IF heretofore you haue done mee the honour to repute mee a man of desert , and haue beene desirous of my saluation , I desire that now also you would haue mee in the like esteeme . To the end therefore that my alteration of religion imprint in you no hard conceit of mee , I haue thought it fit to set downe the motiues , and reasons which haue induced mee to this change ; beseeching you to beleeue ( and my GOD knowes that I lie not ) that I haue not had regard to any humane considerations , but on the contrarie haue not harkened to the promises and promotions which the Romane Church offered vnto me ; and haue lost the friendship of many personages , whom neuerthelesse I will not leaue to loue , and honour , and you principally , Sir , whose vertue , and good opinion I haue euer much esteemed , and desired . These considerations infuse a hope into mee that you will rellish well my reasons , which briefely , and summarily I will here set downe .

Giue me leaue then to tell you , Sir , that when I was the most zealously addicted to the Romane Religion , I had notwithstanding this perswasion that Religion is not subject to men , how great and learned soeuer they be , but that they are subject to Religion . I also then held Religion to be the Rule of saluation giuen by GOD to men , to which euery man ought to be subjected , it being not permitted to any one to exempt himselfe , or to change , or diminish it . And thereupon enquiring of some of the Roman Church ( whom I reputed the most learned ) where this Rule was giuen by GOD , they answered that it was contained in that booke commonly called the Bible , and that it was peculiar to this booke onely to be stiled the Word of GOD . According to their information ( hauing first inuoked GOD for increase of knowledge ) I set my selfe to reade this booke , and hauing read intentiuely all the Gospell , I was much astonished to finde almost nothing in it that had beene taught me . I plainely perceiued that it was not there commanded to inuoke the Saints , nor to render any seruice to Images , nor to sacrifice IESVS CHRIST , nor to adore the Hoast , nor to pray to GOD without vnderstanding : I also clearely saw that there was no mention made of Purgatorie , nor of Lent , nor of Masses , nor of Merits , nor of Monkes , nor of diuerse Orders of Religion , nor of the Primacy of the Roman Church . In a word , I found few things there , which I thought to be expressly commanded in the Word of GOD ; nay quite contrary , I found many passages contradictory to those things which in former time I had learned .

Being in this Labyrinth , I thought the next way to get out was , to addresse my selfe to some of the greatest Schollers of that Religion , and to implore their aide . Which I did , and receiued this answere from them , that it was not for mee to reade the Holy Scripture , and to enquire after things which passed my capacity . Also they told mee that the Catholicke Roman Church had so ordained , to which the holy Scripture sends vs , saying that it is the pillar and the prop of Verity . 1 Tim. 3. vers. 15. Who heares not the Church , ought to be held for a Pagan , and a Publican . Mat. 18. and IESVS CHRIST saith to S. Peter , I haue prayed that thy faith faile thee not : which manifesteth vnto vs , that the Roman Church founded vpon Saint Peter cannot erre in faith .

Discoursing of these things with my selfe , I thus said to my selfe . I beleeue that IESVS CHRIST died for mee , and that the promises contained in the word of GOD appertaine to mee as well as to any other of the Church . Wherefore then should I not dare to looke into those things which appertaine vnto mee ? If I had bookes of loue or fables , they would not take them from mee , and yet they will depriue me of that booke , which they themselues affirme to be the word of GOD . And if ( as they say ) it be not to be read but by the learned , no man should euer read it , since that no man can be learned in it before hee haue read it . I had thought that men had read the Scripture to become learned in Piety , and to attaine to that heauenly wisdome , which out-shines all humane wisdome as much as the Sunne a candle . I also assure my selfe that the Scribes and Pharises were as learned as any now aliue , and as conuersant in the Scriptures as any of the Roman Church , and yet wee finde that CHRIST being demanded by his Disciples why the Scribes , and Pharises vnderstood him not , answered ; that to them was not giuen to know the secrets of the kingdome of God . Yet the Papists would perswade vs that a man may be learned in the Gospell before he read it . Why do they alledge to me passages of Scripture , since they will not permit mee to see whether they alledge them faithfully or no. I would haue them to shew mee the places which they cite to proue the authority of the Roman Church . As for that passage where the Church is called the pillar , and the prop of Verity , I finde that there is no mention at all made of the Roman Church , no more then of the Greeke , or Syrian . I may adde also , that there is no likelyhood that the Diuine truth should be founded vpon men , it being more conuenient that men should make the word of GOD their foundation . S. Paul by these words meaneth onely that the Church is established by GOD on the earth to maintaine , and defend the Truth against infidels , and enemies of the Truth : so that these words represent to the Church her duty , and not her authority . So the Syrian Church founded by Iesus Christ , and his Apostles was a pillar of verity against the Iewes and Pagans , but this did not free it from error . The same may also haue happened to the Church of Rome .

