The meanes of my Cō­uersion to Catholike Religion.

I. I MVST confesse to Gods Honour, and my owne shame, that if it had byn in my power to choose, I would neuer haue byn a Catholike. I was borne, and brought vp in schisme, and was taught to ab­hor a Papist as much as any Pu­ritan in England doth. I had e­uer a great desire to iustify the Religion of the State, and had great hope to aduance my selfe thereby. Neither was my hope euer so great as, by your Maie­iesties [Page 12] fauour, it was at the very instant of my resolution for Ca­tholike Religion; and the pre­ferment I had, together with the honour of your Maiesties seruice was greater by much, then with­out your Maiesties fauour I can looke for in this world.

But although I was as ambi­tious of your Maiesties fauour, and as desirous of the honours and pleasures of my Country, as any man that is therin; yet see­ing that I was not like any long while to enioy them, & if I shold for my priuate cōmodity speake or write, or do any thing against the honor of Christs Church, & against the euidence of my own conscience, I must shortly ap­peare before the same Christ, in the presence of the same his Church, to giue an account ther­of. Therefore, neyther durst I [Page 13] any further to pursue my owne desire of honour, nor to hazard my soule any further in the iusti­fication of that Religion which I saw was impossible to be iusti­fied by any such reason, as at the day of iudgement would go for payment. And that it may ap­peare that I haue not respected a­ny thing so much in this world as my duty to your Maiesty, and my loue to my friends & coun­try, I humbly beseech you to giue me leaue as briefly as I can to recount vnto you the whole course of my studies, and ende­uours in this kind, euen from the beginning of my lyfe, vntill this present.

II. I was borne in the yeare 1566. being the Sonne of Anto­ny Carrier, a learned and deuout Man, who although he were a Protestant, and a Preacher, yet [Page 14] he did so season me with the prin­ciples of piety and deuotion, as I could not choose but euer since be very zealous in matters of Re­ligion. Of him I learned, that all false Religions in the world, were but Policies inuēted of mē for the temporal seruice of Prin­ces and States, and therfore that they were diuerse, and alwayes changeable, according to the di­uers reasons & occasiōs of State. But true Christian Religion was a truth reuealed of God, for the Eternall saluation of soules, and therefore was like to God, al­wayes one & the same; so that al the Princes & States in the world neuer haue byn, nor shalbe able to ouerthrow that Religiō. This to me seemed an excellent groūd, for the finding out of that Reli­gion, wherein a man might find rest vnto his soule, which cannot [Page 15] be satisfyed with any thing but Eternall Truth.

III. My next care then was af­ter I came to yeares of discretion by all the best meanes I could to informe my selfe, whether the Religion of Englād were indeed the very same, which being pre­figured, and prophecied in the old Testament, was perfected by our B. Sauiour, and deliuered to his Apostles and Disciples, to continue by perpetuall successiō in his visible Church, vntill his comming agayne: Or whether it were a new one, for priuate pur­poses of Statesmen inuented, and by humane lawes established. Of this I could not choose but make some doubt, because I heard men talke much in those dayes of the change of Religion, which was thē lately made in the beginning of Queen Elizabeths raigne.

IIII. I was sorry to heare of Change, and of a new Religion, seeing, me thought in reason, if true Religion were Eternal, then new Religion could not be true. But yet I hoped that the Religi­on of England was not a change, or new Religion but a restituti­on of the old, and that the Chā­ge was in the Church of Rome, which in processe of time might perhaps grow to be superstitious and Idolatrous; and therefore, that England had done well to leaue the Church of Rome, and to reforme it selfe: and for this purpose I did at my leasure, and best opportunity, as I came to more iudgement, read ouer the Cronicles of Englād, & obserued all alterations of religion that I could find therein. But when I found there, that the present Re­ligion of England, was a play no [Page 17] change, and change vpon change, & that there was no cause of the change at all of the first, but on­ly that K. Henry the VIII. was de­sirous to change his old bed-fel­low, that he might leaue some heyres male behind him (for be [...]ike he feared that females wold [...]ot be able to withstand the Ti­ [...]le of Scotland) & that the chan­ge was continued, and increased [...]y the posterity of his latter wy­ [...]es, I could not choose but sus­ [...]ect some thing: but yet the loue [...]f the world, and hope of pre­ [...]erment would not suffer me to [...]elieue, but that all was well, & [...]s it ought to be.

V. Thus I satisfyed my selfe [...]t Schoole, and studied the arts [...]f Philosophy, & other humane [...]arning, vntill being Mayster of [...]rts, & fellow of Corpus Chri­ [...]i Colledge in Cambridge, I was [Page 18] at the last by the Statutes of that house, called to the study of Di­uinity, and bound to take vpon me the order of Priesthood; thē I thought it my duty, for the better satisfaction of my owne soule, and the sauing of other mens, to looke as farre into the matter as possible I could, that I might find out the truth. And hauing the opportunity of a ve­ry good Library in that Colledg, I resolued with my selfe to study hard, and setting aside all respect of men then aliue, or of writers that had moued, or maintayned controuersies (further then to vnderstand the question which was betwixt them) I fell to my prayers, and betooke my selfe wholy to the readinge of the Church-history, and of the an­cient Fathers which had no in­terest in eyther side: and especi­ally [Page 19] I made choyce of S. Augu­stin because I hoped to find most comfort in him, for the confir­ming of our Religion, and the cōfuting of the Church of Rome.

VI. In this sort I spent my tyme continually for many yea­res, and noted downe whatsoe­uer I could gather, or rather snatch eyther from the Scriptu­res, or the Fathers to serue my turne. But when after all my pai­nes, and desire to serue my selfe of antiquity, I found the doctri­ne of the Church of Rome to be euery where confirmed, and by most profound Demonstrations out of holy Scripture, made most agreable to the truth of Christs Ghospell, & most conformable to all Christian soules; and saw the Current opiniōs of our great Preachers to be euery where cō­futed, eyther in playne termes, [Page 20] or by most vnanswerable conse­quences: although my vnder­standinge was thereby greatly edifyed (for which I had great cause to render immortall than­kes to our Blessed Sauiour, who by these meanes had vouchsafed to shew himselfe vnto me) yet my heart was much grieued that I must be faine eyther not to preach at all, or els to crosse, and vary from the doctrine which I saw was commonly receaued.

VII. Being thus perplexed with my selfe what course I were best to take, I reflected backe a­gayne vpon the Church of En­gland, and because most of those Preachers which drew the peo­ple after thē in those dayes, were Puritanes, & had grounded their Diuinity vpon Caluins Instituti­ons; I thought peraduēture that they hauing gotten the multitu­de [Page 21] on their sides, might wrong the Church of Englād in her do­ctrine, as well as they desired to do in her discipline, which indeed vpon due search I found to be most true; for I found the Com­mon Prayer-Booke, and the Catechisme therein contayned, to hold no point of Doctrine ex­pressely contrary to antiquity, but onely, that it was very defe­ctiue, and contained not inough. And for the doctrine of Pre­destination, of Sacraments, of Grace, Freewill, Sinne &c. the new Cateehismes and Sermons of those Preachers, did runne wholy against the Cōmon Prai­er-Booke and Catechismes ther­in, and did make as litle account of the Doctrine established by Law, as they did of the Discipli­ne; but in the one they found op­position by those that had pri­uate [Page 22] Interest; in the other they sayd what they list, because no man thought himselfe hurt.

