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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	justify_v	lively_a	5,609	5	10.8676	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13235	A defence of the Appendix. Or A reply to certaine authorities alleaged in answere to a catalogue of Catholike professors, called, An appendix to the Antitdote VVherein also the booke fondly intituled, The Fisher catched in his owne net, is censured. And the sleights of D. Featly, and D. VVhite in shifting off the catalogue of their owne professors, which they vndertooke to shew, are plainly discouered. By L.D. To the Rt. VVorshipfull Syr Humphry Lynde.	L. D., fl. 1624.; Sweet, John, 1570-1632, attributed name.	1624 (1624)	STC 23528; ESTC S120948	43,888	74

seeketh to be confirmed by wonders now is himselfe to be wondred at in refusing to belieue that which all the world or the visible Catholike Church through the world belieueth which being well considered maketh little for you In that very place I say you could not choose but read these other words directly against you That now also Myracles are wrought in his Name eyther by his Sacraments or by the prayers and memories of his Saints togeather with the relation of many Myracles done in his owne tyme and of those in particuler wrought by the Reliques of S. Stephen which though not necessary after the World had once belieued as S. Austen there disputeth yet God in his mercy hath euer shewed them in all Ages as well to confound the obstinate that would not belieue the visible vniuersall Church as also to confirme those in their Fayth that already belieued In this place therefore you haue plainely falsified the sense of the Author eyther very fraudulently or very ignorantly choose you whether Section VI. Merits of VVorkes defended according to the Doctrine of the Fathers and Syr Humphry answered IN the next place against the Merit of Workes you obiect many places of the Fathers but none to the purpose You know full well that the Catholikes distinguish betweene works that goe before Faith workes that follow Workes going before Faith and proceeding only from the light of Nature or from the knowledge of the law of Moyses called therefore by S. Paul Rom. 3. The workes of the Law your Aduersaries doe all hold neyther to saue nor to be needfull to saluatio according whereunto S. Paule also saith That a Man is iustified by Faith without the workes of the Law But that workes following a liuely Faith formed with Charity and proceeding from it doe iustifie and are needfull to saluation your Aduersary proueth not only by expresse Scripture Iames cap. 2. Yee see then how that of workes a man is iustified and not of Faith only But also by the lyke Testimonies of all the holy Fathers noting and condemning the contrary opinion of the Protestants as hereticall in Symon Magus in the Gnostickes and in Eunomius as hath beene shewed And further he alleadgeth S. Aug. de fide oper cap. 14. testifiyng of the Apostles themselues that because this opinion of Faith only sprung vp in those dayes by peruerting the words of S. Paules Epistle before related the Epistles of S. Peter S. Iohn S. Iames and S. Iude were principally written vt vehementer astruant vehemently to vrge and contest that Fayth without workes doth profit nothing Agaynst all which manifest proofes you bring only some Authorityes of the Fathers shewing that our owne workes and righteousnes as Basil hom de Humil. or workes of the Law going before Fayth as S. Chrysos with S. Paul Hom. 7. in 3. ad Rom. and before Sinne pardoned as S. Ambrose and forgiuen as Theodoret comment 2. S. Bernard in Cant. Ser. 22. doe not iustifie but only Fayth without them which is nothing to the purpose because therein your Aduersary agreeth with you But you bring not a word to proue that workes following Faith doe not iustify nor are needfull to Saluation which opinion of yours your Aduersary hath shewed to haue beene often tymes condemned by the Apostles themselues by the Auncient Fathers in other Heretikes that haue gone before you Section VII Free-will defended and Syr Humphry answered IN the Controuersy of Free-will you seeme first to suppose your Aduersaries belieue that Man hath Free-will to performe supernaturall actes and workes of Pietie without Grace and then you proceed to dispute against them How can you imagine they are so absurd as to thinke by the power of Nature alone to doe that which they thēseues confesse to be aboue the power of Nature wherin there appeareth not only a great deale of passion in you which hanges lyke to a Cloud betweene the Eye of your minde and the light of truth but also as it seemeth great want of conscience For you know they hold that without grace it is impossible eyther to belieue or to do any