Certamen Religiosum: OR, A CONFERENCE Between His late Majesty CHARLES KING of England, and HENRY late Marquis and Earl of Worcester, concerning Religion; at His Majesty's being at Raglan Castle, 1646.  
Wherein the main differences (now in Controversy) between the Papists and the Protestants is no less briefly then accuratly discussed and bandied.  
Now published for the world's satisfaction of His Majesty's constant affection to the Protestant Religion.  
By THO: BAILIFF Doctor in Divinity and Sub-Deane of Wels.  Mutare vel timere sperno. 
Printed by H. Hils in S. Thomas' Southwark, and are to be sold by George Whittington, at the Sign of the Blue-anchor in Cornhill near the Royal Exchange. 1649.   

The EPISTLE to the READER.  
NEver was there a greater conflict within my breast, then concerning the publishing of this controversy in Religion: between His late Majesty, and the late marquis of Worcester: If I did not publish it, I thought I bereft the late King, of the praises which were due unto Him; relating to His constancy in Religion: If I did, I thought (that in regard His late Majesty's immergencies drew him away from Raglan, so that he could not possibly stay to answer the last paper) I should be unmannerly, to set out a book, that should present a subject, giving his Sovereign the last word, whilst homage, controverted with Majesty.  
Neither did I think it loyalty, to seem, so much, to make a Crown, the Anvil, whereon so many arguments should be wrought, by a contrary hand: wherefore I once intended to have left out the Marquis' last paper, and to have ended with His Majesties: this wariness of seeming to present a King worsted any way, had almost persuaded me, to be no less injurious to the Reader, then to truth herself, and partial in my undertaking.  
But when I considered, how that the greater the temptation, the stronger the resistance; and how that it would declare to the world, His late Majesties well groundedness in His Religion, as not to be shaken with the strongest winds: and when I considered, how that Charles King of England, was the first man in the World, who was not believed, cordially, to have been of that Religion, which at His death, he made so solemn profession, to have lived, and died in: And when I considered, the many scandals, and obloquys cast upon Him, in that particular (both by writings and rumours of the People; both before and after His death; and called upon by divers, to whom I had, upon occasions given, communicated these particulars recited in the Controversy) I could do no less than (in the vindication of the dead King, and to testify so much of truth as lay in me) pin these papers upon his Hearse, whereby you may read Him otherwise, then according to the impression, which those false papers had received, and their publications had spread abroad; and how in this discourse, and controversy, the late King, shown himself, not only able, constant, and resolute in His Religion; but, as the case then stood with Him, resisted a very strong temptation; for at that time the King was low, and wanted help: poor, and wanted money: and no man in the Kingdom was then, likelier to help to both, than he, who, to the utmost of his power, never denied Him either; and would at this time, willingly, have parted with all, if His Majesty could have been guilty, but of so much dissimulation, a thing by some thought necessary in Princes, as not to have left the marquis altogether in despair, of ever accomplishing his design upon Him: but such was His Majesty's constancy in Religion, as to exchange freedoms with him: His Majesty rather choosing that His necessity should not ask his Lordship any thing, then that any hope, which His Majesty should give his Lordship, should, in the least, oblige his Lordship's expectation to a lapse; but slided off the temptation, with such a regardless taking notice of it, as if moneys could have been raised out of the name of King, and contribution could be had out of the King's flesh; as if, like the great Pompey, who being asked by his friends, in his great distress, what he would do for men, made answer, that he would but stamp with his foot upon the ground, and men should rise out of the earth, Plut in vit Pomp. as if he meant through impossibilities to cut out & plain himself away to a relief, that was beyond all hope, but that, which trusted to a reserve, that should drop down from Heaven; rather then to follow a plain and chalked out way, guided by all the necessaries requisite for such a journey, which tended not to the end, that was agreeable to His former professions. Thus whilst the King was upon the refusing posture in Raglan Castle to maintain His constancy; false friends (in other Garrisons) were upon the taking hand to betray their trust: thus the helmet of salvation, (which only preserves the head) is not a sufficient panoply for a Christian warfare, where the shield of faith and the breastplate of righteousness are both wanting in the members.  
Reader, I here present you with a conflict, between the two greatest assertors (between the four Seas) of the Roman and the Protestant Religion: I make no question, but several censures will pass upon the work: some will censure because they cannot otherwise choose, it is so natural to them, that they needs must, they cannot help it: these men are most to be excused; yet their censures are least to be regarded: Others (really judicious and ingenuous) will commend (where they see cause) yet not any must expect it (at their hands) without a But: for than it is possible a work may be so perfect, as to be above their censures: these are not to be blamed; Authors must be beholding unto such, for dealing so favourably, as to confer some acts of grace on those, who are wholly at their mercy.  
But there are a sort of censurers who can root-and-branch a cause, and give reasons for their unreasonableness, who (perhaps) say, there was no such thing as such a controversy; this is none of the King's stile; it is impossible the marquis of Worcester should be such aschelar. As to the first: I say there was such a controversy, here I show it: what is become of his negative? He will give a reason why there was not, viz. It is none of the King's stile: to which I answer, that it is well if my memory could recollect all the series of arguments, as they were urged by His Majesty, though I could not the very words whereof they were so directly composed: And you must abate them some allowance (in their excellency) by reason of the tainture they must needs receive by running through so mean a quill: and you must grant me this also, that the late King was not altogether so good an orator, as He was a penman: and I write only what He spoke, I transcribe none of His writings.  
For the marquis of Worcester's learning, he that knew him well, knew him to be more then ordinarily versed in controversy, especially for a man who was no professed Scholar, and a nobleman; besides, you must imagine, this to be a business of long deliberation (on his part) and that he was not without those helps that could (and no question did) assist him, with all the force that was in argument.  
If any shall say, that the publisher of this controversy, did ill to present the Church of Rome, dressed in such specious apparences of truth, to the startling of men's consciences.  
I answer, that if that Champion of the Philistians, had not been described unto us according the full height of that stature he was of, nor the description of his armour according to the substance of his head-piece, and the weight of his coat; nor the formidableness of his weapon, according to the vast dimension of his staff: nor the terribility of his speers head, according to the many hundred shekels of Iron whereof it was made; we should wonder why the soul of Jonathan should be so knit unto the soul of David; why Saul should honour him so much, and the people so much admire him; and the women praise him so many degrees beyond Saul.  
but as the posture of the Giant, heightened the admiration of David, so the force of those arguments, was but an improvement of the King's conquest over the temptation: They did ill who fomented jealousies in the hearts of the People, upon this score, viz. that the late King was a Papist in his heart; and that he intended to bring in popery, whereby he so lost the hearts of his people, upon that false ground, that all the veines-akings of so many thousand hearts to one, could not recover him whom they had lost▪ with a mere frolic, nor a more plentifulness of tears than had been shed for all the Princes since the Conquest, could recall him: The Author did not this, to startle men's consciences; but to prick the consciences of those, who were the Authors of this.  
Wherefore I shall desire this only favour at your hand, that you will believe me, that it was neither that Insanabile scribendi Cacoethes, nor ostentatio eruditionis, nor the effascination of any popular applause; nor any intention to bolster up any cause or faction, that invited me to this publication, but merely because I would not have the wind to get into your ears, that blows from so could a quarter, where charity is so frozen that she wants life, to believe so favourably of the dead as truth requires; and, so doing, you have done him right, who hath done you service.  
Thomas Bayly.   

Certamen Religiosum: OR, A CONFERANCE BETWEEN The late King of England, and the late Lord marquis of Worcester, concerning Religion, at His Majesty's being at Ragland-Castle, 1646.  

IT is not to be imagined otherwise, but that every man, who pretends unto Religion▪ makes the same Reli … … ich he professeth, 〈…〉 jacob's Ladder, or his fiery 〈…〉 ascend to heaven. Neither is 〈…〉 supposed, but that the same man 〈◊〉 ●…hought any other Religion better 〈◊〉 his own, or his own not the only way to heaven) would forsake that Religion which he had formerly embraced, and matriculate himself a member of that Church, whose purer hands were likeliest to give him the truest blessing: Wherefore burning zeal is not to be blamed (though the fire be misplaced, if it operate according to its own nature, which is to congregate homogeneal beings, and make them love to sit by the same fire.  
Thus affected was that Noble, and indeed (in his way) heavenly disposed, Henry late marquis of Worcester: to play the greatest prize that ever was played between any two, that ever entered within those lists. Three Diadems were to encounter with the Triple Crown; and the Triple Crown with three Sceptres; opportunity that lucky gamester, that hardly loses a game in twenty, was on the Marquis' side, time and place directed him, how to take points in his own Tables; the King at that time being in the Marquis own house at Ragland, and necessitated to borrow money to buy bread, after so great a loss at Nazeby: the King being thus put to play the after game, with the old marquis, was a little mistrustful, that he had not played the fore game with him so well, as that he had not thereby prejudiced the latter: for though the marquis and his son, were the two ablest, and most forwardest shoulderers up of the declining Throne, especially the chip of the old block, whose disposition expressed itself most Noble in not caring who had loved the King, so that he might be but permitted to love Alexander; whom he affected, not only with the loyal respects of a subject towards his Sovereign, but also, with such passionate ways of expressions, and laboriousness in all good offices, as are wont to be predominant in those, in whom sympathy is the the only ground of their affections: yet there were not wanting some kind of men, who made the averseness of this Nobleman's Religion, an occasion of improving their own envies: which though it could never lose him the least ground in his Master's good opinion of him (who never would judge no more a Saint by his face, than a Devil by his feet, but both according to their several engagements) yet there were some things which happened, as having relation to this family, which were not altogether pleasing; however, though His Majesty came thither, ushered by necessity, yet he came neither unwelcomed, nor uninvited; and entertained as if he had been more King, by reason of some late atchivements, rather than otherwise: and though money came from him like drops of blood, yet he was contented that every drop within his body should be let out at His command, so that he might perform so meritorious a piece of work, as (he thought) the being an instrument of bringing the Father of of his Country, to be the Son of his Church) would be unto his souls health. The marquis having these resolutions within himself, thought to give them breath at the same time, that His Majesty should make his motion for a further supply of money, which he daily and hourly expected, but was deceived in his expectations; for the relation already having reached the King's ear, how an accident had made me no less fortunate to his Lordship, then in being the means of preserving his Lordship's person, and no inconsiderable fortune then in the same venture with him, and how that I preserved both the one and the other in concealing both: for the space that the Moon useth to be twice in riding of her circuit (the particulars hereof, here to insert, would tend rather to much arrogance, than any purpose, wherefore I further forbear) until such time as the trust that providence had reposed in me, was crowned by the same hand, with such success, as brought the marquis safe to his own house in peace; which I had no sooner brought to pass, hut the Marquis drew from me a solemn engagement, never to leave him so long as we both should live, which I was so careful for to observe, that I neither left him in life, nor death, fair weather, nor foul, until such time as he led me; and I laid him, under the ground in Windsor-Castle, in the Sepulchre of his Fathers.  
And it was a strange thing, that during the time that I was thus a bond-servant to his Lordship, which was for the space of 12 months thrice told; the difference in Religion never wrought the least difference in his disposals of trusts of the highest nature upon me, but his speeches often shown his heart, & his often lending me his ear, that they were both as much mine, as any man's, of which (it seems) His Majesty being informed, I must be the beetlehead, that must drive this wedge into the Royal stock; and was also told, that no man could make a divorce between the Babilonish garment, and the wedge of gold, sooner than myself: to be brief, I was engaged in the business; I could neither deny the employment, nor well tell how to go about it, I not knowing the Marquis' drift all this while, thought the marquis had feared nothing more, than what I myself was most afraid of, viz. That I should be made an instrument, to let the same horse bleed, whom the King Himself had found so free, that he was unwilling to give him the least touch with his spur: howsoever I went about it, and thus began to tell his Lordship; My Lord: the thing that I feared, is now fallen upon me; I am made the unwelcome messenger of bad news, the King wants money: at which word, the marquis interrupted me, saying, hold Sir, that's no news: go on with your business: my Lord (said I) there is one comfort yet, that as the King is brought low, so are his demands; and like His Army, are come down, from thousands to hundreds; and from paying the Soldiers of His Army, to buying bread for Himself and His followers: My Lord, it is the Kings own expression, and His desire is but three hundred pound: whereupon my Lord made a long pause, before he gave me one word of answer (I knowing by experience, that in such cases it was best leaving him to himself, and to let that nature that was so good, work itself into an act of the highest charity, like the Diamond which is only polished with its own dust) At last he called me nearer to him, and asked me, if the King Himself had spoken unto me concerning any such business: to which I answered, that the King Himself had not, but others did, in the Kings hearing; whereupon he said, might I but speak unto Him (but I was never thought worthy to be consulted with, though in matters merely concerning the affairs of my own Country) I would supply His wants, were they never so great, or whatsoever they were: whereupon I told his Lordship, that if the King knew as much, he might quickly speak with Him: then said the marquis, the way to have Him know so much, is to have some body to tell Him of it: I asked his Lordship, if he would give me leave to be the informer: he told me he spoke it to the same purpose; I hastened from him, with as much fear of being called back again, as I did towards the King, with a longing desire of giving His Majesty so good an account, of my so much doubted embassy.  
Half going, and half running through the Gallery, I was stopped in my way, by one Lieutenant Colonel Syllard, who told me, that if ever I had a mind to do My Lord Marquis, and the Garrison, any good, now was the time: for even now, one of the King's Ships, had run herself on ground, under the Town of Chepstow: Calling unto me the Captain of her (one Captain Hill,) who related unto me, that upon the surrender of Bristol, he was forced to fly into the sanctuary, of the King's Quarters, having formerly revolted from the Parliament, (or rather returned to her due obedience) telling me, moreover, that she was fraught with store of goods, and rich commodities, as Sugar, Tobacco, Linen of all sorts, etc. and that the Law in such a case appropriated the King, to such a part of her lading, which I better understood then, than I can relate unto you now, & that she had many fair brass, and iron Guns, in her, with proportionable Ammunition, useful for the Garrison, and that for a word speaking, I might have all this of the King, for the use of the Garrison, I (considering, that it would be nevertheless the Kings, for being converted to such an use, as also the business I was about) made no doubt, but that I should easily beg all this for the Marquis, in Consideration of the great charges, his Lordship had been at, in entertaining His Majesty so long: neither was I deceived, for the King granted it willingly.  
But as to the matter in hand, I told His Majesty (a part) that I had moved his Lordship in matter of money, but found him a little discouraged, in regard, that His Majesty having been twice at Ragland, a month at a time, and that at neither of those times, he ever vouchsafed his Lordship so much honour, as once to call him to Council, though it was in his own house, and must needs be acknowledged, to be one who knew the Country and the Constitution of the inhabitants, better than any other man, that was about His Majesty, had reason to understand; wherefore I told the King, I thought his Lordship lent my motion a deffer ear, than he would have done, if his Lordship had not been thought so useless a creature: and that I perceived his Lordship had a desire to have some conference with His Majesty, which being obtained, I believed, His Majesty's request would be easily granted, and his expectations answered, in a higher measure, than it may be His Majesty did believe. The King said, withal my hart: and as to the other business, which so much troubles my Lord, in troth I have thought it a neglect in Us heretofore: but the true reason, why I did forbear to do so, was, because I thought, my Lord of Worcester, did not desire it; by reason of his retiredness, unwildiness of body, and unwillingness of mind to stir abroad; and therefore I thought it a contentment to him, to be let alone. I told his Majesty, that I did verily believe, that His Majesty was in the right, in both respects, both of His Majesties, and his Lordships: and that if His Majesty had called him to Council, I do verily believe, his Lordship would have desired, to have been excused, but yet he did expect, he should have been called: whereupon the King said, I pray tell my Lord of Worcester, that I did not forbear that respect unto him, out of any disestimation I had, either of his wisdom, or loyalty, but out of some reasons I had to myself, which indeed reflected as much upon my Lord, as they did on me. For had he used to have come to the Council board, it would have been said, that I took no other Council, but what was conveyed unto me, by Jesuits, by his Lordship's means: and I pray tell him, that that was the true cause. I told His Majesty that I would, and that I thought it an easy matter to cause him to believe no less, but withal, I intimated to His Majesty, that I knew, the Marquis had an earnest desire to have some private Conference with His Majesty, this night. Which if granted, it might conduce very much to His Majesty's behoof. The King said, how can that be? I told His Majesty, that my Lord had contrived it before his coming to the Castle, and told His Majesty of the privacy of the convieghance, and that therefore his Lordship had appointed that for his Bedchamber, and not in the great Tower, which was the room he most esteemed of in all the Castle. Hereat His Majesty smiled, and said, I know my Lord's drift, well enough: either he means to chide me, or else to convert me to his Religion. Whereupon I told His Majesty: I doubted not, but that His Majesty was temptation proof as well as he was correction-free, and that he might return the same man, he went, having made a profitable Exchange, of gold, and silver, for words and sleep, at which the King suddenly replied: I never received any of the Marquis gold, but it was all weight, and I would have my words to be so with him, which cannot be, because I have no time to weigh the matter, much less the words, that I shall speak concerning it; I must expect to find my Lord very well prepared, and all the force that is in argument against me. Had I been a ware of it, or could stay, I would have taken some days labour, to have been as hard for my Lord as I could, and not to have given him such an extemporary meeting, as both of us must be feign to steal from sleep. Sir, said I, I am employed by you both, and I must do Your Majesty's service as I may. This way I can, otherwise I know not. I do not think his Lordship expects disputation, but audience; what he hath to say I know not, neither did I know, that he had any such intention, until the time that I moved his Lordship in Your Majesty's behalf; Well, said the King, my Lords desires are granted, and if he have any such intention, I hope to let him know, that I will not be of a Religion, that I am not able to defend against any man; and let me hear from you concerning the time and place. So I departed his presence, giving this pleasing account unto the Marquis, who transported with joy, commanded me to haste unto the King, and tell him, that at eleven of the clock that night he would not fail to attend His Majesty in such a place, whether he had given me direction to light His Majesty, which place of meeting was known by the name of my Lord Privy-seales Chamber, who was father to this Marquis, and died in it, wherefore this Marquis would never suffer any man to lie in it afterwards, or scarce any body, so much as to come into it, which was the reason, why this Chamber, at this time, was so conveniently empty, when all the rooms in the Castle were more than full. And withal his Lordship instructed me to attend near upon the time, in the withdrawing room, which was next unto his Lordship's Bedchamber, and to clear the Parlour, and the withdrawing room, if any Company should chance to sit up so long, which was usual at that time, through both which rooms my Lord of Worcester was to pass, unto the place appointed: where, when I had once brought him, I should leave him, and wait for the Kings coming forth, giving me the Key of his Bedchamber, wherewith he used always to lock himself in, and never to his last would suffer any man to lie in the same Chamber with him, which happened well for the private managery of the business. And that in the interim, he would lie down upon the bed, and see if he could take a nap. I promised his Lordship, that I would be punctual in my endeavours; only I made this Objection unto his Lordship, that it might be, that it might prove, more than I could perform at such a precise time, as we were necessitated unto; if they should be either unwilling, or think it strange, to be hurried away all upon a sudden; and besides, so doing would draw suspicion with it, that may set watchmen over the event of our affairs; whereat the Marquis hastily made answer, I will tell you what you shall do, so that you shall not need to fear any such thing, go unto the Yeomen of the Wine-cellar, and bid him leave the Keys of the Wine-cellar with you, and all that you find in your way, invite them down into the seller, and show them the Keys, and I warrant you, you shall sweep the room of them if their were a hundred. And when you have done, leave them there. I thought that Objection sufficiently salved, so took my leave, disposing myself to a removeall of all the blocks, that might be cast in our way, I found not any. The time drawing near, that the Dominical Letter was to dispute with the golden Number, I opened the Marquis' door, so softly (fearing, to wake the two young Gentlemen which waited upon my Lord, and were in bed and a sleep in the next room, through which we were to pass, and were resolved to put it to a venture, whether we could do so, or no, but we past and repast, without any their taking the least notice of us,) that the Marquis himself did not hear me, when I came to him, I found him a sleep, whom I so wakened, by degrees, that he would needs persuade me, that he had not slept at all. Yet telling him how the time was come wherein he was to meet the King; in a mazement and a kind of horror, he asked me, what time? and what King? at first, I thought it so strange to him, because he was as yet but a stranger to himself, as not being throughly awaked; but when I saw his fears begin to increase, by how much the more he came to himself, and to lay stronger and stronger hold upon him, expressing a great deal of unwillingness, to that which he formerly so much desired; and with such a kind of reluctancy, as might very well spread an appearance of some remorse: I myself began to be a afraid of being made an instrument in a design, that carried with it, such a conflict within the bosom of the actor; until my second thoughts, banished my first apprehension, and seconded my confidence of his Lordship's innocence, being confirmed by this following expression of his, God bless us all: what if we should be discovered? what construction would they make of our do? what advantage would they be ready to take of such constructions? what if this harmless and innocent design of mine, should be thought a Conspiracy, such a one as Gowries? then they will take an occasion to Plunder me of all that I have: I protest I never thought of this, I wish I never had attempted any such thing: whereupon I told his Lordship: that it was too late now to entertain any such fears, neither was there any ground for any such jealousy: whereat the Marquis replied fie, fie, I would to God that I had let it alone. I perceiving this tergiversation to proceed out of an awfulness, which his loyal hart, ever carried with it, towards His sacred Majesty, which might very well raise doubts of a high nature, out of the manner of the fact, thus spoke unto his Lordship: My Lord, you know your own heart hest, if there be nothing in your intentions but wbat is good, and justifiable, you need not fear, if otherwise; it is never too late to repent; at which words the Marquis seemed to be much troubled, saying, Ah! Doctor, I thought I had been sure of one friend, and that you would never have harboured the least suspicion of me, God knows my hart, I have no other intention towards His Majesty, then to make Him a glorious Man here; and a glorified Saints hereafter. Then (said I) my Lord, shake off these fears together with the drowsiness that begat them: Hony soit qui male pense, O (said my Lord) but I am not of that order, but I thank God, I wear that motto about my heart, to as much purpose, as they who wear it about their arms: and began to be a little pleasant, and took a pipe of Tobacco, and a little glass full of Aqua Mirabilis, and said, come now, let us go in the name of God, crossing himself, I had no sooner brought my Lord to the door of the meeting Chamber, but the Clock struck a eleven, whereupon I presently left my Lord (in the portal, where he would needs be, until such time as the King were entered the room, and should send for him in) and went to the place where I was to expect the King, according to the Intimation, which I had formerly given His Majesty. I had not been long there, before His Majesty came forth, saying unto me, softly: I have escaped one danger, none within my Chamber knows of my coming abroad, this night: to which I answered, that if it were discovered, I hope there is nothing in the exploit so dangerous, as to deserve such a word, which His Majesty made answer (as I waited upon His Majesty) Misprisions, evil Constructions, and false Judgements, are dangers worth escaping at any time, and therefore, where I run a hazard, I always escape a danger. They who carry only their own eyes in their head, and have no other upon them, may go which way they please; but he that hath all the people's eyes upon him, must look which way he goes, (by this time His Majesty was come into the Chamber, who continuing on his saying, spoke further) neither is it sufficient for him to lead theirs, according to the perspicuity, and quickness of his own, but he must allow them, the abatements, which either the Distance of the Object, the Indisposition of the Organ, or the Mis-disposition of some bad Mediums may require in vulgar Spirits, by reason of their incapacity of looking further than appearance. I answered the King in these words, May it please your most excellent Majesty, to give me leave, to speak under the highest Correction, I conceive these to be singular good Caveats, & Antidotes against real evil; but not against appearances, for the King of Kings, and Saviour of the world, sought not to avoid them, but was contented to be accounted a friend to Publicans, and a Sinner himself, so that he might unlade them of their sins, & to be thought a bibber of their wine, so that he might infuse into them his Divine grace; desiring his Majesty to pardon me, further, in regard, that I had left my Lord Marquis in the dark. O (said the King) you should have spoke sooner, bring him in: I left His Majesty, and brought in the Marquis, who coming in, leaning upon my arm, (as he used to do,) he thus merrily began the Discourse.   