VIII. This truly was a great increase of my griefe: for know­ing diuers of those Preachers to be very honest men, and such as I did loue with all my heart, I was exceeding loath to dissent from them in priuate, and much more loath to oppose thē in pu­blike. Yet seeing I must needs preach, I was loathest of al to op­pugne my owne conscience, to­geather with the fayth wherein I was baptized, and the soules of those to whome I preached. Ne­uerthelesse, hauing gotten this ground to worke vpon, I began to comfort my self with hope to proue, that the Religion esta­blished by law in England, was the same, at the least in part, which now was, and euer had bin [Page 23] held in the Catholike Church, the defects wherof might be sup­plied whensoeuer it should please God, to mooue your Maiesty thereunto, without abrogating of that which was already by law established (which I still pray for and am not altogeather out of hope to see) & therfore I thoght it my duty as farre as I durst, ra­ther by charitable constructions to reconcile things that seemed differēt, that so our soules might for euer be saued in vnity; then by malitious calumniations, to maintayne quarrels, that so mens turnes might for a tyme, be ser­ued with dissention.

IX. In this course although I did neuer proceed any further then law wold giue me leaue, yet I alwayes found the Puritanes & Caluinistes, and all the Creatu­res of Schisme to be my vtter e­nemies, [Page 24] who were also like the Sonnes of Seruiah, too strong for Dauid himselfe; but I well per­ceaued that all temperate and vn­derstanding men who had no in­terest in the Schisme, were glad to heare the truth honestly and playnely preached vnto them. And my hope was by patience & continuance, I should in the end vnmaske Hypocrisy, and gayne credit vnto the comfortable do­ctrine of antiquity, euen amongst those also, who out of misinfor­mation and preiudice, did as yet most dislike it. And considering with my self that your Maiesties Right vnto the Crowne came only from Catholikes, and was anciēter then the Schisme, which would very fayne haue vtterly extinguished it; and that both your disposition by nature, your amity with Catholike Princes, [Page 25] your Speaches, and your Pro­clamations did at the begin­ning all tend to peace and vnity; I hoped that this endeauour of myne, to enforce Catholike Re­ligion, at the least, as farre as the Common Prayer-Booke, and Catechisme would giue me leaue, would be well accepted of your Maiesty, & be as an Intro­duction vnto a further peace, and vnity with the Church of Rome.

X. But when after my long hope, I at the last did playnely perceaue that God for our sinnes had suffered the Diuell, the Au­thour of dissention, so farre to preuayle, as partly by the furious practise of some desperate Ca­tholikes, and partly by the fiery suggestions of all violent Puri­tanes, he had quite diuerted that peaceable and temperate course, which was hoped for; and that I [Page 26] must now eyther alter my iudg­ment which was impossible, or preach agaynst my conscience, w^ch was intollerable; Lord what anxiety and distraction of soule did I suffer, day & night! What strife betwixt my iudgmēt which was wholy for the peace and vni­ty of the Church, and my affecti­on, which was wholy to enioy the fauour of your Maiesty, and the loue of my friends & Coun­trey! This griefe of soule grow­ing now desperate, did still more & more increase the infirmities of my body, and yet I was so loath to become a professed Ca­tholike, with the displeasure of your Maiesty, and of all my ho­nourable and louing friends, as I rather desired to silēce my iud­gement with the profits & plea­sures of the world which were before me, then to satisfy it with [Page 27] recōciling my selfe vnto the Ca­tholike Church. But it was Gods will, that euer as I was about to forget the care of Religion, and to setle my selfe to the world a­monge my neyghbours, I met with such humours, as I saw, by their violence agaynst Catholiks & Catholike Religiō, were more like to waken my soule by Tor­ture, rather then bring it asleepe by Temper. And therefore I was driuen to recoile to God, and to his Church, that I might find rest vnto my soule.

XI. And yet because I had heard often that the practise of the Church of Rome, was con­trary to her doctrine, I thought good to make one trial more be­fore I resolued; and therfore ha­uing the aduise of diuers learned Phisitians to go to the Spaw for the health of my body, I thoght [Page 28] good to make a vertue of neces­sity, and to get leaue to go, the rather for the satisfaction of my soule, hoping to find some grea­ter offence, in the Seruice of the Church of Rome, thē I had done in her Bookes; that so I might returne better contented to per­secute and abhorre the Catholi­kes at home, after I should find them so wicked, and idolatrous abroad as they were in euery pulpit in England affirmed to be. For this purpose before I would frequent their Churches, I tal­ked with such learned men as I could meet withall, and did of purpose dispute agaynst them, and with all the wit and learning I had, both iustify the doctrine of England established by law, and obiect the superstition & I­dolatry which I thought they might commit, eyther with the [Page 29] Images in the Churches, or with the Sacrament of the Altar.

XII. Their common ans­were was that, which by experi­ence I now find to be true, viz. that they do abhor all Idolatry and superstition, & do diligent­ly admonish the people to take heed thereof. And that they vse Images for no other purpose, but only for a deuout memory, and representation of the Church triumphant, which is most fit to to be made in the tyme, & place of prayer, where after a more speciall manner we should with all reuerence haue our conuersa­tion amongst the Saints in Hea­uen: And for the B. Sacrament they do not worship the Acci­dēts which they see, but the sub­stance which they belieue; and surely if Christ be there truly & really present (as your Maiesty [Page 30] seemeth to graunt) he is as much to be worshipped, as if we saw him with our bodily eyes. Ney­ther is there any more Idolatry in the one then in the other. If our B. Sauiour himselfe should visibly appeare in person as he was vpon the Earth, Iewes and Infidels would hold it for Idola­try to worship him, and would crucify him agayne; & so would all Heretikes also, who refuse to worship him in the Sacrament where he is really present.

XIII. After diuers other ob­iections which I made, not so much because I was not, as be­cause I desired not to be satisfied, I came to the Popes supposed pride, and tyranny ouer Kings & Princes, and told them of the most horrible treason intended and practised by Catholikes a­gaynst your Maiesty, which hath [Page 31] not yet been iudicially condem­ned by the Church of Rome. They all seemed to abhorre the fact, as much as the best subiects in the world, and much more to fauour, and defend the Autho­rity of their Kings and Princes, then Heretikes doe. And they sayd, that although your Maie­sty were out of the Church, yet they doubted not, but if com­plaint were made in a Iudiciall proceeding, that fact would be iudicially condemned. In the meane tyme it was sufficient, that all Catholike writers did con­demne it, and that the Pope by his Breue had condemned it, ex­horting the Catholikes of En­gland to all Christian patience, and obedience. As for any other authority, or superiority of the Pope, then such as is spirituall, and necessary for the vnity of the [Page 32] Church, I haue met with none that do stand vpon it.