other acte which may auayle or so much as dispose to Saluation This also you know to be the Doctrine of Bellarmine euery where in that whole Booke out of which you seeme to cite his words in a contrary sense and the words that immediatly follow in the very place you cite do plainely shew that against your Cōscience you falsify his meaning His words are these A Man before all grace hath Free-will not only to naturall and morall workes but also to workes of piety and supernaturall as you faythfully cite them but then it followeth Thus S. Augustine teacheth l. de Spiritu litera cap. 33. where he sayth That Free-will is a naturall and middle power which may be inclined to fayth and infidelity Thus Bellarmine whereby it is manifest his meaning to be that by Grace Free-will is not made or giuen vnto vs but that we haue the power thereof by Nature which afterward by Grace is inclyned and strengthned to doe those things which by the force of Nature without Grace we are not able so much as to will or to thinke much lesse to performe or perfect according whereunto in the same place he citeth also S. August de Praedest Sanctorum cap. 5. teaching that the Posse or power to haue Fayth and Charity is in man by Nature And in the same Booke cap. 11. he alleageth S. Augustine againe Epist 49. quaest 2. to the same purpose saying Free-will is not taken away because it is holpen by Grace but because it is holpen therefore it is not taken away If it be giuen by Nature and not taken away by Grace most certaine it is that still we haue it In this sense therefore your Aduersaries not only affirming that we haue Freewill by Nature but also teaching that it is so excited and strengthned by Grace as we cannot so much as thinke much lesse accomplish or performe any supernaturall acte without it they would easily graunt with S. Basil con de Hum. that we owe all euen that we liue to the Grace and gift of God but that you falsely translate it They graunt with S. Bernard de Gratia lib. Arbit That to will Good is a gift of Grace And with S. Augustine That it is God who maketh that we worke by adding to our will most efficacious strength That vnlesse he make vs willing and then worke with vs we shall neuer bring to passe any good worke And againe with S. Augustine de correp grat cap. 1. That though we haue Free-will to doe good yet none can be free in will and acte to do it that is to say perfectly or in actu secundo as the Scholmen speake vnlesse he be freed by the grace of God And againe That all is to be giuen to God not the first part vnto our selues the rest vnto God as the Pelagians

hold not the Truth of the Ghospell which may be sayd agaynst the Heretikes that think their Fayth is sufficiently proued if they haue wrought any Myracle who in the day of Iudgment shall deserue to heare this saying I know you not depart from me In Epist ad Galat. cap. 3. S. Augustine Let no man sell you fables Pontius hath wrought a Myracle Donatus hath prayed and God hath answered him from Heauen First either they are deceaued or so deceaue In Ioan. tract 13. Et cont Faustum Manichaum lib. 13. cap. 5. Et de Ciuit. Dei lib. 20. cap. 19. Answered Sect. 5. Of Iustification by Fayth only THis is the worke of God that he which belieueth in Christ should be saued without workes freely by Grace only receauing the pardon of his sinnes Amb. cap. 1. in Corinth What is the Law of Fayth Euen to be saued by Grace Heere the Apostle sheweth the goodnes of God who not only saueth vs but also iustifieth and glorifieth vs vsing no workes heerunto but requyring Fayth only Chrys Hom. 7. Rom. 3. Basil This is true and perfect reioycing in God whē a man is not lifted vp with his owne righteousnes but knoweth himselfe to be voyd of true righteousnes and to be iustified by Fayth only in Christ Homil. de humil Theodoret. We haue not belieued of our owne accord but being called we came and being come he exacteth not purity innocency of life at our hands but by Faith only he forgaue our sinnes Coment 2. Eph. Bernard Whosoeuer is touched with his sinnes and hungreth after rightneousnes Let him belieue in God that iustifieth sinners and being iustified by Fayth only he shall haue peace with God Cant. Serm. 22. Answered Sect. 6. Of Free-will BEllarmine Man before all Grace hath Free-will not to things morall and naturall but euen to the works of piety and things supernaturall De Grat. lib. Arbit l. 6. cap. vltim Basil There is nothing left in thee O man to be proud off who must mortify all that is thy owne and seeke for life to come in Christ the first fruits wherof we haue already attayned in Christ owing all euen that we liue to the Grace and gift of God For it is God that giueth both the Will and the Deed according to his good pleasure Basil conc de humil Bernard To