣pentance towards God and Faith in our Lord Iesus: and as in faith we make no more to be necessary then what is made so in holy Scripture, so in the matter of Repentance we give you no easie devices, and suf∣fer no lessening definitions of it, but oblige you to that strictness which is the condition of being saved, and so expressed to be by the infallible Word of God; but such as in the Church of Rome they do not so much stand upon.

Madam, I am weary of my Journey, and although I did pur∣pose to have spoken many things Page  174 more, yet I desire that my not do∣ing it may be laid upon the account of my weariness, all that I shall adde to the main businese is this.

4. Reade the Scriptures dili∣gently, and with an humble spirit, and in it observe what is plain, and beleeve and live accordingly. Trouble not your self with what is difficult, for in that your duty is not described.

5. Pray frequently and effectu∣ally; I had rather your prayers should be often then long. It was well said of Petrarch, Magno ver∣borum freno uti decet cum superiore colloquentem. When you speak to your superiour you ought to have a bridle upon your tongue, much more when you speak to God. I speak of what is decent in respect of our selves and our infinite di∣stances from God: but if love makes you speak, speak on, so Page  175 shall your prayer be full of charity and devotion, Nullus est amore supe∣rior, ille te coget ad veniam, qui me ad multiloquium; Love makes God to be our friend, and our approach∣es more united and acceptable; and therefore you may say to God, the same love which made me speak, will also move thee to hear and pardon: Love and devotion may enlarge your Letanies, but no∣thing else can, unless Authority does interpo•e.

6. Be curious not to communi∣cate but with the true Sonnes of the Church of England, lest if you follow them that were amongst us, but are gone out from us, be∣cause they were not of us) you be offended and tempted to impute their follies to the Church of Eng∣land.

7. Trouble your self with no controversies willingly, but how Page  176 you may best please God by a strict aud severe conversation.

8. If any Protestant live loosely, remember that he dishonours an excellent Religion, and that it may be no more laid upon the charge of our Church, then the ill lives of most Christians may upon the whole Religion.

9. Let no man or woman af∣fright you with declamations and scaring words of Heretick, and Damnation, and Changeable; for these words may be spoken against them that return to light, as well as to those that go to darkness, and that which men of all sides can say, it can be of effect to no side upon its own strength or pretension.