As concerning the passage , which sayes , that hee who heares not the Church ought to be held as a Pagan , and a Publican ; hee that reads the precedents , and subsequents shall soone perceiue that these words serue not to proue that the Roman Church , which they call Catholike ( that is to say Vniuersall ) should be iudge in deciding controuersies of Religion . First , because in that place the Roman Chuch is not named . Secondly , because that there it is not spoken of controuersies of religion , but of a quarrell betweene two brethren . Thirdly , it is euident that the Catholike , or vniuersall Church is not there meant ; for to take vp a quarrell betweene two brethren wee should in vaine expect the iudgement of the Church vniuersall : by the Church then in this place is meant the Pastors , and Conductors of some Church particular , endeauouring to appease the mallice of particular men : and it is according to the precept of GOD in his word , that he , who will not consent to what they shall decree , be put in the same ranke with Pagans , and Publicans .

The third passage is that which most offends mee ; for this seemes to mee to be a hard consequence ; I haue prayed that thy faith faile not , Peter : then the Roman Church cannot erre . By the reading of the whole passage it does appeare most manifest that CHRIST speakes not at all to the Church , nor of the Church , but that hee directes his speech onely to the person of S. Peter , preparing him for the temptation , into which he was shortly after to fall , that is , to deny his Sauiour . IESVS CHRIST promiseth him by these words that his faith shall not faile him in this temptation , but that hee should no sooner fall , but that the hand of GOD should raise him vp againe . Secondly , and if CHRIST should there haue meant the Church of Rome , is it possible that neither that place , nor any other passage of Scripture should mention it ? Thirdly , which more is , if our faith be built vpon this supposition , to wit , that Saint Peter is the head of the Church vniuersall , and that hee hath made the Bishop of Rome his successour , not onely in the Bishopricke of Rome , but also in the charge of being head of the Church , and that this charge hath succeeded in a direct line without variation of doctrine , and without interruption of succession ; If all this be true , I demand how the people shall be assured of it , since that to know it , many histories , and authors ancient , and moderne are to read ; which are written in a tongue which the people vnderstands not . In this point also then I remaine vnsatisfied .