THE CONFERENCE.  marquis. 
SIr, I hope if they catch us in the act, it will not be deemed in me an act of so high Conspiracy, in regard that I enter the lists, leaning upon a Doctor of your own Church.  
To whom the King replied a (as merrily) C. R. My Lord, I know not whether I should have a better opinion of your Lordship, for the Doctor's sake, or a worse opinion of the Doctor for your Lordship's sake, for though you lean much upon his arm, yet he may lean more upon your judgement.  Marq. 
Sir, It conduceth a little to the purpose we have in hand, to be a little serious in the thing you speak of, your Majesty knows the grounds of my acquaintance with the Doctor, and my obligation to him, which difference in opinion, shall never mitigate in point of affection; but I protest unto you, I could never gain the least ground of him yet, in persuading him from his principles.  King. 
It may be your Lordship hopes to meet with a weaker Disputant of me.  Marq. 
Not so, and if it please your Majesty, but I think thus: that if it should please God to make me so happy an instrument of his Churches good, as to be a means to incline your Royal heart to embrace the truth; I believe that he, and thousands such as he, would be soon brought to follow your Majesty in the right way, who are so constant followers of your steps whilst you are in a wrong path: the oaths which they have taken, the relation which their hierarchy have to the Crown, which must be no longer so, but whilst the government of the Church and souls, stand as a reserve to the regiment of lives and fortunes, the preferment which they expect from your Majesty, and the enjoyment of those preferments which they have already, which they must no longer enjoy, then whilst they are, or seem to be of your opinion, causeth them to smother their own knowledge, whilst their mouths are stopped with interest, whereas if the strong tide of your Majesty's opinion were but once turned, all the ships in the river, would soon turn head:  
Hereupon the marquis abruptly fell from his subject, and asked the King, Sir, I pray tell me what is it that you want? The King smiled a little at his sudden breaking off, and making such preposterous haste to ask that question, answered.  King. 
My Lord, I want an Army, can you help Me to one?  Marq. 
Yes, that I can: and to such a one, as should your Majesty commit yourself to their fidelity, you should be a Conqueror, fight as often as you please.  King. 
My Lord, such an Army would do the business: I pray let me have it.  Marq. 
What if your Majesty would not confide in it, when it should be presented unto you?  King. 
My Lord, I would feign see it, and as feign confide in that, of which I had reason to be confident.  Marq. 
Take Gidions three hundred men and let the rest begon.  King. 
Your Lordship speaks mystically, will it please you to be plain a little.  Marq. 
Come I see I must come nearer to you: Sir, It is thus, God expected a work to be done by your hands, but you have not answered his expectation, nor his mercy towards you, when your Enemies had more Cities and Garrisons, than you had private families to take your part, when they had more Cannon than you had Muskets; when the people crowded to heap treasures agaidst you, whilst your Majesty's friends were feign here and there to make a gathering for You, when they had Navies at Sea, whilst Your Majesty had not so much as a Boat upon the River; whilst the odds in number against you was like a full crop against a gleaning, than God wrought his miracle, in making Your gleaning bigger than their vintage; he put the power into your hand, and made You able to declare Yourself a true man, to God, and grateful to Your friends; but like the man whom the Prophet makes mention of, who bestowed great cost and pains upon his vineyard, and at last it brought forth nothing but wild grapes; so when God had done all these things for You, and expected that You should have given his Church some respite to their oppressions, I heard say, You made vows that if God blessed You but that day with 
* Nazeby Fight.  Victory, you would not leave a Catholic in Your Army; for which I fear the Lord is so angry with You, that (I am afraid) he will not give you another day wherein you may so much as try your fortune: Your Majesty had forgot the moneys which came unto you from unknown hands, and were brought unto you by unknown faces, when yau promised you would never forsake your unknown friends; you have forgotten the miracalous blessings of the Almighty upon those beginnings, and how have you discountenanced, distrusted, disregarded, I, and disgraced the Catholics all along, and at last vowed an extirpation of them: Doth not your Majesty see clearly, how that in the two great Battles, the North and Nazeby, God shown signs of his displeasure, when in the first, your Enemies were even at your mercy, confusion fell upon you and you lost the day, like a man that should so wound his Enemies, that he could scarce stand, and afterwards his own sword should fly out of the hilt, and leave the strong and skilful, to the mercy of his falling enemies; and in the second (and I fear me the last Battle that e'er you'll fight) whilst your men were crying victory, as I hear they had reason so to do, your sword broke in the air, which made you a fugitive to your flying enemies: Sir, I pray pardon my boldness, for it is God's cause that makes me so bold, and no inclination of my own to be so, and give me leave to tell you, that God is angry with you, and will never be pleased, until you have taken new resolutions concerning your Religion: which I pray God direct you, or else you'll fall from nought to worse, from thence to nothing.  King. 
My Lord, I cannot so much blame as pity your zeal; the soundness of Religion is not to be tried by dint of sword, nor must we judge of her truths by the prosperity of events, for then of all men Christians would be most miserable; we are not to be thought no followers of Christ, by observations drawn from what is cross or otherwise, but by taking up our cross and following Christ; neither do I remember my Lord, that I made any such vow before the Battle of Nazeby concerning Catholics, but some satisfaction I did give my Protestant Subjects, who on the other side were persuaded that God blest us the worse for having so many Papists in our Army.  Marq. 
The difference is not great, I pray God forgive you, who have most reason to ask it.  King. 
I think not so my Lord.  Narq. 
Who shall be judge?  King. 
I pray my Lord, let us sit down, and let reason take her seat.  Marq. 
Reason is no judge.  King. 
But she may take her place.  Marq. 
Not above our Faith.  King. 
But in our arguments.  Marq. 
I beseech your Majesty to give me a reason why you are so much offended with our Church?  King. 
Truly my Lord, I am much offended with your Church, if you mean the Church of Rome, if it were for no other reason, but this, for that she hath foisted into her legend, so many ridiculous stories, as are able to make (as much as in them lies) Christianity itself a fable, whereas if they had not done this wrong unto the tradition of the primative Church, we then had left unto us such rare and unquestionable verities, as would have adorned, and not daubed the Gospel, whereas now we know not, what is true, or false.  Marq. 
Sir, if it be allowed to question, what the Catholic Church holds out for truth, because that which they hold forth unto us seems ridiculous, and to pick and choose verities according to our own fancy, and reject as novelties and forgeries what we please, as impossibilities and fabulous. The Scriptures themselves may as well suffer by this kind of toleration, for what more ridiculous than the Dialogue between Balaam and his Ass, or that Sampsons' strength should be in his hair, or that he should slay a thousand men with the Jawbone of an Ass. The Disputation between Saint Michael and the Devil about the body of Moses; Philip's being taken up in the air, and found at Aroties with a thousand the like strange, and to our apprehension (if we look upon them with carnal eyes) vain and ridiculous, but being they are recorded in Scripture, which Scripture we hold for truth, we admire, but never question them; so the fault may not be in the tradition of the Church, but in the liberty, which men assume to themselves to question the tradition. And I beseech Your Majesty, to consider the streaks that are drawn over the Divine writ, as so many delendas by such bold hands as those: the Testaments were not like the two Tables, delivered into the hands of any Moses, by the immediate hand of God, neither by the Ministration of Angels, but men inspired with the holy Ghost writ, whose writings by the Church were approved to be by inspiration, which inspirations were called Scripture, which Scriptures most of them as they are now received into our hands, were not received into the Cannon of the Church, all, within three hundred years after Christ, why may not some bold spirits call all those scriptures, (which were afterwards acknowledged to be Scripture, & were not before) forgeries. Nay have not some such (as blind as bold) done it already? Saint Higher was the first that ever picked a hole in the Scriptures, and cut out so many books out of the word of God, with the penknife, of Apoccryphas, Ruffinus challengeth him for so doing, and tells him of the gap, that he hath opened for wild beasts to enter into this field of the Church, and tread down all ill corn. Jerom gives his reasons, because they were not found in the Original Copy, (as if the same spirit which gave to those, whom it did inspire the diversities of tongues, should itself be tied to one language) but withal he acknowledgeth this much of those books, which he had thus marked in the forehead, Canonici sunt ad informandos mores, sed non ad confirmandam fidem, how poor a Distinction this is, and how pernicious a precedent this was, I leave it to Your Majesty, to judge: for after him Luther takes the like boldness, and at once takes away the three Gospels, of Mark, Luke, and John; Others take away the epistle to the Hebrews, others the epistle of Saint Judas, others the second and third epistles of Saint Peter, others the epistle of Saint James, others the whole book of the Revelation. Wherefore to permit, what the Church proposes to be questionable by particular men, is to bring down the Church, the Scriptures, and the Heavens upon our heads; there was a Church, before there was a Scripture, which Scripture (as to us) had not been the Word of God, if the Church had not made it so by teaching us to believe it. The preaching of the Gospel was before the writing of the Gospel, the Divine Truth that dispersed itself over the face of the whole earth, before its Divinity was comprised within the Cannon of the Scripture, was like that Primeva Lux, which the world received before the light was gathered into the body of the Sun, this body so glorious and comfortable is but the same light, which was before, we cannot make it an other, though it be otherwise, and therefore though the Church and the Scripture, like the light that is concomitant and precedent to the Sun, be distinct in terms, yet they are but one & the same; no man can see the Sun, but by its own light, shut your eyes from this light, and you cannot behold the body of the Sun. Shut your eyes against one, and you are blind in both, he never had God to be his Father, who had not the Church to be his Mother, if you admit Sillogismes, a priori, you will meet with many paralogismes, a posteriori cry down the Churches, Authority, & pull out the Scriptures efficacy, give but the Church the lie, now and then, and you shall have enough will tell you the Scripture is false here and there; they who have set so little by the tradition of the Church, have set by half the Scriptures, and will at last throw all away: wherefore in a word, as to deny any part of the Scripture, were to open a vain, so to question any thing, which the Church proposes, is to tear the seamlesse Coat of Christ, and to pierce his body.  King. 
My Lord, I see you are better provided with Arguments than I am with memory, to run through the series of your Discourse; satisfy me but in one thing, and I shall soon yield to all that you have said, and that is concerning this Catholic Church you talk of, I know the creed tells us, that we must believe it, and Christ tells us, that we must hear it, but neither tell us, that that is the Church of Rome.  Marq. 
Gracious Sir, the creed tells us, that it is the Catholic Church, and Saint Paul tells us in his epistle to the Romans, that their faith was spread abroad through the whole world.  King. 
That was the Faith, which the Romans then believed, which is nothing to the Roman Faith, which is now believed.  Marq. 
The Roman Faith then and now are the same.  King. 
I deny that my Lord.  Marq. 
When did they alter their Faith?  King. 
That requires a library, neither is it requisite, that I tell you the time when, if the envious man sows his tares, whilst the husbandman was asleep, and afterwards he awakes and sees the tares, are they not tares, because the hushandman knows not when they were sown?  Marq. 
And if it please Your Majesty in a thing, that is so apparent, your similitude holds good, but in the differences between us and the protestants are not so without dispute, as that it is yet granted by the major part of Christians, that they are errors which we believe contrary to Your Tenants; and therefore the similitude holds not, but I shall humbly entreat Your Majesty, to consider the proofs, which the learned Cardinal Peroone hath made concerning this particular, in his answer to Your Royal Father, his Apology to all Christian Princes, where he proves, how that all the Tenants which are in controversy now between you and us, were practised in the Church of Christ, within the first three hundred years; wherefore I think, it would be no injury to reason to require belief, that that which hath been so long continued in the Church, and so universally received, and no time can be set down, when those Tenants or Ceremonies did arise, must needs be Catholic for time and place, and Apostolical for institution, though we have no warrant from the Scriptures, to believe them to be such. For the Apostle Saint Paul commanded Timothy to keep fast the things which he had delivered unto him, as well by word as by writ. Wherefore if we will believe no tradition, we may come at last to believe no writings.  King. 
That was your own fault, wherefore I blame your Church, for the way to make the Scriptures not believed, were to add unto them new inventions, and say they were Scriptures.  Marq. 
If the Church of Christ had so mean esteem then, as amongst some, she hath now, certainly the former books received into her Cannon, would have been much prejudiced by the admittance of the latter, wherefore if the Church be questionable, than all is brought in question.  King. 
My Lord, you have not satisfied me, where this Church is: and as concerning the Cardinal's book, I have seen it, and have read a part of it, but do not remember, neither do I believe, that he hath proved that which you say.  Marq. 
It may be the proofs were in that part of the book, which Your Majesty did not read, and as for my proving the Roman Church to be this Church, by which we should be all guided, I thus shall do my endeavour, That Church whose Doctrine is most Catholic and universal, must be the Catholic Church: but the Roman Church is such. Ergo.  King. 
My Lord, I deny your Minor, the Roman Church is not more universal, the Grecian Church is far more spreading; and if it were not, it were no Argument, for the Church of the mahumetans, is larger than both.  Marq. 
First, This is no Argument, either for an English Man, or a Protestant, but for a Grecian, or Mahumetane, not for an English Man, because he received his Conversion from Rome, and therefore he in Reason should not look beyond Rome, or the Doctrine that Rome practised then, when they converted England, nor for a Protestant, because he is as far distant from the Grecian Church in matter of opinion, as from the Roman; and therefore he need not look for that which he hath no desire to find: besides, the Greek Church hath long ago submitted to the Church of Rome, and there is no reason, that others should make Arguments for her, who are not of her, when she stands in no competition herself; besides, there is not in any place where ever the Greek Church is, or hath been planted, where there are not Roman Catholics; but there are divers Countries in Christendom, where there is not one Professor of the Greek Church; neither is there a place in all the Turks Dominions, where there are not Roman Catholics, nor in any part of the world, where there are not multitude of Romans; neither is there a Protestant Country in Christendom, where there are not Roman Catholics numberless, but not a Protestant amongst the Natives, neither of Spanie or Italy. Show me but one Protestant Country in the world, who ever deserted the Roman Faith, but they did it by Rebellion, except England, and there the King, and the Bishops were the principal reformers: (I pray God, they do not both suffer for it.) Show me but one reformed Church, that is of the opinion of an other, ask an English Protestant, where was your Religion before Luther, and he will tell you of Hus and Jerom of Prag: search for their Tenants, and you shall find them as far different from the English Protestant, as they are from one another; run to the Waldensis for your Religion's antiquity, and you shall find as much difference in their Articles, and ours, as can be between Churches that are most opposite. Come home to your own Country, and derive your descent from Wickliff, and search for his Tenants in the book of Martyrs, and you shall find them quite contrary to ours, neither amongst any of your modern Protestant shall you find any other agreement, but in this one thing, that they all protest against the Pope. Show me but any Protestant Country in the world, where Reformation, as you call it, ever set her foot, where she was not as well attended with sacrilege, as ushered by Rebellion, and I shall lay my hand upon my mouth for ever.  King. 
My Lord, my Lord, you are gone beyond the scope of your Argument, which required you to prove the Roman Church more Catholic than the Greek, which you have not done; you put me off with my being English, and not a Grecian, whereas when we speak of the universality of a Church, I think that any man who is belonging to the universe, is objectum rationis. And if that be the manner of your Election, than I am sure most voices must carry it: for your alleged submission of the Greek Church unto the Roman, I believe it cannot be proved, but it may be the Patriarch of Constantinople, may submit unto the Pope of Rome, and yet the Greek Church may not submit unto the Roman.  Marq. 
Sir, it is no dishonour for the Sun to make its progress from East to West, it is still the same Sun, and the difference is only in the shadows, which are made to differ according to the varieties of shapes, that the several substances are of; East and West are two divisions, but the same day: neither can they be said or imagined to be greater, or more extending one or other, and the one may have the benefit of the Sun's light, though the other may have its glory; and I believe, no man of sober judgement can say, that any Church in the world is more generally spread over the face of the whole world, or that her glory shines in any place more conspicuously, then at this day in Rome.  King. 
My Lord, If external glory be the Sunshine of the Gospel, than the Church is there indeed; but if internal sanctity, & inward holiness be the Essences of a Church, than we may be as much to seek for such a Church within the Walls of Rome, as any where else.  Marq. 
Who shall be Judge of that? I pray, observe the Injustice and Errors that will arise, if every man may be admitted, to be his own judge; you of the Church of England left your Mother the Church of Rome, and Mother to all the Churches round about. You forsook her, and set up a new Church of your own, Independent to her: there comes a new generation, and doth the like to you; and a third generation, that is likely to do the like to that; and the Church falls and falls, until it falls to all the pieces of Independency. It is a hard case for a part to fall away from the whole, and to be their own judges. Why should not Kent fall away from England, and be their own judges, as well as England fall away from Christendom, and be their own judges? why should not a Parish in Kent fall away from the whole County, and be their own judges? why should not one Family fall away from the whole Parish, and be their own judges? why should not one man fall away in his opinion from that Family, and be his own judge? If you grant one, you must grant all; and I fear me in doing one, you have done all. So that every man despiseth the Church, whilst he is a Church to himself; rails against Popery, and is the greatest Pope himself, despiseth the Fathers, and will enthrone his own judgement above the wisdom of the ancient; refuseth Expositors, that he may have bis own sense; and if he can start up but some new opinions, he thinks himself as worthy a member of Christianity, as if he were an Apostle, to some new found land. Now Sir, though some do take the Church to be the Scriptures, yet the Scriptures cannot be the Church, because the Scriptures send us to the Church, audi Ecclesiam, dic Ecclesiae, others take, the Elect to be the Church, yet this cannot be, for we know not who are elect, and who not, that which must be the Church, must be a visible, an eminent society of men, to whose Authority, in cases of appeal and matter of judgement, we are to acquiesse and subscribe. And I appeal to Your Royal heart, whether there be a Church in the world, to whom in these respects we ought to reverence, and esteem more than the Church of Rome; and that the Church of Rome is externally glorious, it doth not follow, that therefore she is not internal holy; for the King's daughters clothing was of wrought gold, as well as she was all glorious within; and though she had never so many Divine graces within her, yet she had honourable women without her, as her attendants: and for the question, whether this inward glory is to be so much sought for within the gates of Rome, is the question: and not yet decided.  King. 
My Lord, I'll deal as ingeniously with you as I can. When the Roman Monarch stretched forth his arms from East to West, he might make the Bishops of Roms' oecumenacy as large as was his Empire, and all the Churches in the world were bound to follow her Laws and decretals, because God hath made such Emperors, nursing Fathers of his Church, as it was prophesied by the Divine Esay; always provided, that the child be not pourtractured greater than the Nurse, (as hath been observed by the pride of your Bishops of Rome,) but when the several Kingdoms of Christendom shook off the Roman Yoke; I see no reason why the Bishop of Rom should expect obedience from the Clergy of other Contreies', any more than the Archbishop of Canterbury should expect obedience from the Clergy of other Kingdoms. And for your deriving your Authority from Saint Peter; I have no reason, why we may not as well derive our Authority from Simon Zelotes, or Joseph of Arimathea, or from Philip, of whose planting the Gospel, we have as good warrant, as you have for Saint Peter, his planting the Gospel in Rome. But, my Lord, I must tell you, that there are other Objections to be made against your Church, which more condemns her, if these were answered.  Marq. 
May it please Your Majesty, to give me leave to speak a word or two, to what I have said, and then I shall humbly beg Your further Objections, as to that of the Christian Kingdoms, shaking of the Roman Yoke and falling to pieces, which was so prophesied it should, yet the Church should not do so, because it is said it shall remain in unity, and for Your Majesty's Objection concerning Simon Zelotes, Joseph of Arimathea, etc. It is answered, that there were two conversions, the first of the Britain's, the second of the Saxons; we only require this Justice from you, as you are English, not Welshmen, for the Church of England, involves all the Britain's within her Communion: for the Britain's have not now any distinct Church from the Church of England. Now if Your Majesty please, I expect your further Objections.  King. 
My Lord, I have not done with you yet, though particular Churches may fall away in their several respects of obedience to one supreme Authority, yet it follows not, that the Church should be thereby divided, for as long as they agree in the unity of the same spirit, and the bond of peace, the Church, is still at unity, as so many sheaves of corn are not unbound, because they are severed. Many sheaves may be long to one field, to one man, and may be carried to one barn, and be servient to the same table. Unity may consist in this as well as in being huddled up together in a rick with one cocke-sheave above the rest. I have a hundred pieces in my pocket, I find them something heavy, I divide the sum, half in one pocket, and half in an other: and subdivide them afterwards in two several lesser pockets; The moneys is divided, but the sum is not broke, the hundred pounds is as whole as when it was together, because it belongs to the same man, and is in the same possession; so though we divide ourselves from Rome, if neither of us divide ourselves from Christ, we agree in him, who is the Centre of all unity, though we differ in matter of depending upon one another. But my Lord of Worcester, we are got into such a large field of discourse, that the greatest Scholars of them all can sooner show us the way in, then out of it; therefore, before we go too far, let us retire, lest we lose ourselves; and therefore, I pray my Lord, satisfy me in these particulars: Why do you leave out the second Commandment, and cut another in too? why do you withhold the Cup from the Laiety? why have you seven Sacraments, when Christ instituted but two? why do you abuse the World with such a fable, as Purgatory, and make ignorant fools believe, you can fish souls from thence with silver hooks? why do you pray to Saints, and worship Images? Those are the offences which are given by your Church of Rome unto the Church of Christ; of these things I would be satisfied.  Marq. 
Sir, Although the Church be undefiled, yet she may not be spotless, to several apprehensions: for the Church is compared to the Moon, that is full of spots; but they are but spots of our fancying; though the Church be never so comely, yet she is described unto us to have black eyebrows, which may to some be as great an occasion of dislike, as they are to others foils, which set her off more lovely. We must not make our fancies, judgements of condemnation to her, with whom Christ so much was ravished. For Your Majesty's Objections, and first, as to that of leaving out the second Commandment, and cutting another in two; I beseech Your Majesties, who called them Commandments? who told you they were ten? who told you which were first, and second, etc. The Scripture only called them words: those words, but these: and these words were never divided in the Scriptures into ten Commandments, but two Tables. The Church did all this, and might as well have named them twenty as ten Commandments; that which Your Majesty calls the second Commandment, is but the explanation of the first, and is not razed out of the Bible, but for brevity sake in the mannualls it is left out, as the rest of the Commandment is left out concerning the Sabbath, and others: wherefore the same Church which gave them their Name, their Number, and their Distinction, may in their breviates, leave out what she deems to be but exposition: and deliver what she thinks for substance, without any such heavy charge as being blottable, out of the book of life, for diminishing the word of God.  
For withholding the Cup from the Laiety; where did Christ, either give or command to be given, either the bread or the wine to any such? drink you all of this: but they were all Apostles to whom he said so; There were neither lay men, or women, there: If the Church allowed them afterwards to receive it either in one, or both kinds: they ought to be satisfied therewith, accordingly: but not question the Churches her Actions. She that could alter the Sabbath into the Lord's day, and change the dipping of the baptised over head and ears in water, to a little sprinkling upon the face, (by reason of some immergencies, & inconveniencies, occasioned by the difference of Seasons, and Countries) may upon the like occasion, accordingly, dispose of the manner of her Administration of her Sacraments. Neither was this done without great reason the world had not wine in all her Countries, but it had bread. Wherefore it was thought for uniformity sake (that they might not be unlike to one another, but all receive alike, that they should only receive the bread, which was to be had in every place, and not the Cup, in regard, that wine was not every where to be had. I wonder that any body should be so much offended at any such thing, for bread and wine do signify Christ crucified; I appeal to common reason, if a dead body doth not represent a passion, as nuch, as if we saw the blood lie by it. If you grant the Church's Power in other matters, and rest satisfy therein, why do you boggle at this? especially, when any Priest (where wine is to be had) if you desire it, he will give it you. But if upon every man's call, the Church should fall to reforming upon every seeming fault, which may be but supposed to be found, the people would never stop, until they had made such a through Reformation in all parts, as they have done in the greatest part of Germany, where there is not a man to preach, or hear the Gospel, to eat the bread, or drink the wine: you never picked so money holes in our Coats, as this licentiousness hath done in yours.  
For our seven Sacraments, she that called the Articles of our Faith 12, the Beatitudes 8, the Grace's 3, the Virtues 4, called these 7, & might have called them 17, if she had thought it meet. A Sacrament is nothing else but what is done with a holy mind, and why Sacrament either in Name, or Number, should be confined to Christ's only Institution, I see no cause for it; If I can prove that God did institute such a thing in Paradise, (as he did marriage) shall not I call that a Sacrament as well as what was instituted by Christ, when he was upon the Earth? If Christ institutes the Order of giving & receiving the holy Ghost, shall not I call this the Sacrament of Orders? If Christ enjoins us all repentance, shall we not say repentance is a Sacrament? If Christ blesseth little children, and saith, Suffer them to come unto me and forbidden them not; shall we not say, that such Confirmation is a Sacrament? Truly I do not understand their meaning; They have taken away five, which five, either by God or Christ, or the holy Ghost (who are all one) were instituted; and yet they say, they are not Sacraments, because they were not instituted by Christ: And the two that are left viz. baptism and the Lords Supper; for the first, you hold it necessary to Salvation; and for the second, you do not admit the real presence: so that of the two remaining, you have taken away the necessity of the one, and the reality of the other, so far well all.  
Now for Purgatory, I do believe, we have as good ground for it out of this place of Scripture, viz. He shall be purged, yet so as if it were by fire: as you can prove a Hell out of this place of Scripture: He shall be cast into utter darkness, and into the lake that burneth with fire and brimstone, where shall be weeping and knatching of teeth. Neither can you make more exceptions to our inference out of this place of Scripture, to prove Purgatory, than the Atheist (if wits may be permitted to roam in such things, as these once settled (and believed generally) will find ground enough to quarrel at your burning lake; and the vain Philosopher, Contradictions enough, in the description, of the effects of those hellish Torments, viz. weeping and knashing of teeth: the one having its procedure from heat, the other from cold, which are mere Contradictions, and therefore fabulous; take heed, we do not take away Hell, in removing of Purgatory. You see not, how your laughing at Purgatory hath caused such laughing at Hell, and Devils; until at last, you shall see them bid the Heavens come down; and pluck the Almighty out of his Throne; If a Text of Scripture with the Church's Exposition be not sufficient for a man to rest, both his Science & Conscience upon: I know not where it will find a resting place, it may shoot at Random, but never take so right an aim; and for the silver hook you talked of, I do not justify the abuse of any, I know there is a great difference between the Court of Rome, and the Church of Rome, and if these Errors were in the Church itself, yet the tares must not be hastily plucked out of the field of the Church, lest the wheat be plucked up with it.  
Now for our praying to Saints, there is no body that prays to any Saints, otherwise then as we on earth desire the benefit of one another's prayers. We do not believe, that they can help us (of themselves) or that they have power to forgive sin, but we believe that they are nearer to God, his favour & more dear unto him: and therefore we believe, that he will hear them with, or for us, sooner than he will hear us when we pray upon our own account: as we desire the prayers of some good and holy man, (whom we believe to be so) hoping it will be a benefit unto us; all that can be said against it, is, that they do not hear us. I will not trouble Your Majesty with the Schoolmens Speculum Creatoris, but I shall desire to be plain, when there is joy in heaven over every sinner that repenteth: do you think that the Saints which are there, are ignorant of the occasion of that joy? or do they rejoice at they know not what? If the Saints in heaven do cry, how long Lord, how long holy and just, dost thou not avenge our blood upon them, which dwell upon the earth: if they know that their blood is not yet avenged, do they not know when a sinner is converted? and if they know the time of conversion, do they not know the time of prayer? If Abraham knew that there were such men as Moses and the Prophets, who was dead so many hundreds of years before their time, can we say, that they are ignorant? think ye, that those ministering Angels who are called Intelligencers, give them no intelligences? or that they gather nothing of intelligence by looking him in the face, who is the fullness of knowledge, and to all these the practice and opinion of so Catholic a Church; God can only forgive sins, Christ can only mediate, but Saints, whether in heaven, or on the earth, may intercede for one another.  
Lastly, for our worshipping of Images: confounded be all they that worshipped them, for me, God is only worthy to be worshipped; but if I kneel before the Picture of my Saviour, I worship him kneeling before his Picture; the worship is in the heart, and not in the knee, and where the true God is in the intention, there can be no idolatry.  
O Sir, Christian Religion is not a Protestation, but a Gospel: it would better consist with unity, than opposition: we hold it a piece of popery to knock our own breasts with the fists of constitution, whilst we hold it most Evangelicall, to knock at our neighbours with a Counstables' staff: a pious care in a mother Church, labours to educate her own daughter, and having fed her at her own breasts, all the gratitude she returns her mother, is to call her whore, Antichrist, Babylon, and all the spiteful and vile names that can be imagined, they forget that saying of the Apostle St. James: If any man among you seem to be religious, & bridleth not his tongue, but deceiveth his own heart, that man's Religion is in vain; Pure Religion, and undefiled before God, and the Father, is this: to visit the fatherless and widows, in their affliction, and to keep himself unspotted from the world. What should I say more, the Scriptures are made a nose of wax, for every bold hand to wring it which way he pleaseth, they are rejected by private men, by whole books, The Articles of our Creed are said not to be of the Apostle framing, the commandments not belonging to Christians, impossible to be kept, the Sacraments denied; Charity not only grown cold, but quite starved, and they will be saved by means, quite contrary to what the Gospel (which they seem to profess) sets down, viz. by Faith without good works, only believe & that's enough, where as the holy Apostle Saint James tells us, that faith profiteth nothing without good works—  
Here the Marquis was going on, and His Majesty interrupted him.  King. 
My Lord, you let a floodgate of Arguments out, against my naked breast, yet it doth not bear me any thing backwards; you have spoken a great many things, that no way concerns Us, but such, as we find fault with, as much as you, and other things, to which I could easily give answer, If I could take but some of that time and leisure that you have taken to compose your Arguments. It is not only the Picture of our Saviour, but the Pictures of Saints which you both worship, and adore, and maintain it to be lawful and not only so, but the Picture of God the Father, like an old man, and many other things which I forbear, because I fear, you have done yourself more hurt than me good, in depriving yourself of the rest, to which you are accustomed; for whilst our Arguments do multiply our time lessons, to that of Saint James, where it is said, that faith profiteth nothing without good works; I hope the Doctor here can tell you, that Saint Paul saith, that we are justified by Faith, and not by the works of the Law.  Marq. 
Sir, I believe the Doctor will neither tell Your Majesty, nor me, that Faith can justify without works.  King. 
That question the Doctor can soon decide, what say you to it Doctor? you must speak now.  Doctor. 
If it may please Your Majesty, it would be as great a disobedience to hold my peace, now I am commanded to speak, as it would have been a presumption in me to speak before I was commanded; I am so far from thinking that either Faith, without good works, or that good works, without Faith, can justify: that I cannot Believe that there is such a thing as either. No more than I can imagine, that there may be a tree bearing fruit, without a root: or that the Sun can be up, before it be day: or that a fire can have no heat; for although it be possible, that a man may do some good without Faith, yet he cannot do good works without it; for though we may naturally incline to some goodness, as flowers and plants naturally grow to perfection; Yet this good cannot be said to be wrought by us, but by the hand of Faith; and Faith herself (where she is truly so) can no more stand still, then can the Sun in the Firmament or refuse to let her height so shine before men, that they may see her good works, than the same Sun can appear in the same Firmament, and dart no beams. And whilst Faith and good works strive for the propriety of Justification; I do believe, they both exclude a third, which hath more right to our Justification then either. For that which we call Justification by Faith, is not properly Justification: but only an apprehension of it: as that which we call Justification, by good works, is not properly Justification, but only a Declaration of it, to be so: exempli gratia: I receive a pardon: my hand that receives it, doth not justify; 'tis put in execution, and read in open Court, all this did not procure it me. Doubtless there is a reward for the righteous, doubtless there is a God that judgeth the Earth, wherefore upon this ground of belief, I work out my Salvation as well as I can: and do all the good that lies in my power. I do good works. Doubtless this man hath some reason for what he doth: it is because he hath store of Faith, which Believes, there is a God, and that that God will accept of his endeavours, wherefore to him alone who hath given us Faith, and hath wrought all our good works in us, can we properly attribute the term of Justification: Justificatio apprehensiva, we may conceive and bear in our hearts: Justificatio declarativa, we may show with our hands: but Justificatio Effectiva, proper and effectual Justification none can lay claim unto, but Christ alone that as our sins were imputed unto Christ, so his righteousness might be ours by imputation.  King. 
Doctor, I thank you in this point, I believe you have reconciled us both.  Doctor. 
May it please Your Majesty, if the venom were taken out, there is no wound in the Church's body, but might soon be healed.  Marq. 
Hereat the Marquis somewhat earnestly cried, Hold Sir, You have said well in one respect, but there are two ways of Justification: in us, and two without us: Christ is a cause of Justification by his grace, and merits without us; and so we are justified by baptism: and we are justified by the gifts of God in us, viz. Faith, Hope and Charitity.  
Whereupon the King spoke as quickly.  King. 
But my Lord, both Justifications come from Christ, according to your own saying: that without us, by his grace and merit: that within us, by his gifts and favour; therefore Christ is all in all, in the matter of Justification; & therefore though there were a thousand ways, and means to our Justification: yet th●re is but one effectual cause, and that is Christ.  Marq. 
How is it then, that we are called by the Apostle, Cooperarii Christo? Fellow-workers, together with Christ?  King. 
The Doctor hath told you, how, already. If you lie wallowing in sin, and Christ helps you out, your reaching of him your hand is a working together with Christ; Yet for all that, it cannot be said, that you helped yourself out of the ditch: for then there had been no need of Christ. Your apprehending the succour that came unto you, no way attributes, the God have mercy to yourself: no more, than the declaring yourself to be alive, by action; is the cause of setting you upon your leggs, so that we may divide this threefold Justification, as Peter divided his three Tabernacles, here is one for Moses, and one for Elias: I pray let us have one for Christ, and let that be the chief.  Marq. 
And Reason good.  King. 
I wish that all Controversies betwixt you and Us were as well decided: I am fully satisfied in this point.  Doctor. 
May it please Your Majesty: A great many Controversies between us and the Papists might be soon decided, if the Church's revenues (which were every where taken away, more or less, where differences in Religion, in several parts of the world, did arise in the Church) were not an obstacle of the reunion; like the stone, which the Crab cast into the Oyster, which hindered it from ever shutting itself again; like the division, which happened between the Greek and Latin Church▪ Photinus intrudes himself into the Patriarch-ship of Constantinople over the head of Ignatius, the lawful Patriarch thereof, whom the Pope preserved in his Communion, and then the difference of the Procession of the holy Ghost, between those two Churches, was fomented by the said Photinus: lest the wound should heal to soon, and the patient should not be held long enough in cure, for the benefit of the Chirurgeon, Sacrilege hath brought more divisions than the nature of their causes have required: and the universities play with edged tools, whilst hungry stomaches run away with their meat; wherefore since Your Majesty was pleased to discharge the watch, that I had set before the door of my lips: I shall make bold to put Your Majesty in mind of holding my Lord to the demand which Your Majesty once made unto his Lordship concerning the true Church; for if once that Question were thoroughly determined, all Controversies not only between Your Majesty & his Lordship, but also all the Controversies that ever were started, would soon be decided at a short race end, and without this, we take away the means of reconciliation. For I must confess ingeniously (yet under the highest correction) that there is not a thing that I ever understood less, than that assertion of the Scriptures being judge of Controversies, though in some sense I must, and will acknowledge it: but not as it is a book consisting of papers, words, and letters; for as we commonly say in matters of civil differences, the Law shall be the Judge between us: we do not mean, that every man shall run unto the Law books, or that any Lawyer himself shall search his Lawcases, and thereupon possess himself of any thing that is in question, between him and another, without a legal trial and determination by lawful Judges, constituted to that same purpose; In like manner saving knowledge and Divine Truths are the portion, that all God's children lays fast claim unto: yet they must not be their own carvers, though it is their own meat, that is before them, whilst they have a mother at the table; They must not slight all Orders, Constitutions, Appeals and Rules of Faith! Saving knowledge and Divine Truths, are not to be wrested from the Scripture by private hands, for then the Scripture were of private interpretation: which is against the Apostles Rule! neither are those undefiled incorruptible and immaculate inheritances, which are reserved for us in heaven, to be conveyed unto us by any Privy-seales. For there is nothing more absurd, to my understanding, then to say, that the thing contested (which is the true meaning of the Scriptures) shall be Judge of the Contestation: no way inferior to that absurdity, which would follow, would be this, if we should leave the deciding of the sense of the words of the Law, to the preoccupated understanding of one of the Advocates; neither is this all the absurdity that doth arise, upon this Supposition: for if you grant this to one, you must grant it to any one, and to every one: if there were but two, how will you reconcile them both? If you grant that this judicature must be in many, there are many manyes, which of the manyes will you have? decide but that, and you satisfy all. For if you make the Scripture the Judge of Controversy, you make the reader Judge of the Scripture: as a man consists of a soul and body, so the Scripture consists of the letter and the sense, if I make the dead letter my Judge, I am the greatest, and simplest idolater in the world: it will tell me no more, than it told the Indian Emperor Powhaton, who ask the Jesuit, how he knew all that to be true which he had told him, and the Jesuit answering him, that God's word did tell him so. The Emperor asked him, where it was? he shown him his Bible. The Emperor after that he had held it in his hands a pretty while, answered, It tells me nothing; But you will say, you can read, and so you will find the meaning out of the significant Character; and when you have done, as you apprehend it, so it must be; and so the Scripture is nothing else but your meaning: wherefore necessity requires an external Judge, for determination of differences besides the Scriptures. And we can have no better recourses to any, then to such as the Scripture itself calls upon us to hear, which is the Church, which Church would be found out.  King. 
Doctor, Saint John in his first Epistle tells us, that the holy Scripture is that, to whose truth the Spirit beareth witness. And John the Evangelist tells us, that the Scripture is that which gives a greater Testimony of Christ, than John the Baptist. Saint Luke tells us, that if we believe not the Scripture, we would not believe though one were risen from the dead: and Christ himself, who raised men from death to life, tells us; they cannot believe his words, if they believe not in Moses writings: Saint Peter tells us, that the holy Scriptures is surer than a voice from heaven: Saint Paul tells us; that it is lively in operation, and whereby the Spirits demonstrates his power; and that, it is able to make a man wise to salvation; able to save our souls; and that it is sufficient (too) to make us believe in Christ, to live everlasting, John 20. As in every seed, there is a Spirit, which meeting with earth, heat, and moisture, grows to perfection: so the seed of the word, wherein Gods holy Spirit being sown in the heart, inlivened by the heat of faith, and watered with the tears of repentance) soon fructifies without any further Circumstance.  Doctor. 
It doth so, but Your Majesty presupposes all this while, husbandmen, and husbandery, barns and threshing flowers, winnowing and uniting these several grains into one loaf, before it can become children's bread. All that Your Majesty hath said concerning the Scriptures sufficiency, is true, provided, that those Scriptures be duly handled, for as the Law is sufficient to determine, right and keep all in peace and quiteness, yet the execution of that sufficiency, cannot be performed without Courts and Judges: so when we have granted the Scriptures to be all that the most reverend estimation can attribute unto them, yet Religion cannot be exercised, nor differences in Religion reconciled, without a Judge; For as Saint Jerom tells us, who was no great friend to Popes or Bishops: Si non una, exhorts quaedam, & iminens detur potestas tot efficerentur in Ecclesia schismata quot Sacerdotes. Wherefore I would feign find out that which the Scripture bids me hear, audi Ecclesiam: I would feign refer myself to that to which the Scripture commands me to appeal, and tells me, that if I do not, I shall be a heathen and a Publican, dic Ecclesiae: which Church Saint Paul in his first Epistle calls the pillar and foundation of Truth, of which the Propbet Ezekiel saith: I will place my Sanctification in the midst of her for ever: and the Prophet Esay, that the Lord would never forsake her, in whose light the people shall walk, and Kings in the brightness of her Orient; Against which our Saviour saith: The gates of Hell shall not pervaile: with whom our Saviour saith: he would be always unto the end of the world. And from whom the Spirit of Truth should never departed. For although the Psalmist tells us, that the word of the Lord is clear, enlightening the eyes, yet the same Prophet said to God: Enlighten mine eyes, that I may see the marveils of thy Law: And Saint John tells us, that the book of God had seven Seals, and it was not every one that was thought worthy to open it, only the lamb. The Disciples had been ignorant, if Jesus had not opened the Scriptures unto them. The Eunuch could not understood them without an Interpreter; and Saint Peter tells us, that the Scripture is not of private Interpretation: and that in his brother Paul's epistles there are many things hard to be understood, which ignorant and light-headed-men wrest, to their own perdition. Wherefore though as Saint Chrysostom saith: Omnia clara sunt & plana exscripturis divinis: quaecunque necessaria sunt, manifesta sunt: yet no man ever hath yet defined what are necessary, and what not. What points are fundamental, and what are not fundamental. Necessary to Salvation is one thing, and necessary for knowledge as an improvement of our faith is an other thing, for the first, if a man keeps the Commandments, and believes all the Articles of the Creed, he may be saved, though he never read a word of Scripture; but much more assuredly if he meditates upon God's word with the Psalmist day and night. But if he means to walk by the rule of God's word, and to search the Scriptures, he must lay hold upon the means that God hath ordained, whereby he may attain unto the true understanding of them; for as Saint Paul saith: God hath placed in the Church Apostles, Prophets, Evangelists, Pastors and Doctors, to the end we should be no more little children, blown about with every wind of Doctrine, therefore it is not for babes in understanding to take upon them to understand those things, wherein so great a Prophet as the Prophet David confessed the darkness of his own ignorance. And though it be true, the Scripture is a river through which a lamb may wade, and an Elephant may swim, yet it is to be supposed and understood, that the lamb must wade but only through, where the river is foordable; It doth not suppose the river to be all alike in depth, for such a river was never heard of; but there may be places in the river, where the lamb may swim as well as the Elephant, otherwise it is impossible that an Elephant should swim in the same depth, where a lamb may wade, though in the same river he may; neither is it the meaning of that place, that the child of God may wade through the Scripture without directions, help, or Judges, but that the meanest capacity, qualified with a harmless innocence, and desirous to wade through that river of living waters to eternal life, may find so much of Comfort, and heavenly knowledge there easily to be obtained, that he may easily wade through to his eternal Salvation; and that there are also places in the same river, wherein the highest speculations may plunge themselves, in the deep mysteries of God. Wherefore with pardon craved for my presumption, in holding Your Majesty in so tedious a discourse, as also, for my boldness in obtruding my opinion, which is except (as incomparable Hooker in his Ecclesiastical policy hath well observed) the Church's Authority be required herein, as necessary hereunto we shall be so far from agreeing upon the true meaning of the Scripture, that the outward letter sealed with the inward witness of the Spirit (being all heretics have quoted Scripture and pretended Spirit) will not be a warrant sufficient enough, for any private man, to judge so much as the Scripture to be Scripture: or the Gospel itself, to be the Gospel of Christ: This Church being found out, and her Authority allowed of▪ all controversies would be soon decided, and although we allow the Scripture to be the lock, upon the door, which is Christ, yet we must allow the Church, to be the Key, that must open it; as Saint Ambrose in his 38. Sermon calls the agreement of the Apostles in the Articles of our belief, Clavis Scripturae, one of whose Articles is, I believe the holy Catholic Church. As the Lion, wants neither strength, nor courage, nor power, nor weapons, to seize upon his prey, yet he wants a nose to find it out: wherefore by natural instinct, he takes to his assistants, the little Jackcall: a quick scented beast: who runs before the Lion, and having found out the prey in his language, gives the Lion notice of it, who soberly until such time as he fixes his eyes upon the booty, makes his advance, but once coming within view of it, with a more speed than the swiftest running can make haste, he jumps upon it, and seizes it. Now to apply this to our purpose.  
Christ crucified is the main substance of the Gospel, according to the Apostles saying: I desire to know nothing, but Jesus, and him crucified; This crucified Christ is the nourishment of our souls, according to our Saviour's own words: Vbi Cadaver, ibi aquilae. Thereby drawing his Disciples from the curious speculation of his body glorified, to the profitable meditation of his body crucified: It is the prey of the Elect: the dead Carks feedeth the Eagles, Christ crucified, nourisheth his Saints: according to Saint John's saying, except we eat the flesh of the Son of man, and drink his blood, we have no life in us; him we must mastigate, and chew by faith: traject, and convey him into our hearts as nutriment, by meditation: and digest him by Coalition, whereby we grow one with Christ, and Christ becomes one with us, according to that saying of Tertullian, auditu devorandus est, intellectu ruminandus, fide digerendus.  
Now for the true understanding of the Scriptures, which is no other thing, than the finding out of Jesus, and him crucified, who is the very life of the Scriptures: which body of Divinity, is nourished with no other food, and all its veins filled with no other blood: though this heavenly food the Scripture have neither force nor power to seize upon its prey, but is endued with a lively spirit, able to overcome the greatest ignorance, yet there is a quick scented assistant called Ecclesia, or Church, which is derived from a verb, which signifies to call, which must be the Jackcall to which this powerful seeker after this prey must join itself, or else it will never be able to find it out; and when we are called, we must go soberly to work, until by this means we have attained unto the true understanding and sight thereof, and then, let the Lion, like the Eagle, Mahershalalhashbaz (as the Prophet Esay cap. 8. v. 3. tells us,) make haste to the prey, make speed to the spoil. Saint Paul confirms the use of this Etymology writing to the Corinthians viz. To the Saints called, and the Ephesians cap. 4. he tells us, if ye would be in one body, and in one spirit, and of one mind, you must be as you are called in our hope of your vocation: and in his Epistle to the Colossians cap. 3. he tells us, that if we will have the peace of Christ to rule in our hearts, that is it by which we are called in one self body, where we must allow a constitution or Society of men called to that purpose, and whose calling it is to procure unto us this peace and unity in the Church, or we shall never find it. Thus when dissension arose between Paul and Barnabas concerning Circumcision, their disputations could effect nothing but heat, until the Apostles and Elders met together, and determined the matter: there must be a society of men, that can say, bene visum fuit nobis & spiritui sancto, or else matters of that nature will never be determined, which society is there called the Church, which Church we are to find.  King. 
I pray my Lord, what do you mean by the holy Catholic Church, do you mean the Church of Rome?  Marq. 
I do so.  King. 
My thinks it should be inconsistent with it, to be both universal, and particular.  Marq. 
No more than it is inconsistent, for the General of Your Army to be General of all Your Officers, and Soldiers, and yet a particular man. By the word Roman we intent not the particular Church of Rome, but all the Churches which adhere and are joined in Communion with the Roman Church, as by the Jewish Church, was not only meant the Church of Judah, only, but of all the other Tribes which had Communion with her; the word Catholic is taken in three several senses, formally, causually, and participatively: In the first sense, the Society of all the true particular Churches, united in one selfsame Communion, is called Catholic; Causually, the Roman Church is called Catholic, for as much as she infuseth universality into all the whole body of the Catholic Church, wherefore being a Centre and beginning of Ecclesiastical Communion, infusing unity, which is the form of of universality, into the Catholic Church. She may be called Catholic, Participatively, because particular Churches agree, and participate in Doctrine and Communion with the Catholic.  King. 
You have satisfied me why the Church of Rome (in your sense) may be called Catholic, but you have not yet satisfied me, why other Churches may not be called (causually) as much Catholic as she: being the Greek Church hath infused as much universality into the wholly body of the Catholic Church as she did, and was both centre and circumference, as much as ever she was.  Marq. 
Sir, as to this point, I shall refer Your Majesty to the learned reply, that the profound Card. Peroon, so respectfully and learnedly made to Your royal Father his Apology, wherein this point is largely and (to my apprehension) fully answered. But will Your Majesty either give or take, either let me show you this Church, or else do Your Majesty show it me.  King. 
My Lord, if you can show it me, I shall not shut mine eyes against it; But at this time, truly my Lord, I can hardly hold them open. My Lord, I pray, will you set down your mind in writing, and I will promise you it shall want no animadvertion, and that I will give, you my clear opinion concerning it.  Marq. 
O Sir! Literae scriptae manent; I do not like, that what I speak here to Your Majesty, I can promise myself, so much from Your goodness, that no bad Construction shall be made of what I speak. But if my writing should come into other folk's hands, I may justly fear their comments: wherefore I desire to be excused.  King. 
My Lord, I hold it more convenient so to do: I will promise you, that I will let no eyes but mine own view, your Paper: and I will return it to you again by the Doctor.  Marq. 
Upon that Condition I am contented: I have one request more unto Your Majesty: that You would make one Prayer to God, to direct You in the right way: and that You would lay aside all prejudice, and self-interest, and that You will not so much fear the Subject, as the Superior, who is over all, and then You cannot do a miss.  King. 
My Lord, all this shall be done, by the Grace of God.  
Whereupon the Marquis called upon me to help him, so that he might kneel: and being upon his knees, he desired to kiss His Majesty's hand, which he did, saying:  
Sir, I have not a thought in my heart, that tends not to the service of my God, and you: and if I could have resisted this motion of his Spirit, I had desisted long ago, but I could not: wherefore on both my knees, I pray to his Divine Majesty, that he will not be wanting to his own Ordinance, but will direct Your understanding, to those things, which shall make You a happy King upon Earth, and a Saint in Heaven; And thereupon he fell a weeping, bidding me to light His Majesty to His Chamber. As the King was going, he said unto the Marquis: My Lord, it is great pity, that you should be in the wrong: Whereat the Marquis soon replied: It is greater pity, that You should not be in the right. The King said: God direct us both: The Marquis said: Amen, Amen, I pray God. Thus they both parted: and (as I was lighting His Majesty to His Chamber,) His Majesty told me, that he did not think to have found the old Man, so ready at it, and that he believed, he was a long time putting on his armour: yet it was hardly proof. To which I made answer, that I believe, his Lordship had more reason to wonder, how His Majesty (so unprepared) could withstand the on set. The King (being brought to His door,) commanded me, that before I brought him his Lordship Paper, I should peruse it, and give him my opinion of it. Which I promised to obey, and so returned to the Marquis, whom I found in the dark upon his knees, whom I did not disturb; but when he rise, he said unto me: Doctor, I will tell you what I was doing, I was giving God thanks, that he had preserved the use of my memory for so good a work, and imploring a blessing upon my endeavours. To which I made answer: My Lord, no question, but you think it a good work, or else you would not implore God's blessing upon it. Whereupon my Lord said: Ah! Doctor, I would to God, you thought so too: And waiting upon him into his Chamber, he further said unto me: Doctor Bayly, you know, I am obliged not to speak unto you in this nature, yet I hope, I may say thus much unto you, without any breach of promise, you may be an Instrument of the greatest good that ever befell this Nation. I say no more: Good night to you.  
The third day after, he gave me this Paper to deliver unto His Majesty, which I did.  