will is in vs by Free-will but not to performe nor will I say not to will eyther good or euill but only to will for To will good is a gift of Grace to will euill is a defect Free-will maketh vs well-willing from Free-will we haue power to will but to will well cometh of grace De Grat. lib. Arb. Augustine It is certaine that we are willing when we are so but it is he that maketh vs so of whome it is sayd It is God that worketh the will in vs It is certayne that we worke when we doe so but it is he that giueth vs this working power by adding vnto our will most effectuall strength as if he sayd I will make you work De bono perseuer cap. 13. False cited and shewed to be falsified Idem Except God first make vs to be willing and then worke with vs being willing we shall neuer bring to passe any good worke De Grat. lib. Arbit cap. 16. Idem We must confesse that we haue Free-will both to good and euill but in doing euill euery man iust and vniust is free but in doing good none can be free in Will Act vnles he be freed by him that sayd If the Sonne free you you are truely freed De Corrept Gra. cap. 1. Augustine We will but it is God that worketh in vs to will we worke but it is God that worketh in vs to worke according to his good pleasure This is behooffull for vs both to belieue and speake This is a true Doctrine that our Confession may be humble and lowly and that God may haue the whole we liue more in safty if we giue all vnto God rather then if we commit our selues partly to our selues and partly to him August de bono perseuer lib. 3. cap. 6. False cited Augustine Farre be it from the Children of promise that they should say Behold without thee we can prepare our owne harts let none so thinke but those that are proud defenders of their owne Freewill and forsakers of the Catholike Fayth for as no man can begin any good without God so no man can perfect good without God Contr. duas Epistol Pelag. lib. 2. Augustine Why doe we presume too much of the power of Nature It is wounded maimed vexed and lost let vs confesse it freely and not defend it falsely therefore let vs seeke Gods Grace not to forme but to reforme it thereby De Natur. Grat. cap. 35. False cited Non volentis neque currentis sed miscrentis est Dei vt totum Deo detur qui hominis voluntatem bonam praeparat adiuuandam adiuuat praeparatam August Enchir. ad Laurent cap. 32. Answered Sect. 7. Of the Sacrament CYprian The Bread which our Lord gaue to his Disciples not in Shape but in Substance or Nature changed by the Omnipotency of the Word is made Flesh 1. The words of Cyprian are Panis non effigie sed natura mutatus c. which you haue translated in Substance or Nature where there is no word of Substance in Cyprian 2. The Chapter of Coena Domini where this place is vrged is none of Cyprians Extat inter opera Cypriani Sermo de Coena Domini qui Cypriani Episcopi Carthaginensis esse non videtur inquit Bellarminus lib. 2. Euchar. cap. 9. Author Sermonis de Coena Domini non est Cyprianus sed aliquis posterior Bellarm. lib. de Euchar. 4. cap. 26. Author Sermonis de Coena Domini est ignotus inquit Garetius De veritate Corporis Christi fol. 181. Cyprian The Lord in his last Supper wherin he did participate with his Apostles gaue Bread and Wine with his owne hands but he gaue his Body to be crucified on the Crosse to the hands of his souldiars c. Vt diuersa nomina vel species ad vnam reducerentur essentiam significantia significata ijsdem vocabulis censerentur De Vnctione Chrismatis Shewed to be falsified Whereunto you adde pag 47. in the Margent Tertullian Hoc est corpus meum hoc est figura corporis mei cont Marci lib. 4. Aug. Christus figuram Corporis sui Discipulis commendauit In Psal 3. Ambros de Sacram. lib. 4. cap. 5. Hier. ad verb. Iouin lib. 2. Aug. in Leuit. quaest 57. Gelasius cont Eutichem Aug. de Doctr. Christian. lib. 3. cap. 16. It is a figure commaunding vs to lay vp in our Remembrance that his Flesh was crucified and wounded for vs. Answered Sect. 8. sequent A DEFENCE OF THE APPENDIX TO THE RIGHT Worshipfull Syr Humphry Lynde Section I. The Fisher freed and the Catcher catcht In reference to the first point