I must needs confesse to you also that after I had learned that the Roman Church held , that consecration , and Transubstantiation is not at all in the Masse vnlesse the Priest haue intention to consecrate , I feared much I might at one time or other commit Idolatry , knowing that oftentimes the Priest hath his mind otherwise busied , or does not beleeue himselfe that which he does , or is a derider , and a profane man : from whence it necessarily followeth , those who adore that which the priest liftes vp , adore bread , and call it their creator , and their GOD . I fell into this perplexity by reading the Gospell , where I found the institution of this Sacrament no way to be considered by the Papists . First , for I found that in the Gospell all the assistants did communicate ; but in the Masse ordinarily the Priest alone eats . Secondly , likewise euery one receiued both the species . Saint Paul 1 Cor. 11. speaking to the people commands euery one to proue himselfe , and to drinke of this cup ; but in these daies the cup is taken from the people . Thirdly , IESVS CHRIST did not lift vp the Hoast as doe the Priests . Fourthly , the Apostles did not adore the Hoast , as in these times the people doe . Fiftly , in the whole institution of this Sacrament there is no mension at all made of Sacrifice , nor is it commanded that IESVS CHRIST be sacrificed for the liuing , and for the dead . Sixtly , IESVS CHRIST spake in a tongue which the people vnderstood . Seuenthly , the Gospell saith that IESVS CHRIST tooke bread and broke it : cleane contrary , the Roman Church affirmes that the Priest does not breake bread , but the accidents of bread , to wit , the colour and roundnesse of bread , &c. Eightly , the Ghospell witnesseth that IESVS CHRIST tooke bread , broke it , and gaue it on the contrary , the Roman Church holds that the Priest giues not bread . 10. I finde also in Saint Mat. 26. vers. 29. and in Saint Mar. 14. vers. 25. that IESVS dranke of the fruite of the vine , that is to say , wine ; it was then wine when hee dranke it : for although two cups are mentioned , as appeares by Saint Luke ; yet Saint Matthew , and Saint Marke speaking onely of the cup of the Sacrament cannot questionless vnderstand by the fruit of the vine the wine of a cup , of which they speake not . 11 I also finde in S. Paul , Cor. 10 ve. 16. & cha. 11. ve. 26. that wee eate and breake bread : but the Roman Church saies that wee neither eate , nor breake bread . 12. It is apparant that Saint Paul expounds these words in forme of a Paraphrase , in this manner , the bread , saies hee , which wee breake is the Communion to the body of CHRIST .

But the Roman Church denies all this , and saies that it is not bread , and that wee breake not bread , but the speeies , and apparences of bread : from whence it followeth that these apparances of bread should be the Communion to the body of CHRIST . 13. I finde also in the Acts of the Apostles that the Disciples assembled themselues to breake the bread . Chap. 2. vers. 46. and Chap. 20. vers. 7. It would seeme a thing ridiculous to the Papists if one of their religion , going to receiue the very body of CHRIST at Easter , should say that hee goes to breake bread .

14 I see that the Ghospell according to Saint Luke Chapter . 22. and the Apostle Saint Paul 1 Corinthians . Chapter . 11. informes vs how these words ( this is my body ) are to be vnderstood : for when they come to speake of the cup , in steed of ( this is my bloud ) they thus expound , this cup is the New Testament in my bloud . The bread then is the body of our Sauiour in like manner as that which is in the cup is a Testament ; which is not in substance , but in a Sacrament , As also IESVS CHRIST calleth it a commemoration , And as ordinarily in Scripture , signes and Sacraments take the names of that which they signifie . 15 If the Cup bee the Testament in the blood of CHRIST , as saies Saint Luke , it is not then the very bloud of CHRIST ; for it were absurd to say that the bloud of CHRIST is in the blood of CHRIST .

I will further confesse vnto you that when I was at the height of my ignorance this manner of speaking ( as to lift GOD , to carry GOD , and by the mouth to receiue the creator ) seemed to mee harsh , and grosse . Also , I could not heare without griefe some of the reformed religion to vpbraid vs with our Priests making GOD , and that they sold GOD for a little mony in priuat Masses ; and that if IESVS CHRIST be in the Hoast , he which steales away the Hoast , must necessarily steale away IESVS CHRIST . They also in way of mockage told vs that our greatest Doctours held that the body of CHRIST might be carried away by Mice , which would make any mans haire to stand an end , that hath in a deare esteeme the honour of IESVS CHRIST , our blessed Sauiour , the eternall Sonne of GOD . Moreouer , to affirme that CHRISTS body is in so many places , and that it is in euery crum of the bread , is not agreeable to the Ghospell , which giues him a body like to ours , that he might be our brother . They who alledge that his body is now glorified doe not consider that when hee made this Sacrament his body was yet infirme , and not glorified . Further , his glorification hath not changed his humane nature , but hath onely taken away the infirmities of it .