XIIII. So that, whereas my hope was, that by finding out the corruptiōs of the church of Ro­me, I should grow further in loue with the Church of England, & ioyfully returne home, and by inueighing agaynst the Papists, both enioy my present prefer­ments, and obtayne more and more; I saw the matter was like to fall out quite contrary. It is true indeed, that there are many corruptions in all States. God hath no wheat field in this world wherein the Diuell hath no tares growing; and there are no tares more rancke, then those that grow among the wheat, for opti­mi corruptio pessima: and where grace aboūdeth, if it be contem­ned, there sinne aboūdeth much more. But seeing both my rea­ding, [Page 33] and experience hath now taught me, that the truth of Christian Religion taught & pra­ctised at this day in the Church of Rome, and all the obedient members therof, is the very same in substance, which was prefigu­red and prophesied from the be­ginning of the world, perfected by Christ himselfe, deliuered to his Apostles, and by them and their successours perpetually, & vniuersally, in one vniformity practised vntill this day, without any substantiall alteration; and that the new Religion of En­gland, wherin it doth differ, hath no ground, but eyther the plea­sure of the Prince and Parlament or the common cry and voyce of the people, nor no constancy or agreement with it selfe, what­should I now do? It is not in my power, not to know that which [Page 34] I do know, nor to doubt of that wherein I haue spent so much ti­me, and taken such paynes, and bestowed so much cost, & made so many trialls to find. And yet I know, if I should yield to be reconciled to this Church, I should be, for this world, in all likelyhood, vtterly vndone; and that, which grieued me most, I should be reiected of your Maie­sty, my most Redoubted Lord & Maister, and despised by all my deare friends, and louers in En­gland.

XV. These very my thoughts at the Spaw, which did so vexe and afflict my soule, as that the waters could do my body no good at al, but rather much hurt. Neuertheles I auoyded the com­pany of Catholikes, abstayned from their Church, & did both dispute, and write agaynst the [Page 35] Church of Rome as occasiō was offered. I still hoped that tyme would giue me better counsell, and therefore resolued to go frō the Spaw to Heidelberge to do my duty there. In the meane tyme I thought with my selfe; It may be, God hath moued his Maie­sties heart to thinke of peace and reconciliation. I know his dis­position was so in the beginning, & I remember M. Casaubon told me when I brought him out of France, that his errand was no­thing els, but to mediate peace betwixt the Church of Rome, & the Church of England. There­fore I thought, before I would submit my self to the Church of Rome, I would write vnto Mai­ster Casaubon such a letter as he might shew vnto your Maiesty, contayning such conditions as I thought might satisfy your Ma­iesty, [Page 36] if they were performed by the Church of Rome. The copy of which letter is to long heer to be set downe. But when M. Ca­saubō answered me, that he knew your Maiesty was resolued to haue no society with the Church of Rome vpon any condition whatsoeuer, and that it would be my vndoing, if those my let­ters should come to your Maie­sties hands, or of those that bare the sway, I began to despayre of my returne into England, vn­lesse I would ouerthrow both the health of my body, and the quiet of my mynd; and eyther vtterly damne my owne soule, or greatly endanger not onely my liuing and credit, but my life it selfe also, by reason of your Maiesties displeasure, and the se­uerity of the Statutes made, and in force agaynst Catholikes, and [Page 37] Catholike Religion.

XVI. There is a statute in England made by King Henry the 8. to make him Supreme Head of the Church in Spirituall and Eccle­siasticall causes, which statute in­ioines all the subiects of Englād, on payne of death to belieue, & to sweare, they do belieue that it is true. And yet all the world knowes, if K. Henry the 8. could haue gotten the Pope to diuorce Q. Catherine that he might mary Anne Bullen, that statute had ne­ner byn made by him. And if that Title had not enabled the King to pull downe Abbeys, and Religious houses, and giue them to lay men, the Lords and Com­mons of that tyme would neuer haue suffered such a statute to be made. This Statute was conti­nued by Q. Elizabeth, to serue her owne turne, and it is confirmed [Page 38] by your Maiesty to satisfy other men. And yet your Maiesty yiel­deth the Church of Rome to be the Mother-Church, and the Bi­shop of Rome to be the chiefe Bishop or Primate of all the We­sterne Churches: which I do also verily belieue, and therefore I do verily thinke he hath, or ought to haue some spirituall Iurisdi­ction in England. And although in my yonger dayes, the fashion of the world made me sweare, as other men did (for which I pray God forgiue me) yet I euer doub­ted, & am now resolued that no Christiā man can take that oath with a safe conscience; neyther will I euer take it, to gayne the greatest prefermēt in the world.

XVII. There is another Sta­tute in England, made by Queen Elizabeth, and confirmed by your Maiesty, That it is death for any [Page 39] English man to be in England, be­ing made a Priest by authority de­riued, or pretended to be deriued from the Bishop of Rome. I cannot belieue that I am a Priest at all, vnlesse I be made by authority deriued from Gregory the Great, from whence all the Bishops in England haue their being, if they haue any being at all.

XVIII. There is another Sta­tute in like manner made and cō­firmed, That it is death to be recon­ciled by a Catholike Priest, to the Church of Rome; I am persuaded that the Church of Rome is our Mother-Church, and that no mā in England can be saued, that cō­tinues willfully out of the visible vnity of that Church; & there­fore I cānot choose but persuade the people to be reconciled ther­vnto, if possibly they can.

XIX. There is another Sta­tute [Page 40] in like manner, made & con­firmed, That it is death to exhort the people of England to the Catho­like Roman Religion. I am persua­ded that the Religiō prescribed, and practised by the Church of Rome, is the true Catholike Re­ligion, which I will particularly iustify, and make playne from point to point, if God giue tyme and opportunity, and therefore I cannot choose but persuade the people thereunto.

XX. It may be, these are not all seuerall Statutes, some of thē may be members of the same, (for I haue not my Books about me to search) but I am sure all of them do make such felonies and treasons, as were the greatest ver­tues of the primitiue Church, & such as I must needs confesse, I cannot choose if I liue in Englād but endeauour to be guilty of; [Page 41] and then it were easy to find Pu­ritanes inough to make a Iury a­gaynst me, and there would not want a Iustice of Peace to giue a sentence: and when they had done, that which is worse then the persecution it selfe, they would all sweare solemnely that D. Carrier was not put to death for Catholicke Religion, but for felony, and treason. I haue no hope of protection agaynst the cruelty of those Lawes, if your Maiesty be resolued vpon no cō­ditions whatsoeuer, to haue so­ciety at all, nor communion with the Church of Rome. And ther­fore whilst the Case so standes, I dare not returne home agayne. But I cannot be altogeather out of hope of better newes before I die, as long as I do belieue, that the Saints in heauen do reioice at the conuersion of a sinner to [Page 42] Christ, and do know that your Maiesty by your birth, hath so great an interest in the Saintes of heauen, as you shall neuer cea­se to haue, vntill you cease to be the sonne of such a Mother, as would reioyce more then all the rest for your Conuersion. And therefore I assure my selfe, that she with all the rest do pray, that your Maiesty before you die may be militant in the communion of that Church, wherein they are triumphant.