the fourth Age a sicke Woman cured and a dead Bodie restored to life by the wood of the Holy Crosse whē it was first found out by Queene Helen Ruffin Hist. lib. 10. Cap. 7. 8. Seuer Sulpit. Hist sacra lib. 2. Paul Epist 11. Niceph. lib. 8. The same myraculously multiplyed to satisfy the deuotiō of all Christiās throughout the world Paul Ep. 11. Cyr. catech 10. Many other Myracles wrought by Reliques Chrys orat cont Gentes By holy-Water Epiph. haer 30. By adoration of the Blessed Sacrament Naz. orat 11. By prayers to our Lady Nazian in S. Cyp. By the merites of Martyrs Ambros serm 91. In the fifth Age many Myracles wrought by Reliques of S. Stephen Aug. lib. 22. de Ciuit. cap. 8. By the signe of the Crosse Constantinus lib. 1. cap 22. apud Surium Tomo 4. by S. German Also Myracles wrought by S. Hierome lying on his death bed and after his decease the blinde deafe dumbe and sicke were cured some by touching some by kissing his Corpes Eusebius Cremon Ep. de morte eius In the sixt Age Myracles wrought to confirme the Sacrifice of the Masse S. Greg. l. 4. Dial. cap. 57. and Reall Presence Euag. lib. 4. Hist cap. 35. Ioan. Diac. lib. 2. de vita S. Greg. cap. 41. To confirme the honour and inuocation of Saynts Procop orat de Edificat Iustin. Euag. loco ●it Greg. de Myrac S. Martini l. 2. cap. 5. 6. 7. The vse of Images in Processions and how by one of our Blessed Ladyes painted by S. Luke a contagious Pestilence was dispelled in Rome Ciac in Greg. 1. From another Image stabbed by a Iew issued bloud Greg. Turon de glor Mart. cap. 22. Sigeb ann 560. Holy Oyle flowed from a Crosse and from an Image of our Blessed Lady curing many diseases Baron ann 564. Thus the Author of the Catalogue you receaued And the like Myracles he sheweth in the rest of the succeeding Ages As many more he might haue added aswell in the first fiue hundred yeares as after but that he thought it not necessary and therefore spared the labour to recollect them Which myraculous attestations we must eyther belieue and by consequence must also confesse those poynts of Religion confirmed by them or els we shall not only condemne all Christian Antiquity of lying and belieuing of lyes but must lykewise reiect all euidence of credibility founded vpon human testimony which is no lesse then to destroy the very foundatiōs both of Church and Common-wealth and all Society Wherefore to binde this Burden also on your backe that it may sit the closser I will winde it vp in this manner That Church whose Doctrine hath beene confirmed by Myracles in all Ages is the true Church of Christ and his Apostles But such is the Doctrine of the Catholike and not of the Protestant Church Ergo the Catholike and not the Protestant Church is the true Church of Christ and his Apostles Section IIII. In reference to a fourth poynt of the Appendix shewing the Doctrine of the Protestants to haue beene censured and condemned by the Fathers in all Ages HAd you likewise confirmed your Doctrine by such diuine Authority you should haue shewed some one point of their Religion censured by any of the Fathers or condemned by any lawfull Counsell as that Booke quoteth aboue twenty of yours notoriously opposed and condemned by them As for Example Iustification by Fayth only and Deniall of Iustice by Workes condemned in Symon Magus Iren. lib. 1. cap. 20. Extrinsecall Iustice by imputatiō only in the Gnostickes Iren. lib. 1. cap. 5. That no sinne can hurt them that are indewed with Fayth in Eunomius Epiph. haer 76. Aug. haer 64. That sinne abideth in the regenerate condemned in Proclus Epiph. haer 64. That Baptisme doth not washe away sinne condemned in the Messalians Theod lib. 4. haer fab Neglect of the ceremonies of Baptisme condemned in Nouatus Euseb lib. 6. Of holy Chrisme and the seale of our Lord which is the signe of the Crosse so called condemned in Nouatus and his Disciples Theod. lib. 3. haer fab Derisions of Exorcismes and Exufflations in Baptisme condemned in the Pelagians August de Nat. concupis lib. 2. cap. 29. The Absolution of Priests not auaileable and the abolishment of Confession condemned in Nouatus and his Disciples Socrat. lib. 4. cap. 23. Cornel. apud Euseb lib. 6. cap. 43. Theod. lib. 3. haer fab Pacian lib. aduers eos Denyall of inioyned Pennance in the Audians Theod. l. 4. haer fab Denyall of the Reall Presence condemned in Iudas Iscariot Claud. Xanct. Rep. 2. de Eucha cap. 14. Chrys hom 46. in Ioan. 6. In the Simonians and Saturnians Theod. Dial. 3. condemned likewyse by Iren. l. 4. cap. 34. post medium Impugning the reseruation of the B. Sacrament condemned in the Anthropomorphites Cyr. ad Calosyr Denyall of Oblations and Prayers for the Dead condemned in Aerius Aug. haer 53 Epiph. haer 65. Denyall of Freewill condemned in Symon Magus Clem. Roman Recog lib. 3. In the Manichees Aug. lib. cont Fortunat. Manic Ordination and Predestination to sinne and by consequence that God is the Author of sinne condemned in the Predestinate Sigeb 415. Geneb in Zosimo condemned likewise in Symon Magus Vin. Lirin adu prop. haeret nouitat cap. 34. And in Florinus Euseb lib. 5. cap. 20. That Saynts are not to be inuocated condemned in Vigilantius Hier. cont Vigil cap. 2. 