A LEARNED useful and SEASONABLE discourse Concerning The church of ENGLAND, And The church of ROME.  
Addressed By way of Letter to M. St. John, a ROMISH PRIEST, By that Eminent Author and worthy Patriot, Dr. JOHN BASTWICK, Now PRISONER under the POPISH Tyranny at York.  
Imprimatur, JA. CRANFORD.  
LONDON, Printed for John Wright, Junior, at his Shop at the upper end of the Old-Bailey. 1643.   

A Learned, useful, and Seasonable Discourse, concerning the Church of ENGLAND, and the Church of ROME. To the most accomplished and learned, Mr. St. JOHN.  
Most worthy Sir,  
FAme doth not ever delude us. She proclaims you not only for a scholar, but celebrates you as a profound Divine and Philosopher. It seems yet to me, by her sparing Relation, that she was loath to offend your Modesty. For, after our acquaintance, you appeared to me far greater than your Fame. Verily, you have so tempered Excellent Learning, with sweet Conversation, that your Demerits exceed the praises even of an eloquent Lover.  
This rare elegy is the more illustrious in you, as 'tis most seldom to be found in Others of your Rank and Roman profession: (to deal freely with you, as your courtesy invites me.)  
Being both of us cast into the same Prison, but for different Causes, you for defending the Pope, I for impugning him; I confess, that (at first) I purposely shuned your acquaintance; not in hate to your Person, but out of fear of your Party, which after some private Colloquies had wronged me and the Truth, dearer to me then myself: reporting, that the Defenders of our Religion were unlearned and dishonest: and absurdly caluminating our doctrine, as false and heretical. It happened likewise, that after we had casually met together in company, (but had then no leisure to enter into any Dispute) it was bruited abroad, (I know not by whom) that being challenged by you to a scholastical Combat, I had cowardly declined it. As my credit is not so weak, to be wounded with such silly rumours, so I hold it not fit to let them pass without control. Your Conference (indeed) I refused, for this reason, because I conceived, there was small hope to win you to our fide, by any evidence of Truth, being such an old soldier of the Popes, and now grown aged and grey haired in Popery. But when (after) I had learned by experience, that you were a Gent. of singular Ingenuity and candour, and perceived likewise how affectionately you loved me, and how zealous you were of my souls-health: I began to be much inflamed with desire of your Society. For, Civility and courtesy is of so winning a nature, that it is a stronger Allurement than the strongest Enchantment. You were often heard to say, that you would give any thing to procure my Conversion, yea, go to Rome barefooted, if such a painful journey might reclaim me to the Roman-Church. How much am I obliged for so eminent a Favour? I confess, I was (now) as zealously desirous of your welfare. For how could I retaliate so solicitous a Love, but by a reciprocal Solicitude of your Salvation?  
Nor did your courtesy and good will, rest only in good wishes; but you promised also very kindly to lend me your helping hand to raise me from my Fall, and gently to show me the way after my wandering. I began therefore to persuade myself, that if haply (like a strayed Sheep) I had gone out of the way into the Mazes and bypaths of Error, I could not possibly find out a better guide to conduct me to the Temple of Truth. Your Sufficiency, for Learning, was well known to me: and your Humanity so apparent, that it was still ready to seize on me, even against my will. I saw, we had (Both) leisure more than enough, and that we could not better bestow our Time, nor find a more pleasant Recreation during our Imprisonment. I was desirous therefore to hear your Instructions, and to be better informed by you; not by any interloquntory Conference (which is subject to inconveniencies, and not so safe for either of Us) but by this silent and temperate way of Writing, which is more considerate, and not unbecoming our present condition.  
I remember, at our last Parley, you most confidently affirmed, the Roman Party to be the only true Church, renowned for Antiquity, Succession, conspicuousness, Amplitude, and Unity. That in her Faith our Ancestors lived and died; of whose salvation, should their Posteity doubt, it were gross impiety. That she is reputed a true Church by her professed and capital Enemies: and that eternal Woe will be the Reward of them that err or deviate from her.  
Lastly, you wished, out of your hearty desire of the common salvation of all that all differences being accorded, and all Factions abandoned, all men would return to the Roman Church, cashiering the dull and droway Religion of Luther and Calvin: concluding (Withal) that you could easily coin (if you were disposed) one far better and more tolerable.  
Ay, as confidently urged, that our Church wanted neither Divine-Truth, nor saving-Faith. Thus, all our talk, at that time, ended in your Yea, and my No. But because the matter in controversy, was of such important consequence, I conceived that it ought to be asserted, not by bare words, but forcible arguments: yet, not with pride or pertinacy, but with Christian Humility, and a mind prepared to embrace the Truth.  