There is also another inconuenience in the Roman Church , which draue mee from it , which is , that whereas Saint Paul in the 10. Chap. to the Hebrewes saith that wee are sanctified onely by the death of IESVS CHRIST , the Romish Priests say that the Masse is the same sacrifice with that of the Crosse , and that they sacrifice IESVS CHRIST really , and truely for our redemption . Which I vtterly dislike ; for whereas at first the Romish Priests taught me that the death of IESVS CHRIST was the onely price of our redemption , now they giue me for the price of my redemption the sacrifice of the Masse , which notwithstanding is not the death of Iesus Christ . It cannot be said that the Masse is the continuation of the sacrifice of the Crosse ; for then it should be the continuation of the death of Christ , and so CHRIST should die continually . To conclude , they which affirme that the Masse is the sacrifice of IESVS CHRIST , say withall that it is the application , and commemoration of the sacrifice of CHRIST on the crosse : from whence this consequence may be deriued , that it is not the sacrifice of IESVS CHRIST : for as the application of a plaister , is not a plaister : or as the application of a medicine , or a rule , is neither a medicine , nor a rule : so the application of the sacrifice of IESVS CHIST is not the sacrifice of IESVS CHRIST . The same may also be said of commemoration .

Purgatory is another cause of my separation from the Romish Church . I learned at last that the Popish Purgatory was built vpon this tenent , to wit , that IESVS CHRIST by his death , and suffering hath satisfied for the punishment of sinnes before Baptisme , but that he hath not satisfied for the punishment of sinnes committed after Baptisme . I was very inquisitiue after this doctrine ; as iudging it to be a point most behoofull of all for a Christian to vnderstand , since that it explaines vnto vs what CHRIST hath done for vs . But though with all diligence I read the Scriptures yet could I not finde there any mention at all made of Purgatory . I then grew bolder , and thus questioned some of the Romish religion . Hath not IESVS CHRIST payed inough to deliuer vs from Purgatory ? And if hee haue payed inough , why does not GOD accept , and take this payment for as much as it is worth ? 2 And since that Christ makes intercession for vs in heauen , why should not the soules be rather quit of Purgatory by his intercession , then by the indulgences of the Pope ? 3 And if ( as the Papists hold ) none of the faithfull which shall liue at the day of Iudgement shall goe to Purgatory , why cannot GOD as well exempt vs , without violating his iustice ? 4 It is true , that nothing defiled shall enter into Paradis : but Saint Iohn in his 1 Epist. chap. 1. saith that the bluod of Iesus Christ doth cleanse vs from all sinne . 5 The Roman Church also holds that in Purgatory sinnes are not purged away but punished ; it may therefore more fitly be stiled a Tormentary , then a Purgatory . The ordrus , and blots of our soules are not punishments , or paines , but sinnes , of which Iesus Christ doth cleanse vs . 6 It is necessary that the satisfaction of our Sauiour be applied to vs : but it is GOD that must prescribe the meanes how to apply it , for to vs it is not permitted to inuent them . Moreouer , the ineanes applied to a thing ought to be contrary to the thing , there being no medicine which is applied with poyson . In like maner the way to apply vnto our selues the remission of our debts by Iesus Christ , is not to make vs pay them . The meanes to apply to out selues his grace , and mercy , is not in tormenting vs in a fire . Truely the holy Scripture produceth vs examples of persons receiued into Paradise , and entred into peace , and glory , incontinently after their death ; as the thiefe . Luke . 2.29 . Saint Paul 2 Timo. 4.8 . and Esay . 57. vers. 1. and 2 Apocal. 14. vers. 13. But wee finde no example of any man sent to Purgatory . 8 The onely light which hath directed vs to finde out the errour of this Purgatory is experience , which shewes vs that it is a thing meerely inuented for gaine : for no man sees particular Masses but for those that giue money : poore men must content themselues with generall prayers , in which the rich haue also a part . The Mendicant Friers neuer goe to the funerall of a poore man , and yet his soule hath cost as much , and is no lesse precious in the eye of GOD then an Emperours . The letters of Indulgence , and personall dispensation , which the Pope grants , is not but for persons of quality .

Another thing also much moued mee ; to wit , that a man cannot be assured of his saluation ; which made mee thus to reason with my selfe . Shall I any longer remaine in a religion which ( after I haue made a hurde of merits , and satisfactions , nay , haue bought the satisfactions of others ) cannot assure mee after all this whether I be the childe of GOD , or of the Diuell ? what religion can this be which teacheth such distrust ? On the contrary , through the whole Scripture GOD exhorts vs to trust in him , and to come to him with a full certainty of Faith . Heb. 10.22 . and bids vs with boldnesse to trust in him with a liuely faith in Iesus Christ . Ephe. 3.12 .