The Marquis his Paper to the King.  
IT must be granted by all: that there must be (always) in the world, one, holy, Catholic, and Apostolic Church: one, that it may be uniform: holy, that it may be certain: Catholic, that it may be known: and Apostolic, that it may succeed: this Church must be either the Roman, or the Protestant, or else, some other, that is opposite to both. It cannot be any Church which is opposite to both: because, the Church of England did not (when she separated from the Roman) join herself to any: not to the Grecian: for that holds as many Doctrines contrary to the Church of England, as doth the Roman; nor to any else, because, she agrees with none, no reformed Church under the Sun, that is, or ever was, hath the same articles of belief, as hath the Church of England: and from any other Church, besides the Roman, she never had a being: and with any other Church besides the Roman, she never had Communion; She cannot be that one, because she is but one: nor Catholic, because she agrees not with any: nor Apostolic, because she hath acknowledged such a fine and recovery, that has quite cut off the entail which would have (otherwise) descended unto her from the Apostles; neither can she be holy, because she is none of all the other three. Now if these Attributes cannot belong unto the Protestant Religion, and do (clearly) belong unto the Roman, then is the Church of Rom, the Catholic Church. And that it doth, I shall prove it by the marks, which God Almighty hath given us, whereby we should know her.  
And the first is Universality: All Nations shall flow unto her, Esa. 2. 2. And the Psalmist: The heathen shall be thine inheritance, and the uttermost part of the Earth for thy possession, Psal. 2. 2. And our Saviour Matth. 20. 14. This Gospel of the Kingdom shall be preached in all the world, as a witness to all Nations, etc. Now I confess, that this glory is belonging to all Professors of the Christian Religion: yet amongst all those, who do profess the name of Christ, I believe, Your Majesty will consent with me herein, that the Roman Church, hath this form of universality, not only above all different and distinct Professors of Religion, but also beyond all Religions of the world, Turks or heathens: and that there is no place in the world, where there are not Roman Catholics; which is manifestly wanting to all other Religions, whatsoever: Now I hope Your Majesty cannot say so of any Protestant Religion: neither that Your Majesty will call all those who protest against the Church of Rome, otherwise than Protestants: but not Protestant Catholics, or Catholics of the Protestant Religion, being they are not religated within the same Communion, and fellowships: for then Religion would consist in protestation rather than unity; in Nations falling off from one another, rather than all nations flowing to one another: neither is it a Consideration altogether invalid, that the Church of Rome hath kept possession of the name; all along other reformed Churhes, leaving her in possession of the name, and taking unto themselves new names according to their several founders: except the Church of England, (who is now herself become like a Chapter that is full of nothing else) whose founder was such a one, whose name it may be they were unwilling to own.  
For antiquity, if we should inquire after the old paths, which is the good way, and walk therein; as the Prophet Jeremiah adviseth us: if we should take our Saviour's rule, Ab initio autem, non fuit sic: if we should observe his saying, how the good seed was first form: and then the tares: If we should consider the pit from whence we were dug, and the rock from whence we were hewn, we shall find antiquity more applicatory to the Church of Rome, than any Protestant Church. But you will say, your Religion is as ancient as ours; having its procedure from Christ, and his Apostles: so say the Lutheran Protestant's, with their Doctrine of Consubstantiation: and many other sorts of Protestants, having other Tenants, altogether contrary to what you hold: how shall we reconcile you? so say all heretics that ever were, how shall we confute them? a part to set up themselves against the whole, and by the power of the sword, to make themselves Judges, in their own causes, is dealing, that were it your case, I am sure you would think it very hard, I wish you may never find it so.  
For Visibility: Our Saviour compares his Church to a City placed on a hill, according unto the Prophet David's Prophecy, a Tabernacle in the Sun: It is likewise compared unto a candle in a candlestick: not under a bushel: and saith our Saviour, If they shall say unto you, behold, he is in the desert, go ye not forth; Behold, he is in secret places, believe it not; forewarning us against obscure and invisible Congregations: Now I beseech Your Majesty, whether should I betake myself, to a Church that was always visible, and gloriously eminent; Or to a Protestant Church that was never eminent, and for the most part invisible? shrouding their defection, under an Apostolical Expression, of a woman in the Revelation, who fled into the wilderness for a thousand years? as if an allegory, could wipe out so many clear texts of Scripture, as are set down by our Saviour, and the Prophets concerning the Church's invisibility? And I could not find any Church in the world, to whom that Prophecy of Esay might more fitly appertain, then to the Church of Rome: I have set watchmen upon the walls, which shall never hold their peace day nor night, which I am sure no Protestant Church can apply to herself.  
It is not enough to say, I maintain the same Faith and Religion which the Apostles taught, and therefore, I am of the true Church, ancient, and visible enough: because (as I have said before) every heretic will say as much: but if you cannot by these marks of the Church, (set down in Scripture) clear yourselves to be the true Church, you vainly appeal to the Scriptures siding with you in any particular point: for what can be more obsurd, then to appeal from Scripture (setting things down clearly) unto Scripture setting down things more obscurely? There is no particular point of Doctrine in the holy Scripture so manifestly set down, as that concerning the Church, and the Marks thereof: nothing set down more copious and perspicuous than the visibility, perpetuity and amplitude of the Church.  
So that Saint Augustin did not stick to say, that the Scriptures were more clear about the Church, than they were about Christ. Let him answer for it. He said so in his book, de unitate Ecclesiae, and this (he said) was the reason: because, God (in his wisdom) would have the Church to be described without any ambiguity, that all Controversies about the Church may be clearly decided: wherehy questions about particular Doctrines, may find determinations in her judgement: and that Visibility might show the way unto the most rude and ignorant: and I know not any Church, to whom it may more justly be attributed, then to the Church of Rome: whose Faith (as in the beginning was spread through the whole world) so (all along) and at this day, it is generally known among all nations. Next to this, I prove the Catholic Church to be the Roman; because, a lawful succession of Pastors is required in every true Church, according to the Prophet Esay his Prophecy concerning her, viz. My Spirit which is upon thee, and the words which I have put into thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, from henceforth, for ever; This succession I can find only in the Church of Rome: This Succession they only can prove; none else, offering to go about it. This Succession Saint Augustin says, kept him in that Church, viz. a Succession of Priests, from the very seat of Peter the Apostle, to the present Bishop of his time. And Optatus Milevitanus recons all the Roman Bishops, from Saint Peter to Syricius, who then was Pope: and by this, he shown and made it his Argument, that the true Church was not with the Donatists: bidding them, to show the Original of their Chair: this no Protestant did, or ever can do: The Roman Church gave the English Bishops Commission to preach the Doctrine of Christ, as they have delivered it unto them: but they never gave them any Commission to preach against her Religion: which Bishops being turned out, for observing the depositum (wherewith they were instructed) and new Bishops chosen in their room (by her, who not contenting herself with being a nursing mother thereof, must needs be head of the child: and moderatrix in the same Church, wherein by the Apostles precept she is forbidden to speak) the Succession was broke off: the branch cut off from the body, becoming no part of the tree, sit for nothing but to be chopped into smaller pieces, and so fitted for the fire; this proof of Succession the Bishops of England, thought so necessary, for proving their Church to be the true Church, that they affirmed themselves to be consecrated by Catholic Bishops, their Predecessors, which (never proved) argues the interruption, and affirming it, shows how that (in their own opinion) the Succession could not hold in the inferior Ministers (as indeed it cannot) for as there is a continued supply of Ambassadors in all places, yet the Succession is in the royal race: so though all vacancies are replenished by Ministers of the Gospel, yet the Succession of the Authority was in the Bishops, as descended (to them) from the Apostles, according to our Saviour's rule: I will be with you always unto the end of the world; Which Affirmation of theirs, argues that their calling is insufficient without it: and in that they would feign derive it from the Church of Rome, it argues, that that is the true Church: and yet they would forsake her, supposing her to have errors, when that Reformation itself, was but a Supposition; for seeing they hold that their Church may err, they can be certain of nothing: and whilst (for errors sake) they forsake the Church of Rome, the Church of England (in forsaking her) may be in the greatest error of all: where there is neither Succession, nor assurance, I must leave her to herself, and Your Majesty to judge.  
Next: I prove, the Roman Church, to be the true Church, by her unity in Doctrine: for so the Apostle Paul requires all the Church's children to be of one mind. viz. I beseech you, that all speak one thing; Be ye knit together in one mind, and one Judgement, 1. Cor. 1. Endeavouring to keep the unity of the Spirit in the bond of peace, Ephes. 4. 3. The multitude of them that believed, were of one heart, & of one soul, Act. 4. 32. Continue in one spirit and one mind, of one accord and one judgement, Phil. 1. 27. Phil. 2. 2. So our Saviour prayeth that they may be one; So Joseph forewarned his brethren, that they should not fall out by the way, knowing that whilst they were with him, he could order them: when they came to their father, he could order them: but having no head, they should be apt to dissentious. This Unity I find not where but in the Church of Rome: agreeing in all things, which the Church of Rome hath determined for Doctrine, whereas the Protestant Doctrine, like the heresy of Simon Magus, divided itself into several Sects, and to that of the Donatists which were cut into small threads, in so much, that among the many Religions which are lately sprung up, and the sub, sub, subdivisions under them: each one (pretending to be the true Protestant) excluding the other: and all of them together, no more likely to be bound up in the bond of peace, than a bundle of thorns, can expect binding with a rope of sand; In vain is their excuse, if non-disagreement in fundamentals: for they dis-agree amongst themselves about the Sacrament: for the Lutherans hold Consubstantiation: but the Church of England no such matter.  
Some, that Christ descended into hell: others not. The Church of England maintain their King to be the head of the Church: The Helvetians will acknowledge no such matter: the Presbyterians will acknowledge no such matter; the Independent will acknowledge no such matter: Concerning the Government of the Church by Bishops, some Protestants maintain it to be Jure Divino: others, to be Jure Ecclesiastico, others not such matter. Some thinks that the English translations of the Bible in some places takes away, in other places adds, and othersome places changes the meaning of the holy Ghost, and some think it no such matter or else the Bishops would not have recommended 
Lincol. min. to K. James, pag. 11. 13.  it unto the people. Lastly, they are so far from agreeing about the true meaning of the word of God, that they cannot agree upon what is the word of God: For Lutherans, deny the second Epistle of Saint Peter, the second and third 
Chem. Ex. Contr. Trid. part. 1. pag. 55 Also: Eucher. p. 63.  Epistle of Saint John: the Epistle to the Hebr. the Epistle of Saint James, and Saint Judas, and the Revelation; The Calvinists and the Church of England, no such matter, they allow them. And I believe that these are fundamentals; If they cannot agree upon their Principals, how shall they agree upon the deductions thence? If these be not fundamental points: how comes Protestants, to sight against Protestants, for the Protestants Religion?  
The disagreement is not so amongst the Roman Catholics: for all points of the Roman Religion, that have been defined by the Church, in a general Council, are agreed upon exactly, by all nations, tongues, and people, ubicunque terrarum: but in those points which are not determined by the Church, the Church leaves every man to abound in his own sense; and therefore all the heat that is either between the Thomists and the Scolists: the Dominicans, and the Jesuits: either concerning the Conception of our blessed Lady, or the concurrence of Grace, and freewill, etc. being points, wherein the Church hath not interposed her decrees, is no more prejudical or objectionall against the Church of RomesVnitie, than the disputations in the Schools of our Universities are prejudicial to the 39 Articles of the Church of England. But in each several protestant Dominion there are certain several Articles of belief, belonging to several protestant Dominions, in which several agreements, not any one, agrees with any of all the rest; neither is there any possibility they should: being there is no means acknowledged, nor power ordained, whereby they should be gathered together in one council, whereby they might be of one heart, and of one soul: neither is there this Unity in any one particular Dominion: as is in the Dominion of the Roman Church; for they are all in pieces amongst themselves, even in their own several Dominions, practising disobedience to their Superiors, they teach it to their Inferiors.  
The greatest Unity the Protestants have, is not in believing, but in not believing: in knowing, rather what they are against, than what they are for; not so much in knowing what they would have, as in knowing what they would not have. But let these negative Religions take heed, they meet not with a negative Salvation.  
Neither can the Conversion of Nations be attributed to any other Church then to the Roman, which is another mark of the true Church, according to the prophecies of Esay cap. 49. 23. King's shall be thy nursing fathers, and Queens thy nursing mothers. And Esay 60. 16. Thou shalt suck the milk of the Gentiles, and the breasts of Kings shall minister into thee: And Esay 60. 10. And thy Gates shall be continually open, that men may bring to thee the riches of the Gentiles, and that their Kings may be brought. And the Isles shall do thee service. And the Prophet David, I will give thee the heathen for thine inheritance, and the uttermosts parts of the earth for thy possession, etc. Now no Protestant Church ever converted any one Nation, Kingdom or People. Many protestant people have fallen away from the Church of Rome, but this cannot be called conversion, but rather perversion: for the Roman Church may justly say of such, these have not converted Nations from paganism to Christianity, which is the mark of the true Church: These are they, which went forth from us, 1 Joh. 2. 19 Certain that went forth from us, Act. 15. 14. These are certain men who rise out of ourselves, speaking perverse things, Act. 20. 30. These were they who separated themselves, Judas 19 which are marks of false and heretical Churches. But the Roman Church I find stretching forth her arms, from East to West, receiving and embracing all within her Communion; For the first three hundred years, the Church grew downward, like a strong building, whose foundations are first laid in the earth, whose stones are knit together in Unity by the mortar that was tempered with the blood of her ten Persecutions. Afterwards this building, hasting upwards, Constantine the great Emperor, submitting his neck unto the yoke of Christ, subdued all Christian Churches to Pope Sylvester, than Pope of Rome, from which time to these our days the Pope and his Clergy hath possessed the outward and visible Church, as is confessed by Napier, a learned Protestant in his treatise upon the Revelation pag. 145. and all along hath added Kingdoms upon Kingdoms to her Communion: until she had incorporated into herself, not only Europe, but Asia, Africa and America: as Simon Lythus, a Protestant writer, affirmeth, viz. The Jesuits have filled Asia, Africa and America with their idols (as he calls them) for the late Conversions of the East and West-Indies by the Romans, if you read Joan. Petrus Maffeus' Hist. Indicarum, Jos. Acosta de nature. novi orbis: You shall find that no Church in the world hath ever spread so fare and wide, as the Church of Rome. Wherefore I hope in this respect (also) I may safely conclude that the Church of Rome most justly deserves to be called the Catholic Church.  
Neither is it a vainer thing, to say, that the Pope of Rome cannot be head of the Church, because Christ himself is head thereof; than it is for a man to say, that the King of England cannot be King of England, because, God is King of all the earth, Psal. 46. 8. As if the King could not be God's Vicegerent, and the people's visible God? so the Pope Christ's Vicar or Deputy, & the Churches visible head. And let Kings beware, how they give way to such Arguments as these, least at the last, such inferences be made upon themselves.  
As strange an inference is that, how that the Church was not built upon Peter, because it was built upon his Confession, as if it might not be built caussually upon the one, and formally upon the other: as if both these could not stand together: as if the Confession of Peter's Faith might not be the cause, why Christ built his Church upon his Person; as if Christ did not as well (personally) tell him, Tu es Petrus: as (significantly) super hanc Petram (id est super istam Confessionem) aedificabo Ecclesiam.  
No less invallied is that Objection of Protestants against the oecunomacie of the Bishop of Rome, viz. that saying of Greg. sometimes Bishop of that sea, viz. He that entitled himself universal Bishop, exalted himself like Lucifer, above his brethren, and was a forerunner of Antichrist: as if there were no more meanings in the word Universality than one: as if there were not a Metaphorical as well as a Literal and Grammatical Sense: as if Saint Gregory might not censure this title of Universality, in the Grammatical, and exclusive meaning (which being so taken, would have excluded all other Bishops from their Offices, Essences and Proprieties, which they held under Christ) thereby depriving them of the Key of orders; and yet, still keep the Superiority, (viz. of one Bishop over another, and himself over all in a Metaphorical and transferent sense,) thereby still keeping the Key of Jurisdiction in his own hands; and this not only is, but must be the meaning of Saint Gregory; for he thus explicates the matter himself, lib. 4. ind. 13. ep. 32. viz. The Care of the Church hath been committed to the Prince of all the Apostles, Saint Peter, and yet had Saint Peter called himself the Universal Apostle: in the first sense, (seeing that Christ Jesus made other Apostles as well as him,) he had been no Apostle himself but Antichrist; and yet this hindered not, but that the care and principality was committed unto Peter. Whereby you may plainly see, how he ascribes a headships over the Church, whilst he denies the Universality of Episcopacy. Wherefore having showed Your Majesty my Church; I humbly beg: that You will be pleased, either to give me a few lines in answer hereunto; or else to show me Yours.   