The principal and most impregnable Reason, inducing me to believe, that ours is the true Church, is because I clearly see, it hath all those requisites that constitute the essence of a Church. For, when our Saviour Christ sent forth his Apostles to instruct the whole World, he gave them only this Commission, to preach the gospel, and administer the Sacraments, promising his Peace (which includes all happiness to all Nations, Cities, and people that resisted not their evangelical Legation. Wherefore, since the sincere preaching of the Word, and belief of that Word preached, together with the incorrupt administration of the Sacraments, contain the sum and substance of our Religion, and are the very essentials of the Church, why should we not not both hope and judge most worthily of ours, that hath neither corrupted the Doctrine of the gospel, nor adulterated the Sacraments?  
Contrariwise, your Church, having polluted the fountain of the Gospels with the mire and dirt of human Inventions, and having corrupted the purity of the Sacraments with a number of trifling Ceremonies, it seems to me, to have declined far from Truth, and to have no right to challenge to itself the Title of Catholic, 
●…ver. ●…gi. c. 5.  to which she vainly pretends. S. Augustin defines them to be Christian Catholics, that are keepers of Integrity, and follow those things that are right.  
And now you may see how weakly done it is of our wilful Adversaries, to cry out and calumnate us, for heretics: For, if men would be pleased to try our Doctrine and yours by the Rule and Canon of the gospel, 'twere no hard matter to judge whether Church were the preserver of Integrity, and the vassal of heretical impiety.  
Think not (most courteous Sir) that I say thus, to object to you the Faults of others, which out of overzealous Piety (as they conceit) regard not to violate Charity; truly, when I reflect on such kind of men, the Image of the Samaritan Church comes into my mind: For that also was ancient, splendid, rich in Rites, and shining with Ceremonies; yea, it honoured Moses, and eagerly expected the Messiah: notwithstanding all this, the Author of Salvation, sentenced Her (from his own mouth) not to be in the state of Salvation. This I am the more confident to say to you, whom I know to be a person of excellent moderation, and not to be taken with specious toys and empty Titles. For, what a brainsick piece of braggardism is that; The Roman Church is ancient? Admit it be so: yet is it (Withal impious and Superstitious. But, she is brave and Magnificent. Who denies it? yet is she fall'n into Idolatry. 'tis the most pernicious policy of Satan, to gild most execrable Errors with the false (but glittering) show of Titles. By these artifices, how foully hath he defiled your Church? The very Rites of Pagans, condemned and exploded by the Apostles, he hath revived and obtruded, having painted and varnished them with new names. But, Christ himself he hath banished from the Church and souls of men, retaining only his Name, for a show. This was Satan's subtlety, that he might place Antichrist in the Throne of Christ. By these tricks, that Man of Sin mounted to the height of his Ambition. For, openly to have attempted to dethrone the Majesty of Christ, had been Folly and madness: as appeared (long before) in those frantic heretics, Arius, Samosatenus, Valentinus, and Nestorius, scorned, contemned, and plagued for their Blasphemies. For, who is so desperately hopeless of Salvation, that could endure to hear an open Blasphemer of Christ? They which deny the Godhead, or the Trinity, or which rage. and rail at Christ, are by the common consent of Christians, adjudged to Death. But the mystery of Iniquity was (by secret engines) to be contrived more cleanly. The Name of Christ was to be kept, and Adoration to be given at the naming of Jesus, but the virtue and efficacy of his Merits, to be abolished. By this Stratagem, was Christ to be exterminated, that room might be made [at Rome] for the seat of Antichrist in the Temple of God. Horrible impiety! to deny that underhand, which openly dare not be attempted. Excellently was it said of Seneca: What difference is there betwixt denying and defaming God? So, what matters it, whether you deny Christ, as a Renegado, or whether you strip him of his Offices? For if Christ be not vested and dignified with his Office, he is no Christ to us. Since then, under the Name Christ, his regal, sacerdotal, and prophetical Offices, and under the Word Jesus, all the saving Benefits flowing from that triple Office are comprehended: there is no doubt, but, that is a corrupt Church, which hath corrupted those Offices. Not to aggravate the atrocity of the Fact, with words: I say impassionately: The Roman Church errs grievously about Christ's Offices; which she hath corrupted, destroyed, and violated. Of this heinous and hideous Crime our Church was never guilty, but ever maintained and defended them.  
