THE ANSWER OF MASTER ISAAC CASAUBON to the Epistle OF THE MOST ILLUSTRIOUS, and most reverend Cardinal PERON.  
Translated out of Latin into English. May 18. 1612.  
LONDON Printed by FELIX KYNGSTON, for William Aspley. 1612.   

TO SIR THOMAS edmond's HIS majesties Legier in France. ISAAC CASAUBON wisheth Health.  
HOnourable Sir, the importunate curiosity of men hath at length overcome my purpose, which would not suffer neither this answer, nor the Epistle that gave the occasion of it to keep private with other scrolls in the desks of the owners. As for me, how unwilling I have been from the beginning and ever since to have it published, both you well know, and others of worth can witness, who have earnestly requested that of me, yet did not prevail. But now seeing so great a man forced to yield unto other men's desire, let none marvel that I also have done the same. And although this Answer was not written to the end that it should be published; yet if they into whose hands it shall come, be equal and moderately minded, not servile to affections, there will prove no cause (I trust) that I should repent of publishing it, or they of reading it. It shall be known to honest men, and such as be desirous of public agreement amongst Christian people, (as I have observed the most to be on both sides, that are good men, and intelligent in matters Divine) that they have his excellent Majesty of GREAT BRITAIN, joining with them in their most holy wish, yea, with most earnest desire. Who although he have just cause to be persuaded that his words, his writings, & his actions heretofore have made manifest to the whole Christian world the excellency of his mind in this behalf; yet he thought good not to despise this occasion happened also of declaring the same. Who is there so void of all sense of piety, which doth not embrace, and admire this affection in so mighty a Prince? Who so savage and barbarous as otherways to interpret it, or to make doubt whether this answer of the King did proceed from a vehement desire of concord? Religious and wise men shall further understand what manner of peace, and concord in the Church this most pious Prince wisheth: and upon what terms and conditions his Majesty is ready to make covenant. For this answer is tempered with such moderation, that the zealous endeavour by all good means to make up peace, appeareth not to be inferior to the Zealous endeavour of defending the truth. And this surely is the King's opinion, this his firm sentence, that it is but vain for such men to think, or talk of the peace of the Church, which are not afraid to separate and disjoin this celestial chariot, which ought in no wise to be discoupled. That in vain therefore do they vaunt of the truth of their opinion, who maliciously interpreting all the sayings of other men, and deducting thence such absurd consequences as they list, giving bad example of such perverse 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  industry, do prove themselves destitute of charity, which is the mother of unity. That in vain also do they usurp the golden names of Charity, and Unity, which are not willing to admit of Truth, which is the foundation of piety that is sincere. It was of old excellently spoken by S. Hilary: Beautiful is the name of peace (saith he) and fair is the opinion of unity; but who may doubt, that that only is the peace of the Church, which is the peace of Christ? The peace of Christ, which alone is taught by this most holy father to be approved off in the Church, it is that, by which the doctrine of Christ, which he taught his Apostles, and his Apostles taught the primitive Church, doth remain safe defenced, and unshaken. Let those to whom it belongeth, who challenge the principal places in the Church, offer unto his Majesty such a peace, and straightway the discord is ended. Let them ingeniously and faithfully separate human matters from divine, things superstitious from things religious, novelties, and late-born devices from such matters as be truly ancient, lastly, the nothing or less necessary, from the necessary: and I say again, and I cry aloud, that all may hear, on his majesties part, and for the Church of England, the discord is at an end Now, to come unto so great a benefit, there lieth but one King's street, as it were, which from the entrance of the Church hath been beaten by our ancestors, namely the free celebration of a General Council: wherein the complaints of all Nations may be heard, wherein controversies may be determined, and peace for the time ensuing, by God's mercy be established. For the rooting of bad opinions out of men's minds, and for the reconciliation of nations divided by dissension, the Church in all ages knew no other course but this, nor used other but this; they used not violence nor arms. But seeing by reason of the general sins of us all, there appears no hope of a General Council, yet it would be some ease of this evil, if the great liberty, or rather unbridled licence of daily writing and publishing books of Divinity, were by severe laws on both sides restrained. For now what hope can remain, when throughout all Europe every where, ever now and then, new writers come abroad, such as be ready to power oil into the fire, rather than by casting on water to extinguish the flame. Gregory Nazianzen, that admirable Divine, could not endure in the men of his time, the curiosity in disputing of divine matters: and in divers places of his writings he affirms that the only cause almost of the evils which that age suffered, not unlike to ours now adays, was this: because men, void of God's spirit, commonly and promiscuously did dispute of spiritual things, and convert Theology into technology, that is, make no other use of Divinity but as a matter 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of learned, or artificial discourse, as they talk of other arts and sciences out of human reason. From this licence, which now almost every where beareth sway rise so many new terms, and such diversity of forms of speech, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sentences which daily more and more breed dissension in the Church of God. Away then with this liberty of prophesying, which is so pleasing unto some of these times, if they understand thereby a licence of broaching new devices, and departing from the doctrine which hath been received by consent of all men in the ages of the primitive Church. What should I tell here of those unsavoury, and unlettered writers, which are scarcely perfect in the first elements of Christian religion, which daily come forth of those places especially, where, without any difference made of good or evil demeanours, without respect of knowledge or ignorance, to the hurt of the common good, rewards are propounded, unto any one that being grown impudent can set out a book against the adverse part, though it be full of rage, and empty of all learning. But what good can be hoped for from such, as make the knowledge of Divinity a trade of living, a help or way to get money? whom neither the glory of God doth move to write, nor the love of truth, nor the edification of the Church, much less the desire of godly and holy peace: but reward only, and base hire, or the tickling of vain glory? Here it will be good to blaze the impudency of one amongst many of the scribblers 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of this garb, of whom I will let you know what is his majesties judgement. He whom I mean, whom I am ashamed to name, such is the baseness of this new Doctor, is a common vagrant Peltmonger, an idiot, an illiterate fellow, that neither hath Greek, nor Latin, without science and without conscience, borne to trouble honest men, and to spend sustenance, and nought else good for. He, because amongst women he is held a petty Master, and well tongued in his mother language, hath taken upon him of late to censure all the writers of both sides. Which he hath undergone more willingly, because two years ago being deeply indebted, having got a pension of seven hundred Crowns, that he might wipe off the old debt, and have annual pay (I speak nothing but truth, and what he himself told me) changed sides, and fled unto the adverse part. So he, which amongst those whom he forsook, lived in famous for suspicion of being an Atheist, hateful to all honest men that knew him nearly, now, forsooth, must needs approve the fervour of his new Zeal to those to whom he hath fled, that is, whom he hath deceived. Wherefore Pelt: being now a Doctor of his own or eating, daily writes, or rather vomits out new books. First, two years since he laid the rudiments of his new profession, when he put forth a book against the Preface of his excellent Majesty, that most learned Prince, himself being the basest of pettifoggers, an unlettered book-maker, the very 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dregs of ignorance: in which book (if you except a very few things) there is nothing but trivial stuff, uttered a thousand times before, nothing but what is drawn out of the lees. And as for those few things excepted, there is no learned man in Paris but knows, and I am certain from whom he stole them. For we are not ignorant under whose table he gathers those crumbs which furnish out his dishes. This Pelt: having some few months since assaulted a man of great fame, and nobility, vouchsafed me also the honour to be thought worthy of the censure of this new Aristarch, this pillar of wisdom: but by the way, and as it were passing by, lest if he should have done otherways, some honour (believe it) had accrued unto my name from the worthiness of so great an adversary. I published not long before an Epistle written to Fronto Ducaeus, a Divine of the society of jesus, wherein was contained a true historical declaration of some things done in this kingdom by certain of that Society. This Epistle Pelt: in his book above mentioned refuteth not, (how could he?) but stabs it with one sharp censure: after that converting his speech unto his Majesty, requests him not to believe any of those things which he beheld with his own eyes, which the whole kingdom saw, which are laid up in the public records, which the universal world now knoweth to be most true. All these things my Pelt: dare call false, and feigned through flattery; yea, and says it to the King: as if the most gracious and clement Prince were one, whose ears lie open for such information as may destroy the innocent. What halter, or what gallows are condign punishment for this crime? When his excellent Majesty read those things, and showed me them, who had not seen them before: I saw him herein detest the strange boldness and impudence of this Pelt. And whereas he would have me thought a cunning flatterer, herein he wrongs egregiously the King, rather than me.  
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
— for sooner down  
Shall the stars fall, and the earth climb up to the sky,  
Then I meet any man with terms of flattery.  
Further, Pelt saith that when I wrote that Epistle I was led with a spirit of giddiness. I wondered then what he called the spirit of giddiness: for he which makes a true relation of things done, or rather transcribes them out of public records, who will say that he is carried with the spirit of giddiness, but such a fellow as himself, which is possessed with the spirit of error. But afterwards, some 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  three days ago I light upon another book of Pelts, written against a very learned man, in the end whereof he hath another blow at me, and says that I am led with the spirit of reformation. So the spirit of reformation, and the spirit of giddiness are one, and the same, as this mischief would make them. Then all those men of divers ages passed, which have earnestly desired the reformation of the Church, and have left us many books for witnesses of their desire, all were giddy. What? were the Fathers of the Tridentine Council led with giddiness, which make so often mention of reformation? In the same book Pelt: warns me to take heed of writing any thing that may displease him: otherways I shall smart for it, he will run me thorough. O zealous man for the house of God which shoots forth his zeal as far as things that are not. Happy I; if I may fall by the hand of this great Aeneas. Only this scruple troubles me sore: how will he do to confute my writings, who is not able to understand them? for I write not books for the women of France to read. Well, I will give Pelt: one advice, which will free both me and him from this scruple. Let him remember the old precept; Quam quisque norit artem in hac se exerceat: Let every man practise that art, wherein he is skilful. Therefore, which thing only he hath learned, wherein only he is able, curet cuticulam, let him care for his pelt, and leave these learned conflicts unto those that have learning. Neither let him be so high minded, as to think that I will ever make any other account of him then of a barking dog, or a wincing ass. I am not wont to be so prodigal of good hours, that he may hope I will ever turn the point of my style upon him. You see (honourable Sir) what kind of Divines spring of late, which like to Mushrooms grow great in one night, whom therefore the Greek Divine wittily termeth sown Divines, and worthily 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  debarreth from the handling of sacred things. But I return to this Answer, which having found published corruptly in the parts beyond sea, I reutewed it, and corrected it. And this I send to you for a testimony of my love, and service, which I know will be welcome to you.  
London, April 10. MDCXII.  
Farewell.   