And in this hope I am gone before, to ioyne my prayers with theirs in the vnity of the Catho­like Church. And do hūbly pray your Maiesty to pardon me for doing that which was not in my power to auoyd; and to giue me leaue to liue, where I hope short­ly to die, vnles I may hope to do your Maiesty seruice; and with­out [Page 43] the preiudice of any honest man in England, to see some v­nity between the Church of En­gland, & her Mother the Church of Rome. And now hauing declated the meanes of my Cō­uersion to Catholike Religion, I will briefly also shew vnto you, the hopes I haue to do your Ma­iesty no ill seruice therein.

The hopes I haue to do your Maiesty no ill seruice, being a Ca­tholike.

1. MY first hope is, that your Maiesty will accept of that for the best seruice I can do you, which doth most further the glo­ry of our Blessed Sauiour, & my owne saluation. Indeed there are Kingdomes in the world, where the chiefe care of the Gouer­nors is, Non quam bonis prosint, sed quam subditis: such were the hea­then Kingdomes which S. Au­gustine describes in his 2. booke de Ciuit. Dei ca. 20. In such Com­mon [Page 45] wealths the way to be good subiects is not to be a good man, but to serue the tymes, and the turnes of them that beare the sway, whatsoeuer they be. But if it be true, as some Holy and learned Fathers teach, that in a well-ordered gouerment, there is eadem faelicitas vnius hominis, ac to­tius Ciuitatis; then I am sure, that it must follow, that in a Com­mon wealth truly Christiā, there is, eadem virtus boni viri, ac boni Ciuis. And therfore being a Mi­nister and Preacher of England, if I will rather serue your Maie­sty then my selfe, & rather pro­cure the good of your kingdom then my owne preferment, I am bound in duty to respect, and seeke for those things aboue all other, that may aduance the ho­nor of God, and the saluation of my owne soule, and the soules [Page 46] of those which do any way be­long to my charge. And being sufficiently resolued, that no­thing can more aduance the ho­nor of our Sauiour, and the com­mon saluation, then to be in the vnity of his Church; I haue done you the best seruice I could at home, by preaching peace & re­conciliation: and being not able for the malice of the times to stand any longer in the breach at home, I think it safest in this last cast, to looke to myne owne game, and by my daily prayers & dying, to do your Maiesty the same seruice in the vnity of the church, which by my daily prea­ching and liuing I did endeauor to do in the midst of the Schisme.

II. And although it be suffi­cient for a man of my profession to respect only matters of heauē, and of another world, yet be­cause [Page 47] this world was made for that other, I haue not regarded my owne estate, that I might re­spect your Maiesties therein; & after long and serious meditati­on, which Religion might most honor your Maiesty euen in this world, I haue cōceaued vndoub­ted hope, that there is no other Religion, that can procure true honour & security to your Ma­iesty, and your posterity in this world, but the true Catholike Roman religion, which is the ve­ry same, wherby all your glo­rious predecessors haue bin ad­uanced, and protected on Earth, and are euerlastingly blessed in Heauen.

III. The first reason of my hope is, the promise of God him­selfe to blesse and honour those that blesse his Church and ho­nour him; and to curse and con­foūd [Page 48] those that curse his Church & dishonour him: which he hath made good in all ages. There was neuer any man, or Citty, or State, or Empire so preserued, & aduanced, as they that haue pre­serued the vnity, and aduanced the prosperity of the Church of Christ: Nor euer any bin made more miserable and inglorious, then they that haue dishonored Christ, and made hauock of his Church, by Schisme & Heresie.

IV. Yf I had leasure & bookes, it were easy for me to enlarge this point with a long enumera­tion of particulars. But I thinke it needles, because I cannot call to mynd any example to the cō­trary, except it be the state of Queene Elizabeth, or some one or two other, lately fallen from the vnity of the catholike church; or the state of the Great Turke, that [Page 49] doth still persecute the Church of christ, & yet continue in great glory in this world. But when I cōsider that of Queene Elizabeth, I find in her many singularities: she was a woman, and a Maiden-Queene, which gaue her many aduantages of admiration. She was the last of her race, and nee­ded not care what became of the world after her owne dayes were ended. She came vpon the Re­mainders of Deuotion, and Ca­tholike Religion, which like a Bowle in his course, or an Arrow in his flight, would go on for a while by the force of the first mouer; and she had a practice of mayntaining warres among her Neighbours (which became a woman well) that she might be quiet at home. And whatsoeuer prosperity or honour there was in her dayes, or is yet remaining [Page 50] in England, I cannot but ascribe it to the church of Rome, and to catholicke Religion, which was for many hundred yeares to gea­ther, the first mouer of that Go­uerment, and is still in euery set­led kingdome, and hath yet left the steps, and shadow therof be­hind it, which in all likelihood cannot continue many yeares, without a new supply from the fountaine.

V. As for the honor & greatnes of the Turke and other Infidels, as it reacheth no further thē this life, so it hath no begining from aboue this world: and if we may belieue S. Ambrose (in Luc. 4.) those honours are conferred ra­ther by gods permission, then by his donation, being indeed or­dained, and ordered by his pro­uidence, but for the sinnes of the people, conferred by the Prince [Page 55] that rules in the aire. It is true, that the Turkish Empire, hath now continued a long time, but they haue other principles of State to stand vpon: The conti­nuall guard of an hundred thou­sand souldiars, wherof most of them know no parents, but the Emperor: The Tenure of all his subiects who hold all in capite ad voluntatem Domini, by the seruice of their sword: Their enioyned silence, & reuerence in matters of Religion, & their facility in ad­mitting other Religions as well as their owne to the hope of sal­uation, and to tolerate them so that they be good subiects. These, and such like are princi­ples of great importance to in­crease an Empire, and to main­tayne a Tēporall state. But there is no state in Christendome that may endure these principles, vn­lesse [Page 52] they meane to turne Turks also: which although some be willing to do, yet they will ney­ther hold in Capite, nor hold their peace in Religion, nor suf­fer their King to haue such a guard about him, nor admit of Catholike Religion, so much as the Turke doth.

VI. It is most true, which I gladly write, and am wont with­all the honor I can of your Ma­iesty to speake, that I think there was neuer any Catholike King in England, that did in his time more imbrace, and fauour the true Body of the Church of England, then your Maiesty doth that sha­dow therof, which is yet left: and my firme hope is, that this your desire to honour our Blessed Sa­uiour in the shadow of the church of England, will moue him, to honour your Majesty so much [Page 53] as not to suffer you to die out of the Body of his true cath church; and in the mean time to let you vnderstand, that all honor that is intended to him by Schisme and Heresie, doth redoūd to his great dishonour, both in respect of his Reall, and of his Mysticall Body.

VII. For his Reall Body, it is not as the Ʋbiquitaries wold haue it, euery where, as well without the Church as within, but only where himselfe wold haue it, and hath ordained that it should be; and that is, only amongst his A­postles & Disciples, & their suc­cessors in the Catholike church, to whom he deliuered his Sacra­ments and promised to continue with them vntill the worlds end: so that, although christ be pre­sent in that schisme, by the power of his Deity (for so he is present in hell also) yet by the grace of [Page 54] his Humanity (by participation of which grace only there is hope of saluation) he is not present there at all, except it be in cor­ners, and prisons, and places of persecution. And therfore what­soeuer honor is pretended to be done to Christ in Schisme & He­resie, is not done to Him, but to his vtter Enemies.