The King's Paper in answer to the Marquis.  
MY Lord: I have perused your Paper: whereby I find, that it is no strange thing to see error, triumph in antiquity, and flourish all those ensigns of Universality, Succession, Unity, Conversion of Nations, etc. in the face of truth, and nothing was so familiar, either with the Jews or Gentiles, as to besmear the face of truth with spots of novelty: for this was Jeremiahs' case, Jerem. 44. 16. viz. As for the word which thou hast spoken unto us in the Name of the Lord, we will not hearken unto thee, but we will certainly do whatsoever thing goeth forth out of our own mouths: to burn incense unto the Queen of heaven, and to pour out drink-offering unto her as we have done, we, and our fathers, our Kings and our Princes in the Cities of Judah, and in the streets of Jerusalem as we have done: there is Antiquity, we and our fathers: there is Succescession, In the Cities of Judah and Jerusalem: there is Universality: so Demetrius, urged Antiquity and Universality for his gods Diana: viz. That her temple should not be despised, nor her Magnificence destroyed, whom all Asia and the world worshipped, So Symacchus that wise Senator, though a bitter enemy to the Christians: Servanda est inquit tot seculis fides & sequendi sunt nobis parentes qui feliciter secuti sunt suos: we must defend that Religion which hath worn out so many ages and follow our Father's steps, who have so happily followed theirs. So Prudentius would have put back Christianity itself, viz. Nunc dogma nobis Christianum nascitur post evolutos mille demum consuls: Now the Christian Doctrine gins to spring up after the revolution of a thousand Consulships: But Ezekiel reads us another lecture. Ne obdurate cervices vestras ut patres vestri cedite manum Jehovae ingredimini sanctuarium ejus, quod sanctificavit in saeculum & colite Jehovam Deum vestrum: Be not stiff necked as your forefathers were, resist not the mighty God enter into his sanctuary which he hath consecrated for ever, and worship ye the Lord your God.  
Radbodus, King of Phrygia, (being about to be baptised) asked the Bishop, what was become of all his ancestors, who were dead without being baptised? The Bishop answered: that they were all in hell; whereupon the King suddenly withdrew himself from the font (saying) Ibi profecto me illis Comitem adjungam: Thither will I go unto them: no less wise are they, who had rather err with fathers and Counsels, then rectify their understanding by the word of God, and square their faith according to its rules.  
Our Saviour Christ saith, we must not so much hearken to what has been said by them of old time, Matth. 21. 12. as to that which he shall tell you, where Auditis dictum esse antiquitis is exploded: and Ego dico vobis is come in its place, which of them all can attribute that credit to be given unto him, as is to be given to Saint Paul. Yet he would not have us to be followers of him more, than he is a follower of Christ, 1 Cor. 11. 1. Wherefore if you cry never so loud, Sancta mater Ecclesia, sancta mater Ecclesia, the holy mother Church, holy mother Church as of old, they had nothing to say for themselves, but Templum Domini, Templum Domini, the Temple of the Lord, the Temple of the Lord, we will cry as loud again with the Prophet: Quomodo facta est meretrix Vrbs fidelis? how is the faithful City become a harlot? if you vaunt never so much of your Roman Catholic Church, we can tell you out of Saint John, that she is become the Synagogue of Satan: neither is it impossible, but that the house of prayers may be made a Den of thiefs: you call us heretics; we answer you with Saint Paul, Act. 24. 14. After the way which you call heresy, so worship we the God of our fathers, believing all things which were written in the Law and the Prophets.  
I will grant you, that all those marks which you have set done, are marks of the true Church; and I will grant you more, that they were belonging to the Church of Rome: but then, you must grant me thus much, that they are as well belonging to any other Church, who hold and maintain that doctrine which the Church of Rome then maintained, when she wrought those conversions: and not at all to her, if she have changed her first love, and fallen from her old principles; for it will do her no good to keep possession of the keys, when the lock is changed: now to try whether she hath done so or no, there can be no better way, then by searching the Scriptures; for though I grant you that the Catholic Church is the white in that butt of earth at which we all must aim; yet the Scripture is the heart centre, or peg in the midst of that white that holds it up, from whence we must measure, especially when we are all in the white. We are all of us in gremio Ecclesiae; so that controversies cannot be decided by the Catholic Church, but by the Scriptures, which is the thing by which the nearnes unto truth must be decided; for that which must determine truth must not be fallible: but whether you mean the consent of Fathers, or the decrees of general Counsels, they both have erred; I discover no Father's nakedness; but deplore their infirmities, that we should not trust in arms of flesh: Tertullian was a montanist; Cyprian a rebaptist; Origin, an Anthropomorphist, Heirom, a Monoganist Nazianzen, an Angelist; Eusebius, an Arrian; Saint Augustine, had written so many errors, as occasioned the writing of a whole book of retractaions: they have often times contradicted one another, and some times themselves.  
Now, for general Counsels: Did not that Concilium Ariminense, conclude for the Arrian heresy? Did not that Concilium Ephesinum, conclude for the Eutichian heresy? Did not ●hat Concilium Carthaginense, conclude 〈◊〉 not lawful for Priests to marry? Was not Athanasius, condemned, In … cilio Tyrio? Was not Eiconolatria, established, In concilio Nicaeno secundo?  
What should I say more? when the Apostles themselves, less obnoxious to error, either in life or doctrine more to be preferred then any, or all the world besides; one of them betrays his Saviour, another denies him; all forsake him. They thought Christ's Kingdom to have been of this world; and a promise only unto the Jews, and not unto the Gentiles; and this after the resurrection.  
They wondered that the holy Ghost should fall upon the Gentiles. Saint John twice worshipped the Angel, and was rebuked for it: Apoc. 22. 8. Saint Paul saw how Peter walked not uprightly, according to the truth of the Gospel. Gal. 2. 14. Not only Peter, but other of the Apostles, were ignorant, how the word of God was to be preached unto the Gentiles.  
But who then shall roll away the stone from the mouth of the monument? Who shall expound the Scriptures to us? one pulls one way, and another another: by whom shall we be directed?  Scinditur incertum studia in contraria vulgus. 
You that cry up the Fathers, the Fathers so much; shall hear how the Fathers do tell us that the Scriptures are their own interpreters.  
Irenaeus, who was scholar to Policarpus, that was scholar to Saint John, lib. 3. ca 12. thus saith, Ostentiones quae sunt in Scriptures non possunt ostendi nisi ex ipsis Scriptures: the evidences which are in Scripture cannot be manifested but out of the same Scripture.  
Clemeus Alexandinus, Nos ex ipsis deipsis Scriptures, perfect demonstrantes ex fide persuademus demonstrative: Strom. li. 7. Out of the Scriptures themselves, from the same Scriptures perfectly demonstrating, do we draw demonstrative persuasions from faith.  
Crysost, Sacra Scriptura seipsam exponit & auditorem errare non sinit. Basilius Magnus, Quae ambigue & quae obscure, videntur dici in quibusdam locis sacrae Scripturae, ab ijs quae in alijs locis aperta & perspicua sunt explicantur Hom: 13. in Gen. Those things which may seem to be ambiguous and obsure in certain places of the holy Scripture, must be explicated from those places which elsewhere are plain and manifest.  
Augustinus, Ille qui cor habet 
Questionun asceticarun secundum eptt regula tre cen●ssi ema sexagessima  quod precisum est jungat Scripturae, & legate superiora vel inferiora et in veniet sensum. Let him who hath a precise heart join it unto the Scriptures: and let him observe what goes before, and that which follows after, and he shall find out the sense.  
Gregorius saith (Ser. 49. De verbis Domini.) Per Scripturam loquitur deus omne quod vult: et voluntas dei sicut in testamento, sic in evangelio inquiratur. By Scripture God speaks his whole mind; and the will of God, as in the old Testament so in the new, is to be found out.  
Optatus contra parmenonem, lib. 5.  
Num quis aequior arbiter veritatis divinae quam deus out ubi deus manifestius loquitur quam in verbo suo: Is there a better judge of the divine verity than God himself? or where dorh God more manifestly declare himself then in his own word?  
What breath shall we believe then but that which is the breath of God; the holy Scriptures? for it seems all one to Saint Paul to say, dicit Sriptura, the Scripture saith: Rom. 4. 3. and dicit Deus the Lord saith: Rom. 9 17. The Scripture hath concluded all under sin, Gallathians 3. 22. for that which Romans 11. 32. he saith, God hath concluded all etc. how shall we otherwise conclude then but with the Apostle 1 Cor. 2. 12. we have received not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given unto us of God.  
They who know not this spirit, do deride it: but this spirit is the hidden Manna, Apo. 2. 17. which God giveth them to eat who shall overcome; it is the white stone wherein the new name is written, which no man knoweth but he that received it. Wherefore we see the Scripture is the rule by which all difference may be composed: it is the light wherein we must walk: the food of our souls: an antidote that expels any infection: the only sword that kills the enemy: the only plaster that can cure our wounds: and the only documents that can be given towards the attainment of ever lasting salvation.   