THE ANSWER OF Mr. ISAAC CASAUBON TO THE Epistle of the most illustrious, and most reverend Cardinal PERON.  
MOst illustrious, and most reverend Lord, I have learned (as I think) by use, and experience, that there is no evil so great, out of which, or by occasion whereof some good may not arise. And as it is an usual speech that honey breedeth gall; so it may be said not unfitly, that sometimes out of pure gall cometh pure honey. Not to seek any further proof of this, the lewd book of that debauched caviller, which gave me first occasion by his excellent majesties command, of writing to your illustrious Honour, it was pure gall, and that most virulent. But both your letters, which upon that occasion you sent me, seasoned with singular courtesy, humanity, and prudence, witnessing the fair ingenuity of the author, were sweeter to me then any honey. Wherefore I was not afraid to show them unto his Majesty, and his Majesty, although he approved not of all that was in them, (for that could not be) yet he refused not, but was willing to read them both. It delighted him very much, that yet he knew one Divine of your side, a man of chief place, of honourable estimation, and excellent learning, which handling the controversies of these times, appeared to be of a moderate, and quiet disposition. For, with what spirit the most are led, which now adays set out books of this argument, there needs no more sufficient declaration then out of those writers which hitherto have oppugned his majesties Apology. All of them (if you except one or two) filling their unhappy leaves with lies, reproaches, and foul language. But especially the words in your last letters did delight his Majesty, whose mind is inflamed with the zeal of sincere piety, whereby you seemed to put him in hope that this friendly communication concerning matters of religion was like not to prove fruitless. Which thing as it pleased the King marvelously, who is ready upon this condition to undergo any pains, so, if there remain no hope hereof; neither is there any just cause why his Majesty, or your Honour should trouble yourselves. Surely I hope, if your Worthiness will take serious care of it, that with the helpeof almighty God, you may effect, by the authority which you have amongst your own, and the report of learning, and wit amongst all, that by these mutual writings, some good profit may redound to the Church of jesus Christ. As for his most excellent Majesty of Great Britain, in whose Court I have now lived a whole veer and more, I dare promise you, and with all manner of asseveration confirm, that he is so affected, and that the course of his whole life hath been so ordered, that all men may easily understand there is nothing dearer to him then the careful endeavour for religion. Neither private business, nor the public cares of his kingdom do usually so affect his Majesty, as a kind of unmeasurable desire by all means to promote religion, and (which consideration most beseems so great a King) an exceeding affection by all right and honest means to procure peace amongst the dissenting members of the Church. And this care so fitting a Christian Prince, the most pious King hath not confined within the bounds of his own kingdom, though very large, but remembering that he is styled the defender of the faith, he hath thought good, not out of any curiosity, but a vehemency of zeal to extend it beyond the limits of his own little world: that his majesties wisdom and authority might be beneficial also to the Churches of other Countries, if occasion were offered: and that daily it might be more apparent in the sight of God, and men, that his chief care is the preservation of Christian religion. Of late therefore, and about the time when I showed you his last letters, his Majesty gave this great experiment of this his devout mind: which, as it is most worthily approved, and commended 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  here of all good and godly men, so, I hope, most illustrious Cardinal, that the knowledge of it will be delightful to you. When the right Honourable and most reverend Prelate, the Lord Archbishop of Canterbury his Grace, by letters certified his Majesty, that there came unto his hands a book brought out of some part of Germany, or the Low Countries, containing doctrine concerning the nature of God, which was new, perverse, and in some points repugnant to the faith of the Catholic Church; and withal desired his Majesty that for the repressing of this mischief, which was lately sprung up, he would show forth the zeal of the defender of the faith, and intercede with the Magistrates of that place where the author lived, desiring of them not to suffer so prodigious doctrine to be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  brought into their Churches, and Universities, and that the inventor of this profane novelty might not pass unpunished: the King, as he came out of coach, after a tedious hunting, as soon as he had received the letters, and the book, noted, and marked in sundry places by that most vigilant Prelate, without any delay thought it a business worthy to be taken notice of. And although at that time his body was faint with exercise, and fasting, yet what he had begun, he went through at once, as it were with one continuance and heat of endeavour: neither could he be entreated by the Nobility which stood about him to have any respect of himself, until after a good long consideration of the whole matter, with the right reverend Bishop of Lichfield and others of the Clergy, and a perfect understanding thereof, he most accurately discharged, as much as appertained to him, and as piety commanded. The book was condemned, and it was determined that all the copies of it should be burnt in London, and in both the Universities. Which afterwards was performed. Letters were immediately dispatched (the King himself dictating) unto his majesties Legier there lying, to testify what was the judgement of the King, and the Church of England concerning this new doctrine. Withal, order was given to acquaint the Magistrates with the matter. Let them look to it, to whom the care of removing that evil doth belong, what account of their delay they can make unto the immortal God, if (which we hope cannot come to pass) neither of their own accord, nor after so notable example, they undergo the patronage of the truth with less zeal and endeavour than they ought. His Majesty at the first receiving of the news was so moved, that he thought he should commit a grievous offence, if he gave any indulgence to his body, before he had fully performed this office of piety. I doubt not (most illustrious Cardinal) but you will greatly approve of, and praise this deed. I have made relation to you of what was done, not to the intent I might commend his Majesty unto you, but to let you understand how fast he holdeth the ancient faith, and how stout and earnest a defender he is of the opinions of the true Catholic Church, whom notwithstanding most of your Catholics will not have to be accounted and called a Catholic, yea many, not a Christian. His Majesty at the first thought the strife about those names not to be material, whilst he held that which was meant by them, which his Majesty desires to do, and fully trusts in the mercy of God that he doth. But because the common sort of men do thus interpret, that to be deprived of such names, is all one as to be deprived of the things understood by those names: therefore he doth not think it wisdom to take no notice of this wrong. As concerning the name of Christian, there is no strife, no controversy betwixt you and him. For neither of your Epistles doth deny this title to be due unto him. The question is then concerning the title of Catholic. For after that, according unto your excellent eloquence, in your first Epistle you had signified that you acknowledged in the King of Great Britain the perfect and absolute Idea of the greatest Prince; in the end, you put this exception, if unto the other gifts of his mind the glorious name of Catholic might be added: and when, by his majesties commandment, it was answered, that that title could not be denied to him, which acknowledged the three Creeds of the Church Catholic, and the four first general Counsels: and which believed all things that were believed as necessary to salvation in the four first ages: with this answer in your last accurate and subtle letters you appeared not to be so well satisfied. Those letters persuade yourself that they were not read hastily, and cursorily, for he read them through, and examined the weight of your reasons with wonderful equity, and gentleness of mind. But, whereas, after the reading of your answer, he departeth not from his former opinion, and yet nevertheless, by the help of God's grace, trusteth he is a true Catholic, his Majesty would have you know what reasons he hath for this resolution. Wherefore, most illustrious Cardinal, receive this short answer to your last letters, which receiving from his majesties own mouth, I was commanded to comprise in words, and to send unto you. I will not now request of you, that in the reading of these you would use such equity, as he did in the reading of yours. I know full well your excellent wisdom and moderation worthy of all praise. The whole disputation in your last letters consisteth of two parts. In the former part are brought five reasons, which do illustrate and show the acception of this thesis, in what sense you would have it taken. This thesis; Catholici appellatio, etc. The name of Catholic can be denied to none which admits of the three, namely, the Apostles, the Nicene, and the Athanasian Creeds: and of the four first general Counsels, the Nicene, the Constantinopolitan, the Ephesine, and that of Chalcedon: lastly, which believes all those things that were thought necessary to be believed to salvation in the first four ages. This thesis, in the King's answer, hath the place of the mayor proposition. The second part of your disputation bringeth in four instances against the hypothesis, or assumption.  

THE FIRST OBSERVATION.  
THe name of Catholic doth not simply signify faith, but also a communion with the Catholic Church. Therefore the ancients would not have them called Catholics which departed from the communion of the Church, albeit they retained the same faith. For they said, there was but one Church Catholic, out of which a man might have the faith and Sacraments; but salvation he could not have. To this purpose you bring many things out of S. Augustine.   