Intending to make a Parallel of the Doctrines of both Churches, I first say, by way of Preface, that in all your doctrinal Additions and Corollaries, which (as so many unsound Fringes) you have sewed to our Assertions, there's nothing which is not superfluous, and which without any hazard of our souls, may be cancelled, exploded, and rejected. But, let us now begin this parallel-collation of Doctrines, from Christ's regal Office.  
This is the Faith of the Reformed Chrurches. That Christ Jesus is the only Monarch, Moderator, Defender, and Governor, both of the whole World, and of his Church in the World, 
●…ol. 2: ●…ac. 28 ●…eb. 7. ●…ay. 9 ●…oc. 17:  as being set by God upon his Holy mountain, who hath given him all power in Heaven and Earth: and as being the King of righteousness, the King of Eternity, and the King of Kings. That he hath a provident care of all things, but watches over his Church with a special eye of Providence, as having been sought & bought with his own most precious blood, & rescu●d from the Usurpation of Satan. That into this Church there is infused from Christ her Emperor, righteousness, Peace, Joy, happiness, Light, Knowledge of God, Certainty of Salvation, and whatever other Benefits may redound to loyal and faithful Subjects, from so Great and Gracious a Prince. That this kingdom and Empire is of Divine and celestial nature, 
●… 18.38. ●…k. 1.33.  not of a Worldly or vanishing splendour, as being governed and guided by the sceptre of the Word and Spirit, not by the Authority of human Power. That this Regiment had never any Vicar or Deputy assigned to it. That to call Peter, the Monarch of the Church, and the Popes, his Successors, are mere toys and Fopperies of Puff-paste Ambition. That after the Apostles times, no infallible Guides or Doctors are to be found. That Multitude, Miracles, Riches, and worldly pomp, are no marks of the true Church. That the Church is not at all times (alike) conspicuous and visible. That we are not to follow Fathers and counsels, decreeing any thing dissonant from Christ's Edicts.  
But, your papal Church teacheth otherwise: viz. That Christ is a King, but a worldly one: and not King alone neither, but the Pope his Vicar, shares with him in reign and Regiment. That in this Vicariat, there is a long Series and succession of Popes, which are the Heads and Foundations of the Church. That the Church must be regulated & governed not by Christ's laws only, but by the Canons also, and Constitutions of counsels and Fathers: and that the violators of such Decrees are more severely to be punished, than the Transgressors of God's Law. That she is to be ruled by Traditions, not by Scripture only. That those Traditions (of straw) are equal to that Sacred sceptre. That the genuine Notes and surest signs of the Church, are multitude of Men, a continued Succession, Worldly pomp and Magnificence, Miracles, Antiquity, Unity.  
Here, I appeal to your candour and Ingenuity, that setting aside Partiality (for a while) and considering well what both sides affirm, you would be pleased to judge, without Hate or Love, whether of us teach and deliver the Doctrine of Christ's Princely Office, more soundly and sincerely?  
Our Divines leave to Christ alone, his privileges, Prerogatives, Honour and Glory, inviolate: yours either ascribe all these to Men, or associating Man with Christ in his Regiment, contaminate his crown and Dignity, with the contagion of most sordid company.  
But perhaps you are loath to condemn that Doctrine as impious, which you have been so long used to, consider yet, whether at least, it be not superfluous and needless. For tell me if any man utterly ignorant of Pope, Fathers, and counsels shall submit only to Christ's sceptre, and obey his laws, in believing in him alone, as his only comforter, and protector in Adversity, and his sole patron in prosperity: shall this man (Think you) on his deathbed, need to fear any doom for his prementioned ignorance? I know, you are not so harshly opinionate. Again, if any man that knows there is a Pope, shall confidently believe that Christ hath no Vicar on earth, that the Pope is very like Antichrist: that Rome is heretical, that we must rather obey Christ's laws, than Decrees of Fathers, and counsels, that no mortal man is inerrable; Multitude, Antiquity, unity, and worldly Felicity, have been oft found In a false & Malignant Church, will you take from this man so believing, and dying in this belief, all hope of Heaven? Far be such Immanity from your Humanity. For, wherein hath he offended? what crime is he guilty of, that so believed? This I would fain know, what Law (by that Faith) he hath broken. For, without transgression of a Law, no man is a Delinquent. I suppose therefore (most learned Sir) you will grant me, that the Pope and his gewgaws may either be unknown, or unacknowledged, without loss of Salvation.  