The Marquis' reply to the King's Paper.  
May it please your most excellent Majesty.  
YOur Majesty is pleased to wave all the marks of the true Church; and to make recourse unto the Scriptures.  
I humbly take leave to ask Your Majesty what heretic that ever was did not do so? How shall the greatest heretic in the world, be confuted or censured; if any man may be permitted to appeal to Scriptures: margind with his own notes, fenced with his own meaning, and enlivened with his own private spirit: to what end were those marks so fully, both by the Prophets, the Apostles, and our Saviour himself set down, if we make no use of them? To what use are land marks set up, if Mariners will not believe them to be such?  
Yet notwithstanding after that I have said, what I have to say in removal of certain obstacles that lie in the way, I shall lead your Majesty to my Church, through the full body of the Scriptures, or not at all, and then I shall leave it to your royal heart to judge (when you shall see that we have Scripture on our side) whether or no the interpretation thereof be likelier to be true, that hath been adjudged so by Counsels, renowned Fathers, famous for sanstity and holiness of life; continued for the space of a thousand or twelve hundred years, by your own confession, universally acknowledged; or that such a one as Luther (his word shall be taken, either without Scripture, or against it, with sic volo, and sic Jubeo; a man who confessed himself, that he received his doctrine from the Devil; or such a one as Calvin and their associates, notoriously infamous in their lives & conversations, plain rebels to their Moses and Aaron, united to the same person should counterbalance all the worthies, deterninations of Counsels, & the continued practices which so many ages produced.  
If your Majesty means by the Church all the professors of the Gospel; all that are Christians are so the true Church; then we are so in your own sense, and you in ours: then none who believe in the blessed Trinity, the articles of the Creed; none, who deny the Scriptures to be the word of God, let them construe them as they please, can be heretical, or of a wrong Religion; therefore we must contradistinguish them thus: and by the Protestant Church and Religion, we must understand those opinions which the Protestants hold contrary to the Church of Rome; and by the Roman, the opinions which they hold dissenting from the Protestant; and then we will see whether we have Scripture for our religion or not: and whether you have Scripture for what you maintain: and whose opinions are most approved of by the Primitive times, & Fathers; and what ground your late Divines have built their new opinions upon; and then I shall give your Majesty an answer to the objection which you make against our Church: viz. That she hath forsaken her first love, and fallen from the principles which she held, when she converted us to Christianity.  
But first to the removal of those rubs in our way; and then I shall show as much reverence to the Scripture as any Protestant in the world; and shall endeavour to show your Majesty that the Sctiptures are the Basis or foundation upon which our Church is built.  
Your Majesty was pleased to urge the errors of certain Fathers, to the prejudice of their authority; which I conceive would have been so, had they been all Montanists, Rebaptists, all Anthropomorphists, and all of them generally guilty of the faults, wherewith they were severally charged, in the particulars: seeing that when we produce a Father, we do not intent to produce a man in whose mouth was never found guile: the infallibility being never artributed, by us, otherwise then unto the Church, not unto particular Churchmen: as Your Majesty hath most excellenly observed, in the failings of the holy Apostles, who erred after they had received the holy Ghost, in so ample manner: but when they were all gathered together in Council, and could send about their edicts, with these capital letters in the front, Visum est spiritui sancto & nobis: Acts 15. 28. then I hope your Majesty cannot say, that it was possible for them to err.  
So, though the Father's might, err in particulars; yet those particular errors would be swallowed up in a general Council, and be no more considerable in respect of the whole, then so many heat-drops of error, can stand in competition with a cloud of witnesses, to the divine truth; & be no more prejudicial to their general determinations, than so many exceptions, are prejudicial to a general rule. Neither is a particular defection in any man any exception against his testimony, cept it be in the thing wherhin he is deficient; for otherwise we should be of the nature of the flies, who only prey upon corruption, leaving all the rest of the body that is whole unregarded.  
Secondly, Your Majesty taxes general Counsels for committing errors. If Your Majesty would be pleased to search into the times wherein those Counsels were called, Your Majesty shall find, that the Church was then under persecution, and how that Arrian Emperors, rather made Assemblies of Divines, than called any general Counsels; and if we should suppose them to be general and free Counsels, yet they could not be erroneous in any particular man's judgement, until a like general Council should have concluded the former to be erroneous; (except you will allow particulars to condemn generals, & private men the whole Church) all general Counsels, from the first unto the last that ever were, or shall be, makes but one Church: and though in their intervails, there be no session of persons, yet there is perpetual virtue in their decretals, to which every man ought to appeal for judgement, in point of controversy. Now as it is a maxim in our law, Nullum tempus occurrit regi: so it is a maxim in divinity, Nullum tempus occurrit deo: Vbi deus est, as he promised, I will be with you always unto the end of the world; that is with his Church, in directing her chief Officers, in all their consultations, relating either to the truth of her doctrine, or the manner of her discipline: wherefore if it should be granted, that the Church had at any time determined amiss; the Church cannot be said to have erred, because you must not take the particular time for the Catholic Church; because the Church is as well Catholic for time as territory; except that you will make rectification an error.  
For as in civil affairs, if that we should take advantage of the Parliaments nulling former Acts; and thereupon conclude, that we will be no more regulated by its laws, we should breed confusion in the Commonwealth; for as they altar their laws, upon experience of present inconveniences; so the Counsels cange their decrees according to that further knowledge which the holy writ assures us, shall increase in the latter days; provided that this knowledge he improved by means approved of, and not by every enthusiastic, that shall oppose himself against the whole Church.  
If I recall my own words, it is no error, but an avoidance of error: so where the same power rectifies itself, though some things formerly have been decreed amiss, yet that cannot render the decrees of general Counsels not binding, or incident to error, quoad ad no●; though in themselves, and protempore, they may be so.  
As to Your Majesty's objecting the errors of the holy Apostles, and penmen of the holy Ghost; and Your inference thereupon, viz. That truth is not where to be found but in holy Scripture; under Your Majesty's correction, I take this to be the greatest argument against the private spirit (urged by your Majesty) its leading us into all truth, that could possibly be found out. For if such men (as they) endued with the holy Ghost, enabled with the power of working miracles; so sanctyfied in their callings, and enlightened in their understandings could err: how can any man (less qualified) assume to himself a freedom from not erring, by the assistance of a private spirit?  
Lastly, as to Your Majesty's quotations of so many Fathers, for the Scriptures easiness and plainness to be understood. If the Scriptures themselves do tell us, that they are hard to be understood, so that the unleaned and unstable wrist them to their own destruction: 2 Peter 3. 16. and if the Scripture tells us, that the Eunuch could not understand them except some man should guide him: as Acts 8. 13. and if the Scripture tells us, that Christ's own Disciples could not understand them, until Christ himself, expounds them unto them, as Luke 24. 25. and if the Scriptures tell us, how the Angel wept much, because no man was able either in heaven or earth to open the Book sealed with seven seals, nor to look upon it: as Apoc. 5. 1. then certainly all these say of theirs are either to be set to the erratas that are be hind their books, or else we must look out some other meaning of their words, than what Your Majesty hath inferred from thence; as thus they were easy id est in aliquibus, but not in omnibus locis; or thus, they were easy as to the attainment of particular salvation, but not as to the general cognisance of all the divine mystery therein contained, requisite for the Church's understanding, and by her alone, and her consultations and discusments (guided by an extraordinary and promised assistance) only to be found out; of which as to every ordinary man, this knowledge is not necessary, so hereof he is not capable.  
First, we hold the real presence; you deny it: we say his body is there: you say there is nothing but bare bread: we have Scripture for it, Mat. 20. 26. Take eat this is my body, so Luke 22. 19 This is my body which is given for you.  
You say that the bread which we must eat in the Sacrament, is but dead bread; Christ saith that that bread is living bread: you say, how can this man give us his flesh to eat? we say that that was the objection of Jews and Infidels (1 John 6. 25.) not of Christians and believers: you say it was spoken figuratively; we say it was spoken really, revera, or as we translate it indeed, John 6. 55. But as the Jews did, so do ye, first murmur that Christ should be bread, John 6. 41. Secondly, that that bread should be flesh, John 6. 52. And thirdly, that that flesh should be meat indeed, John 6. 55. until at last you cry out with the unbelievers, this is a hard saying who can hear it? John 6. 60. had this been but a figure certainly Christ would have removed the doubt, when he saw them so offended at the reality: Joh. 6. 61. He would not have confirmed his saying, in terminis, with promise of a greater wonder, John 6. 62. you may as well deny his incarnation, his ascension, and ask, ●ow could the man come down from heaven and go up again? (if incomprehensibility should be sufficient to occasion such scruples in your breasts) and that which is worse than naught, you have made our Saviour's conclusion an argument against the premises; for where our Saviour tells them, thus to argue according unto flesh and blood, in these words, the flesh profiteth nothing; and that if they will be enlivened in their understanding, they must have faith to believe it in these words, it is the Spirit that quickeneth, John 6. 63. They pervert our Saviour's meaning into a contrary sense, of their own imagination: viz. the flesh profiteth nothing, that is to say, Christ's body is not in the Sacrament: but it the Spirit that quickeneth, that is to say, we must only believe that Christ died for us, but not that his body is there: as if there were any need of so many inculcations, pressures, offences, mis-believings, of and in a thing that were no more but a bare memorial of a thing; being a thing nothing more usual with the Israelites; as the twelve stones which were errected as a sign of the children of Israel's passing over Jordan: That when your children shall ask their Fathers what is meant thereby, than ye shall answer them etc. Josh. 4. there would not have been so much difficulty in the belief, if there had not been more in the mystery; there would not have been so much offence taken at a memorandum, nor so much stumbling at a figure.  
The Fathers are of this opinion, Saint Ignat. in Ep, ad Smir. Saint Justin. Apol: 2. ad Antonium: Saint Cyprian Ser. 4. de lapsis. Saint Ambr. lib. 4. de Sacram. Saint Remigius, etc. affirm the flesh of Christ to be in the Sacrament, and the same flesh which the word of God took in the Virgin's womb.  
Secondly, We hold that there is in the Church an infallible rule for understanding of Scripture, besides the Scripture itself: this you deny: this we have Scripture for, as Rom. 12, 16. we must prophesy according to the rule of faith: we are bid to walk according to this rule: Gal. 6. 16. we must increase our faith, and preach the Gospel, according to this rule: 1 Cor. 10. 15, this rule of faith, the holy Scriptures call a form of doctrine: Romans 6. 17. a thing made ready to our hands: 2. Cor. 10. 16. that we may not measure ourselves by ourselves: 2 Cor. 10. 12. the depositions committed to the Churches trust, 1 Tim. 6. 20. for avoiding of profane and vain babble and oppositions of sciences, and by this rule of faith, is not meant the holy Scriptures; for that cannot do it, as the Apostle tells us, whilst there are unstable men who wrist this way and that way, to their own destruction; but it is the tradition of the Church and her exposition, as it is delivered from hand to hand as most plainly appears, 2 Tim. 2. 2. viz. The things which thou hast heard of us (not received in writing from me or others) among many witnesses, the same commit thou to faithful men, who shall be able to teach it to others also.  
Of this opinion are the Fathers; Saint Irenaeus 4. chap. 45. Tertull: de praescr. and Vnicent. lir. in suo commentario saith, It is very needful in regard of so many errors proceeding from misinterpretations of Scripture, that the line of prophetical and Apostolical exposition, should be directed according to the rule of the Ecclesiastical and Catholic sense; and saith. Tertullian prescript. advers. haeres. chap. 11. We do not admit our adversaries to dispute out of Scripture, till they can show who their Ancestors were, and from whom they received the Scriptures: for the ordinary course of doctrine, requires that the first question should be, from whom, and by whom, and to whom, the form of Christian Religion was delivered; otherwise prescribing against him as a stranger: for otherwise if a heathen should come by the Bible, as the Eunuch came by the Prophecy of Esay. and have no Philip to interpret it unto him, he would find out a Religion rather according to his own fancy, then divine verritie.  
In matters of faith, Christ bids us to observe and do whatsoever they bid us who fit in Moses seat Mat. 22. 2. therefore surely there is something more to be observed then only Scripture; will you not as well believe what you hear Christ say, as what ye hear his Ministers writ; you hear Christ when you hear them, as well as you read Christ when you read his word: He that heareth you heareth me: Luke 10. 16.  
We say the Scriptures are not easy to be understood; you say they are: we have Scripture for it, as is before manifested at large: the Fathers say as much: Saint Irenaeus lib. 2. chap. 47. Origen: contr. Cells: and Saint Ambr. Epist. 44. ad Constant. calleth the Scripture a Sea and depth of prophetical riddles: and Saint Hier. in praefat: comment. in Ephes: and Saint Aug: Epist: 119. chap: 21: saith, The things of holy Scripture which I know not, are more than those that I know: and Saint Denis, Bishop of Corinth, cited by Eusebius, lib. 7. hist. Eccles: 20. saith of the Scriptures, that the matter thereof was far more profound than his wit could reach.  
We say that this Church cannot err: you say it can: we have Scripture for what we say; such Scripture that will tell you that fools cannot err therein: Esaiah 35. 8. such Scripture as will tell you, if you neglect to hear it, you shall be a heathen and a publican: Mat. 18. 17. such Scripture as will tell you, that this Church shall be unto Christ a glorious Church, a Church that shall be without spot or wrinkle: Ephesians 5. 27: such a Church as shall be enlivened for ever with his Spirit: Isaiah 59: 21: The Fathers affirm the same, Saint Aug: Contra Crescon: lib: 1. ca 3. Saint Cypr: Epist: 55. ad Cornel. num: 3. Saint Irenaeus lib: 3. chap: 4. Cum multis aljis.  
We say the Church hath been always visible; you deny it: we have Scripture for it, Mat: 5. 14, 15: The light of the world; a City upon a hill cannot be hid: 2 Cor: 4: 3: Isaiah 22:  
The Fathers unanimously affirm the same; Origen: Hom: 30: in Math: That the Church is full of light even from the East to the West: Saint Chrisost: Hom: 4: in 6: of Isaiah, That it is easier for the Sun to be extinguished, than the Church to be darkened: Saint Aug: tract: in Joan: calls them blind, who do not see so great a mountain: and St: Cypr: de Vnitate Ecclaesioe:  
We hold the perpetual universality of the Church, and that the Church of Rome is such a Church: you deny it: we have Scripture for it, Psalm 2. 8. Rom. 1. 8. the Fathers affirm as much, Saint Cypr: ep. 57 writing to Cornelius Pope of Rome, saith, whilst with you there is one mind and one voice, the whole Church is confessed to be the Roman Church. Saint Aug. de unitate eccles. chap. 4. saith who so communicates not with the whole corpse of Christendom, certain it is that they are not in the holy Catholic Church. Saint Higher in apol. ad Ruffin. saith, that it is all one to say the Roman faith, and the Catholic.  
We hold the unity of the Church to be necessary in all points of faith: you deny it: the several articles of your Protestant Churches deny it: we have Scripture for it, Eph. 4. 5. One Lord, one faith, one Baptism. Acts 4. 35. 1 Cor. 1. 10. The Fathers are of that opinion, Saint Aug. cont. ep. Par: li. 3. chap. 5. Saint Cyp. li. de unitate ecclesiae nu. 3. Saint Hyl. lib. ad constantium Augustum.  
We hold that every Minister of the Church, especially the supreme Minister or head thereof, should be in a capacity of fungifying his office in preaching the Gospel, administering the Sacraments, baptising, marrying, and not otherwise, this we have Scripture for, Heb. No man taketh this honour unto himself but he that is called of God, as Aaron was: this you deny: & not only so, but you so deny it, as that your Church hath maintained and practised it along time, for a woman to be head or supreme moderatrix in the Church; when you know that according to the word of God (in this respect) a woman is not only forbid to be the head of the man, but to have a tongue in her head. 1 Tim. 2. 11, 12. 1 Cor. 14. 34. yet so hath this been denied by you, that many have been hanged, drawn, and quartered, for not acknowledging it: the Fathers are of our opinion herein Saint Damascen: ser: 1 Theod: hist: Ecclesi: li: 4: chap: 28: Saint Ignat: Epist: ad Philodolph: Saint Chyrsost: hom: 5. de verbis: Isaiae.  
We say, that Christ gave commission to his Disciples to forgive sins; you deny it: and say, that God only can forgive sins: we have Scripture for it, John 20. 23. Whosesoever sins ye remit, they are remitted; and whosesoever sins ye tetain, they are retained: and John 20. 21: As my Father hath sent me, even so send I you: and how was that? viz. with so great power, as to forgive sins: Mat: 9 3. 8. where note, that Saint Matthew doth not set down, how that the people glorified God the Father, who had given so great power unto God the Son; but that he had given so great power unto men: loco citato. The Fathers are of our opinion: S. Aug: tract: 49: in Joan: Saint Chris: de Sacerdotio: li. 3. Saint Ambros: li: 3. de penitentia: Saint Cyrill: li: 12: ca: 50: saith, It is not absurd to say, that they should remit sins, who have in them the Holy Ghost: and Saint Basil: li: 5: count: Eunom: proved the holy Ghost to be God (& so confuted his heresy) because the holy Ghost forgave sins by the Apostles: and Saint Irenaeus li: 5. cap: 13: so Saint Greg: Hom: 6: Evang:  
We hold, that we ought to confess our sins unto our ghostly Father; this ye deny; saying that ye ought not to confess your sins but unto God alone; this we prove out of Scripture, Mat: 3: 5, 6. Then went out Jerusalem and all Judea, and were baptised of him in Jordan, confessing their sins; this confession, was no general confession, but in particular: as appears Acts 19: 18, 19 And many that believed, came and confessed, and shown their deeds.  
The Fathers affirm the same; Saint Irenaeus li: 1. ca: ●: Tertull: li: de Paenitentia: where he reprehendeth some who for humane shame fastness, neglected to go to confession. S: Ambr: sat to hear confession: Amb: Expaulsino: S: Clem: Ep: de fratr. Dom: Origen li. 3. Chrys. li: 3. the sacerd: Saint Ambr: urat: in muliere peccatrice saith, confess freely to the Priest the hidden sins of thy soul.  
We hold that men may do works of supererogation: this you deny: This we prove by Scripture, Mat. 19 12. viz. There be Eunuches which have made themselves Funuches for the Kingdom of heaven: he that is able to receive it let him receive it: this is more than a Commandment, as Saint Aug. observes upon the place, sir li. de temp: for of precepts it is not said, keep them, who is able, but keep them absolutely.  
The Fathers are of this opinion; Saint Amb. li. de viduis. Orig: in c. 15. ad Rom. Euseb: 1. demonstrat. chap. 8. Saint Chrys. hom: 8. the act. paenit. Saint Greg: nicen: 15. Moral: chap. 5.  
We say, we have free will: you deny it: we prove we have out of Scripture, viz. 1 Cor. 17. He that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doth well.  
Deut. 30. 11. I have set before you life and death, blessing and cursing, choose life, that thou and thy seed may live: and Christ himself said: O Jerusalem, Jerusalem, how often would I have gathered thy children together, as a Hen gathers her Chicken, & ye would not▪ where Christ would and they would not: there might have been a willingness as well as a willing; or else Christ had wept in vain: and to think that he did so; were to make him an imposture.  
The ancient Fathers are of our opinion: Euseb: Caesar: de praep: li. 1. c. 7. Saint Hilde: Trin: Saint Aug: li. 1. ad Simp: q. 4. Saint Ambr: in Luc: chap: 12. Saint Chrys: hom: 19 in Gen: Irenaeus li: 4. ca 72, Saint Cyril. li. 4. in Joan: in cap: 7. etc.  
We hold it possible to keep the Commandments; you say it is impossible: we have Scripture for it, Luk: 1, 6: And they were both righteous before God: walking in all the Commandments and Ordinances of the Lord, blameless: and 1 John 5: 3: His Commandments are not grievious.  
The Fathers are for us: Orig: Hom: 9: in Josue: Saint Cyril: li: 4: Cont: Julian: Saint Hill: in Psal: 118: Saint Hier: l. 3: count: pelag: Saint Basil:  
We say, faith cannot justify without works: ye say good works are not absolutely necessary to salvation: we have Scripture for what we say, 1 Cor: 13: 2: Though I have all faith, and have no charity, I am nothing: and James 2: 24: By works a man is justified and not by faith only.  
This opinion of yours Saint Aug: li: de fide & oper.: ca: 14: saith, was an old heresy, in the Apostles time; and in the preface of his Comment: upon the 32: Psal: he calls it the right way to hell and damnation: See Orig: in 5. to the Rom: Saint S. Hillar. chap. 7. in Mat: S. Amb: 4. ad Heb: etc.  
We hold, good works to be meritorious; you deny it: we have Scripture for it, Mat. 6. 27. He shall reward every man according to his works. Mat. 5. 12. Great is your reward in heaven. Reward at the end, presupposes merit in the work: the distinction of secundum, and propter opera: is too nice, to make such a division in the Church.  
The Fathers were of our opinion. S. Ambiguity: de Apolog: David. ca 6. S. Hier: lib. 3. Cont: Pelag: S. Aug: de Spiritu & lit. cap. ult, and divers others.  
We hold, that faith once had may be lost, if we have not care to preserve it: You say it cannot; we have Scripture for it, viz. Luke 8. 13. They on the rock, are they, which when they hear, receive the word with joy: which for a while believe, and in time of temptation fall away. So 1 Tim. 1. 18, 19 Which some having put away, have made shipwreck of their faith.  
This is frequently affirmed amongst the Fathers, See S. Aug: de gratia, & lib: arbit: de correp: & gratia, & ad articulos.  
We hold, that God did never inevitably damn any man, before he was born: or as you say, from all eternity; you say, he did, we have Scripture for what we say, Wis: 1. 13. God made not death, neither hath he pleasure in the destruction of the living. 1 Tim: 2. 34. God our Saviour, who will have all men to be saved. 2 Pet: 3. 9 The Lord is not willing that any should die, but that all should come to repentance: and if you will not believe, wben he says so; believe him when he swears it: As I live, saith the Lord, I do not delight in the death of a sinner.  
The Fathers are of our opinion, Saint Aug: li: 1. Civit: Dei Tertul: Orat: ca: 8. Saint Cypr: lib: 4. Epist: 2. and Saint Amb: lib: 2. de Cani & Abel.  
We hold, that no man aught, infallibly, to assure himself of his salvation: you say he ought: the Scripture saith, we ought not, 1 Cor: 9 27. S. Paul was not assured, but that whilst he preached unto others, he himself, might become a castaway.  
Rom: 11. 20. Thou standest in the faith: be not high minded, but fear, etc. lest thou also mayst be cut off. Phil: 2. 12. Work out your salvation with fear and trembling.  
The Fathers are of our opinion: Amb: Ser: 5. in Psal: 118. S. Basil: in Constil: Monast: chap: 2. S. Hier: li: 2. Advers. Pelagian: S. Chrysost: Hom: 87. in Joan: S. Aug: in Psa: 40. S. Bernard Ser: 3. the Advent: and Ser: 1. de Sept: saith, Who can say I am of the Elect?  
We say, that every man hath an Angel guardian; you say he hath not: we have Scripture for it, viz. Mat: 18. 10. Take heed that ye despise not one of these little ones, for I say unto you, that in heaven, there Angels do always behold the face of my Father. Acts 12. 13. S. Peter knocking at the door, they say, it is his Angel: they believed this in the Apostles time: the Fathers believed it along, S. Greg: Dial: li: 4. cap: 58. S. Athanas: de Communi Essentia. S. Chrys: Hom: 2. in Ep: ad Collos: lib: 6. de Sacer: Greg: Turonens: lib: de gloria Martyr. S. Aug: Ep: ad Prabam cap. 19 and S. Jer: upon these words, Their Angels, Mat. 17. 10. calls it a great dignity, which every one hath from his Nativity.  
We say, the Angels pray for us, knowing our thoughts, and deeds; you deny it: we have Scripture for it, Zach: 1, 9, 10, 11, 12. Then the Angel of the Lord, answered, and said, O Lord of Hosts, how long, wilt thou not have mercy on Jerusalem, and on the Cities of Judah, against whom thou hast had indignation, these theescore and ten years. Apoc: 8. 4. And the smoke of the incense of the prayers of the Saints, ascended from the hand of the Angel before the Lord.  
This place was so understood by Irenaeus, li: 4. cap: 34. and S. Hilary in Psal: 129. tells us, This intercession of Angels, God's nature needeth not, but our infirmities do: So S. Amb: lib: de viduis, Victor: utic: lib: 3. the persecutione vandalorum.  
We hold it lawful to pray unto them; you not: we have Scripture for it, Gen: 48. 16. The Angel which redeemed me from all evil, bless these lads, etc. Hosea 12. 4. He had power over the Angel, and prevailed: he wept and made supplications unto them.  
Saint Augustine expounding these words of Job 19 21. Have pity upon me, O ye my friends, for the hand of the Lord is upon me, saith, that holy Job addressed himself to the Angels.  
We hold, that the Saints deceased, know what passeth here on earth; you say they know not: we have Scripture for it, Luke 16. 29. where Abraham knew that there were Moses and the Prophet's Books here on earth, which he himself had never seen when he was alive.  
The Fathers say as much, Euseb: Ser: de Ann: S. Hier: in Epit: Paulae: S. Maxim: Ser: de S. Agnete.  
We say, they pray for us; you not: we have Scripture for it, Apoc: 5. 8. The twenty four Elders fell down before the Lamb, having every one of them Harps, and golden Viols, full of odours, which are the prayers of the Saints. Baruch 3. 4. O Lord Almighty, thou God of Israel, hear now the prayers of the dead Israelites.  
The Fathers were of this opinion, S. Aug: Ser: 15. de verbis Apist: S. Hilar: in Psa: 129. S. Damas': lib: 4. de fide cap: 16.  
We hold, that we may pray to them; you not: we have Scripture for it, Luke 16. 24. Father Abraham have mercy on me, and send Lazarus, etc. You bid us show one proof, for the lawfulness hereof, when here are two Saints prayed unto in one verse: and though Dives were in Hell, yet Abraham in Heaven would not have expostulated with him so much, without a non nobis domine if it had been in itself, a thing not lawful: You will say it is a parable; yet a jury of ten Fathers, of the grand inquest as Theophil: Tertul: Clem: Alex: S. Chrys: S. Jer: S. Amb: S. Aug: S. Greg: Euthem: and Ven: Beda, give their verdict, that it was a true History: but suppose it were a parable; yet every parable is either true in the persons named, or else may be true in some others: The Holy Ghost tells no lies, nor fables, nor speaks not to us in parables, consisting either of impossibilities, or things improbable, Job 5. 1. Call now, if there be any that will answer thee, and to which of the Saints wilt thou turn? It had been a frivolous thing, in Eliphaz. to have asked Job the question; if invocation of Saints had not been the practice of that time.  
The Fathers offirme the same, S. Dony: cap: 7. S. Athan: Ser: de Annunt: S. Basil: Orat: in 44. Mart. S. Chrys: Hom: 66. ad Popul: S. Higher: prayed to S. Paula in Epitaph. S. Paulae. S. Maximus to S. Agnes, Ser: de S. Agnete: S. Bern: to our blessed Lady.  
We hold, Confirmation necessary; you not: we have Scripture for it, Acts 8. 14. Peter and John prayed for them, that they might receive the holy Ghost (for as yet he was fallen upon none of them; only they were baptised in the name of the Lord Jesus) Then laid they their hands on them; and they received the holy Ghost: Where we see, the holy Ghost was given in Confirmation, which was not given in Baptism: also Heb: 6. 1. Therefore leaving the principles of the Doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith, towards God, of Baptism and of Laying on of hands.  
The Fathers affirm the same. Tert: li: de Resurect: Carn: S. Pacian: lib: de Bapt: S▪ Ambiguity: lib: de Sac: S. Hier: Cont: Lucif: S. Cypr: li: 2. Ep: 1. speaking both of Baptism, and Confirmation, saith, Then they may be sanctified and be the sons of God, if they be borne in both Sacraments.  
We hold it sufficient, to communicate in one kind; you not: we have Scripture for it, Joh. 6. 15. If any man eat of this bread, he shall live for ever. If everlasting life be sufficient, then is it also sufficient, to communicate under one kind: So Acts 2. 42. And they continued steadfastly in the Apostles doctrine, and fellowship (or communion) and in breaking of bread & prayer: where is no mention of the cup, & yet they remained steadfast in the Apostles doctrine, Luk. 24. 30. 8. 35. where Christ communicated his two Disciples under one kind.  
Saint Augustine and Theophilact, lib: de Consens: Evang: cap: 25. expound this place of the blessed Sacrament, S. Chrys: Hom: 17. oper: imperfecti.  
We hold, that Christ offered up unto his Father, in the Sacrifice of the Mass (as an expiation for the sins of the people) is a true and proper Sacifice; this you deny: this we prove by Scripture, viz. Malach: 1. 11. from the rising of the Sun, unto the going down of the same, my name shall be great among the Gentiles: and in every place incense shall be offered, to my name, and a pure offering: This could not be meant, of the figurative offerings of the Jews: because it was spoken of the Gentiles; neither can it be understood, of the real Sacrifice of Christ upon the Cross; because that was done but in one place, and at one time, and then, and there, not among the Gentiles neither: which could be no other, but the daily Sacrifice of the Mass; which is, and ever was, from East to West, a pure and daily Sacrifice, Luke 22. 19 This is my body, which is given for you: not to you; therefore a Sacrifice.  
The Fathers are of this opinion: S. Clem: Apost: Const: li: 6. cap. 23. who calleth it a reasonable unbloudy and mystical Sacrament, S. Aug: li: 1. Cont: adverse: leg: & proph: cap: 18. 19 calleth it, a singular and most excellent Sacrifice. S. Chrys: hom: in Psa: 95. calleth it, a pure and unbloudy host, a heavenly, and most reverend Sacrifice. S. Greg: Nicen: Orat: 4. the Resurrect.  
We say, that the Sacrament of orders, confers grace upon those, on whom the hands of the Presbytery are imposed; you both deny it to be a Sacrament, notwithstanding the holy Ghost, is given unto them thereby; and also you deny, that it confers any inferior grace at all upon them: we have Scripture for what we hold, viz. 1 Tim: 4. 14. Neglect not the gift that is in thee, which was given thee by Prophecy, and with the laying on the hands of the Presbytery, So 1 Tim: 1. 6. Stir up the gift of God which is in thee, by the putting on my hands.  
S. Aug: li: 4. Quaest: super num: S. Cyp: Ep: ad Magnum: optatus Milevit: the place beginneth, ne quis miretur. Tertul: in prescript: The place beginneth Edant Origines.  
We hold, that the Priest and other Religious persons who have vowed chastity, to God, may not marry afterwards; you deny first, that it is lawful to make any such vows: and secondly, That those who have made any such vows, are not bound to keep them; we have Scripture for what we hold, Deuteronomie 23. 22. When thou shalt vow, a vow unto the Lord, thy God, thou shalt not slack to pay it: for the Lord thy God will require it of thee. So 1 Tim: 5. 11, 12. But the younger widows refuse, for when they have begun to wax wanton, against the Lord, they will marry, having damnation, because they have cast off their first faith. What can be meant hereby, but the vow of Chastity? or by their first faith, but some promise made to Christ, in that behalf? otherwise, Marriage could not be damnable: so all the ancient Fathers have expounded it. Saint Aug: li: de bono viduit. cap: 9 Saint Athanas: lib: de Virginitat: Saint Epiph: Heres: 48. Saint Hier: Cont: Jovin: li: 1. ca: 7.  
We say, Christ descended into Hell, and delivered thence the Souls of the Fathers; ye deny it: we have Scripture for it, viz. 1 Ephes: 4. 8. When he ascended up on high, he led captivity captive, etc. Descending first, into the lower part of the Earth. This lower part of the Earth, could not be a Grave; for that was the upper part: nor could it have been the place of the damned; for the Devils would have been brought again into heaven: more clearly, Acts 2. 27. Thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption: there is hell for his soul for a time; and the grave for his body, for a while: plainer yet, 1 Pet. 3. 18. 19 Being put to death in the flesh, but quickened by the Spirit, by which also he went and preached unto the spirits in prison: this prison cannot be heaven, nor hell, as it is the place of the damned; nor the grave, as it is the place of rest; therefore it must be (as Saint Aug Epist. 99 ad Evod. saith) some third place; which third place, the Fathers have called Limbus patrum: also Zachary: 9 11. As for thee also, by the blood of thy Covenant, I have sent forth thy prisoners out of the pit wherein is water: by this pit, could not be meant the place of the damned; for they have no share in the Covenant; neither are they Christ's prisoners, but the devils; neither could this pit be the grave; because Christ's grave was a new pit, where never any was laid before.  
The Fathers affirm as much; Saint Hier: in 4. ad Ephes. Saint Greg. li. 13. Moral. ca 20. Saint Aug. in Psal. 3. 7. v. 1.  
We hold purgatory fire, where satisfaction shall be made for sins after death; you deny it: we have Scripture for it, 1 Cor: 3. 13. 15. The fire shall try every man's work, of what sort it is, if any man's work shall be burned he shall suffer loss; but he himself shall be saved, yet so as by fire.  
Saint Aug: so interprets this place upon the 37. Psalm: also Saint Amb: upon 1 Cor 3. and Ser: 20. in Ps: 118. Saint Hier: lib. 2. chap: 13. ad verse: Joan: Saint Greg: li: 4. dialog ca: 39 Orig. hom. 6. in ca 15. Exod.  
Lastly, We hold extreme Unction to be a Sacrament; you neither hold it be a Sacrament, neither do you practise it, as a duty: we have Scripture for it, James 5. 13. Is any sick among you? let him call the Elders of the Church, and let them pray over him, anointing him with oil, in the name of the Lord; and the prayer of faith shall save the sick: and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him: Neither any, nor all the Sacraments, were or could be more effectual, men's good, nor more substantial in matter, nor more exquisite, in form; nor more punctual in designation of its ministry: other Sacraments, being bounded, within the limits of the souls only good; this extends itself to the good both of soul and body: he shall recover from his sickness, and his sins shall be forgiven him: and yet it is both left out in your practice, and acknowledgement.  
The Fathers are on our side, Orig: Hom: 2. in Levit: S. Chrys: lib: 3. the Sacerd: S. Aug: in speculo & Ser: 215. the temp: Vener: Bed: in 6. Mark and S. James and many others.  
Thus, most Sacred SIR, we have no reason to wave the Scriptures umpirage; so that you will hear it speak in the mother language, and not produce it, as a witness on your side, when the producers tell us nothing, but their own meaning, in a language unknown to all the former ages, and then tell us, that she saith so, and they will have it so; because, he that hath a Bible and a sword, shall carry away the meaning, from him that hath a Bible, and ne'er a sword: nor is it more blasphemy, to say, that the Scripture is the Church's offspring, because it is the word of God, than it is for me to say, I am the son of such a man, because God made me instrumentally; I am so, and so was she; for as saith S. Aug: Evangelio non crederem, nisi me Ecclesiae authoritas commoveret. I should not believe the Gospel itself, unless I were moved by the authority of the Church. There was a Church, before there was a Scripture, take which Testament you please.  
We grant you, that the Scripture is the Original of all light: yet, we see light, before we see the Sun; and we know there was a light, when there was no Sun: the one is but the body of the other. We grant you, the Scriptures to be the Celestial globe, but we must not grant you that every one knows how to use it, or that it is necessary or possible they should. We grant that the Scripture is a light, to our feet, and a lantern to our paths: than you must grant me that it is requisite that we have a guide, or else we may lose our way in the light, as well as in the dark. We grant you that it is the food of our souls, yet there must be some body that must divide, or break the bread. We grant you, that it is the only antidote against the infection of the Devil, yet it is not every one's profession to be a compounder of the ingredients. We grant Your Majesty, the Scripture to be the only sword and buckler, to defend a Church from her Ghostly enemies: yet, I hope you will not have the glorious company of the Apostles, and the goodly fellow ship of the Prophets, to exclude, the noble Army of Martyrs, and the holy Church, which through all the world doth acknowledge Christ; wherefore having shown Your Majesty how much the Scriptures, are ours: I shall now consider, Your opinions apart from us, and see how they are Yours; and who sides with You in Your opinion, besides Yourself: and first I shall crave the boldness to begin with the Protestants of the Church of England.  