HIS majesties ANSWER.  
TO believe the Catholic Church, and to believe the communion of Saints, are set down in the Apostles Creed distinctly, as two divers things. And the former of these two articles seems to be inserted especially, to the end that a difference might be made betwixt the jewish Synagogue, and the Christian Church. Which was not to be confined within the bounds of one nation, as that was, but to be scattered far and wide thorough all the regions of the world. Wherefore there is no manifest reason, why in the beginning of this observation the name of Catholic should be said to signify communion. Indeed these two are very near joined, but they are two divers things, as I have showed. Now his Majesty believes unfeignedly, that there is but one Church of God, truly, and in name Catholic, or universal, diffused over the whole world, out of which he affirmeth also that no salvation is to be hoped for. He condemneth, and detesteth those which either long since, or more lately have either departed from the faith of the Catholic Church, and so become heretics, as the manichees, or from communion, and so have become schismatics, as the Donatists: against which two sorts of men chiefly all those things were written by S. Augustine, which are brought in this observation. Likewise his Majesty commends the wisdom of those godly Bishops, which in the fourth Council of Carthage, as is here well observed, did add unto the form of examination of Bishops, an interrogation concerning this point. Neither is the King ignorant, that the fathers of the ancient Church did oftentimes many things by way of condescent, pro bono pacis, as they ysed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to say, that is, for desire of maintaining unity, and for fear of breaking mutual communion. Whose example he professeth himself ready also studiously to imitate, and to follow in the steps of those that follow after peace, ad aras usque to the altars, that is, as far as he may (considering the state of the Church in these days) with the safety of a good conscience. For he is as much grieved as any man, for the distraction of the members of the Church, so much abhorred by the holy Fathers: and as earnestly desireth to communicate, if it were possible, with all that are members of the mystical body of our Lord jesus Christ. Nevertheless, his Majesty thinketh that he hath most just cause to dissent from those, which simply, without any distinction, or exception, do perpetually urge this communion. He acknowledgeth it to be very necessary, and one of the proper notes of the Church: yet doth not account it for the true form of the Church, and that which the Philosopher calls the essential being. His Majesty hath learned by his reading 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the holy Scriptures (according to the mind of all ancient fathers) that the true and essential form of the Church is this, that the sheep of Christ hear the voice of 
john 10. 3.  their shepherd, and that the Sacraments be rightly and lawfully administered, namely as the Apostles have given example, and those which followed near to the Apostles times. Those Churches which are thus instituted, they must needs be linked together by a manifold communion. They are united in Christ their head, who is the fountain of life, whereby all live, whom the Father hath chosen to be redeemed by his precious blood, and to be rewarded with eternal life. They are united in the union of faith, and doctrine, in such chief points as are necessary to salvation. For there is but one saving doctrine, there is but one way to heaven. They are united in conjunction of minds in true charity, and the duties of charity, especially of mutual prayers. Lastly, they are united in the communion of one hope, and expectation of promised inheritance; knowing, that before the foundations of the world they were predestinate (I speak of the elect) to be fellow heirs, and of the same body, and partakers of the promise of God in Christ through the Gospel, as saith the divine Apostle. Yet 
Ephes. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  his Majesty adds further, that the same Church, notwithstanding if any member thereof depart from the rule of faith, will more esteem of the love of truth, than the love of unity. He knows that the supreme law in the house of God is the sincerity of celestial doctrine: which if any man forsake, he forsakes Christ which is Truth itself: he 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Tim. 3. 15  forsakes the Church, which is the pillar and establishment of truth, and by this means ceaseth to appertain unto the body of Christ. With such Apostates, a true Catholic neither will nor can communicate: for what consent betwixt Christ and Belial? Wherefore the Church will fly from communion with these, and will say with Greg Nazianzen, 
2. Cor. 6. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Pace. Orat. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Oratione habita in Concil. Constantin.  that disagreement for godliness is better than ill affected concord. Neither will he doubt, if need be, to say with the same blessed father, that there is a holy contention. Now that such a necessary separation should sometimes be in the Church, both we are taught in other places of holy Scripture, and that admonition also of the holy Ghost, not without cause given to the Church, doth openly declare: saying, Go out of Babylon, my people, lest you communicate 
Apoc. 18. 4.  with her sins. What that Babylon is, whereout the people of God are commanded to depart, the King disputes not in this place, nor affirms he any thing concerning it: yet thus much the matter itself doth plainly show, that whether some private Church be understood in that place by the name of Babylon, or the greater part of the whole, it was before this a true Church, with which the religious might religiously communicate: but after it was more depraved, the religious are commanded to go out, and to break off communion. Whereby it may be easily understood, that not all communion with those that be called Christians is to be desired of the faithful, but that only which may stand with the integrity of doctrine revealed from heaven. Now, to come nearer to the purpose, his Majesty denies those places of S. Augustine to belong at all to him. For he affirms that all those testimonies do evince this only; that there remains no token of salvation for them which depart from the faith of the Catholic Church, or from communion with the same Church. Which thing (as I said before) the King willingly grants. But here his Majesty desires of you (most illustrious Cardinal) that you would call to mind, and perpend, what great difference there is betwixt the times of S. Augustine, and these of ours. How much the Church now called Catholic differs from the ancient; how the face of the Church is changed, and the outward form, to say nothing of the inward. For then the Church Catholic was like a city seated upon an hill, which, as Christ saith, cannot be hid, known to all, conspicuous 
Matth. 5. 14  and certain, whereof no sound mind could make question. Which was not (as the foolish Donatists prated) lying I know not where, in the South, driven into some corner of the world, but diffused far and wide thorough the whole earth flourishing under the Emperors, whose dominion extended from the East to the West, and from North to South. You might see the Bishops of the East and West daily communicating, and when need required assisting one another. For that which is written in the Constitutions of Clement, that the Catholic Church is the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  charge of all the Bishops, and by that means that every one is an Ecumenical Bishop, we wonder now when we read it, neither can we believe it, which then daily practice did show to be most true, and may easily be demonstrated out of history, by infinite examples. There were then also in frequent use literae formate, that is, demissatie or testimonial letters; by commerce whereof, and as it were by tokens, communion was held amongst the members of the Church, although far removed by distance of place. Furthermore, when it stood in need, they had Counsels truly ecumenical, not, as since we have seen; ecoumenical in name only, but indeed assembled out of some Provinces of Europe. And in those ancient times this was the fastest bond, whereby all the members of the Catholic Church were knit together in the jointure of one body; which body was for that cause very eminent, conspicuous, and in the fair view of all, which no man could choose but know. There was one faith, one state, one body Catholic, frequent mutual visitation, wonderful consent of all the members, a wonderful sympathy. Was any man lapsed by heresy, or schism from the communion of any one Church: I speak not of any one of the chief, which were the seats of the four Patriarches: but of any one much smaller? that man as soon as it was known, was held to be excluded from the communion of the whole Catholic Church. For whereas we meet with some examples observed to the contrary, that was not right, but usurpation. Was any man bold to corrupt the truth a little, by being of another opinion? it was easy even for a child to deprehend 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him. Wherefore such a steale-truth being once discovered, all the shepherds of the whole world, if need was, were raised, and were never quiet until they had rooted out this evil, and provided for the security of Christ's sheep. By these signs and marks the Church at that time was conspicuous: but this happiness continued not many ages. For, after that the Empire was overturned, and the form of the Commonwealth altered, there sprung up many new states, differing as well in manners and language, as in ordinances, and laws. Then upon the distraction of the Empire followed the distraction of the Catholic Church: and by little and little all those things ceased, which had been before of singular use for the preservation of union and communion in the outward Catholic body of the Church. From that time the Catholic Church hath not ceased to be, for it shall continue ever, neither shall the gates of hell at any time prevail against it, seeing it is founded upon Christ the true rock, and upon the faith of Peter and the rest of the Apostles; but it began to be less manifest, being divided into many parts, which, as touching external communion, were quite separated from one another. Then (which is chiefly to be lamented) it came to pass by this dissipation, that there was less strength in the parts, than before in the whole body to resist the enemy of mankind, who is ready at all times, as our Saviour teacheth, to scatter tars amongst the good seed. And considering, in these times we see with our eyes that this is come to pass, and it is so gross that we may almost grope it with our hands, it is ridiculous, and most absurd to dispute whether this thing could heretofore happen, or hath now happened. Therefore the Church of Rome, the Greek Church, the Church of Antioch, and of Egypt, the Abyssine, the Moschovite and many others, are members much excelling each other in sincerity of doctrine, and faith: yet all members of the Catholic Church, whose jointure, in regard of the outward form was long since broken. For which cause his Majesty doth much wonder, when he considers how some Churches, which heretofore were but members of the body once entire, do now engross all the right of the whole, and appropriate to themselves the name of Catholic: excluding from their communion, and affirming boldly, that they belong not to the Catholic Church, whosoever do dissent from them in anything, or refuse the yoke of their bondage. Neither do you only challenge to yourselves this right: there are others that do the same. For, (his Majesty speaks it with grief) there are at this day many private Churches, which believe that they only are the people peculiar, which they call the Church. Give 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  them that strength which the Church of Rome hath, and they shall do the same with her, and pronounce of all others as hardly as she doth. What shall we say? are there not sundry sects now adays, which are certainly persuaded that they only have insight into the Scriptures, and, (as the Poet saith) that they only are wise, that all others walk 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   like shadows? It is true, indeed, that in every age there were conventicles of sectaries, and dissemblies, which did boast themselves of the Catholic Church, and by this provocation did allure many unto them: but it is the peculiar and famous calamity of these latter times, that the Catholic Church, unto which of necessity a man must adhere, either really, and actually, or at the least in will, and vow, is become less manifest than it was of old, less exposed to the eyes of men, more questionable and doubtful. For 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which cause his excellent Majesty thinketh that he ought more carefully in such a deluge of variable opinions to betake himself to the mountains of the sacred Scripture: and as S. Augustine gave counsel to the Donatists to seek the Church of Christ in the words of Christ. And so S. chrysostom, both elsewhere, and of purpose in his 33. Homily upon the Acts of the Apostles, handling the question, How the true Church might be discerned amongst many Societies which challenge to themselves that name: teacheth that there be two means of deciding that question: first, the word of God, and secondly, antiquity of doctrine, not invented by any new author, but always known from the birth, and beginning of the Church. These two trials the King, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Church of England embracing, do avouch that they acknowledge that doctrine only for true, and necessary to salvation, which flowing from the fountain of sacred Scripture, through the consent of the ancient Church, as it were a conduit hath been derived unto these times. Wherefore to make an end of this observation, his Majesty answers, that it is faulty many ways, and cannot stand with the hypothesis propounded. Because (saith he) the Church of England is so far from forsaking the ancient Catholic Church, which she doth reverence, and admire: that she departeth not from the faith of the Church of Rome, in any point wherein that Church agreeth with the ancient Catholic. If you question the succession of persons, behold the names of our Bishops, and their continuance from the first without any interruption: if the succession of doctrine, come, make trial: let us have a free Council which may not depend upon the will of one. The Church of England is ready to render an account of her faith, and by demonstration to evince, that the authors of the reformation here, had no purpose to erect any new Church, (as the ignorant and malicious do cavil) but to repair the ruins of the old, according to the best form: and in their judgement that is best which was delivered by the Apostles to the Primitive Church, and hath continued in the ages next ensuing. His Majesty grants, that his Church hath departed from many points of that doctrine, and discipline which the Pope of Rome now stiffly defendeth: but they do not think this to be a revolting from the Catholic Church, but rather a returning to the ancient Catholic faith, which in the Roman Church by new devices hath been manifoldly, and strangely deformed; and so a conversion to Christ the sole Master of his Church. Wherefore if any man grounding upon the doctrine of this observation, will infer from it, that the Church of England, because it rejects some ordinances of the Roman, hath therefore departed from the ancient Catholic Church: his Majesty will not grant him this, until he prove by sound reasons, that all things taught by them of Rome, especially those which they will have to be believed as necessary to salvation, were allowed of from the beginning, and established by the ancient Catholic Church. Now, that no man can ever do this, at least never yet hath done it, his Majesty, and the reverend Bishops of the English Church, do hold it to be as clear as when the Sun shineth at midday. Lastly, his Majesty thinketh it a great offence to forsake the Church, but he utterly denieth that he, or his Church are guilty of this crime. For, saith his Majesty, we depart not voluntarily, but we are driven away. And your 
Non fugimus, sed fugamur.  Honour well knoweth how many, and how excellently learned and godly men, for these five hundred years at the least, have wished the reformation of the Church, both in the head, and members. What grievous complaints have been often heard of worthy Kings and Princes, lamenting the estate of the Church in their times? But what availed it? for unto this day we see not any one thing amended of all those which were thought most needful of reformation. Wherefore the Church of England in this separation feareth not any fellowship with the Donatists, if the matter be debated by ingenuous men. They willingly and without cause left the Catholic Church, which at that time the consent of all nations did approve, whose doctrine or discipline they could not blame: but England being enforced by great necessity, separated herself from that Church, which innumerable Christian people did not grant to be the true Catholic, and universal Church: nay more, which many of your own writers have heretofore ingenuously confessed to have varied much from the ancient Church in matters of faith, and discipline; to have patched many new things to the old, and evil to the good: which indeed, is now better known to the universal world, then that any man can deny, or be ignorant of it. Furthermore, the Church of England for some ages past had felt the yoke of the Roman servitude so cruel, being afflicted with their often new vexations, and incredible exactions, that if there were no other cause, yet that alone might suffice before equal judges to free them from the suspicion of schism, and as S. Augustine speaks of the Donatists, iniquae discissionis, of an unjust rent, or distraction from the Church. For the English did not depart from brotherly charity upon a humour, as the Donatists did, nor, as the ten tribes of the jews, for fear of imminent evil: but after the patience of many ages, after unspeakable miseries, at length they withdrew their necks, and shaked off the intolerable burden, which neither were they able longer, nor would their conscience suffer them to bear. Besides this, the ancient Church, to the end that she might draw the refractory Donatists to communion, was wont with admirable charity to provide for the temporal commodities of the Bishops, and others that were reconciled: but the Church of Rome (being desirous of amity with England) what doth she? first, thunder's out her Bulls, then useth violence, open, and secret: then receiveth into her bosom, and still cherisheth detestable traitors, evidently condemned of plotting the desolation of their Country: lastly, numbereth amongst Martyrs those which suffered for the same crimes, and daily defendeth their innocency against all laws both divine and human. Cardinal Bellarmine 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  himself (I am loath to speak, but I speak the truth) is become a principal patron of these parricides: who of late also (that he might draw on his Majesty) hath used this argument of wondrous efficacy to persuade; that the kingdom of England belongeth to the Pope, and that his Majesty of England even in temporalties is his subject, and holdeth his kingdom of him. I omit other grievances of the King and Church of England both ancient and modern, which are not to be rehearsed in this place.   