VIII. And for his Mystical bo­dy which is his Church & King­dome, there can be no greater dishonour done to christ, then to maintayne schisme, and dissen­tion therin. What would your Maiesty thinke of any subiects of yours, that shold go about to raise ciuill dissention, or wars in your Kingdome, and of those that shold foster, and adhere vnto such men? It is the fashion of all Rebells when they are in Ar­mes, to pretend the safety of the [Page 55] King, and the good of the coun­trey; but pretend what they will, you cannot account such men any better then Traytors. And shall we belieue, that our Blessed Sauiour, the King of Kings, doth sit in heauen, and ei­ther not see the practises of those that vnder colour of seruing him with Reformation, do nothing els but serue their own turnes, & distract his Church, that is, his Kingdome on earth, with sedi­tion? Or shall we thinke, that he will not in time reuenge this wronge? Verily he seeth it, and doth regard it, and will in time reuenge it.

IX. But I hope, and pray that he may not reuenge it vpon you, nor yours, but rather that he will shew that your desire to ho­nor him, is accepted of him, and therfore will mooue you to ho­nor [Page 56] your selfe, & your posterity, with bestowing the same your fauour vpon his Church, in the vnity therof, which you do now bestow in the Schisme; and that he wil reward both you & yours for the same, accordinge to his promise, not onely with euerla­sting glory in heauen, but also with long continued temporall honour & security in this world. And this is the first reason of my hope, groūded vpon the promise of God.

X. The second Reason of my hope, that Catholike Religion may be a great meanes of honour and security to your Maiesties posterity, is taken from the con­sideration of your Neighbours, the Kings and Princes of Chri­stendome; among whome there is no State ancient, and truly ho­nourable, but only those that are [Page 57] Catholike. The reason whereof I take to be, because the Rules of Catholike Religion are Eternall, Vniuersall, and Constant vnto themselues, and withall conso­nant vnto Maiesty and Greatnes, as they haue made, and preserued the Catholike Church most Re­uerend & venerable throughout the world for these 1600. yeares. And those temporall States that haue byn conformable thereun­to, haue byn alwayes most hono­rable, and so are like to conti­nue, vntill they hearken vnto Schisme. And as for those that haue reiected, and opposed the Rules of Catholicke Religion, they haue byn driuen in short tyme to degenerate, and become eyther Tyrannicall, or popular. Your Maiesty, I know doth ab­horre Tyranny: but if Schisme and Heresy might haue their full [Page 58] swing ouer the seas, the very sha­dow and Reliques of Maiesty in England, should be vtterly defa­ced, and quickly turned into Hel­uetian, or Belgian popularity; for they that make no conscience to prophane the Maiesty of God & his Saints in the Church, wil after they feele their strength, make no bones to violate the Maiesty of the King, and his Children in the Common wealth.

XI. I know well that the Pu­ritanes of England, the Hugenots of France, and the Geuses of Ger­many, togeather with the rest of the Caluinists of all sorts, are a great faction of Christendome, & they are glad to haue the pre­tence of so great a Maiesty to be their chiefe, and of your poste­rity to be their hope: But I can­not be persuaded, that they euer will, or can ioyne togeather to [Page 59] aduance your Maiesty, or your children, further then they may make a present gayne by you. They are not agreed of their own Religion, nor of the principles of Vniuersall and Eternall truth; & how can they be constant in the Rules of particular, and transi­tory honor? Where there is nul­lum Principium Ordinis, there can be nullum principiū Honoris: such is their Case. There is a voyce of Confusion among them as well in matters of State as of Religiō. Their power is great, but not to edification, but to destruction: They ioyne togeather onely a gaynst good Order, which they call the Common Enemy; and if they can destroy that, they wil in all likelihood turne their fury agaynst themselues, and like Di­uells torment, like Serpents de­uoure one another. In the meane [Page 60] time if they can make their Bur­gers, Princes, and turne old Kingdomes into new States, it is lyke inough they will do it: but that they will euer agree togea­ther, to make any one Prince, King or Emperour ouer them al, & yield due obedience vnto him further, then eyther their gayne shall allure them, or his sword shall compell them, that I cannot persuade my selfe to belieue. And therfore I cannot hope that your Maiesty, or your Posterity can expect the like honour or securi­ty from them, which you might do from Catholike Princes, if you were ioyned firmely to them in the vnity of Religion.

XII. The third reason of my hope, that Catholike Religion shold be most auailable for the honor and security of your Ma­iesty, and your children, is taken [Page 61] from the consideration of your subiects, which can be kept in obedience to God, and to their King by no other Religion, and least of all by the Caluinistes. For if their Principles be receaued once, and well druncke in, & di­gested by your subiects, they will openly maintayne, that God hath as well predestinated men to be Traytours, as to be Kings: and he hath as well predestinated men to be Theeues, as to be Iud­ges: & he hath as well predestina­ted that men should sinne, as that Christ should die for sin. Which kind of disputations I know by my experience, that they are or­dinary among your Countrey Caluinists, that take thēselues to be learned in the Scriptures, es­pecially whē they are met in the Alehouse, and haue found a wea­ker Brother, whome they thinke [Page 62] fit to be instructed in these pro­found mysteries. And howsoeuer they be not yet all so impudent, as to maintayne these Conclusi­ons in playne termes; yet it is certayne they all hold these prin­ciples of doctrine; from whence working heads of greater liber­ty do at their pleasure draw these consequences, in their liues and practises. And is this a Religion fit to keep subiects in obedien­ce to their Soueraygne?

XIII. Heere I know the great Maysters of Schisme, will neuer leaue obiectinge the horrible Treason of certayne Catholiks agaynst your Maiesty, which if the Diuell had not wrought to their hands, they had had little to say agaynst Catholike Religi­on before this day. But I hum­bly intreat that the fact of some few men, may not be for euer [Page 63] obiected agaynst the truth of a generall Rule. It is not the que­stion, Which Religion will make all your subiects true, but which Religion is most like to make all true? It is certaine there be Trai­tors against God and man, of all Religions; & Catholikes as they are the best subiects, so when they fall to it, they are the worst Traitors. But if we will looke v­pon Examples, or consider of reasons, The catholike is the on­ly religion, which as it doth duly subordinate Kinges vnto God, so doth it effectually bind sub­iects to performe all lawfull obe­dience vnto their Kinges. I will not heere stand vpon repetition of examples, because the aun­cient are tedious, and the present are odious. But if there can be but one King named in all the world, that did euer receaue ho­nor [Page 64] from Caluinists further then to be their Champion, or Protector vntill their turnes were serued, then I will be content to belieue that your Maiesty, and your Fa­milie shall receaue perpetuity from them. But if your Calui­nists do professe to honour you, and all other caluinistes do ouer­throw their Kinges and Princes whersoeuer they can preuaile; I can hardly belieue that yours do meane any more in good earnest then the rest. There is certainly some other matter, that they are content for a tyme to honour your Maiesty; it cannot be their Religion that ties them to it, for it doth not tie them to it selfe. There is no Principle of any Re­ligion, nor no article of any faith, which a Caluinist will not call in question, and either altogether deny, or expound after his owne [Page 65] fancy; and if he be restrained, he cries out by and by, that he can­not haue the liberty of his con­science. And what bond of obe­dience can there be in such a Re­ligion?