The Church of England,  
WHose Religion, as it is in opposition to ours, consists altogether in denying (for what she affirms, we affirm the same) as the Real presence; the infallibility, visibility, universality, and unity; of the Courch; confession, and remission of sins; freewill, and possibility of keeping the Commandments, etc. all these things you deny, and you may as well deny the blessed Trinity (for we have no such word in Scripture only inference) then that which ye have already denied; and for which we have plain Scripture, Fathers, Counsels, practise of the Church: Whereas matters of so weighty concernment, as delivering of men's souls, into the Devil's hands should not be executed, but upon mature deliberation, and immergent occasions, and not by any, but those who have the undoubted authority; lest otherwise, you make the authority itself to be doubted of that which ye hold positive in your discipline, is more erroneous, then that which is negative in our Doctrine: as your maintaining a woman to be Head, Supreme, or Moderatrix in the Church; who by the Apostles rule is not to speak in the Church (or that a Layman may be so) what Scripture, or Fathers, or custom, have ye for this? or that a Layman (as your Lay-Chancellours) should Excommunicate and deliver up souls to Satan? a strange Religion! whose Ministers are denied the power of remitting sins; whilst Laymen are admitted to the power of retaining them: and that upon every ordinary occasion, as nonpayment of fees, and the like: Whereas such practices as these have rendered the rod of Aaron, no more formidable than a reed, shaken with the wind; so that you have brought it to this, that whilst such men as these were permitted to excommunicate for a three-peny matter, the people made not a three-peny matter of their Eucommunication.   

The Church of Saxony.  
NOw for the Church of Saxony, you shall find Luther, a man not only obtruding new Doctrine upon his Disciples, without Scripture, or contrary to Scripture; but also Doctrine denying Scripture, to be Scripture, and vilipending those books of Scripture, which were received into the Canon, and acknowledged to be the word of God, in all ages. As,  Ad Argent: An. 1525. 
The book of Eccles: saying, That it hath never a perfect sentence in it, and that the Author thereof had neither boots nor spurs, but rid upon a long stick, or in begging shoes, as he did when he was a Friar. 
c Luther anvival, tit. de lib. novi. & vet. testam. Rebenstock, lib. 2. Colloq. laet. Luth: c. de vet. test.   
And the book of Job, that the argument thereof, is a mere fiction; invented only, for the setting down of a true and lively example of patience. 
d Luth: Ser. convinal. tit. ut supra. & tit. de patrick. & Prophet.   
That it is a false opinion, and to be abolished, that there are four Gospels; and that the Gospel of S. John is only true. 
e Luth: praefat. in nov. test. & lib. de descript & Eccles: auth. c. 3.   
That the Epistle of S. James is contentious, swelling, dry, strawy, and unworthy an Apostolical spirit. 
f Luth: praef: in Epist. Tac. edit. Jenensi.   
And that Moses in his writings, shows unpleasant, stopped and angry lips; in which the word of grace is not, but of wrath, death and sin. 
g Luth: Tom: 3. wit. fol. 423.   
He calls him a Gaoler, Executioner, and a cruel Sergeant. 
h Fol. 421. 422.   
For his doctrine: He holds, a threefold Divinity: or three kinds; as there are three persons: whereupon Zwinglius taxes him for making three Gods, or three Natures in the Divinity. 
i Zwingl: part 2. fol. 474.   
He himself is angry with the word Trinity, calling it a humane invention, and a thing that soundeth very coldly. 
k Luth: postil: maiore Basil: apud Harvag. enarr. Evang. dom. Trinit.   
He justifies the Arians, and saith, they did very well in expelling the word (Homoousion) being a word that his soul hated. 
l Luth. l. cont. latom. tom wit. imp. an. 1551.   
He affirmed that Christ was from all eternity, even according to his humane nature: texed for it by Zwing. in these words, how can Christ then be said to be born of a woman? 
m Zwingl. Part. 2. fol. 402.   
He affirms that, as Christ died with great pain, so he seems to have sustained pains in Hell after death. 
n Luth. tom. 3. fol. 219.   
That the divinity of Christ suffered, or else he were none of his Christ. 
o Luth. lib. de Concil. part. 2. & Hosp. Hist. Sac. part 2. fol. 76.   
That if the humane nature should only suffer for him, that Christ were but a Saviour of a vile account, and had need himself of another Saviour. 
p Luth. Confess. ma. de caena. tom. 3. ten. fol. 454.   
Luther held not only consubstantiation, but also (saith Hospinian) that the body and blood of Christ both is and may be found, according to the substance, not only in the bread and wine of the Eucharist: or in the hearts of the faithful, but also in all Creatures, in fire, water, or in the rope, and halter wherewith desperate persons hang themselves. 
q Hospin. v. 61. supra. fol. 44. Luth. ser. de Mose. See pissed. ad Galat. c. 4. & ca 20. Exod.   
He averreth, that the ten commandments belong not unto us, for God did not lead us, but the Jews forth of Egypt. r  
That faith, except it be without (even the least) good works, doth not justify; and is no faith: Whereof you may see him condemned and cited by 
s Covel. def. of M. Hooker pag. 42.   
That we are equal in dignity and honour with Saint Paul, Saint Peter, or the blessed Virgin Mary, or all the Saints. 
t Luth. tom. 5. fol. 442.   
That all the holiness which they have used in fasting, & prayer, enduring labours, chastising their bodies, austerity and hardness of life, may be daily performed by a hog or a dog. 
u Luth. praef. in Alex. lib. de Eccles.   
That in absence of a Priest, a woman or a boy, or any Christian may absolve. 
w Luth. tom. 2. fol. 103.   
That they only communicate worthily, who have confused and erroneous consciences. 
x Ibid. fol. 73.   
That a Priest, especially in the new Testament, is not made, but born; not consecrated, but created. 
y Ibid. fol. 367.   
That the Sacrament were true, though it were administered by the devil: See him baited▪ for it by two of his fellow Protestants. 
z Hosp. Hist. Sac. part 2. fol. 14. Covel: def. of Hooker pa. 101.   
That among Christians, no man can or aught to be a Magistrate; but each one is to other equally subject: and that among Christian men, none is superior save one, and only Christ: (
a Luth. tom. 6. Ger. de saecul. potest. ) That the husband, in case the wife refuse his bed; may say unto her if thou wilt not, another will; if the mistress will not, let the maid come. 
b Luth. tom. 5. fol. 123.  That the Magistrates duty is to put such a wife to death: and that if that the Magistrate omit to do so, the husband may imagine that his wife is stolen away by thiefs, and slain, and consider how to marry another. 
c Ibid. fol. 123. See also 111.   
That the Adulterer may fly into another Country; and if he cannot contain marry again. 
d Luth. Ibid. fol. 123.   
That Polygamy is no more abrogated then the rest of Moses Law; and that it is free, as being neither commanded, nor forbidden. 
e Luth. propos. de Bigam. Epist. An 1528. propos. 62. 65, 66. See in ca 16. Gen. edit. An. 525.   
That it is no more in his power to be without a woman, than it is in his power to be no man: and that it is more necessary then to eat, drink, purge, or blow his nose. 
f Luth. tom. 5. fol. 119.   
I will give you the latin of another opinion of his, because they are his own words; but not any of my english shall be … essary to the transportation of such a blast into my native language: Perinde faciunt qui continenter vivere instituunt acsi qui excrementa vel lotium contra naturae impetum retinere velit: (
g Luth. in suo glossem. in decret Noreberg. ) Luther saith, How can man prepare himself to good? seeing it is not in his power to make his ways evil; for God worketh the wicked work in the wicked. 
h Luth. tom. 2. wit. An. 1551. assert. art. 36. also de servo. arbit, edit. 1603. fol, 195.   
But I pray you where have you this or any of all this in Scripture, nay what Scripture have you for it? that Scripture should be no Scripture, as hitherto he hath made a great part of it; and Zwingl. almost all the rest, denying all Paul's Epist: to be sacred: Zwing. tom. 2. fol. 10. What Council, what Fathers, what primitive, or sequent Church (Usque ad) ever taught or approved such doctrine as this? and how are we cried out upon for errors, notwithstanding we have all for our Justification? and yet this is the man that boasted, that Christ was first published by him; (
i Luth. Ep. ad Argent. An. 1525. ) and by all of you that he was the first reformer: this is he who calls himself a more excellent Doctor than all those who are in the papacy. 
k Epist. ad Anonymum. tom. 5.   
This is he who thus brags of himself, viz. Dr. Martin Luther will have it so, a Papist and an Ass are directly the same; so is my will, such is my command; my will is my reason. 
l Luth. tom. 5. Germ. fol. from 141. to 144.   
This is he that tells you, I will have you to know, that I will not (hereafter) vouchsafe you the honour, as that I will suffer either you, or the very Angels of heaven, to judge of my doctrine, etc. Nor will I have my doctrine judged by any, no not by the Angels themselves: for I being certain thereof, will (by it) be judge both of you and the Angels. 
m Luth. ad ves. falso nomin. Eccles. stat. prope init.   
And lastly, this is he that gave the alarm to all Christendom, of the errors, idolatries, superstitions and prophannes of the Church of Rome: but what Scriptures have you for it, that you should not believe the Scriptures? what Fathers have you, that you should not believe the Church? what custom have you that you should not believe the Fathers, rather than any private interpretation? the promised holy Ghost, always ruling in the Church, rather than the presumed private Spirit in any particular man.   

The Church of Geneva.  
NOw for the Church of Geneva: Calvin coming after him, is not contented to stop himself at Luther's bounds; but he goes further, and detracts not only from the Scripture, but from Christ and God himself. For first;  
He maintains, that three essences do arise out of the holy Trinity. 
a Tract. theol. p. 793.   
That the Son hath his substance distinct from the Father; and that he is a distinct God, from the Father. 
b Act. Seru. p. 249, 250. 871, 872.   
He teacheth that the Father can neither wholly, nor by parts, communicate his nature to Christ; but must withal be deprived thereof himself. 
c Tract. theol. p. 771, 772.   
He denies that the Son is begotten of the Father substance 
d 1 Instit. ca 13. sect. 23. 29.  and essence; affirming that he is God of himself, not God of God: (d) He says, that that dream of the absalute power of God, which the Schoolmen have brought in, is execrable blasphemy. 
e Calv. ad cap. 23. Ezech. gall. script. also Instit. li. 3. c. 23. sect, 2.   
He saith, that where it is said, that the Father is greater than I, it hath been restrained to the humane nature of Christ; but I do not doubt to extend it to him as God and man. 
f Tract. theol: p. 794. see p. 792. & 2. Instit. ca 14. sect. 3. and ca 17. Jo. v. 12. and ca 22. Math.   
He severeth the person of the Mediator from Christ's divine person; maintaining with Nestorius 2 persons in Christ, the one humane, and the other divine. 
g L. 1. Instit. ca 13. sect. 9 23 ' 24.   
That Christ's soul was subject to ignorance; and that this was the only difference betwixt us, and him: that our infirmities are of necessity, and this was voluntary. 
h In Ca 2. Luke v. 40.   
That it is evident that ignorance was common to Christ, with the Angels. 
i In ca 24 Mat. v. 36.   
And particulariseth wherein, viz. that he knew not the day of Judgement; 
k In ca 24. Mat. v. 36.  Nor that the Figtree was barren which he cursed, till he came near it. 
l In c. 21 Mat. v. 19 also ib. c. 9 v. 2.   
He is not afraid to censure, certain words of Christ to be but a weak confutation, of what he sought to refute. 
m In c. 12. Mat. v. 25.  And says, Christ seems here not to reason solidly. 
n Id: in c. 9 Mat. v. 5.   
He tells us that this similitude of Christ seems to be harsh, and fare fetched, and (a little after) the similitude of sifting doth not hang together. 
o Calv: in c. 16. & 22. Luk:   
Where Christ inferred, All things, therefore whatsoever you will, etc. Calvin giveth it this gloss: It is a supurfluous or vain illation. 
p In c. 7. Mat. v. 12.   
This metaphor of Christ is somewhat harsh: 
q In c. 9 Mat. v. 49.  He saith, insomuch as Christ should promise from God a reward to fasting, it was an improper speech, 
r In Mat. c. 9 v. 16, 17, 18.   
He writeth of a saying of Christ, that it seems to be spoken improperly, and absurdly, in French sans raison. 
s In c. 3. ●oan: v. 21.   
He saith, that Christ refused, and denied, as much as lay in him, to perform the office of a Mediator. 
t In c. 26. Mat: v. 39   
That he manifested his own effeminateness, by his shunning of death. 
u Ca: 12. Jo. v. 27.   
He saith, that Thiefs, and malefactors, hasten to death with obstinate resolution; despising it with haughty courage, others mildly suffer it: but what constancy, stoutness, or courage was there in the son of God, who was astonished, and in a manner, stricken dead with fear of death? how shameful a tenderness was it, to be so far tormented with fear of common death, as to melt in bloody sweat, and not to be able to be comforted but by the fight of Angels. 
w Li: 2. Instit: ca 16. Ser: 22.   
And that the same vehemency took him, from the present memory of the heavenly decree; so that he forgot at that instant, that he was sent hither to be our redeemer. 
a In c. 26. Mat: v. 39   
This prayer of Christ was not premeditate: but the force, and extremity of grief, wringed from him this hasty speech; to which a correction was presently added, and a little before, he chastiseth, and recalleth that vow of his, which he had let suddenly slip. 
b Id: 16.   
Thus do we see Christ to be on all sides so vexed, as being overwhelmed with desperation, he ceased to call upon God: which was as much as to renounce his salvation, and this (saith he) a little before, was not feigned, or as a thing only acted upon a stage. 
c In c. 27. Mat: v. 46, 47.   
That Christ in his soul suffered the terrible torments of a damned and forsaken man. 
d L. 2. Instit: c. 16. Sect: 10.   
In the death of Christ occurs a spectacle full of desperation. 
e In c. 27. Mat: v. 57   
In this spectacle there was nothing but matter of extreme despair. 
f In c. 14. Joan: v. 6.   
It is no marvel if it be said that Christ went down into Hell, since he suffered that death wherewith God in wrath striketh wicked doers. 
g L. 2. Instit: ca: 6. Sect: 10.   
That Christ sitting at the right hand of his Father, holds but a second degree with him in honour, and rule, and is but his Vicar. 
h In c. 26. Mat: v. 64.   
Lastly, Calvin holds it to be absurd ᶜ that Christ should challenge to himself, the glory of his own resurrection; when the Scripture, saith he, every where teacheth it to be the work of God the Father.  
That God is the author of all those things, which these Popish Judges would have to happen only by his idle sufference, Instit: li: ca: 18. Sect: 3.  
That our sins are not only by his commission, but decree, and will: 16. Sect: 1, 2. & li: 2. ca 4. Sect: 3, 4. Which blasphemy is condemned by his famous brethren: Fleming: l. de univers: great: p. 109. Osiander Euchir: Controvers: p. 104. Schaffm: de peccat: causis. p. 155. 27. Sitzlinus disput. Theol: de providentia Dei, Sect: 141. 
i In c. 2. Joan: also in c. 8. ad Rom:  Insomuch that the Magistrates of Berne, made it penal by their Laws, for any man to preach, or read any of his books or doctrine: Vide literas Senat: Bern: ad ministros, Anno 1555.  
This man strikes neither at the right hand, nor on the left, but at the King of Israel himself; who can think this man's mouth any slander, or his invections, a depravement, when he belches forth such blasphemies against the Son of God▪ in whom the fullness of the Godhead dwelled bodily? or who could think this man fit to reform a Church, when nothing more required reformation then his own errors? But what Scriptures or Fathers is there for all this?   