THE SECOND OBSERVATION.  
BEsides those that are necessary to salvation, there are two kind of things, which the ancient Church believed: whereof one is, things profitable to salvation, the other, things lawful, and not repugnant to the same. Therefore if a man will embrace the faith of the ancients, he must also embrace those things, and esteem them as the ancient Church did.   

HIS majesties ANSWER.  
THose things which were held by the holy Fathers, as not absolutely necessary to salvation; but only profitable, or lawful, they ought to be esteemed little more than indifferent. For the use of them being as things not simply necessary, in the beginning was free. In such things therefore to devise any necessity at all, it seems unjust: for by and by there will follow a necessity of using them: as we fee it is come to pass in the Church of Rome: which observes at this day many things as simply necessary to the integrity of faith, which the ancient Church scarce knew, much less used as matters of necessity. I will allege four examples of many. It is manifest that in the primitive Church confession of sins was used, but far otherways then now. For, that auricular confession in that manner which you have it was in use in the primitive ages, I think, no man will affirm. His Majesty grants that the Fathers which did first ordain it, had their reasons why they thought that such manner of confession would further the easier attaining unto salvation: but they held it not for a thing necessary absolutely, much less for a Sacrament: or at least not all the Fathers thought so. For as touching S. chrysostom, it is plain that he required not of his people auricular confession. But the matter is now come to that pass, that there is little less attributed to this confession, then to the precious blood of Christ, whereby we are redeemed: the absolute necessity thereof is so precisely urged. Whence by little grew up that doctrine in the Church of Rome, of not disclosing the secret of confession upon any occasion soever. For, because they believed that it was impossible without this confession to attain unto the haven of salvation, therefore they thought it necessary to remove all impediments that might hinder it. Wherefore in time this doctrine hath proceeded so far, that now to murder Kings, or suffer them to be murdered, seems to be no sin, in comparison of breaking the seal of confession: which many of your Divines, especially the expounders of the Canon Law have in their books published. Moreover, Binetus a jesuit, did avouch as much to me at Paris, in the same terms, which I remember that I told you afterwards. We know also, neither perhaps is your Honour ignorant of it, that there is another jesuit in France, which of late was bold to say, That if our Lord jesus Christ were living upon the earth, subject to death, and some man had told him in confession, that he would kill him, notwithstanding, rather than he would reveal that confession, he would suffer (I tremble to speak it) Christ jesus himself to be murdered. Which horrible blasphemy you see whence it took the original. In like manner, abstinence from wine, and dainty cheer, set times of fasting, xerophagiae, or, eating dry meats, the ancient Church reckoned amongst such things as were profitable to the easier obtaining of salvation: neither doth his Majesty deny it, giving a convenient interpretation according to the intention of the primitive Church: but, by your leave, he liketh not that the observation of these things should be more strictly required, then of such as are expressly contained in holy Writ. Again, single life in the Ministers of the Church, was in old time commended, but now it is commanded, and exacted as a matter of absolute necessity: whereof you shall hear more hereafter. So, whereas S. Paul saith, that he doth afflict his body, and make it serviceable, his Majesty 
1. Cor. 9 27  honours, and calls them blessed that follow this example of the divine Apostle: but he detesteth those which reckon sackcloth, and Lacedaemonian whip, and such vexations 
Laconicas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of body, or, as they call them, satisfactions, amongst the causes of salvation: or at least so highly prise them, that they make account of slovenry, and whatsoever nastiness, as of sanctimonial perfection. But of all such his Majesty doth especially abhor them, which after the manner of the priests of Baal, rending their bodies with scourges, would make us imagine God to be desirous, and thirsty for man's blood, like Bollona the Pagan Goddess. Only, he commends their wisdom, which hiring others to be whipped for them, do purchase the merit of those punishments which they have suffered. So, it cometh to pass, that the rich offend, and the poor are punished: that penalty pursueth not the guiloie, but him that is in poverty and want. Wherefore, his Majesty, as he thinketh it unlawful to condemn those things which the Fathers of the first age by unanimity of consent did hold for things expedient, or lawful: so he cannot endure to be bound with any peremptory necessity of using the same. For he holdeth Necessary and Indifferent to be of a contrary nature. But of these more largely in the Observation following.   

THE THIRD OBSERVATION.  
SEeing in the matter of religion there is more than one kind of necessity, we must take heed when we speak of things necessary to salvation, that we be not deceined with the ambiguity of the term. For there is necessity absolute, and upon condition: a necessity of the mean, and of the precept. There is also a necessity of believing, which bindeth all Christians without exception and another which doth not generally bind all. Lastly, there is a necessity of action, and a necessity of approbation.   