XIV. It is commonly obie­cted by States-men, that it is no mattet what opinions men hold in matters of Religion, so that they be kept in awe by Iustice, & by the sword. Indeed for this world, it were no matter at all for Religion, if it were possible with­out it to do Iustice, and to keep men in awe by the sword. In Mi­litary Estates, whilest the sword is in the hand, there is the lesse need of Religion; and yet the greatest and most martiall States that euer were, haue bin willing to vse the conscience, and reue­rence of some Religion or other, to prepare the subiects to obe­dience. [Page 66] But in a peaceable gouer­ment, such as all christian King­domes do professe to be, if the reynes of Religion be let loose, the sword cōmonly is to weake, and comes to late, and wilbe like in [...]ugh to giue the day to the Rebell. And seing the last, and strongest bond of Iustice is an oath, which is a principall Act of Religion, and were but a mocke­ry, if it were not for the punish­ment of Hell, and the reward of Heauē; it is vnpossible to execute Iustice without the help of Reli­gion. And therefore the neglect & contēpt of Religion hath euer byn, & euer shalbe the fore-run­ner of destruction, in all setled States whatsoeuer.

XV. The Diuell, that inten­deth the destruction as well of bodies as of soules, & of whole States, as of particular men, doth [Page 67] not commonly begin with mens bodies, & with matters of State; but being himselfe a spirit, & the Father of lies, he doth first insi­nuate himselfe into mens vnder­standings, by false principles of Religion, wherin to he hath the more easie entrance, because he hath persuaded their Gouernors to belieue, that it is no great mat­ter what opinions men hold in matters of Religion, so that they looke well into their actions, and keep them in obedience. Which persuasion is all one, as if the Ene­my that beseigeth a Citty should persuade the Garrison that they might surrender the Castle vnto him well inough, and keep the lower Towne, and all the people of the towne to themselues. But when the diuell hath preuailed so farre, as by false opinions in mat­ters of the first truth, that is of [Page 68] Religion, to get the vnderstan­ding in possession, which is the Castle as it were, & watch-tower both of the soule, body, state, & all; he will peraduenture dissem­ble his purpose for a while, & by slaundering of the truth, & plea­sing them with the Trifles of the world (which by Gods permis­sion are in his power) make men belieue, that the world is amen­ded, for Nemo repentè fit pessimus; But shortly after, when he seeth his time, he will out of his Arse­nall of false apprehensions in vn­derstanding, send forth such di­storted Engines of life & action, as will easily subdue both body, and goodes, and states, and all to his deuotion.

XVI. The Caluinisticall Prea­cher, when he hath gotten his ho­nest abused, & misguided Flocke about him, will cry out against [Page 69] me for this Popish collection, & call God & them to witnes, that he doth daily in his Sermons ex­hort men to good workes, and to obedience vnto the Kings Maie­sty: And am not I, & my brethrē (sayth he) and our flocke, as ho­nest, and as ciuill men, as any Papist of them all? For my own part I will not accuse any Calui­nists, though I could, neyther cā I excuse all Papists, though I would: — ‘Iliacos intra muros peccator, & extra. —’

But I must neuer forget that most true and wise obseruation which the Noble & learned Syr Francis Bacon, maketh in one of his first Essayes, viz. that all Schis­matikes vtterly fayling in the Precepts of the first Table, con­cerning the religion & worship of God, haue necessity in Poli­cy [Page 80] to make a good shew of the second Table, by their ciuil and demure conuersation towards men. For otherwise, they should at the first, appeare to be (as af­terwards they shew themselues to be) altogeather out of their Ten Commandements; and so men wold be as much ashamed to follow them at the first, as they are at the last.

XVII. It is a sure Rule of Policy, that in euery mutation of State, the Authors of the chāge, will for a while shew themselues honest, rather of spite then of cōscience, that they may disgrace those, whom they haue suppressed; but it doth neuer hold in the next generation. You shal scarce heare of a Puritan father, but his sonne proues either a Catholike, or an Atheist. Mutinous Souldiars, whilst the Enemy is in the field, [Page 81] will be orderly, not for loue of their Generall, but for feare of the Enemy: but if they be not held in the ancient discipline of warrs, they will vpon the least Truce, or Cessation of Armes quickly shew themselues.

XVIII. And as for their Ex­hortations to obedience to your Maiesty, when they haue first in­fected the vnderstanding of your Subiects, with such Principles of Rebellion, as haue disturbed, and ouerthrowne all other States where they had their will; it is a ridiculous thing to thinke vpon such Exhortations, and all one as if a phantasticall fellow, finding a heard of yong cattle in a close, should first breake downe the hedges, & then cry alowd to the cattle, that they do not venture to go out, nor to seeke any fatter Pasture, for feare they be put in­to [Page 72] the Pound. And if they chāce to feed where they are, because they haue no experiēce of other, and to tarry in the Close for an houre or two, then the vnhappy fellow should run to the owner of the cattle, and tell him what great seruice be had don him, & how he had kept his cattle in the close, by his goodly charmes, & exhortations. Let them say what they list of their owne honesty, & of their Exhortations to Obe­dience; as long as they do freely infect the peoples soules, with such false opinions in Religion, they do certainly sow the seeds of Disobedience, and Rebellion in mens vnderstandings; which if they be not preuented by your Maiesties giuing way to Catho­like Religion, will in all likeli­bood spring vp in the next gene­ration to the great preiudice and [Page 73] molestation of your Maiesty, & your posterity. So that whether I do respect heauen, or earth, my owne soule, or the seruice of your Maiesty, God, or your Neighbours, or your subiects, my assured hope is, that by ioy­ning my selfe to the Catholike Church, I neither haue done, nor euer shall do any ill duty, or ser­uice, vnto your Maiesty.

XIX. But perhaps there is such opposition both in matter of Doctrine, and in matter of State, as it is vnpossible that euer there should be any Reconcilia­tion at all betwixt the Church of England, and the church of Rome; of which I humbly pray your Maiesty to giue me leaue to shew to you what I haue obser­ued. It is true, the breach hath continued now these many yea­res, and it is much increased by [Page 74] by so long continuance, so that it was neuer greater, thē it seems to be at this day, nor neuer more dangerous to deale with all. For if a man do but go about to stop it, there ariseth presently a great and fearefull noyse, and roaring of the waters agaynst him; but yet neuertheles the greatnes of the noyse ought not to discou­rage vs, but rather to giue vs hope, that although it be wide, yet it is but shallow, as proceding from affection, which is suddaine and violent, and not from iudg­ment, which is quiet, constant, and alwayes like it selfe. For if a man aske in cold bloud, whether a Roman Catholike may be sa­ued? the most learned Church­man will not deny it. And if a man aske, whether a Roman catholike may be a good subiect? the most wife States-mā wil easi­ly [Page 75] grāt it. May we be both saued? Then we are not deuided in God. May we be both good subiects? Then we are not deuided in the King. What reason is there then, that we should be thus hoatly & vnplacably diuided?