The Reformed Church believes, that Christ only is the sole Mediator betwixt God and men, that he only hath made satisfaction to God, fulfilled the Law, paid our Ransom, offered himself in Sacrifice, that he alone is our intercessor to God the Father, opens the passage for our prayers to the throne of grace, and emboldens us with confidence to address our supplications to God, and (therefore) that he alone is Mediator both of Redemption and Intercession: whence it follows that we ought not to pray to the Saints departed (nor to the Angels) as being ignorant of our present State of calamity or infirmity, and not able to penetrate the secrets of our hearts, as also, that this Mediator-ship is impiously assigned to the Virgin Mary, who though she were indeed of all Women the most blessed, yet had she need (her self) of this Mediator. That this our Priest offered himself a victim for his chosen flock and people, not promiscuously for all men whatsoever. That he is the Sacrificing Priest of the New Testament, and that there are on Earth no other Priests to offer daily a propitiatory sacrifice for the sins of quick and dead. That this priest's Sacrifice being of infinite virtue and value, is applied to the faithful, by the operation of the Holy Spirit, the preaching of the gospel, and administration of the Sacraments: which Sacrifice having been once consummate on the cross by himself, is not to be reiterated by any man on Earth. That we are clad with the righteousness of this Priest, and by virtue thereof, absolved from guilt and punishment. That beside his blood, there it no Purgatory that can cleanse the spots and blots of our souls. That there are no torments or tortures, by the suffering whereof, any man can satisfy divine Justice, much less can there be any works of super-erogation, which being laid up in the Granary or Treasury of the Church, may by the sale of Indulgences, be dispensed to others of less desert or merit. That our works being far from perfection, cannot purchase eternal life. That remission of sins, is concredited and consigned to Ministers, as Preachers, or Proclaimers of it, not as judges.  
But your church's Creed runs thus, viz. That Christ is indeed Mediator of Redemption: yet Saints and Angels act likewise their parts in mediating: but most of all, the Virgin Mary, the Gate of Paradise, and Queen of Heaven, and that (therefore) we ought to address our vows, Prayers, & Petitions, to them that so well, know our Wants. That there must be on Earth other Priests after the order of Melchizedek, to offer Christ daily as a Sacrifice propitiatory for dead and living. That the righteousness of this Sacrificing Priest is not imputed to us. That by his Merits, we are indeed delivered from the guilt of Sin, not from the punishment, to which we are still liable. That the souls departed are purged and cleansed by the Fire of Purgatory. That by our own sufferings, we may make satisfaction to God. That there are works of supererogation in the church's Magazine, which the Pope may sell to lewd and loose persons. That life eternal is due to our works, as wages are to a labourer. That to the goodness of a work, 'tis sufficient, if the mind and intendment of the worker be good: Lastly, that ecclesiastical ministers have judicial power and authority, to forgive sins.  
Is not this (most worthy Sir) a gross Collusion, to acknowledge Christ to be a Priest, in word, but to deny him indeed? To leave a show only, and evacuate the virtue and substance of his priesthood. This mighty mass of Blasphemous contumelies against Christ, may it not be unknown without detriment to our faith. Can it hurt or prejudice a Christian to disbelieve such fainged devices? Admit, there be a good man, and careful of his Salvation, which reposes his confidence in Christ's only Mediation, offers his prayers in his only Name to God, seeks for righteousness by his bloody Sacrifice alone, being utterly ignorant of other sacrificing Priests, of any other Mediator, Sacrifice, Merit, or Purgatory: think you, that this his ignorance, shall be any impeachment or prejudice to him at God's tribunal? I trow you are not so unwise, to think so. Imagine now, there is one that is rooted and strongly grounded in this belief. That beside Christ, there is no Mediator or Sacrificer, that the Dignity of Mediation is not to be communicated to Angels, Saints, or the Virgin Mary. That our affairs are to them unknown and unregranted. That to them we are neither to make vows, nor Prayers. That soul tormenting Purgatory is nowhere to be found, but in the cracked brains of lunatics, or the juggling knavery of cozening Priests. That the Saints of God, are freed both from guilt and penalty. That Christ's righteousness is imputed to the faithful. That our sufferings can effect nothing towards satisfaction, nor our doings conduce aught to salvation, by way of merit. That supererogation, is a Bravado and braggardism, and a device of Avarice to draw on filthy lucre. That good intents are not sufficient for good works. That the minister hath no judicial Authority to remit sins. What? do we think this man in danger, for this his confident persuasion? this belief breaks no Law nor commandment. What danger then can there be where is no Delinquency?  