HIS majesties ANSWER.  
THe doctrine in this Observation, wherein the divers kinds of necessity are learnedly, and very accurately declared, his excellent Majesty is so far from disliking, that on the contrary, he thinketh, if these distinctions be taken away, a manifold confusion would follow in matters of religion. For what can be thought more dangerous than that things absolutely necessary should be held as necessary only upon condition, or chose? and that other distinction which serveth for the right, and orderly disposition of all things in the house of God, is no less profitable. Likewise, in your examples, his Majesty observeth nothing greatly to be disallowed. But in your explication of things absolutely necessary, he commendeth the truth of that speech: that there is no great number of those things which be absolutely necessary to salvation. Wherefore his Majesty thinketh that there is no more compendious way to the making of peace, than that things necessary should be diligently separated from things not necessary: that all endeavours might be spent about the agreement in the necessary, and as touching the not necessary, that a Christian liberty might be granted. Simply necessary, his Majesty calleth those things, which the word of God expressly chargeth to be believed, or practised: or which the ancient Church by necessary consequence, hath drawn out of the word of God. But such things, which out of the institution of men, although with a religious, & wise intent, yet besides the word of God, were received, and used of the Church for a time, those he thinketh may be changed; or relaxed, or abolished. And as Pope Pius the second said of the single life of the Clergy, that there was good right in times past to ordain it, but now there is better to disannul it: his Majesty thinks that the same speech may be used in general of the most Ecclesiastical observations, which are brought into the Church without any precept of God's word. If this distinction were used for the deciding of the controversies of these times, and if men would ingenuously make a difference betwixt divine, and positive law, it seems that amongst godly and moderate men, touching things absolutely necessary, there would be no long, or bitter contention. For both (as I said even now) they are not many, and they are almost equally allowed of by all which challenge the name of Christian. And his excellent Majesty doth hold this distinction to be of such moment for the diminishing of controversies, which, at this time do so vex the Church of God, that he judgeth it the duty of all such as be studious of peace, diligently to explain it, to teach it, to urge it. Now will we address ourselves to speak of some examples which are proposed in this Observation. Amongst the things absolutely necessary, yet not simply, but in respect of divine institution, you reckon the baptism of infants, which we (say you) do refer unto this kind of necessity. Afterwards you bring a place out of S. Augustine, wherein the possibility of salvation of children not baptized is precisely denied. Here, first, his Majesty professeth that himself and the Church of England do allow the necessity of baptism, in respect of divine institution, as well as you. The Church of England doth not bind the grace of God to the means, which is contrary even to the doctrine of the better sort of schoolmen: yet because God hath appointed this for the ordinary way to obtain remission of sins in his Church, and Christ himself denieth the entrance into the kingdom of heaven to those which are 
job. 3. 5.  not borne again of water and the Spirit: therefore it is carefully provided here by the Ecclesiastical laws, that parents may have baptism for their children at any time, or place. Wherefore, that which Tertullian saith of the primitive Church, that Bishops, Priests, and Deacons did baptize: and lastly, that the same was lawful for lay men also in case of extreme necessity; the same, as concerning Bishops, Priests, and Deacons, is at this day practised in the Church of England, without any rigid or inviolable observation of whatsoever time or place. But for the baptism of lay men or women, as by the laws of the Church it is forbidden to be done; so being done according to the lawful form, in a manner it is not disallowed, the Church pronouncing it to be baptism, although not lawfully administered. But his excellent Majesty doth so highly esteem of this Sacrament, that when some Ministers in Scotland, pretending I know not what ordinances of new discipline, refused, upon the desire of the parents, to baptize infants ready to die, he compelled them to this duty with fear of punishment, threatening no less than death if they disobeyed. Wherefore the words of S. Augustine, which do precisely exclude the not baptized from eternal life, if they be understood of the ordinary way thither, and the only way that Christ hath taught us, his Majesty hath nothing to object against that opinion: but if it be simply denied that almighty God can save those which die unbaptised, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  his Majesty, and the Church of England abhorring the cruelty of that opinion, do affirm that S. Augustine was an unnatural and hard father unto infants. Undoubtedly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  his Majesty thinketh, that both these extremes are with the like care to be eschewed: lest if we embrace this rigid sentence, we abbreviate the power of God, and offer wrong to his infinite goodness: or, whilst, as some do, we reckon baptism amongst such things, the having, or foregoing whereof is not much material, we should seem to make light of so precious a Sacrament and holy ordinance of God. S. Augustine was a worthy man, of admirable piety, and learning, yet his private opinions his Majesty alloweth not as articles of faith, neither do you allow them; for example, Saint Augustine believed, as did Innocentius the first before him, that the receiving of the blessed Eucharist by infants was no less necessary to their salvation then baptism, and this he avoucheth in many places of his writings: yet you believe it not, neither hath the Church of England changed this point of doctrine which she received from you. Amongst those things which impose necessity of action upon some persons, you number marriage. Siquis sobolem tollere volverit: If any man say you desire to have issue. Again, soon after, when you declare the necessity of approbation, you reckon the choice of living in virginity or single life: which things when his Majesty read, he disallowed them not, yet he thought that unto both examples, something might conveniently be added: for upon the former it seems to follow, that there is no other necessary cause of marriage, save hope of issue. But the Apostle S. Paul doth teach us in express terms, that they also are bound to provide for marriage which want the gift of continence. If they contain not, saith he, let them marry. This 
1. Cor. 7. 9  addition is of no small moment. For who knoweth not what occasion is daily ministered in the Church of Rome, of many and horrible crimes, through the contempt of this Apostolic rule, through the neglect of this necessary remedy? Wherefore in continent persons his Majesty exceedingly commenceth the living in the estate of virginity, or single life: and being by the singular mercy of God more familiarly acquainted with the sacred Scripture, than most Princes are, be knoweth S. Paul's sentence of the whole matter, and the examples extant in both Testaments, and the rewards proposed to them that contain. But whereas your Divices do commonly teach, especially the Doctors of the Canon Law, that fornication, whoredom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and other foul sins not to be named, are more tolerable in Ministers of the Church, then lawful marriage, and the bed undefiled: that his Majesty accounteth a most detestable crime, and most worthy of the hatred of God, and men. His Majesty opposeth against all the cavils of Sophisters, yea against all human authority whatsoever, that oracle, of the holy Spirit, pronounced by the mouth of the Apostle; It is better to marry then to burn. For as a wise Captain ought to be more afraid of receiving overthrow, or loss to himself, then of weakening his enemy: so in the election of a man's life, whether he would lead it married, or single, his Majesty thinks that godly men ought in the first place to decline the transgression of God's law, and then on God's name, if any man have the power, let him use that benefit of nature. It is a threadbare cavil, that England is not a lawful Church, because here wanteth the practice of such vows. But what can the want of vow hinder, as long as we are not destitute of that which is vowed? For here are many Bishops, and other Pastors of the Church, who without ostentation of vow do abstain from marriage, and yet lead their lives chastened, and saintly, without any taint of common sinister report. Moreover, for the Monasteries themselves, his Majesty (as he is most earnestly affected unto piety and goodness) would not have dissolved them, or not all of them, (as I have heard him often protest) if he had found them uncorrupted, and observing the Canons of their first institution. But his excellent Majesty often wisheth that the Tridentine Fathers, which could not be drawn by the entreaties of great Kings and Princes to provide for public honesty on this behalf, would consider with themselves, from what fountain this doctrine did flow. For whereas at the first, single life was placed amongst profitable orders, and counsels: afterwards vows were annexed, at length men came to this absolute necessity, which now reigneth amongst you, the law of God being abandoned, and most vilely disgraced. Now whereas in the end of this observation it is added, that they which allow of some, and reject other of those things which the ancient Church believed as necessary to salvation, although under divers kinds of necessity, have no reason to affirm that they retain the same faith and discipline with the ancient Catholic Church; his Majesty well enough perceiveth the drift of that speech. He answereth therefore, that he will not extol his own Church, by comparing it to a glass without spot, or to a face perfectly fair without wrinkle, or blemish: he leaveth such Pharasaisme to others. Yet that this he knoweth evidently, that if question be made concerning the essential marks of the Church, or if you look at those things which are plainly necessary to salvation, or respect order, and decency in the Church; you shall not find a Church in the whole world (God be praised for it) more approaching to the faith, and fashion of the ancient Catholic. His Majesty excepts none, no not the Church of Rome: which by new inventions devised for increase of superstition, and for the establishing of her dominion over Princes, and people, hath manifestly turned, and changed the faith, and discipline of the ancient Catholic, and swerved infinitely in many things from the purity and simplicity of the primitive Church.   

THE FOURTH OBSERVATION.  
WHen question is made touching the faith of the ancient Church, there be same, which do limit antiquity within one, or two ages after the Church was founded: but it standeth with equity for examination of the controversies of these days to insist upon that time, wherein all parties grant that the Church was not only a true Church, but then also most flourishing, and possessed of that glory & brightness, which the oracles of so many Prophets had promised. And that is the time wherein the four first general Counsels are included, from Constantine the Emperor unto Martion. And there is the more equity in this, because there be so few monuments extant of the former ages, but very many of this time wherein the Church flourished. So that the faith, and discipline of the ancient Catholic may easily be known out of the writings of the Fathers of that age.   

HIS majesties ANSWER.  
THis condition will seem unreasonable to them which would have the universal history of the primitive Church, concluded within the Acts of the Apostles, which is but one little, though most sacred and divine book. The most equal and prudent King is far from this opinion: who in his monitory Epistle hath ingenuously declared how highly he esteemeth of the Fathers, which lived in the fourth, and fifth age. Neither doth his Majesty doubt to pronounce with S. August▪ that look what the Church hath duly observed from her first original unto those times, and for any man to offer to reject that as impious, it is a point of most insolent madness. For his Majesty heretofore hath unfeignedly protested, that he approveth of those marks of truth given by Vincentius Lirinensis: à principio, ubique & semper: that is, from the beginning, every where, and ever. Wherefore, the King, and the Church of England, in that they admit of the four first general Counsels, therein they sufficiently declare that they conclude not the time of the true, and lawful Church within the compass of one, or two ages: but that they extend it much further, comprising the time of Martion the Emperor, under whom the Council of Chalcedon was kept. But whereas in this observation you more esteem the times after Constantine, than the times going before, that his Majesty thinketh somewhat strange, and indeed doth not allow it. He granteth that the Church of the fourth age flourished above the former in external glory, and splendure, in wealth, and plenty of learned men: but that the Church of the former ages was equal with it, or excelled as touching the orthodoxal rightness of faith, and sincerity of incorrupt discipline, he is persuaded that none can make any doubt. We find every where in the holy Fathers of the fourth age, Basil, Nazianzen, Jerome, chrysostom, Augustine, and others, most grievous complaints of the faults and sundry depravations of their Churches. Neither can it be doubted, that the further men lived from the first original, the further also they departed from the original purity, and sincerity. Wherefore when there is a serious purpose to cleanse, and to sweep the house of God, why should not an especial regard be had to the time of the Apostles, or the times near the time of the Apostles? It is true indeed, that for the greatest part of that time the godly Christians did live in obscurity, in poverty, and misery, by reason of perpetual persecution: yet consider well, if in this sense also it be not better to go into the house of mourning, then into the house of mirth. poverty and misery are called the sisters of good mind: riches, and 
Eccl. 7. 3.  glory have not that honourable report. And although many of the writers of those times be lost, yet some are extant, and those worthy of regard. S. Cyprian, that holy Martyr of Christ, he alone, if there were none else, can better inform us in the government and discipline of the primitive Church, than many others which lived in the fourth age. Wherefore the sum of his majesties answer unto this observation, is: that he is well content there should be arguments brought out of the writings of the Fathers of the fourth, and fifth ages; but with this caution, and condition, that those things be allowed for ancient and necessary to salvation, which had not their beginning then, but which may be clearly proved to have been continually observed from the first original of the Church until those times.   