XX. Truly there is no reason at all, but only the violence of af­fection, which being in a course cannot without some force be stayed. The multitude doth sel­dome or neuer iudge according vnto truth, but according vnto custome. And therfore hauing of purpose byn bred, & brought vp in the hatred of Spaniards & Pa­pists, cannot choose but thinke they are bound to hate them stil; and that whosoeuer speaketh a word in fauour of the church of Rome, or of Catholike Religiō, is their vtter enemy. And the Pu­ritanicall Preacher, who can haue [Page 76] no being in Charity, doth neuer cease by falsificatiōs, & slaunders, to blow the coales, that he may burne them, and warme himselfe. But if your Maiesty shall euer be pleased to commaund those Make-bates to bold their peace a while, and to say nothing but what they are able to proue by sufficent authority, before those that are able to iudge, & in the mean time to admit a Cōference of learned and moderate men on either side the people who are now abused, and with the light of the Ghospell held in extreme ignorance, are not yet so vnca­pable, but they wilbe glad to heare of the truth, when it shalbe simply, and euidently deliuered by honest men, and then they wil plainly see, that their Light of the Ghospell, which they so much talke of, is but a coūterfayt light [Page 77] in a Theeues lanterne, wherby honest mens eyes are dazeled and their Purses robbed. And it will also appeare, that there is not in­deed any such irreconciliable op­position betwixt the Church of England, & the Church of Rome, as they that liue by the Schisme, do make the world belieue there is, neither in matter of Doctrine, nor matter of State.

XXI. For matter of Doctrine there is no reason, that your Ma­iesty, or the Kingdome shold be molested, or burdened for the maintenance of Caluinisme, which is as much against the Re­ligion of England, as it is against the Religion of Rome, and will by necessary consequence ouer­throw, not only the Catholike Church, the Communion of Saints, and the Forgiuenes of sinnes; but also all the articles of [Page 78] the Creed, sauing only so much as the Turke himselfe wilbe content to belieue: which wilbe ea­sie to proue vpon better leasure. The Doctrine of England is that which is contained in the Com­mon Prayer-booke & Church-Catechisme, confirmed by act of Parlament, and by your Maie­sties Edict, wherin all Englishmē are baptized, and ought to be confirmed, and therfore there is some reason that this should be stood vpon.

XXII. But this Doctrine in most of the mayne pointes ther­of, as hath bin touched before, & requireth a iust Treatise to set downe in particuler, doth much differ from the Currēt opinions and Cathechismes of Caluinis­me, or doth very neere agree with, or at least not contradict the Church of Rome, if wee list [Page 79] with patience to heare one ano­ther. And those points of do­ctrine wherin we are made to be at wars with the church of Rome whether we will or no, do rather argue the Corruptions of that State from whence they come, then are argued by the groundes of that Religion wherupon they stand; and the contradiction of doctrine hath followed the alte­ration of State, and not the alte­ration of State bin grounded v­pon any truth of doctrine. For when the breach was resolued v­pon for the personall and parti­cular end of King Henry the 8. & the Children of his latter wiues, it was necessary to giue euery part of the Common wealth cō­tentment, for which they might hold out in the heate of affe­ction and study to maintayne the breach; otherwise it was like­ly [Page 80] that in the cleernes of iudgmēt it wold quickly haue growne together againe, and then the Au­thors therof must haue bin ex­cluded, & giuen account of their practice.

XXIII. Therfore to the Lor­des and Fauorites of the Court were giuen the landes, and inhe­ritance of the Abbeys, and Reli­gious houses, that hauing once as it were washed their hands in the bowels, and bloud of the Church, both they and their po­sterity might be at vtter defiance therwith. And so hauing ouer­thrown and prophaned the good workes of the Saints, it was ne­cessary for them to get them Chaplains that might both dis­pute, preach, & write against the merit of Good workes, the In­uocation of Saints, the Sacrifice of the Altar, Prayer for the dead, [Page 81] and all such points of Catholike doctrine, as were the grounds of those Churches, and Religious houses, which they had ouer­throwne and prophaned. And it was not hard for those Chaplains by some shew of Scripture, to proue that which their Lordes, and their followers were so wil­ling to belieue.

XXIV. To the Commons was giuen great hope of beleife for their Pouerty, ease of Subsi­dies, & of the burden of so great a Clergy, and many other good­ly gay-Nothings. And for the present they should haue liberty and the benefit of the Common law, that is, leaue to liue by such lawes as themselues list to make, and to contemne the authority of the Church; which although it were for their benefit euery way, yet because it crossed their [Page 82] affections, like way ward children they could neuer abide it. And was not this reason inough for them to hold out the breach, & to study Scripture themselues, that they might be able to con­fute Confession, Satisfaction, Pennance, and to declayme a­gaynst all that Tyranny of the Church of Rome, by which thē­selues, and their forefathers had byn kept in awe and obedience vnto God, and their Kings?

XXV. To the Clergy-men that would turne with the times, besides the possibility of present preferment by the alteratiō, was giuen shortly after leaue to mar­ry, and to purchase, and to enioy the profit, and pleasure of the world, as well as the Laity. And what carnall-minded Monke, or Priest, would not with might & mayne keep open the breach, af­ter [Page 83] he was once plunged in it, ra­ther then be in danger to forgoe so pleasing a commodity. Hence did arise a necessity of speaking and writing agaynst Vowes, Vir­ginity, Pouerty, Fasting, Pray­ing, Watching, Obedience, & all that austerity of life, which is by the Lawes of the Church requi­red in Monasticall, and Priestly Conuersation.

XXVI. Vpon these conditi­ons, the Lords, the Commons, and the Clergy, were content to belieue, that the King was supreme Head of the Church of England, not that they did thinke so indeed, or that they desired to augmēt his authority, but that they might be protected by him, and freely enioy those commodities, which they saw Schisme had broght vnto them, & feared, the vnity of the Church [Page 84] might agayne take from them. Hence did arise a necessity of in­ueighing agaynst the Pope, and the Church of Rome, as agaynst Antichrist & Babylō, & the grea­test Enemies of the State of En­glād. In so much that that Cler­gyman was most acceptable to them, and in their opinion most worthy of prefermēt, that could most confidently preach, and write the most foule, and mon­struons assertions of the Pope, & the Church of Rome, though they were neuer so false. These, and such like are those tempo­rall respects, which would faine seeme the daughters of those do­ctrines which themselues haue brought forth, and to be deuided from the Catholike Church by doctrine, when they themselues haue caused the doctrine of di­uision.