3. The Images of Christ and his Saynts not to be worshipped condemned in Xenaias Niceph. lib. 16. cap. 27. Worship of Saints Reliques to be Idolatry condemned in Eustachius Socrat. l. 2 cap. 33. and condemned likewise in Vigilantius Hier. 161. Impugnation of single life and vowed Chastity and that Marriage is equall to Virginity condemned in Heluidius and Iouinian Hier. cont Heluid Iouin Disallowance of prescript Fasts condemned in Aerius Epip haer 75. August haer 53. and in Eustachius Socrat. lib. 2. cap. 33. Noe difference of Merits in Heauen condemned in Iouinian Hier. lib. 2. aduers Iouin Good vse of Riches preferred before Euangelicall Pouerty condemned in Vigilantius S. Thom. opusc 17. Denyall of one Chiefe Pastor in Earth condemned in Nouatus Euseb lib. 6. cap. 43. Denyall of vnwritten Traditions condemned in the Valentinians Tertul. lib. de Praesc hist Eccles lib. 5. cap. 16. lib. 3. cap. 36. That the visible Catholike Church might remaine in one parte and perish in the rest of the world condemned in the Donatists Aug. cont lit Petil. l. 2. cap. 108. lib. de Vnitat Eccles cap. 2. per totum librum Thus the Author of the Catalogue whereunto if I should adde out of the Protestāt Apology page 74. and page 127. and pag. 207. how insolently and impiously the most and best learned Protestant-writers doe likewise censure and condemne the Fathers of the first fiue hundred yeares I know you would be ashamed to reade them But this may suffice to giue the Reader iust

which being discouered were better found then Mynes of gold For vnlesse by some such meanes the Professors of your Ghospels may be brought to light your Church cannot long continue aboue ground but the former Question alone will suffice to coniure it downe againe into her auncient darkenes 2. What can be more vnworthy thē whē Priests Iesuites other Religious men execute the cōmādemēt cōmissiō of our Sauiour in carrying his Ghospel to the ends of the Earth as their Auncestors haue done in all Ages before them thereby prouing themselues their true Successors whome our B. Sauiour according to his promise Matt. 28. hath euer assisted and will alwaies accōpany Teaching and baptizing all Nations Omnibus diebus vsque ad consūmationem saeculi all dayes or euery day vnto the end of the world that your wiued Ministers in the meane tyme fatned with their benefices should only execute their owne malice in rayling vpon those laborious men and deprauing their Christian endeauours thereby shewing themselues to be that peruerse and bastard generatiō which insteed of cōuerting Infidells doth labour only to subuert belieuers insteed of planting the faith of Christ only indeauor to extirpate that Faith which they found to be already planted insteed of sowing the first corne only scatter cockle and darnell vpon that corne which was first sowed by others Rather set forth whole fleets of Ministers with their numerous families both for the East and for the West to bring those miserable Nations vnto the liberty and light of the Ghospell that haue layne so long captiue vnder the foule bondage and execrable Tiranny of the Prince of darknes Then it would be quikly tryed whether in those parts the diuells would submit themselues and fly before them or Whether like the strōger party Luc. 11.18 as hitherto in Virginia they haue shewed thēselues they would be able to keepe in peace the soules and vessells which they haue there soe long possessed vntill there come others stronger thē your Ministers that may be able to bind them 3. What can be more impious then whereas your Aduersaries like true Christiās confirme their doctrine in all Ages by those signes myraculous operations which were promised to follow the true belieuers Marc. 16.17 you on the other side should haue nothing to answere but only like Iewes and Pagans to laugh at them and at the holy Fathers themselues that were so simple as eyther to testify or to belieue them Rather ioyne your harts and your hands togeather that once in your tyme you may see a Generall Councell from all Protestant Prouinces meete togeather where out of so many Religions sprūg vp amongst you hauing chosen one by Lot to be generally professed beseech him who heareth all those that with a true Fayth doe call vpon him to confirme that chosen doctrine by some ostension in the Sunne or in the Moone or with some such notorious signe from Heauen as might no lesse exceed the former Myracles of the Papistes then the wondrous workes of Moyses confounded the magicall practises of the Egiptian Sages 4. And lastly what can be more voyde of shame and conscience then to clayme those Fathers of the first 500. yeares for yours that haue so impartially censured so many seuerall points of your Doctrine in the Heretikes of their tymes for the which I refer me to the fourth Sectiō of this Treatise as he that considereth them may iustly esteeme the body of your Religion to be almost nothing els but only a confarcination or bundle of old Heresies condemned by them Rather ioyne all in