THE FIFTH OBSERVATION.  
WHen there is question made about the unanimity, and consent of Fathers, some will have it then to be manifest, when the matter controverted is found in all the Fathers in express terms: whose opinion being manifestly unjust, it is more equity for knowledge of consent of Fathers, that these two rules be used. First, that the consent of Fathers should then be thought to be sufficiently proved, when the worthiest of every nation do consent in the averring of any thing, and that no man accounted orthodoxal doth oppose them. So S. Augustine when he had praised eleven of the principal writers of former times; and the Fathers of the Ephesine Council, when they had brought out ten against Nestorius, they all thought that they had given sufficient testimony concerning the consent of the ancient Church. The second rule is this: When the Fathers do not speak as Doctors, nor say that this, or that is thus to be done, or thus to be believed: but when as witnesses of those things which the universal Church of their times believed or practised, they affirm this to be the faith or practise of that Catholic Church through the whole world: then they are so much to be honoured, that such an affirmation must be held sufficient to prove the unanimity, and consent of the Church.   

HIS majesties ANSWER.  
IT is an equal demand, that the parties which contend in these times should consent and agree, how they may use profitably the authority of the ancient Fathers. For if the testimony and authority of the primitive Church be taken away, his Majesty freely confesseth, that on man's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  part, the controversies of these times can never have an end, nor by any disputation be determined. Wherefore that it may be agreed upon what and how much is to be attributed to the Fathers, and how far their authority is to take place, it will not be amiss that certain rules be composed by the mutual consent of the parties, prescribing the manner hereof. Amongst many other profitable and necessary rules for this purpose, his Majesty thinketh that these two which you have noted, may have their place. But because the controversies of these days are not about ceremonies, and other matters of lighter moment, but about some articles of faith, and opinions appertaining to salvation: therefore his judgement is that above all there be a general agreement upon this rule, that opinions concerning matters of faith, and whatsoever should be believed as necessary to salvation, aught to be taken out of the sacred Scripture alone, neither must they depend upon the authority of any mortal man, but upon the word of God only, wherein he hath declared his will unto us by his holy Spirit. Because the Fathers, and the ancient Church had authority of deducting articles out of the sacred Scriptures, and explaining, but of coining new articles of their own they had no authority. This foundation being laid, both, the majesty of the Scriptures inspired by God shall remain 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  inviolated, and that reverence shall be given to the holy Fathers which is due. That this was the mind of all the Doctors of the ancient Church, it may be easily demonstrated out of their own writings. For what words more frequent in their works then these? That the doctrine which is taught in the Church of God, aught to be taken out of the 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   word of God. And these: For controversies in matters of religion let the Scripture be judge. Or who knoweth not the golden words of S. Basil the Great, in his book De Fide? It is a manifest fall from faith, and argument of presumption to reject any thing of the written word, or to bring in any thing which is not written, seeing it is the speech of our Lord jesus Christ, My sheep hear my voice. And thus much be spoken concerning the observations proposed.  
Now follow the four instances. For your illustrious honour 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being come to the hypothesis, to the end that you might evince that his excellent Majesty doth not believe those things which the Catholic Church did anciently believe, you go about to demonstrate it by four arguments, drawn from such things as concern the outward worship of God, or the liturgy and matters of daily practice in religion: and afterwards you give this reason, why especially you bring these instances, because if there were agreement concerning these, the rest would be easily agreed upon. His excellent Majesty (most illustrious Cardinal) could wish that this might be hoped for: but considering with himself what it is which at this day is urged by your writers with chief care, and eager contention: there appears no great hope of peace, no not if there were agreement about these four heads which you have proposed. For now adays, there is as eager contention about the Empire of the Bishop of Rome, as for these or any other points of Christian religion. This alone is now made the article of faith whereon all the rest do depend. Wherefore what hope remains but in the goodness, and mercy of God, to whom only it belongeth of right to cure the maladies of his Church? in him let us hope, though against hope, he will effect it. To return to the purpose, the Instances 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which you bring against the Liturgy of the English Church, they be these.  

1. They believe not the real presence of Christ in the sacred Eucharist.  
2. They reject the doctrine of the sacrifice of the Christian Church.  
3. They pray not for the dead.  
4. They condemn the invocation of Saints which are in heaven.   
Unto these four his Majesty answereth in few words.  

To the first Instance concerning real presence.  
IF in the sacred mysteries of Christian religion, the faithful should be thought to believe nothing but that, which they perfectly understand according to the manner, then surely they would be found to be unbelieving in many things, which now they doubt not but that they do most firmly believe. That Christ our Lord is the Son of God the Father, begotten of the Father before all worlds: that the same Christ being very God, did assume human flesh in the womb of the blessed Virgin: that he was borne of her without any violation of the virginity of this mother: that the divine nature is united in the same person with the human: these things, I say, and the like, all Christians do make profession to believe: of whom notwithstanding if you demand the manner how they are done, they will answer that faith in matters of theology is one thing, and human science is another: and they will religiously allege Galen, who otherways is no good Master of religion: whose excellent words in his 15. book De usu partium, are these: How this was done, if you inquire, you will be taken for one that hath no understanding neither of your own infirmity, nor of the power of the Creator. And as for the Fathers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  how often they dehort us from this question of the manner, and from curiosity of explaining the manner in divine 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mysteries, I should be too long if I should go about to rehearse. You know the words of Gregory Nazianzen in his first oration, De Theologia: You hear the generation of the Son, be not curious to know the manner. You hear that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the holy Ghost proceedeth from the Father, be not busy to inquire how: and the same author in another place: Let the generation of God be honoured with silence: it is much for thee to have learned that he was begotten, as for the manner how, we grant it not to be understood by the Angels, much less by thee. Gregory had to deal with the Arrians, those perverse heretics, whose impious curiosity he goeth not about to satisfy with subtlety of disputation, but forbiddeth them to search into the manner of so great a mystery, and enjoineth them silence. Now if his Majesty, and the Church of England do use this godly moderation about the mystery of the sacred Eucharist, I pray you who ought to envy it? We read in the Gospels that our Lord instituting this Sacrament, took the bread, and said, This is my body: but that our Lord did so much as by one word explain how it was his body, we do not read. The Church of England doth religiously believe that which she reads, and with the same religion she is not inquisitive into that which she reads not. They acknowledge, and teach that this is a great mystery which cannot be comprehended, much less declared by the faculty of man's wit: but concerning the power and efficacy of it, their opinion is with all sacred reverence. They command those which come unto this holy table diligently to search all the secret corners of their consciences: to make confession of their sins unto God, and if need be to the Priest also. They carefully warn the comers that they compose their minds unto all humility, and devotion: they receive the Communion of the body of Christ upon their knees: and they do not only divide the mystical bread amongst the faithful in their public assemblies, but they give it also to those which be towards death, pro viatico; that is, for victuals in their journey, as the Fathers of the Nicene Council, and all antiquity do call it. Lastly, his Majesty, although he would have his to abstain from all manner of curiosity, yet alloweth also of whatsoever the holy Fathers of the first ages have spoken in the honour of that unspeakable mystery. Neither doth he reject the words of the Fathers, as transmutation, alteration, transelementation, and such like, if they be understood 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and expounded agreeably to their intention. If this doctrine of his Majesty, and the Church of England do not give you satisfaction, than what remains but that he yield unto the opinion of Transubstantiation, if he will be friends with you? But that is not piously to believe the verity of the thing, but with importunate curiosity to decree the manner thereof: which the King and his Church will never do, will never allow. But his excellent Majesty wondereth, that whereas your Honour granteth that you require not primarily the believing of Transubstantiation, but that there be no doubt of the truth of the presence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet the Church of England hath not satisfied you in this point, which in public writings hath so often avouched her belief hereof. Wherefore that you may certainly know what is believed, and what is taught in this Church concerning that matter, I have here set down a whole place out of the right reverend the Lord Bishop of Ely his book against Cardinal Bellarmine, which some few months ago he published. Thus he saith in the first chapter: Our Saviour Christ said, this is my body, not, after this manner is my body: whereof the Cardinal is not ignorant unless willingly, and wittingly. We agree with you concerning the object, all the strife is about the manner. Concerning this is, we believe firmly that it is: concerning after this manner it is, to wit, that the bread is transubstantiate into his body, after what manner it is done, whether by, or in, or under, or beyond, there is not a word in the Gospel: and because there is no word; therefore we have reason to banish it from belief. We number it per adventure amongst the decrees of the school, but not amongst the articles of faith. That which Durandus is reported to have said, doth not dislike us: we hear the word, we perceive the sound, we know not the manner: we believe the presence, we believe, I say, the true presence aswell as you: concerning the manner of the presence we do not unadvisedly define. Nay more, we do not scrupulously inquire: No more than we do in Baptism how the blood of Christ cleanseth us: no more than we do in the incarnation of Christ how the divine nature is united in one person with the human. We reckon it amongst the mysteries (and indeed the Eucharist is a mystery) the remainders whereof should be consumed with fire: That is, (as the fathers do elegantly understand it) which should be adored by faith, not debated by reason. This is the saith of the King, this is the faith of the Church of England. Who (that I may summarily comprise the whole matter) do believe that in the Supper of the Lord they are made really partakers of the body and blood of Christ, (as the Greek Fathers speak, and as Bellarmine himself confesseth) spiritually. For by faith they apprehend, and eat Christ: and they believe that there is no other kind of eating profitable to salvation, which all your men also have confessed.   