The Doctrine of the Zwinglians.  
ZWinglius (confesseth himself to have been instructed against the Mass, by a certain admonisher, which he knew not, whither it was black or wit. 
k Zwingl: tom: 2. fol. 249.   
The same derided, as illusion by the learned Protestants. 
l Andr: confut: Grinae. p. 128. 254. 304. Schlus: Theol: Calv: 6. 1. in Proaem:   
The same as Luther's Devil, largely set down by himself. 
m In tom: 7. wit: f. 228. and tom: 6. Germ: tenen: fol: 28. Calv. theol: l. 2. Act: 1. Zwingl: tom 2. fol: 210.   
He is taxed by Calvin for depraving the Scripture, for changing the word est, and putting in significat in his Translation of the New Testament: He says, that these say, and the like, viz. If thou wilt enter into life, keep the Commandments, etc. are but superfluous and hyperbolical. 
o Zwingl: tom: 1. 137.   
He denies, that Original sin can damn us; calling it but a disease or contagion. 
p Zwingl: tom: 2. fo. 90. See fo. 89. 115, 116. and in Epist: Oecol: & Zwingl, l. 1. p. 252. 258.   
He maketh Baptising of Infants, a thing indifferent; which may be used or left off. 
q Tom: 2. fol: 96.   
That Princes may be deposed, by the Godly, if they be wicked, or go contrary to the rule of Christ. 
r Tom: 1. fol: 84, 85. & li: 4. Epist: Zwingl: & Oecol: p. 868, 869.   
He saith, that when we commit adultery, or murder, it is the work of God: being the mover, the auththor, or inciter, etc. God moveth the thief to kill, etc. he is forced to sin, etc. God hardened Pharaoh, not speaking hyperbolically, but he truly hardened him, though he had resisted. 
s Zwingl: tom: 10. de providentia dei, fol: 365, 366, 367.   
For which he is particularly reprehended by the learned Protestant, Grawerus. 
t Absurda: Absurd: c. 5. de praedest: fol: 3. 4.  But where is there any Scripture, or Fathers, or Doctors of the Church, that ever taught this Doctrine before?   

Melancthons' Doctrine.  
FOr Melancthon he taught that there are three Divinities, as there are three Persons. 
u Melanct. loc. come. An. 1545. c. de Christo.   
For which he is reprehended by Stancarus. 
w l. 4. de Trinit.   
He affirms polygamy, not to be against Jus Divinum: and adviseth Hen. 8. unto it.  
He teacheth peremptory resistance against Magistrates. 
a Epist. ad Rom. capit. 13.   
He enableth the inferior Magistrate, to alter Religion against the contrary Edicts of the Superior. 
b Concil. Theol. part. 1. p. 314.   
So Calvin, so Beza, so Goodman, so Danaeus, so Knox, so Buch: so Bancroft, so Fenners, so Sutcliff, so Hottomanus, so Ficlerus, so Renekerus, all hold it lawful, to depose murder, or 
x Melanct. Concil. Theol. pag. 134.  to arraign their prince. Call in foreign aid to assist them. Bestow the Crown at their pleasure. Destroy them, either by peaceable practices, or open War. Propose rewards to such: but where have they Scriptures, or Fathers, or times, that shown the practice of such do, before these latter times, and latter practices?   

The Doctrine of Andrea's Musculus.  
AS for Andrea's Musculus, he was not afraid openly to teach, that the Divine Nature of Christ, (which is God) died upon the cross with his humane Nature. Neither did he desist (publicly) to profess and spread abroad this Doctrine of the death of Christ's Divinity. And that by the help of Johannes Islebius. Thus for 
c Sylvest. Ezecanorius. Dial. de corrupt. mor. art. 3. fol. 5. See Andr. Muscul. and Isleb. in refut. Simleri.   
It is manifest (saith Simlerus) forth of the writings of Brentius, Myricus and Andr. Musculus, that they make nothing of the ascension of Christ but a vanishing, or disappearing. What is this but making way for Mahomet? but what Scriptures, or Fathers, or times hath he wherein this Doctrine was ever taught before. 
d In vita Bulling. fol. 55.    