The Reformed Church believes: That Christ is constituted by God, a Prophet, Pastor, Doctor, and Preacher of Peace: that he promulgated God's secret and cabinet-council of the redemption of mankind, that he publicly preached this good tidings and gospel, 
Deut. ●… 18.  confirming and strengthening it by his spirit in the use of the Sacraments, that this Prophet declares to us all that God commanded him. That in him, God was well pleased, and that we were to hear him. Mat. 17.5. That from this Prophet, God's perfect will was manifested to the World, and the same (by his Order) written in the Old and new Testament, not in dark or doubtful terms, but plainly and perspicuously, as far as was necessary for our Salvation. That these sacred Scriptures, being the judges of all controversies, need not the addition of human Traditions. That we are to serve and obey God, not according to the commandments of men, but his own celestial sanctions: and that (therefore) the worship of Images, is to be abolished out of our Churches and minds, not commanded by God. That holidays, not appointed and sanctified by the Lord, need not be observed. That the use of all kind of meats, is at any time lawful, being frugally and moderately taken. That divine service is mis-celebrated in a language unknown to the people. That there's no inherent sanctity in some place, more than other, nor in any Church: and that our prayers are no sooner heard in some one place, than another.  
Thus believes the Reformed Church. But she gives no credit to those prodigious paradoxes, viz. That iustifiing faith, may be without charity and good works. That faith may be without knowledge of what is to be believed. That men drowned in their own corruptions, are endued with certain preparatives to grace, or furnished with merits of congruity. That our conversion to God is not wholly to be ascribed to grace, but in part to nature's endeavour. That election depends of faith fore-scene & the motion of our free will. That the faithful may: apostatise, and fall from grace. That concupiscence is void of sin. That Kings have not their pre-eminence by divine Right. That the Clergy are exempt from the subjection and jurisdiction of Kings. That faith is not to be kept with heretics. That blind monastic obedience is lawful and laudable. That children may lawfully make and break vows without their parent's consent. That a Clergy man's marriage is more detestable than adultery or murder. That the gift of continence is given to all that refuse it not. That the Pope may lawfully take tribute of stews. That Sacraments confer grace by the work wrought. That infants baptised are not tainted at all with sin. That Christ's body is in divers places at once, yet neither visible nor tangible. That Bread and Wine are transformed into the very substance of Christ's Flesh and Blood. That wicked men eat the flesh of Christ in the Eucharist. That 'tis not lawful for laics to drink of the sacramental Cup. These and the like monstrous opinions, since Christ the Prophet of the Church hath not taught, the Reformed Churches do not believe. But concerning Christ's prophetic office, your Doctors teach most insincerely, viz. That Christ indeed is given by God as a Prophet, yet hath he not declared to the Church all the will of God, nor purposely caus●d it to be written in the Scripture for the decision of controversies of Faith by its Light and Evidence. That Scriptures are obscure, perilous, & not to be permitted Laymen to read. That Authority of Traditions, Fathers, and counsels, are necessary to the Church, to supply the Scriptures imperfection. That God is to be worshipped according to the prescript of men's laws. That Images are to be set in Churches, as instructors of the Ignorant. That God may lawfully be effigiated and represented in human form. That holidays are religiously to be observed and celebrated. That we ought to obstaine from Meats, at Times appointed by the Church or Pope. That 'tis no prejudice to our prayers, to use an unknown Language in the public liturgy. That one place is more holy than another. That a man may believe, and yet be ignorant: and that Faith is best defined by Ignorance. That charity may be wanting to justifying Faith. That men swallowed up in the whirlpool of corruption, retain yet certain preparatories to Grace. That our Conversion is to be ascribed both to Nature and Grace. That Election depends of Faith and the right use of our free Will. That concupiscence is not to be reputed sin. That Kings reign not by the Authority of Scripture. That Clergymen are not bound to any Secular Authority. That blind and foolish Obedience in Monks, is commendable. That the Marriage of Clergymen is equal to Sacrilege, or worse. That the Bond of Matrimony is not dissolved by Adultery. That the Gift of Continence is given to all promiscuously. That the Pope may well exact Tribute from Strumpets. That children may vow against the will of their parents. That Sacraments confer Grace by the work wrought. That children once washed with baptismal water, are utterly void of sin. That all unbaptised persons are condemned to eternal Death. That Christ's Body, is in many places at once, yet not subject to sight or touch. That Bread and Wine are transubstantiated into Christ's Body and Blood. That our Lord's Body is swallowed by impious persons. That Christian people ought not to communicate of the Chalice in the Sacrament. Thus, they attribute indeed the name of Prophet and Doctor to Christ, but all the force and power of his prophetic Office is translated to the Pope, counsels, and Fathers.  