To the second Instance concerning the sacrifice in the Christian Church.  
HIs Majesty is not ignorant, neither doth he deny, that in place of the manifold sacrifices of the Mosaical law, the ancient Fathers did acknowledge one sacrifice in the Christian religion. But this he avoucheth to be nothing else but the commemoration of that sacrifice which Christ did once offer to his Father upon the cross. Therefore S. chrysostom, which maketh mention of this sacrifice as oft as any, upon the ninth chapter of the Epistle to the Hebrews, after he hath called it a sacrifice, straightways adjoineth by way of explication, or correction, or rather commemoration of that sacrifice. That term, or rather, what 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  force it hath you know very well. And often hath the Church of England protested, that they would not contend about the word, so they might obtain of you to have the ancient saith restored. And that these things which you practise contrary to the custom of the ancient Church, might be abolished. For it is certain that the celebration of the Eucharist without any communicants, and all that merchandise of private Masses, condemned by many of your own Divines, took their original from the perverse doctrine concerning this sacrifice. And whereas for the delivering of the souls of the deceased from the flames of Purgatory, the necessity of many Masses is urged, his Majesty doubteth not, but that this is a dotage of idle brains, and such as for their own gain do wickedly abuse the simplicity of the people. Remove those, and the like gross and soul abuses which reign amongst you, & the Church of England, which in her Liturgy maketh express mention of a sacrifice, can be well content to rest in the custom of the ancient Church. Wherefore his excellent Majesty being lately informed that not long ago, at a famous assembly of Dominican Friars, you disputed learnedly concerning a double sacrifice, of Expiation and of Commemoration, or religion, hath affirmed, in the hearing of many, that he approved that distinction, and commandeth me now to signify so much unto you.   

To the third Instance of prayer for the dead.  
THat it was a very ancient custom in the public prayers of the Church to make commemoration of the deceased, and to desire of God rest for their souls, which died in the peace of the Church, few are ignorant, much less is it unknown unto his Majesty. Neither is there any doubt but that this custom sprung from a vehement affection of charity. Likewise the ancient Church hereby gave testimony of the resurrection to come. This custom, although the Church of England condemneth not in the first ages, yet she thinketh not good to retain it now for divers and weighty causes, some whereof I will touch here. First, because she is verily persuaded that without any precept of Christ, the supreme Lawgiver of his Church, this custom was introducted, neither could the contrary hitherto be demonstrated by any of your Doctors. Wherefore, although his Majesty doth not take upon him, as he hath protested in his monitory epistle, to condemn an ordinance which is approved by the practice of the ancient Church, yet he is undoubtedly persuaded that his Church is not bound by any necessity to observe it. For whatsoever the ancient Christian Fathers have done on this part, all that his Majesty referreth unto the head of things profitable, or lawful: of which we have spoken in the second observation: neither can it be proved that this custom is to be referred unto those things which are of absolute necessity. For whence should this necessity spring? not from the law of God, for he never commanded it: and if it flow not from that fountain, it is no necessity. For we have already laid this ground, that nothing ought to be accounted necessary to salvation, which is not either expressly contained in God's word, or thence by necessary consequence deducted. And we have declared, that such things as the ancient Church believed, or practised without necessity, the same aught now also to be left with liberty unto us. A second reason is, that although his Majesty acknowledgeth the authors of this custom to have been very ancient, yet no man hitherto could prove, that such was the use in the beginning, and in the Apostolic times, which is the fountain of all antiquity in the Church. Besides that, the prayers then used do much differ both in their end, and manner, from these which are now practised, and taught. A third reason is added by his Majesty, that when once prayer for the dead took place amongst Church rites, not long after a rout of shameful errors, and doting superstitions did band together, and break into the Church. Now let indifferent arbitrators judge to whom the name of Catholic should be denied: whether to the King, and his subjects, which by reason of errors ensuing have left off, or think it not lawful to use a custom grounded upon no necessity: or to your men, which by sophistical cavillations, and incredible obstinacy had rather maintain, then reform all the errors of former ages, though never so gross, and pernicious.   