prayer that if your Cause be true as Almighty God vouchsafed in his owne person to iustify Iob against his friends so that our Sauiour would be pleased with a voyce from Heauen to iustify you agaynst the Fathers But ouer Shooes ouer Head and Eares sayth the Prouerbe according whereunto if being once entred into a bad cause it be resolued that still you must needes goe forward ceasing to falsify the words and to peruert the meaning of those holy Fathers least God in his iustice double your punishment as you double your iniquity hold your selues to the Scripture alone and to your owne interpretation of Scripture with M. Luther and M. Caluin and those learned Protestants of your owne Nation for so many yeares togeather not fearing to reiect the Fathers that were but men and directly refuting their errors for in so doing though you should want verity yet God might be pleased at the length to haue mercy vpon you for your sincerity O Mercifull God the Author of all truth If you be in the truth why should you defend it by fraud and falshood And how can it stand with his good will and pleasure that against so many powerfull Arguments and euident demonstrations to the contrary you should any longer thus contentiously hold it And obstinately so continue to professe it Certainly those 4. Considerations before remembred and reported more at large in the 4. first Sections of this Treatise do make it so euidēt vnto me that theirs not yours is the only true visible vniuersall Church ordayned and founded by Christ and his Apostles to teach the world that I wonder in my hart how any learned Protestant can be so blinde as not to see it or so voyd of honesty as not to confesse it Neyther if I were now a Protestant should any thing with-hold me from ioyning my selfe vnto them vnlesse it were only in honor of that Religion wherein I was bred to expect a little Whether the foresayd Catalogue of the Names of your Professors in all Ages and especially in the Ages before Luther might be found and produced The Question is now very happily set on foot I hope it wil be soundly followed and it were to be wished that no other Controuersy might be imbraced before this which is but matter of fact and the key of all the rest be fully cleared If Satisfactiō may be giuen in this poynt you may the better hope to be satisfied in the rest But if not so much as one man can be produced in 500. yeares before Luther that held not some maine points of Popery against you or some other grosse errors condemned by you if when Luther first began not one Protestant can be named that did not first fall from the Religion wherein he was bred or which he had first receaued then certainly it is not to be marueiled if thousands and thousands ere it be long doe renounce abandone with prayer for those to come after thē whom they shall leaue behind them that vpstart Fayth which was new when Luther began and none at all before Luther ALmighty God inspire the hart of his Majesty whom it importeth noe lesse then our selues that whereas the Catholike Recusants were neuer as yet accused of heresy according to forme of Ecclesiasticall iustice much lesse sommoned and called to make their answere or iuridically condēned that their Enemies formerly cēsured by Generall Coūcells according to the Aunciēt Law and receaued custome of the Church haue notwithstanding beene hitherto admitted not only as accusers but also as witnesses and iudges against them whereby the people of the Land being constrained to heare the one party and restrained from hearing the other haue been morally compelled to loue the one and hate the other to magnify the one and detest the other his Maiesty would be pleased to grāt vnto all his louing subiects for the saluation of their poore Soules committed to his charge that now at the lēgth they might be allowed both their eares to heare both sides indifferently to weigh and ponder both causes and well to cōsider of both Religions Left vnder the plausible name of spirituall liberty they be cunningly held in miserable captiuity being flattered with the shew of light they be insnared in dubble darkenes being deluded with presumption of knowlege they be bound and buried in most dredfull ignorance A request soe fauorable both in the sight of God and Man and so agreable to the principles of Protestant Religion as I thinke it can be vngratefull to none who doe wish vnfainedly that only falshood may be suppressed and the truth maintained For the which all those that sincerely desire to serue God vprightly shall be infinitely obliged to pray for his Maiesty not only as for their Gratious King but also as for their deliuerer from the thraldome of conscience wherein he found them and for the Author of their chiefest liberty wherin he should place thē FINIS