Now (Worthy Sir) suppose some well-affected Christian, to be of this belief: that he will wholly give ear to, and be instructed by Christ, our Prophet: that he will obey only the Scripture and God's will therein revealed: suppose this man to believe that the Scripture is perfect, perspicuous, the Judge of all controversies and determiner of all doubts: that laics ought to read it, and regulate their lives and manners by it. Do ye think, the high honour which this man gives to Christ as to our chief-prophet, shall or can prejudice him? Far be so wide and wild a conceit from your ingenuous candour. For, what crime hath he committed, which being ignorant of Traditions, holidays, Images, fasting-days, and a number of the like Ceremonious observances, doth solely embrace those Doctrines which Christ hath taught for the church's comfort and edification? Add now hereto, that the same man is fully confidenced, that Scripture cannot (without extreme impiety) be charged with imperfection or obscurity: that 'tis a great crime to debar the people from reading Scripture: and no less sin, to train them to the belief of Traditions: that 'tis impious, to worship God in the shape or likeness of Man, or to expose Images to the people's Adoration: that 'tis Tyranranicall to obtrude the observance of holidays (under the terror of Penalties) which are instituted by men; as also to forbid Meats, to sober men at certain Seasons. That 'tis unlawful to mumble & mutter prayers in a strange Tongue. That 'tis absurd to think one place holier than another. That 'tis impossible, at once to believe, and yet to be ignorant: or that justifying Faith should subsist, without charity: or, that man wallowing in his corruption, should be able to prepare himself for Grace: or, that concupiscence should be put out of the catalogue of sins. That they are most execrable Miscreants, that deprive the King's crown of its divine Right, or exempt the mitre from obedience to the sceptre: or break their Faith with heretics; or draw monastic persons to a blind obedience: or calumniate the Marriage of the Clergy, as worse than Adultery. That they are absurd and senseless, that teach, the Gift of continence to be promiscuous and obvious to all: which approve of tribute taken from mercenary Prostitutes: which think that children may vow or disavow against their parent's wills: which hold that Matrimony is not violated by Adultery. That they err grievously, that pretend, the Sacraments collate Grace by the bare work done: that all baptised persons are without all Sin, and all unbapatized liable to eternal Damnation. That they are the maddest Bedlams that (like Corybanticall Priests) teach, Christ's Body to be in many places at once, unseen, and insensible: which dream of a Metamorphosis, and change of Bread and Wine into his Body and Blood: which dote that our Lord's Flesh may be swallowed and devoured by impious Wretches: which preclude the Cup from the people, though Christ himself reach it to them in the Scripture: which adore a Wafer in stead of Christ: which vainly imagine his corporal presence on earth, being consigned to Heaven till the end of the World. Can such a man's ignorance of these Romish Trumperies, or his belief of Christ's sincere Doctrine, hurt him when he is alive, or damn him for ever being Dead? What cruel Rhadamant (or Judge of Hell) can pass such a Sentence? For; what crime is there here? What Law hath he transgressed? shall any man be blamed, for being afraid to Idolatrize, or to worship God after his own voluntary invention? shall he be condemned for abandoning the impious and absurd Traditions of Men, and obeying the Doctor and Prophet that is given us from Heaven?  
Thus, if we collate and parallel the adverse Opinions of the Romish and Reformed Churches, it will soon appear which Party is most Zealous of Religion, and Piety, which is its proper Fruit and product.  
And now (most Worthy Sir) if I seem to you to be of a dull understanding and weak judgement, pray be pleased to help me in this exigent: which as it will be a work worthy of you, so most welcome to me. Take the lantern of God's Word in your hand, & enlighten my darkness, show me the way of God, and reduce me from the bypaths of Error. I promise you to banish from me all pertinicious opinionativeness, if I shall see you completely armed with Scriptures proofs. But if should attemt to cry down our church's Doctrine, with clamours only, and Great words and brags of Eminent (but human) Authorities, We shall easily slight such braving Arrogance, your rare courtesy commands me to be confident, that you will not fail to do me this good Office. For it is not credible, that you who are reported to have challenged the chief of our Champions, to the combat; will now refuse, as a Master, to instruct in the ways of God, so willing a scholar.  
Adieu (most Learned Sir) and love Your most affectionate John BASTWICK.  
FINIS.