To the fourth Instance concerning the invocation of Saints.  
COncerning the invocation of Saints, his majesties answer is the same with his former touching prayers for the dead. From a small beginning (as all men know) it grew to such greatness, that in former ages (and I wish it were not so now in many places) Christian people have put more confidence, and hope of present aid in Saints, than (o horrible impiety) in our Saviour himself: who being in the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  form of God, that he might bring salvation unto us which were his enemies, did empty himself by taking the form of a servant, and humbled himself being obedient unto 
Philip. 2. 7.  death, even the death of the cross. And when this blessed Saviour, according to his never enough admired goodness and clemency, doth invite miserable sinners with these sweet words of his Gospel, Come unto me all you that are 
Mat. 11. 28.  weary and heavy laden, and I will refresh you: yet some have endeavoured by the perverseness of their wit to frustrate this gracious invitation: and painting Christ, who is our only Advocate to God the Father, always terrible, and unmerciful, they would persuade poor souls that there is no way to Christ but through the mediation of many Saints. Moreover, some others have openly taught, that our Saviour Christ hath reserved the severity of justice unto himself, but indulgence and mercy he hath granted to the blessed Virgin. Again, how have they distributed offices, and powers of healing amongst the Saints with wonderful curiosity, or rather detestable superstition? And heretofore their suffrages only were desired, that being gracious with God almighty they would make intercession for men: but afterwards, the world was filled with books concerning the proper service of this, or that Saint, and peculiar forms of prayer to be made unto them. Wherefore in place of that divine book of the Psalter, which the ancient Christians never laid out of their hands; which was the solace of men and women, young and old, rich and poor, learned and unlearned, there have succeeded the Hours of our Lady, and Legends; or rather impious, and doting fables (I speak not of the true histories of Martyrs) and such vile stuff. And yet further, as if it were not injury enough to rob Christians of so necessary and divine a book, one of your men hath turned all the Psalms to the honour of the blessed Virgin, attributing unto her (as if there were no difference betwixt the creature and the Creator) whatsoever was prophesied concerning the only Son of God. His excellent Majesty doth extol the happiness of the most glorious virgin mother of our Lord, affirming that she is elevated unto the highest degree of honour, which God the Creator could impart to any human creature: he rejoiceth also that the Church of England upon set days in the year doth solemnize the honoured memory of that most blessed Virgin: but the Sophisters of these times can by no cunning ever persuade him to allow, or endure that Psalter of our Lady. For as touching Cardinal Bellarmine, which hath lately defended it, his Majesty is persuaded that he is distasted of your own, as many as have but any small sense of piety. Considering then that the Church of Rome is almost deadly sick of such inward diseases, his Majesty wondered (most illustrious Cardinal) when he read in your epistle that the invocation of Saints, as your men do now practise it, is the same which was in use in the primitive Church. Wherefore his Majesty answereth in few words: First, it cannot be proved that in the beginning of the primitive Church, any other but the almighty God was invoked: secondly, that there is no precept in the word of God for it, no one footstep of any example: God only was adored, God only was implored through the intercession of his only begotten Son, the one and only Mediator betwixt God and man. Afterwards was brought in the use of praying at the sepulchres of Martyrs: then began the making of apostrophees unto Saints, besides the worship of God: then the making of vows, and prayers, not primarily to pray them, but that they should pray God. Yet if these new examples had gone no further, his Majesty would not greatly have reproved the custom of those times, at the least not so much condemned it as the abuses which hereupon ensued. For his Majesty doth honour the blessed Martyrs, and other Saints which now reign with Christ the head of both Churches, triumphant and militant: neither doubteth he of their continual prayers for the necessities of the Church, believing steadfastly the benefit thereof: but he confesseth ingenuously that he knoweth no reason whereby any man can promise or warrant us that they hear our prayers, and that we should account them as our household gods; and protectors. Wherefore he exceedingly disliketh that which followed in afterages. For by degrees it came to that which I have showed, which the Church of England affirmeth to be impious in the extreme. And if there be examples extant in the Fathers of the fourth age for this invocation (as no doubt there are, neither doth the King deny it) yet this is a testimony of the decay of ancient simplicity, and of an evil then growing; but in no respect comparable with that which in the Church of Rome at this day is openly practised, tolerated, and defended. Lastly, although the holy Fathers did allow the custom of that time amongst things profitable, or lawful, yet they never accounted of it as a thing necessary to salvation, which is the present argument of our speech. And thus much concerning the four objections against the English Liturgy.  
Now his Majesty commendeth your judgement, that amongst all the things which you dislike in his religion, you have made choice especially of those which concern matters of Church assemblies, and divine service. For the communion of the faithful consisteth much in the public exercises of piety: and this is the chief bond of union so much desired by good men. Wherefore if Christians could but agree about this, why might not all Europe communicate together? only, granting a liberty to schoole-divines with moderation to debate other opinions. Which were a thing much to be wished, and that foundation once laid, by the help of God, much hope might be conceived of the rest. For this cause his excellent Majesty greatly commending your judgement herein, hath himself likewise here delivered, what things in your Liturgy he thinketh worthy to be reproved. But if, for the want of these four things in the English Liturgy, you think there is just cause, that they which use it should neither be accounted, nor called Catholics: then consider, I pray you, what his Majesty may pronounce of the Church of Rome, in whose Liturgy (for he passeth other points of your religion) godly men have observed so many things manifestly repugnant to the word of God, and the ancient Catholic faith. Which things nevertheless the Pope had rather maintain, then reform, when the truth now shineth so clearly. And here although his Majesty could easily rehearse many grievous abuses in the Roman Liturgy; yet it pleaseth him to name only four, which he opposeth to the other four named by you. The first is the use of an unknown tongue, contrary to the precept of S. Paul, and the practice of the primitive Church, to whom in their assemblies nothing was dearer than the good, and edification of the hearers. Wherefore the Fathers provided the translation of Scripture into all languages: and, as Epiphanius noteth in the end of his third book, they had their Interpreters, who, if need were, did translate one language into another, in their 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  readings, as he speaketh, that is, when the Scriptures were read unto the people. Surely, that the things read were generally understood, this alone is sufficient proof, that in most of the Homilies of the Greek and Latin Fathers, we meet with these words, ut audistis legi, or, ut hody lectum est: as you heard it read, or as it was read to day. Which if your preachers should say, were it not ridiculous? when the poor people understand nothing that is read out of the Scriptures, notwithstanding they have more need than the people of old time. For the ancient Doctors urged every one to read the Bible diligently in their houses, which now under pain of excommunication they are forbidden to touch; unless they obtain a dispensation. So that the sacred word of God (I tremble to speak it) hath now the first place in the catalogue of books prohibited. His Majesty knoweth that amongst you there may be found some Bibles translated into vulgar languages: but the English Priests at Do way, which turned the Scripture into English, have taught him thus much, that you were constrained against your wills to make those translations, importunitate haereticorum, by the importunity of the heretics, as they of Do way speak. For it is heresy with these men to be desirous to read the word of God with sobriety, and reverence. Neither is his Majesty ignorant, when Renatus Benedictus Priest translated the Bible into French, how the Popes of Rome troubled him for that fact, and how by their letters they commanded the Bishop of Paris to endeavour that all the French translations might be extorted from the people. Which without fail they had effected, if there had been no Protestants in France. His Majesty hath read of late also in a book of a certain English Pontifician Priest, that prayers uttered in an unknown tongue have a kind of greater efficacy in them, then if they were understood. Which senseless dotage was an old heathenish conceit, and is not the singular folly of this Priest alone. So the Valentinian heretics did use Hebrew names in their superstitious mysteries, that they might amaze the ignorant multitude: and, as Eusebius speaketh in the fourth part of his History, the more to astonish those that were initiated in their 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  superstitions. The second abuse is, the diminishing of the holy Sacrament, contrary to the institution of Christ, the example of S. Paul, and the practice of the Church, for the space of one thousand years at least, as Cassander a learned man confesseth. In the third place are private Masses, where are no communicants. I have said before that these things had their beginning from that perverse doctrine concerning the sacrifice in the Christian Church. Restore us the ancient faith, and the ancient practice. In the fourth place his Majesty objecteth the present use and adoration of Images. The Council of Trent confesseth an abuse, and the Roman Catechism giveth some profitable admonition on this behalf. But what are we the better? the abuse remaineth, it is approved, maintained, and increaseth daily. His Majesty omitteth the adoration, and invocation of Saints: which as it is now practised, neither can, nor aught to be excused. He omitteth also the religious adoration of relics, which at this day is taught and commanded as a thing necessary, or at least very profitable to salvation. Beside the intolerable absurdity: as when false or ridiculous relics are obtruded, as the tears of Christ, and the milk of our Lady, and such like. He omitteth the licentious boldness of your preachers, when they stray from the word of God; who ought to be restrained from propounding any doctrine to the people as necessary to salvation, which is not drawn out of the divine oracles, and agreeable to the ancient faith. For that is the wholesome doctrine which the Apostle so often commendeth. If there were such a restraint, many things now practised in the Church of Rome, would fall down of their own accord. As the doctrine of Indulgences: as that foppish device of the intensive pains in Purgatory: by virtue of which intention many thousand years are contained in one minute: as those battologiae, or idle repetition of heedless prayers, unpleasing to our Saviour, as he himself witnesseth. Then it would no longer be accounted great merit to repeat the rosary, or other prayers, and Psalms twenty, or fifty, or an hundred times. If these and such like impediments were removed, religious men should peradventure find no just cause to abstain from your communion. There is another thing which his Majesty thought good not to omit, which is written in the end of your Epistle: that you will be silent concerning the Pope of Rome, because it is manifest, to those which have but mean skill in Ecclesiastical history, that the Fathers of the first ages, the Counsels, and Christian Emperors in all business appertaining to religion and the Church, gave him the pre-eminence, and acknowledged him the chief. That this is all for this point, which your Church requireth to be believed as an article of faith, by those whom you receive into communion. To this his Majesty maketh answer: and, appealing to your own unpartial mind, he desireth you to consider the actions of Roman Bishops for almost seven hundred years past. He is loath to stir the remembrance of things noisome, yet gladly would he have you know, that he is most certain of this: that the late Bishops of that sea are so unlike unto the ancient Popes in sincerity of faith, in manner of life, and in the whole course and end of their government, that it is altogether unjust, things being in this state, to draw arguments from the former ages, and applic them to this present time. Let the form of the ancient Church be restored, and many new laws heretofore not heard of be abolished. In brief, let the Bishop of Rome declare evidently by his actions that he seeketh God's glory, not his own; that he hath a care of the peace, and salvation of his people: then his Majesty, as he hath protested before in his monitory Epistle, will acknowledge his primacy, and be willing to say with Gregory Nazianzen, that he hath the care of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whole Church. But at this time what the Church of God, especially Kings and Princes, aught to think concerning that sea, his Majesty dare refer it to your own judgement to determine. For you know what a number of books come abroad daily from Rome, and almost all the corners of Europe, in defence of the Pope's temporal power, or rather omnipotency, his dominion, and monarchy over all the Kings, and people of the whole earth. You know that Cardinal Bellarmine hath of late written concerning that argument, and soon after the death of Henry the Great, hath been bold to publish that, which all honest men of your own side do detest. I say, all honest men: for the complices of that conspiracy do heartily embrace, and to their power defend it as an oracle from the mouth of the Pope, which cannot err. Wherefore the jesuits of Ingolstade in a book lately published against Master john Gordon, the Dean of Salisbury, a man nobly borne, and very learned, do cite testimonies out of this book of the Cardinals, as if it were the constant opinion, and consent of all Catholics. But I desire your Honour to consider whether the ancient Church ever did the like to this, and what will be the issue of this madness. Consider into what danger of utter ruin they bring the Church of Christ, which do approve, or suffer such things as are now practised, and taught. For, to conclude, as long as matters stand thus with you, and yet you deny that you have been the cause of the division, it were mere doltishness, and folly to imagine any reconciliation amongst the divided members of the Church. The last point in your letters was this: that you are able to demonstrate clearly what good consent there is betwixt the Church of Rome, and the seas of the other patriarchs in these points which are now in controversy. But his Majesty thinketh that you may spare that labour. For he knoweth, and so do others that are desirous to pry into such matters, that not the West Church alone, but the East also, the Churches in the South and North parts of the world have degenerated far from the golden sincerity of former ages, and peradventure further than might seem possible: but that the revolting from the ancient faith must come to pass of necessity, being foretold by the oracles of God. He knoweth also how those nations have daily heaped ceremonies upon ceremonies, and how for more than these thousand years superstitious men have been too presumptuous in that kind. But when we treat of reforming the Church of God, the question is not what the East Church, or the Moscovites Church do practise, or believe: but this is the question, what the Apostles have taught from the beginning, and what the Catholic Church hath practised in her times, and in the ages next following. That, that, is the pattern which the King doth ingenuously, and from his heart confess that he would imitate without all exception. Nevertheless, such as are skilful in Ecclesiastical matters, they will not grant you this neither: that the doctrine of the Roman Church doth agree in all points with that which is taught in the Churches of other patriarchs. For to omit your worshipping of Images, your fire of Purgatory, your precise observation of single life, and the infinite power of the Pope, even above Counsels: to say nothing of these, and other articles: yet it is manifest that in the celebration of the sacred Eucharist, the Grecians do much differ from you Romans. In so much that Marcus the Archbishop of Ephesus speaking of the Roman Mass, doth affirm that in matters of greatest moment it is contrary to the word of God, and the ancient Liturgies. It is manifestly repugnant (saith he) to the axpositions and interpretations which we have received by tradition, and to the words of our Lord, and to the meaning of those words. And of those which defend the Roman rites concerning this matter, the same Marcus pronounceth, that they deserve to be pitied both in regard of their double ignorance, and their profound sottishness. But thus much is enough for this present. Now you have heard (most Illustrious Cardinal) the reasons wherefore his excellent Majesty of great Britain; after the reading of your letters, doth, nevertheless trusting in the mercy of God, believe, and maintain that he, and his Church are Catholic. Who if he were not inflamed with an infinite desire of furthering the public peace, or if he supposed that you were otherways affected, he would have spared the labour of this answer. Especially, because his Majesty calling to mind the daily writings and practices of your men, is now (as I said before) steadfastly persuaded that through their dealings there remain no means or hope of reconciliation. For they are resolved to defend all; and not to grow better, or by the serious reformation of things depraved to win the minds of the godly. In which resolution as long as they persist, and will not yield one jot to antiquity, and truth, his Majesty professeth once for all that he regardeth them not, neither will he ever have any communion with the Church of Rome. So his Majesty humbly prayeth to our Lord jesus Christ, that he would vouchsafe to direct those excellent gifts of mind, which he hath plentifully bestowed upon you, to the honour of his name, and the benefit of his Church. And I humbly take my leave of your Honour.    
London 9 of November. MDCXI.   

Faults escaped.  
Pag. 4. lin. 14. read. with no less. pag. 9 lin. 14. for token, read hope.