Consider also , Sir , with mee , that the commandements of the Roman Church are much more honoured & obserued then the commandements of GOD . 1. Because it is there taught , that the Roman Church authoriseth the holy Scriptures , that is to say , that the ordinances of men authorise the commandements of GOD . 2 To eate flesh vpon a good Friday is a greater sinne then to commit murther , or adultery ; yet is this the Friday , on which ordinarily Christ did eate the Paschall Lambe . 3 To blaspheme the name of GOD in this world is a small offence ; but to speake ill of the Pope ( especially in Italy , and Spaine ) is an vnpardonable , and a burnable offence . 4 The Iewes haue a religion which affirme Christ to be a cousner : but to say , that there is no other Purgatory but the bloud of Iesus Christ is a crime deserues the Inquisition . 5 Euery Bishoppe of France may giue absolution for faults committed against the law of GOD , but cannot absolue men of sinnes committed against the Pope , and his Sea . Also in the Roman Church they teach things absolutely contrary to the word of GOD , in his Ghospell . 1 GOD saith Exod. 20. Thou shalt not make the likenesse of things which are in the heauens , or in the earth , thou shalt not bow downe before them , &c. But in the Roman Church they paint the Trinity , and kneele before the images of Saints . 2 GOD saies in his law , Six daies shalt thou labour : The Pope saies thou shalt not labour six daies , but shalt obserue the feasts of euery weeke . GOD saies by his Apostle . 1. Tim. 3. vers. 2. & 4. that a Bishop should be a husband of one wife onely , and that his children should be subject to him in all reuerence : but the Roman Church willeth that a Bishop haue neither wife , nor children . 4 GOD commandes by his Apostle . 1 Cor. 10. that when we are inuited to the houses of Infidels we should eate of all that which is set be , fore vs , without making any scruple . On the contrary , the Roman Church commands thee , when thou art inuited into the houses of Heretiques , not to eate of all that which is set before thee in Lent , and on Good-Friday . 5. GOD saies by his Apostle , 1 Cor. chap. 14. that it is better to speak fiue words in the Church in a tongue vnderstood of the people , then ten thousand in an vnknowne tongue : On the contrary the Roman Church serues GOD in an vnknowne tongue . Neither doth she onely erre in this point , but in many others also . But it may be , Sir , you thinke that the Multitude warrants a religion . I finde that Iesus Christ . Mat. 7. vers. 13. would that we enter in by the strait dore , saying that the way is large through which the multitude passeth , and leadeth to destruction . If you argue against me with signes , and miracles ; I must answer you with my Sauiour , that an adulterous nation demands signes ; and in the 13 of Saint Marke hee saith that false Doctors should come , making signes , and miracles to seduce . If you seeke to conuince mee with the chaire of the Pope , I answere you that the Pharises obiected to Christ the chaire of Moses , and their succession , and yet were the enemies of Iesus Christ . Also Iesus Christ sends vs not to Chaires , but to his word , saying in Saint Iohn 10. that his sheepe follow him , and heare his voyce . And in the 8 chapter hee sayth . If you perseuer in my word , you shall be truely my Disciples . Moreouer , at this day the Syrian , and Greeke Churches , more ancient then the Roman , vant of the like succession , and condemne the Roman Church .

If you reply that in the word of GOD there are difficulties , and obscure passages , I answere that I make my selfe in such things neither iudge , nor interpetor , but this I am sure that I vnderstand inough in the Scripture to saue me . And I assure you that since I turned to the true religion of Iesus Christ , I haue learned more in two months then I did in all my life before . I haue learnd since to belieue no longer by another mans faith . The consideration of these odious errours makes mee exhorte you , as you tender your saluation , to thinke of these things , and to deliuer your soule from this captiuity , to the end that you may glorifie GOD on the earth , if you desire to be glorified in heauen . I beseech GOD that you may be , Sir and rest .

FINIS .