The Divisions of Protestants.  
IF Ye would but consider, how the Lutherans are divided into Antinomians, Osiandrians, Majorists, Synergists, Staucarians, Amsdorfians, Flaccians, Substantiarians, Accidentarians, Adjaphorists, Musculans of Effingerians, Vibiquilists, etc. etc. So dissenting from, and persecuting one another, that they will not permit one another to live in the same Town, in so much, that Oecolampadius reckons up seventy seven changes, not only in their explanations of Scripture, but also in certain imaginary fantasies. 
e Lin. germ. aequa. resp. ad Luth. Prefat.  Or, if we should consider the Divisions that are between the old and new Sacramentaries, the old, called Zwinglians: the new, Calvinists; with us, Puritan: infrance, Hugonots: in other places Formalists; elsewhere Familists: somewhere Brownists: every where Arminians, Seekers, Dippers, Shakers', Adamists.  
Luther complaining of seven Sects risen in two years. 
f Tom. 16. fol. 335.  And we of new Sects rising every day; If we should consider the several species of Independency, how it hath brought Religion to nothing, but Confusion, we would conclude with Saint Augustin, That it is necessary, that (rend and divided into small pieces) we perish who have preferred the swelling pride of our haughly Stomaches, before the most holy band of Catholic peace and Unity. 
g Aug. Cont. Parm. li. 1. cap. 4.   
Whilst the Catholics have no jars, undecided, no differences, uncomposed; having one common Father, one conductor and Adviser; as Sr. Edw. Sands confesseth. 
h In his Relat. of Religion Sect. 47. fol. 5. 2, 8.  None contend about the Scripture, all Consent and Credit the Fathers, adhere to the Counsels, submit to the holy Sea of Rome. And the Divisions that are: are but humane dissensions, as is confessed by Luther, 
i Tom. 7. fol. 380.  Beza, 
k Beza Epist. 1.  Whitaker, 
l Whit. de Eccles. Cont. Bell. Cont. 2. q. 5. p. 327.  Fulk, 
m Fulk ag. Hesk. Sand. etc. c. pag. 293.  &c  
Thus Religion, being at Unity with itself, is the true Speculum Creatoris, or looking glass of the Creator: wherein the full proportion of a Deity may be seen: but once broken into pieces, it may represent divers faces, but no true proportion: and loseth at once both its value, and its virtue.  
I have thus presented Your Majesty, with a view of the Catholic Religion, asserted by the Fathers; and the Protestant Religion asserted by their founders. I shall humbly desire Your Majesties further patience, that Your Majesty will be pleased to consider the lives and Conversations of the one, and of the other: First the rare Sanctity, and admired holiness, which all ages and writers have ascribed unto these holy Fathers. And the strange and unheard of blasphemies, vileness and wickedness that are cast upon the other, not by any of their Adversaries, but by themselves upon one another: If these testimonies had been by any of our side, I could not have expected credit, but being by Protestants themselves, I cannot see how it should be denied.  
Luther confesseth, saith the learned Protestant Hospinian, that he was taught by the devil, that the Mass was naught, and overcome with the devils reasons, he abolished it: 
a Hist. Sacr. part. ult. fol. 131.   
The same confessed by himself: (
b Tom. 7. Witt. fol. 228. ) Lingeniously confess (saith Luther) that I cannot (henceforth) place Zwinglius in the number of Christians, (
c Tom. 2. Germ. fol. 190. ) and further he affirms that he had lost whole Christ (
d In fol. 182. ) after the manner of all Zwinglius (saith Schlusselburg) Heretics was stricken with the spirit of giddiness, and blindness; deriving it from the etemologie of his name, in dutch, von dem Schwindel. 
e lin. 2. act. 1.   
Gualterus calls Zwinglius, the author of war, the disturber of peace, proud and cruel; and instances in his strange attempt against the Tygurnis, his fellows, whom he forced by want, and famine, to follow his doctrine; and that he died in armour, and in the war. 
f In apolog: pro Zwing. 1. tom: fol: 30, 31. and Osiander Epist: Cent: 16. p: 203.   
And Luther saith, he died like a thief, because he would compel others to his error. 
g Luther collog: lat: tom: 2. ca: de Advers.   
And he saith further, that he denied Christ and is damned. 
h Luth: col. lat: tom: 1. c. de dam: & inferno.   
He tells us also, that the devil or the devil's dam, used to appear to Carolos▪▪, and taught him the exposition of, this is my body. (
i Tom: 3. Jen: Germ: fol. 68 so Chemnitius de caena p. 214. ) As also that he possessed him corporally; and that he was possessed with more devils then one. 
k Luth: loc: come: class: 5. c. 15. p: 47.  Neither would he have any man wonder that he calls him devil: for he saith he hath nothing to do with him: but has only relation to him, by whom he is obsessed, who speaks by him. (
l Luth: tom: 3. Jen: fol: 61. ) The last apparition of the devil to him, which was three days before his death, is recorded by Albert. 
m Cont. Carlost: fol: 6. See Jo: Schutz: li: 50. cause: c. 50.   
If you look into Bezas' Epigrams, printed at Paris, An. 1548. you will find pretty passages concerning his boy Andebers', and his wench Candida; and the business debated at large, concerning which sin is to be preferred; and his choosing the boy at last.  
Sclusselberg said, that Peter Martyr was a heretic, and died so. 
n Theol: Calv: li: 2. act: 1.   
Nicolaius Selneverus said, that Oecolampadius, in his doctrine, built upon the sand. 
o Seln: part: c. Ennarrat: her: in Psa: fol: 215.  And  
(Saith Luther) Emser. and Oecolampadius, and such like, were hiddenly slain, by those horrible blows and shake of the devil. 
p Luth: tom: 7. fol: 30.   
Simlerus saith, that Brentius, Miricus, and Andrew Musculus, in their writings, did nothing else but make way for the devil. 
q Siml: in vita Bulling: fol: 55.   
Luther (saith Calvin) was infected with many vices; I would he had been more careful in correcting his vices. 
r Calv: alleged by Schlusselb: theol: call: lib: 2. fol: 126.   
God for the sin of pride (wherewith Luther exalted himself) took away his true spirit. 
s Cont: Rheg: l: Germ: count: Jo: Hess: de coena domini:   
We have found (saith Oecalompadius) in the faith and confession of Luther's 12. Articles, whereof some are more vain than is fitting; some less faithful, and over-guilefully expounded; others again are false, and reprobate; but some there are which plainly descent from the word of God, and the Articles of Christian faith. 
t Oecol: resp: ad Luth: confess: See Zuenckfeld: praef: super prae cept: fidei artic & Ho: spin: hist: Sacra part 2. fol: 5.   
Thou O Luther, saith Zwinglius, corruptest and adulterest the Scripture, imitating therein the Marcionists, and the Arians. 
u Zwing: tom: 2. fol: 412.   
In translating and expounding of Scripture: Luther's erroes are many, and manifest. 
w Bucer: dial: Cont: Melanct:   
Zwinglius, tells us, that Luther affirms some times this, and some times that of one and the same thing, and that he is never at one with himself; taxing him with inconstancy, and lightness in the word of God. 
a Zwing: tom: 2. fol. 458.   
That he cares not what he saith, though he be found contradicting the Oracles of God. 
b Zwing: tom: 2. resp: ad confess: Luth:   
As sure as God is God; so sure, and devilish a liar is Luther. 
c Jo: Camp: colloq: lat: Luth: tom. 2. c. de adv: f. 354▪   
Luther's writings contain nothing, but railing and reproaches: insomuch that it maketh the Protestant Religion suspected, and hated. 
d Tigur: confesseth Orthod: fol 122, 123.   
He calls an anointed King, Hen. 8. of England, a furious dolt, endued with an impudent and whorish face, without a vein of princely blood in his whole body; a lying Sophist; a damnable rotten worm, a basilisk, the progeny of an Adder; scurrilouslyer, covered with title of a King; a clown, a blockhead, foolish, wicked, and impudent Henry: and says, that he lies like a scurrilous knave: and thou liest in thy throat, foolish and sacrilegious King. 
e Luth: tom: 2. fol: 333, 334, 335. 338. 340.   
Nor did he less rail at other Princes; as at the Duke of Brunswick, in his Book called Wider hans worst, written purposely against him, as also against the Bishop of Mentz. one of the Prince's Electors. 
f Tom: 3. Germ: fol: 533. 339. 360.  And against the Princes of Germany. 
g Tom: 2. Germ: fol: 190. 200.   
No marvel that he saith, that he had eaten a peck or two of Salt with the Devil; and that he knew the Devil very well, and that the Devil knew him again. 
h Luth: conc: de turb: sedant:   
No marvel that he confessed of himself, that the Devil sometimes passed through his brains. 
i Tom: 3. jen: Germ: fol: 485.   
No marvel that he said, the Devil did more frequently sleep with him, and cling to him closer, than his catharine. 
k Luth: Colloq: mens Germ: fol: 281.   
No marvel that he said that the Devil walked with him in his bedchamber; and that he had one or two wonderful Devils, by whom he was diligently and carefully served: and they no small Devils but great ones; yea, Doctors of divinity, amongst the Devils. 
l Luth. 16. fol: 275.   
No marvel that his fellow Prot. could wonder how marvellously he bewrayed himself with his Devils; and that he could use such filthy words, so replenished with all the Devils in Hell. 
m Tigur: tract: 3: count: supra: Luth: confessio:   
No marvel that they said that, never any man writ more filthily, more uncivilly, more lewdly, and beyond all bounds of Christian modesty, than did Luther. 
n Tigur: theol: Orthod: confess: fol: 10.   
No marvel that he is so taxed for his obsceanity in his Henzius Anglicus, against King Hen. the eight, for his beastliness in his Hans worst against the Jews: for his filthy mentioning of Hogs; for his stinking repetition of turds and dunghills, in his Schemhamphorise: But if you will hear of his master piece, you must read the Book which he writ against the Pope; where he asks him, out of what mouth (O Pope) dost thou speak, is it out of that from whence thy farts do burst? If it come thence, keep it to thyself: if it comes from that, wherein thou pourest thy Corifca wine, let the Dog fill that with his excrements; good Ass do not kick; kick not my little Pope: O my dear Ass, do not so: fie how this little Pope hath bewrayed himself. 
o Luth: count: pontiff: Rom: adiab: fund: in tom. 8. Jen: p: 207, 208.   
Is this the way to win to his side, or to gain souls to Christ? or to reform Churches, or to confute heresies? It is observed, that Saint Paul in his Epistles repeated the sacred name of Jesus 500 times, and it is the observation of the learned Tygurin Divines, that so many times Luther hath used the name of Devil in his Books: and it is no marvel that they burst out into this admiration; How wonderful is Luther here, with his Devils! what impure words he useth, with how many Devils doth he burst? 
p Theol: Tigur: confess: Germ: fol: 3. & part 3: fol: 114:   
Nor marvel that Zwinglius saith to him, we fill not our Books with somany Devils, nor do we bring so many armies of Devils against thee. 
q Zwing: tom, 2: fol: 381:   
If you can expect to gather figs from thorns, or grapes from thistles, than ye may expect words from a sanctified spirit, to proceed from such a mouth, else not.  
What should I say more: Melancthon tells us, that Carolostadius was a barbarous fellow; without wit, without learning, without common sense; in whom was no sign of the holy Ghost; but manifest tokens of impiety. 
r Melanct: Epist add freder: micon: Hosp: hist: Sac.   
Lastly, Hutterus, Beza's own fellow Protestant, thus says of him, and casts this dirt in his face, which is so shameless a testimony, that you must give me leave to throw a latin vail over it, viz. Beza in fine libri, de absentia corporis Christi in coena scribit; Candidae, sive Amascae suae, culum, imo partem diversam, magis adhuc pudendam, mundiora esse, quam illorum ora, qui simpliciter verbis Christi inherentes, credant. se praesens Christi Corpus in coena sacra, ore suo accipere. 
s Hut: exblic: lib: concord: art: 7. p. 703.   
And another: Beza, by his most filthy manners, was a disgrace to honest Discipline; who in sacrilegious verse published to the world, his detestable loves, his unlawful carnal acts, whoredoms, and fowl adulteries: not content that himself only should like a hog wallow in the dirt of wicked lusts, but he must also pollute the ears of studious youth with his filth. 
t Tilm. Heshus. Ver. & Sanc. Conf.   
I could enlarge my Paper to a volume of like instances in others, but these are the prime reformers of the Protestant Churches: and how the people edified under their Doctrine; these Narratives from their own mouths shall tell you.  
When we were seduced by the Pope (saith Luther) every man did willingly, follow good works: and now every man neither saith, nor knoweth any thing, but how to get all to himself, by exactions, pillage, theft, lying, usury. 
u Luth. Dom. 26. post Trin. See Mr. Stubs motive to good works, p. 44. 45.   
Certainly, to speak the truth, there is many times found Conscionabler, and plainer dealing amongst most Papists, then among many Protestants. And if we look narrowly to the ages past, we shall find more godliness, devotion and zeal, (though blind) more love, one toward another, more fidelity and faithfulness, every way in them, than is now to be found in us. 
a Mr. Stubs motive pag. 43.   
If any man be desirous to see a great rabble of knaves, of persons turbulent, deceitful, Cozeners, Usurers, let him go to any City, where the Gospel is purely preached, and he shall find them there by multitudes. For it is more manifest than the day light, that there were never among the Ethnics, Turks, or infidels more unbridled, and unruly persons, with whom all virtue and honesty is quite extinct, then are amongst the Professors of the Gospel. 
b Andr. Muscul. Domin. 1. Adu. See him also li. de Prophet. & Sim. Paulus in Serm. Dom. 13. post Trinit.   
The children of them of the reformed Gospel grow every day worse, more untractable, and dare commit such crimes; as men of former times were never subject to. 
c Jo: Wygand: l: de bon: & mal: Germ:   
If you cast your eyes upon Protestant Doctors, you shall find that some of them moved through vain glory, envious zeal, and a prejudicated opinion, disorder the true Doctrine, disperse, and earnestly defend the false; some of them without cause, stir up contentions, and with inconsiderate spite defend them: many wrist their doctaines every way, of purpose to please their Princes, and the people: by whose grace and favour they are maintained: they overthrow with their wicked life, all that they had formerly built, with their true doctrine. 
d Paul Eber: praefat: comm: Philippi: in Epist: ad Cor:   
How could the people be better, when their Ministers were so bad? like lips, like lettuce. I will conclude all with the learned Protestant, Zanchius, and then you will neither wonder at one or other; I have read (saith he) the Latin copy of the Apology, and diligently read it over, not without choler, when I perceived what manner of writing, very many (let me not say for the most part, but all) do use, in the Churches of the reformed Gospel: who would seem (notwithstanding) to be Pastors, Doctors, and Pillars of the Church.  
The state of the question, that it may not be understood, we often, of set purpose over-cloud with darkness: things which are manifest, we impudently deny: things false, we (without shame) avouch: things plainly impious, we propose as the first principles of faith: things orthodoxal, we condemn of heresy: Scripture at our pleasure, we detort to our own dreams: we boast of Fathers, when we will follow nothing less, than their doctrine: to deceive, to calumniate, to rail, is familiar with us: so as we may befend our cause, good or bad, by right or by wrong; all other things we turn upside down: Oh times, Oh manners. 
e Zanch: epist: ap Jo: Sturm: this in fine Two: 7. & 8. Missellan:   
It is no marvel that Mr. Sutcliff, says, that the Protestant writers offered great violence to the Scriptures, expounding them contrary both to ancient Fathers, History, and common reason. 
f Sutclif: answ. Cal: pet: p. 141.   
It is no marvel that Cambden tells us, that Holland is a fruitful province of heretics: 
g Elizah: p: 300:   
It is no marvel that Your royal Father tells us, that both Hungary, and Bohemea, abound with infinite varieties of sects. 
h King James his Works p: 371.   
It is no marvel, that he said he could never see a Bible well translaed into English; and that the worst of all was the Geneva, whereunto were added notes, untrue, seditious, and savouring too much of dangerous, and traitorous conceits. 
i Page 45, 46.   
It is no marvel that He protested before the great God, that you should never find among the Highland, or Border thiefs; greater ingratitude, more lies, and vile perjuries, then with those fanatic spirits. 
k King James his Works p. 161.   
It is no marvel that M. Bancroft said that the puritans of Scotland, were published in a Declaration, by His Majesty, to be unnatural Subjects, seditious, troublesome, and unquiet spirits, members of Satan, enemies to the King, and the Commonwealth of their own native Country. 
l Dang: posit. 2●.   
And lastly, because your Church of England most followed calvin's doctrine of any of the rest: I shall show you what end he made: answerable to his beginning, and course of life: written by two known and approved Protestant Authors, viz. God in the rod of his fury, visiting Calvin, did horribly punish him, before the fearful hour of his unhappy death; for he so struck this heretic with his mighty hand, that being in despair, and calling upon the Devil, he gave up his wicked soul, swearing, cursing, and blaspheming, dying upon the disease of lice and worms, increasing in a most loathsome ulcer about his privy parts, so as none present could endure the stentch; these things are objected unto Calvin in public writing, in which also horrible things are declared concerning his lasciviousness, his sundry abominable vices, and Sodomitical lusts, for which last he was by the Magistrate (at Nayon) under whom he lived branded on the shoulder with a hot burning iron; And this is said of him by Schlusberg. 
m Theolog. Calvinist. li. 2. fol. 72.  She which is likewise confirmed by Joh. Herennius. 
n lied vita Calvini.   
It may be your Majesty may tax me of bitterness, or for the discovery of nakedness. But I hope you will give me leave to look what staff I lean upon when I am to look down upon so great & terrible a precipice as hell, and to consider the rottenness of the several rounds of that ladder, which is proposed to me for my ascent unto heaven, and to forewarn others of the dangers I espy; their own words can be none of my railing: nor their own accusations, my error: except it be a fault, to take notice, of what is published, and make use of what I see: Ex ore tuo was our Saviour's rule, and shall be mine. There hath not been used one Catholic Author throughout the accusation, and I take it to be the providence of God, that they should be thus infatuated, as to accuse one another, that good men may take heed, how they rely upon such men's Judgements, in order to their eternal Salvation.  
As to Your Majesty's Objection, that we of the Church of Rome fell away, from ourselves, and that you did not fall away from us, as also to the common saying of all Protestants, bidding us to return to ourselves, and they will return to us, we accept of their offer, we will do so; that is to say, we will hold ourselves to the same Doctrine, which the Church of Rome held, before she converted this Nation to Christianity, and then they cannot say, we fell away from them, or from ourselves, whilst we maintain the same Doctrine, we held, before you were of us: that is to say, whilst we maintained the same Doctrine, that we maintained during the four first Counsels, acknowledged by most Protestants, and during Saint August. time concerning whom Luther himself acknowledged, that after the sacred Scriptures, there is no Doctor of the Church to be compared, (
a Luth. loc. come. Class. 4. p. 45. ) thereby excluding himself and all his associates from being preferred before him, concerning whom Mr. Field of the Church writes, that Saint Aug. was the greatest Father since the Apostles. (
b li. 3. fol. 170. ) Concerning whom Covel writs, that he did shine in learning above all that ever did, or will appear. (
c Covel in his answ. to Jo. Burges. ) Concerning whom Jewel appeals, as to a true and orthodox Doctor. 
d In his challenge at Paul's Cross.  Concerning whom Mr. Forester. Non. Tessagraph. calls him the Father's Monarch. 
e In proem. p. 3.  and  
Concerning whom Gomer acknowledges his opinion to be most pure. 
f Gom. spec. verae Eccles.   
Concerning whom Mr. Whitaker doubts not, but that he was a Protestant. 
g Whit. answ. to f. Camp. in the cont. fol. a. 2. parag. 28.  And lastly concerning whom Your royal Father seemed to appeal, when he objected unto Card. Peron, that the face & exterior form of the Church was changed since his time, and far different to what it was in his days, wherefore we will take a view of what it was then and see whether, we lose or keep our ground: and whether it be the same which you acknowledged then to be so firm.  
Our Church believed then a true and real presence, and the oral manducation of the body of Christ, in the Sacrament, as the prince of the Sacramentarians acknowledged (
a Zwingl. li. de vera & falsa relig. cap. de Eucharist. ) in these words from the time of Saint Augustin, which was for the space of twelve hundred years, the opinion of corporal flesh, had already got the mastery. And in this quality she adored the Eucharist, (
b Chrys. in 1. Cor. Hom. 24. ) withoutward gestures and adoration, as the true and proper body of Christ. Then the Church believed the body of Christ to be in the Sacrament; 
c Cyrill. Alex. Ep. ad Caesar pat.  Even besides the time that it was in use: and for this cause, kept it after Consecration, for Domestical Communions, (
d Cypr. de lapsu. ) to give to the sick, (
e Eu●eb. hist. li. 7. ) to carry upon the Sea, (
f Ambr. de obiit Sayer. ) to send into far provinces. 
g Euseb. hist. li. 1.   
Then she believed that Communion under both kinds was not necessary, for the sufficiency of participation, but that all the body, and all the blood was taken in either kind: and for this cause, in Domestical Communions, in Communions for children, for sick persons by Sea, and at the hour of death it was distributed under one kind, only  
Then the Church believed, (
i Cypr. ad caecil. ep. 63. ) that 
h Paulin in vita Ambr. Tertul. ad ux. c. 55. Basil. epist. ad Caesar pat.  the Eucharist was a true, full and entire sacrifice: not only Eucharistical, but (
k Euseb. de vita Const. l. 4. ) propitiatory: and offered it as well for the living (
l Chrys. in 1. Cor. hom. 41. ) as the dead. The faithful and devout people of the Cburch then made pilgrimages to (
m Basil. in 40. Martyrs. ) the bodies of the Martyrs, (
n Ambr. de vid. ) prayed to the Martyrs, to pray to God for them: (
o Aug: in Psal. 63. and 88 ) celebrated their feasts, (
p Hier. and Marcell. ep. 17. ) reverenced their relics, in all honourable forms; and when they had received help from God, by the intercession of the said Martyrs, (
q Theod. de Gr. aff. l. 8. ) they hung up in the temples, and upon the Altars, erected to their memory, images of those parts of their bodies, that had been healed.  
The Church then held (
r Basil. de Sanct. Spirit. ) the Apostolical traditions, to be equal to the Apostolical writings; and held for Apostolical traditions, all that the Church of Rome now embraceth under that title: She than offered prayers for the dead, (
a Tertul. de mon. Aug: de verb. Ap. ) both public and private, to the end to procure for them, ease and rest: and held this custom as a thing (
b August. de cura pro mort. ) necessary, for the refreshment of their souls: The Church then held the fast (
c Hier. ad Marcell. ep. 54. ) of the forty days of lent, for a custom, not free, but necessary, and of Apostolical tradition: And out of the time of Penticost fasted all the fridays in the years in memory of the death of Christ: except Christmas-day fell on a friday, (
d Epiph. in Compen. ) which she then excepted as an Apostolical tradition: The Church then held (
e Epiph. Cont. Apost. Haeres. 51. ) marriage after the vow of Virginity, to be a sin: and reputed (
f Chrys. ad Theod. Hier. Cont. Jou. li. 1. ) those, who married together after their vows, not only for adulterers; but also for incestuous persons.  
The Church held then (
g Cypr. Caecil. epist. 63. ) mingling of water with wine in the sacrifice of the Eucharist, for a thing necessary, & of Divine, and Apostolical tradition. She held then (
h Aug. de pec. orig. ca 40. ) exorcisms, exsufflations, and renunciations, which are made in baptism, for sacred ceremonies, and of Apostolical tradition: She held then (
i Aug. Cont. pet. li. 3. ca 4. ) besides baptism and the Eucharist, Confirmation (
k Aug: de nupt. & Conc. c. 17. ) marriage, (
l Ambr. de paenit. c. 7. ) Order and extreme Unction, for true and proper Sacraments, which the Church of Rome now acknowledgeth; The Church in the ceremonies of baptism used then (
o Cyp. epist. 70. ) oil, (
p Conc. Carth. 3. c. 5. ) salt, (
q Greg: Naz: de bapt. ) wax-lights, (
r Aug: ep. 10. ) exorcisms, (
s Aug. Cont. Jul. lib. 6. c. 8. ) the 
Leo 1. epist. n Aug: Cont. parm. li. 2. c. 13.  sign of the cross, (
a Ambr. de sacr. l. 1. ) the word Ephata and other things that accompany it, none of them without reason and excellent signification. The Church held then (
b Aug: de an. & evis orig. l. 3. c. 15. ) Baptism for infants of absolute necessity: and for this cause then permitted, (
c Tertul: de bapt. ) lay men to baptise in danger of death, the Church used then holy water, consecrated by certain words and ceremonies: and made use of it, both for baptism, (
d Basil. de S. Spirit. c▪ 17. ) and (
e Epiph. haer. 30. ) against enchantments, and to make (
f Tbeod. Hist. Eccles. l. 5. c. 3. ) exorcisms and conjurations against evil spirits.  
The Church held then divers degrees in the Ecclesiastical Regiment, to wit. (
g Concil. Laod. c. 24. Concil. Carth. 4. 6. 2. ▪ Bishops, Priests, Deacons, Subdeacons', the Acolite, Exorcist, Reader and Porter consecrated and blessed them with divers Forms and Ceremonies: And in the Episcopal Order acknowledged, divers seats of Jurisdiction of positive right; to wit, Archbishops, Primates, Patriarches, & 
h Hier. ad Damasc. Epist. 57 Concil: Chal. ep. ad leon.  one Supereminent (by Divine law) which was the Pope, without whom nothing could be decided, appertaining to the universal Church; and the want of whose presence, either by himself, or his Legates, or his Confirmation, made all Counsels (pretended to be universal) unlawful.  
In the Church than the service was said throughout the east, in greek, and throughout the west, 
k Aug: Epist: 57 de Doct. Christ. lib. 2. c. 13.  as well in Africa, as in Europe, in Latin: although that in none of the provinces (except in Italy, and the Cities where the Roman Colonies resided) the latin tongue, was understood by the common people. She observed then the 
i Hier. praef. in paralip.  distinction of feasts 
k Aug: Epist: 118. & Psal. 63. & 38.  and ordinary days, the Distinction of 
l Hier. ad Herald Ep: 3. Theod. Hist. Eccles: l. 2. c. 27.  Ecclesiastical and lay habits: the 
m Op●a●: l. 1. p. 19  reverence of sacred vessels, the custom of 
n Theod. Hist. l. 5. c. 8. Isid: de Diu off: l. 1. c. 4.  shaming and 
o Greg. Naz. de pac. or 1.  unction for the collation of orders; the Ceremony of the 
p Cyrill: Hier: Cat: Mat. 5.  Priest washing his hands at the Altar, before the consecration of the mysteries. She than 
q Concil: Laod: c. 9  pronounced a part of the service, at the Altar with a low voice made 
r Aug: de Civit: Dei, l 2: 2. c. 8.  processions with the relics of Martyrs, 
s Hier. Cont: Vigil:  kissed them, 
t Hier: Con. Vigil:  carried them in clothes of silk, and vessels of gold, 
u Hier: c. Vigil:  took and esteemed the dust from under their reliquaries: accompanied the dead to their sepulchers, with 
w Greg: Naz: in Jul. orat. 2.  wax tapers in sign of joy, for the certainty of their future resurrection. The Church then had the picture of Christ, and of his Saints, both (
x Euseb: de Vita Const: ) out of Churches, (
y Paulin Epist: 12. Basil: in Martyr: Bar: ) and in them: and upon the very (
z Prudent: in S. Cassian: ) Altars, (not to adore them with God like worship) but by them, to reverence the Soldiers and Champions of Christ.  
The faithful then used the (
a Tert: de coron. milit. ) sign of the cross, in all their Conversations (
b Cyril: Cont. J●l: l: 6. ) painted it on the portal of all the houses of the faithful; (
c Hier: in Vit. Hil. ) gave their blessing to the people with their hand, by the sign of the cross, (
d Athan: count. Idol. ) employed it to drive away evil spirits, (
e Paul: Ep: 11. ) proposed in Jerusalem the very cross to be adored on good friday: Finally, the Church held then (
f Tert: de praescrip: Iren. l. 3. c. 3. & l. 4. c. 32. ) that to the Catholic Church only belongs the keeping of the Apostolical tradition, the Authority of interpretation of Scripture; and the decision of Controversies of faith; and that out of the succession (
g Cypr: de unit. Eceles: Conc: Car: 4. c. 1. ) of her communion of (
h Hier: Cont: Lucif: Aug: de util: cred: c. 8. ) her Doctrine (
i Cypr: ad pub: Ep: 63. ad mag: Ep: 67. Hier. ad Tit: c. 3. ) and her ministry, there was neither Church, nor Salvation.  
Neither will I insist with you only upon the word, then, but before, and before, and before that, even to the first age of all, will I show you our doctrine of the real presence, and holy Sacrifice of the Mass; Invocation of Saints; Veneration of Relics and Images, Confession, and Priestly absolution; Purgatory and prayer for the dead; Traditions, etc.  
In the fift Age, or hundred of years, Saint Augustine, was for the real and corporal presence. 
a Aug: Conc: 1. in Psall: 33.   
In the fourth Age, Saint Ambrose. 
b Lib: 4. de Sacra   
In the third Age S. Cyprian. 
c 5. and l. de iis, qui misteriis initiantur, c. 9 c Serm: de Coena Dom. prope init.   
In the second Age, or hundred of years, S. Irenaeus. 
d l. 4. c. 32. infin.   
And in the first Age (
e Ep: ad smirnum u● cit: a Theod: Dial: 3. ) S. Ignatius, Martyr, and disciple of St. John the Evangilist.  
Concerning the honour and invocation of Saints, In the fifth age we find S. Augustine, 
f Serm. de Verb: Apost: prope init & medit: c. 40. & li. de locutionibus in gen: prope finem.  praying to the Virgin Mary, and other Saints.  
In the fourth age, we find Greg. Naz. praying to S. Basil the great. 
g In Orat: 20. quae est in laudem Basil: mag: And St. Hier: Cont: Vigil: 13. initio   
In the third age, we find S. Origin, praying to Father Abraham. 
h Initio sui lamenti.   
In the second age, Justin Martyr. 
i Apol: 2. ad Anton: pium Imper: non longe ab initio.   
And in the first age, in the Liturgy of S. James the less. 
k Ange Med.   
For the use and veneration of holy Relics and Images, and chief of the Holy Cross; In the fifth age, Saint Augustine. 
l Tract: 118. in Joan fine.   
In the fourth age, Athanasius. 
m Ad Antiochum principem.   
In the third age, Brigin. 
n Hom: 8. in diversos Evangelij locos.   
In the second age, S. Justin Martyr. 
o Ad quaest: 28. Gentilium.   
And in the first age, St. Ignatius. 
p Epist: ad Phil: ante Med.   
Concerning Confession and Absolutions: In the fifth age, St. August. 
q Hom: 49. ante Med.   
In the fourth age, S. Basil. the great. 
r Sui regulis brevior: inter. 288.   
In the third age, St. Cypr. 
s Serm: de lapsis   
In the second age, Tertull. 
t l. de poenit. c. 10.   
And in the first age, St. Clement. 
u Clement: Ro: Epist. 1.   
Now concerning Purgatory, and Prayer for the dead in the fifth age, St. Augustin. 
a De Civit. Dei, li: 26. c. 24. and also Ser. 41. de sanct. prope init. also Serm. 22. de Verb: Apost.   
In the foutrh age, St. Ambrose. 
b Ambr. in 1. Cor: 3. S. Hier. in Com. in cap. 11. proverb.   
In the third age, St. Cypr. 
c Epist: 5. ad Anton: post: med.   
In the second age, Tertull. 
d li: de animae c. 58. de Corona milit. c. 3. 4.   
And in the first age, St. Clement. 
l Clem: Ro: Ep: 1. de S: Petr: prope fin.  Concerning Traditions in the fifth age, St. Augustin. 
f l. 4. de bapt: Con. Dona●… c. 24.   
In the fourth age, St. Basil. 
g li: de Sparke: Sancto c. 27.   
In the third age, St. Epiphanius. 
h Heref. 61.   
In the second age St. Irenaeus. 
i li: 3. c. 4.   
And in the first age, St. Dennis. 
k Areopag: c. 1. Eccles. Hierar.   
Now suppose, that all these quotations be right. The saving of a soul: of your own soul: of the soul of a King: of the souls of so many Kingdoms: and the gaining of that Kingdom, for a reward (which in Comparison of these earthly ones (for which you so often fight, somuch strive, and labour so much for to obtain) your tetrarchate would be a gain for you to lose it, so that you might but obtain that) would be worth the search; and when you have found them to be truly cited. I dare trust your judgement, that it will tell you, that we have not changed our Countenance, nor fled our Colours, nor fallen away, nor altered our Religion, nor forsaken our first love, nor denied our principles, nor brought novelties into the Church, (but that we do antiquum obtinere,) whereby we should be forsaken of you, for forsaking ourselves: but rather that we should win you unto us, by being still the same, we were when we won you first unto us, and were at the beginning. And is it for the honour of the English Nation, famous for the first Christian King, and the first Christian Emperor to forsake her mother Church, so renowned for antiquity, and to annex their Religion, as a codicell to an appeal of a company of Protesters, against a decree at Spira? and to forsake so glorious a name as Catholic, and to take a name upon them, wherein they had neither right nor interest; and then to take measure of the Scotish Discipline, for the new fashion of their souls, and to make to themselves posies of the weeding of that Garden, into which Christ himself came down, (
a Cant. 6. 1. ) upon which both the north and south-winds do blow, 
b Cant. 4. 16.  in which is a well of living waters and streams from Lebanon: 
c Cant. 4▪ 15.  about which is an enclosure of brotherly affection. 
d Cant. 4. 12. Cant. 2. 1.  Will you forsake the Rose of Sharon, and the Lily of the Valleys for such a nosegay? for I shall make it apparent unto Your Majesty, that the Doctrines which Protestant's now hold, as in opposition unto us, were but so many condemned heresies, by the ancient and orthodoxal Fathers of the Church, and never opposed by any of them; as for example: Protestants hold that the Church may err: this they had from the Donatists, for which they were frequently reproved by St. Augustin. 
a Passim. count. Donat.   
Protestants deny unwritten traditions, and urge Scripture only. This they had from the Arrians, who were condemned for it by St. Epiphanius, and St. Augustin, both. 
b Epiph. Her. 75. Aug: count. maxim. li: 1. c. 2. & ult.   
Protestants teach, that Priests may marry; this they had from Vigilantius who is condemned for it by St. Hieronimus. 
c Con. Vigilan. c. 1.   
Protestants deny Prayer for the dead: this they had from Arrius, for which he is condemned by St. August: and Epiphanius both. 
d Aug: haer: 53. Epiphan: haer: 75.   
Protestants deny Invocation of Saints: this they had from Vigilantius, for which he was condemned by St. Hieron. 
e Hic: Cont: Vigil: c. 3.   
Protestants deny Reverence to Images: this they had from Xenias, for which he is reproved by Nicephorus. 
f Hist: li: 16. c. 27.   
Protestants deny the real Presence: this they had from the Carpenaites, who were saith St. Augustin, the first Heretics, that denied the real Presence: and that Judas was the first Suborner and Maintainer of this heresy. 
g Aug: in Psal. 54. and 55.   
Protestants deny Confession of sins to a Priest: so did the Novatian Heretics, and the Montanists, for which they are reproved by St. Ambrose and St. Hieron. 
h Ambr: i: de poenit: c. 7. Hier: Epist: ad Marcle: 54.   
Protestants say that they are justified by Faith only: this they had from the pseudo-Apostles, for which they are condemned by St. Augustin. 
i Aug: de fide & oper. c. 14.   
Lastly, as I have showed Your Majesty, that Your Church as it stands in opposition to ours, is but a congeries of so many heresies, to which I could easily make an enlargement: but that I fear, I have been too tedious already; So I shall make it appear, that our Church as she stands in opposition unto yours, is true and right, even yourselves being witnesses, & you shall find our Doctrine among your own Doctors. First the Greek Church, whom you court to your side, as indeed they are Protestants according to your vulgar reception, being you call all those Protestants, who are or were in any Opposition to the Church of Rome, though in their Tenants otherwise, they never so much do disagree. For the Greek Church with which you so often hit us in the teeth and take to be of your faction, she holds Invocation of Saints, Adoration of Images, Transubstantiation, Communion in one kind for the sick, and many others.  
Master Parker confesseth, that Luther crossed himself morning and evening, and is never seen to be painted praying, but before a Crucifix. 
a Against Simb. part: 1. C. 2. sect: 30. p. 105. See Jo: Crevel: refut: Cerem: miss: p. 188 Jo: Manl: Loc: Com. p. 636.   
As touching the Invocation of Saints (saith Luther) I think with the whole Christian Church and hold, that Saints are to be honoured by us, and invocated. 
b Purgat. quorund: art & in Ep: ad Georg. Spal:  Inever denied Purgatory (saith Luther,) and yet I believe it, as I have often written and confessed. 
c Tom: 7. fol: 132. adversus bullam. See him also in disp: Lips: c. de purgat: & resolute: de indulg: Conclus: 16. See likewise Zwingl: Tom: 2. fol. 378.  If it is lawful, (saith Luther,) for the Jews to have the picture of Caesar upon their Coins; much more is it lawful for Christians, to have in their Church's Crosses and Images of Mary; 
d Luth: in Consolat: prolab: Two: 6. See this cited forth of Luth: by Hasp: Hist: Sac: p. 2. f. 33.  and lastly he maintained the real Presence. 
e See Zwingl: Tom. 2. fol: 375. f p. 2. 16. g Pag: 209.   
But let us go a little further, and consider what they held, whom ye call your Predecessors, under whom ye shrowded your Visibility, and on whom you look beyond Luther, for your Doctrines Patronage, viz. First upon the Hussites, who broke forth about the year 1400. they held seven Sacraments. f Transubstantiation. g the Pope's primacy, 
h Pag: 217. art: 7, 8.  and the Mass, 
i Luth: in Colloq: Germ: c. de missa.  as Fox in his acts and monuments acknowledgeth.  
Let us go further, and consider Wickliff, (our own Countryman,) who appeared about the year 1370. he maintained holy water, 
k Wick: de blaspheme. cap: 17.  worship of Relics and Images, 
l Idem de Eucharist. c. 9  Intercession of the blessed Virgin Mary, 
m Idem. in Ser. de Assump: Mariae.  the rites and Ceremonies of the Mass, 
n Idem de apostasia c. 18.  all the seven Sacraments. 
o Idem. in postil. sup. c. 15. Marci.  Moreover, he held Opinions contrary, and condemned both by Catholic and Protestants, as that if a Bishop or Priest be in any mortal sin, his Ordaining, Consecrating, or Baptising is of no effect. 
p Acts and mon: p. 96. a art. 4.  He condemned lawful Oaths with the Anabaptists. 
q Osiand: Epist: Hist: Eccles: p. 459. art: 43.  Lastly he maintained that any Ecclesiastical Ministers were not to have any temporal possessions. 
r Act & mon: p. 96.  This last Opinion was such savoury Doctrine, that rather than some of those times would not hearken to that, they would listen to all; as the greedy appetites to Bishop's Lands, make some now a days to hearken unto any thing, that Criers down of Bishops shall foment.  
To go further, yet to the Waldenses descended from the race of one Waldo, a Merchant of Lions, who broke out about the year 1220. These men held the real Presence, 
s In Epist: 244. p. 450.  for which they were reproved by Calvin. These men extolled the merit of voluntary poverty; they held Transubstantiation, 
t Illiricus Catalogue: Test: p. 1498.  and many other opinions which most Protestant's no way allow.  
And lastly, I shall run your pedigree to the radix, and utmost Derivation, that the best read Herald in the Protestant Genealogy, can run its line, and that is to the Waldenses, and to Berengarius, who broached his heresy in the year 1048. and he held all the points of Doctrine that we held, only he differed from us in the point of Transubstantiation. And for this cause they took 
u Idem Catalogue. Test. pag. 1502.  him into the name and number of Protestants and Reformers, notwithstanding he presently afterwards recanted and died a Catholic. So it ends, where it never had beginning.  
Finally: if neither prescription of 1600 years' possession, and continuance of our Church's Doctrine, nor our evidence out of the word of God, nor the Father's witnessings to that evidence: nor the Decrees of Counsels: nor your own acknowledgements; Be sufficient to mollify and turn your royal heart, there is no more means left for truth, or me, but I must leave it to God, in whose hand are the hearts of Kings.     

THis Paper was finished, and delivered into His Majesty's hands, at a very unfit time, either for perusal, or answer, being at the time when Bristol was delivered up unto the Parliament, and the Court in great distraction: the King being in a study rather to know which way to go, then how to answer papers: Yet His Majesty vouchsafed to run over the leaves, rather than the lines, with His eye, and finding the Paper of some length, and full of Quotations, His Majesty said, To answer this Paper requires a great deal of that which I want, and that is time: besides, I perceive, that to make due enquiry into these particulars, it will require a great deal of search, which if leisure would give leave, I believe industry might find a great deal of foul play, and mis-quotations: Oxford would have been a fit place for me then Ragland Castle, to have entertained such an Encounter; where the same place that is my Soldier's quarters, is his Jesuits College? yet I pray tell him, I return his Paper to him again, and shall take another time to answer it, when opportunity shall give me leave: To morrow I shall ease his Lordship of a heavy burden, and this day will be time little enough for us to consider what course we are to take. I prayed God to bless His Majesty in all His ways, and to direct Him in all His consultations. The King (having (as it seemed) fixed His eye upon that place in my Lord's Paper, where he charged Luther for saying that he received his Doctrine from the Devil) asked me what was Luther's meaning thereby? or whither or no Luther said any such thing? Whereunto I made answer, that to my knowledge Luther had written so, but I believed his meaning was (as elsewhere he said, Diabolus me Christianum fecit) that having received many combats by the suggestions of the Devil: deterring him from undertaking so great a weight as Reformation, and having resisted those temptations, and at last overcome them, he became a better Scholar in the School of Christ, and Soldier in that spiritual warfare. The King said, Luther was a bold man, and such high spirits sometimes take a pride to fight against common sense, as if it were the common enemy: Whereupon some of the Lords came in, and I took my leave of His Majesty.   
FINIS.   

Errata.  
PAge 2. lin. 19 for Crown, read Crosier. Pag. 29. l. 8. for Aroties, r. Azotus. Pag. 54. l. 13. for it necessary, r. it not necessary. Pag. 58. l. 23. for constitution, r. contrition. Pag. 64. l. 12. del. two. Pag. 91. l. 15. for Apostolical, r. Analogical. and l. 22. for invisibility, r. visibility. P. 111. l. 12. r. Audistis dictum esse antiquis. Pag. 151. l. 21. for inferior, r. interior. Pag. 199. l. 18. for hiddenly, r. suddenly.