XXVII. In all these, and all other doctrine of diuision, men haue receaued great countenāce, and encouragement from Gene­ua: for although M. Iohn Caluin were neuer any good subiect, or friend to Bishop, Duke, or King, yet he did so fit the Common People, with new doctrine, that no Ghospell can be so pleasing to them, nor so lightsom as his. For finding Geneua to be fallen out both with their Bishop, who was their ancient Prince, and their Duke to whome they pretended agaynst their Bishop, and to be al in a combustion among them­selues for want of gouernement, although he were then a stranger, and a very young man of some 26. or 27. yeares old at the most, yet he thought good, vpon the opportunity, to giue the aduen­ture, and to step in himselfe, to [Page 86] be the founder of a new Church, and State amongst them; and for that purpose, he found them out such a Catechisme, as they might easily contemne all ancient lear­ning, and authority, and saue themselues by a strong Fancy, which he called Fayth. And this pleased the Burgers of Geneua so well, that they called a meeting, and caused all the Cittizens to sweare, that that Catechisme was true, & that all Popery was false, as may appeare in Caluins life, written by Beza himselfe, & pre­fixed to his Epistles. And althogh the Ministeriall Presbitery of Ge­neua, haue lost much of M. Cal­uins greatnes, yet the Citty hath had the fortune euer since by the help of their Neyghbours, to hold out agaynst their Bishop, & their Duke, and all their ancient Gouernours.

XXVIII. Now, it is the Na­ture of all Common People, es­pecially of Ilanders, not only still to affect more and more No­uelty and Liberty, & to be weary of their old Clergy, but also to admire any thing that comes from beyond the seas, & to che­rish, and comfort one another with reporting the good suc­cesse, which Scismatikes, & Re­bells happen to haue against their lawfull Prelates, & Ancient Go­uernours, and to impute all their good fortune vnto their new Re­ligion. Hence it is come to passe that that Doctrine, w^ch is indeed the lawful doctrine of the church of England, is neglected, & con­temned as a Relique, or a Rag of Popery, and Caluins Institutions being come from Geneua, & fai­rely bound vp, with the Preface of the Ghospell, is dispersed [Page 88] throughout al Schooles, Citties, and Villages of England; & hath so infected both Priest, and Peo­ple, as although it be against Law, yet it is cried vp by voyces to be the only Current Diuini­ty in Court, and Countrey; in hope belike, that it may one day serue the turne in England, as well as it hath done in Geneua, & in other places, where it hath preuailed.

XXIX. These Reasons or ra­ther Corruptions of State, haue so confounded the doctrine of the Church of England, and so slaundered the doctrine of the church of Rome, as it hath tur­ned mens braines, and made the multitude on both sides like two fooles, who being set back to back, do thinke they are as far asunder as the Horizōs are which they looke vpon. But if it might [Page 89] please your Maiesty to comaund them to turne but each of them a quarter about, and looke both one way to the seruice of God, & your Maiesty, and to the salua­tion of soules, they should pre­sently see thēselues to be a great deale more neere togeather in matters of doctrine, then the Pu­ritanicall Preachers on both si­des do make them belieue they are I cannot in the breuity of this discourse descend into particu­lars: but if it please your Maiesty, to commaund me, or any other honest man that hath taken pai­nes to vnderstand, & obserue all sides freely, and plainly to set downe the difference betwixt Caluinisme, and the doctrine of England established by law, and then to shew Locos concessos, and Locos controuersos, betwixt the Church of England, and the [Page 90] Church of Rome, I doubt not but the distance that wilbe left betwixt, for matter of doctrine, may, by your Maiesty, be easily compounded.

XXX. But perhaps there is so great oppositions in matter of State, that although the Do­ctrine might be compoūded, yet it is vnpossible to heare of agree­ment. And if there be the same reason of State, which there was in the beginning, and continued all Q. Elizabeth dayes, there is as little hope now that your Maie­sty should hearken vnto Recon­ciliation, as there was that King Henry the 8. or Q. Elizabeth wold. But when I do with the greatest respect I can, consider the State of your Maiesty, your Lordes, your Commons, & your Clergy, I do find as little cause of hol­ding out in reason of State, as I [Page 91] do in truth of Doctrine

XXXI. King Henry the VIII. although he had written that learned booke against the Schis­me of Luther, in defence of the Sea Apostolike, for which he de­serued the Title of Defensor Fidei, yet when be gaue way to the lust of Anne Bullen, and the flattery of his Fauorites, & saw he could not otherwise haue his will, he excluded the Pope, & made him­self supreme Head of the church, that so he might not only dis­pence with himselfe for his lust, but also supply his excesse with the spoile of the Church, which was then very rich. But when he saw God blessed him not, neither in his wiuing, nor in his thriuing, he was weary of his Supremacy before he died, and wished him­selfe in the Church againe: but be died in the curse of his Fa­ther, [Page 92] whose foundations he ouer­threw, and hath neither child to honor him, nor so much as a Tombe vpon his graue to remem­ber him; which some men take to be a token of the curse of God.

XXXII. Queene Elizabeth, although she were the Daughter of Schisme, yet at her first com­ming to the crowne, she would haue the Cōmon Prayer-booke, and Catechisme so set downe, that she might both by English Seruice satisfy the Commons, who were greedy of Alteration, and by Catholike opinions giue hope to her Neighbour-Princes that she would herselfe conti­nue Catholike. And all her life long she carried herselfe so bet­wixt the Catholikes, & the Cal­uinists, as she kept them both still in hope. But yet being the [Page 93] daughter of the Breach-maker and hauing both her Crowne, & her Life from the Schisme, it was both dishonorable, and dange­rous for her to hearken to a Re­concilement. And therfore after she was prouoked by the Excom­munication of Pius Quintus, she did suffer such lawes to be made by her Parlaments, as might cry quittance with the Pope and the church of Rome. And this course seemed in Policy necessary for her, who was the daughter of King Henry the 8. by Anne Bul­len, borne with the contempt of Rome, the disgrace of Spayne, and the preiudice of Scotland.

XXXIII. But now that your Maiesty is by the consent of all sides come to the Crowne, and your vndobted Title setled with long possession, the case is very much altered. For your Maiesty [Page 94] hath no need of dispensations, nor no will to pull downe Chur­ches, nor no dependance at al on Henry the 8. And if this Schisme could haue preuented your Ti­tle with the diuorce of one wife, and the marrying of fiue more, neyther your Mother, nor your selfe, should euer haue made Q. Elizabeth afrayd with your Right to the Crowne of England. And therefore although it were ne­cessary in reason of state to con­tinue the doctrine of diuision, as long as the fruit of that doctrine did continue; yet now the fruite of Schisme being all spent, & that Parenthesis of State is at an end, there is no reason, but that the old sentēce may returne againe, and be continued in that sense, as if the Parenthesis had byn cleane left out; and that God had of purpose crossed the fleshly pre­tence [Page 95] of Schisme, & raysed your Maiesty to restore it, as your most Wise, and Catholike Pro­genitor King Henry the seauenth did leaue it.

XXXIIII. But perhaps the Schisme, though it serue you to no vse at all for your Title, yet it doth much increase your au­thority, and your wealth, and therefore it cannot stand with your honour to further the vni­ty of the Church of Christ. Tru­ly those your most famous and renowned Auncestours, that did part with their authority, and their wealth, to b [...]stow them vp­on the Church of Christ, and did curse & execra [...]e those that shold diminish them and take them a­way agayne, did not thinke so, nor find it so: and I would to God your Maiesty were so Po­werfull, and so Rich, as some of [Page 96] those Kings were, that were most bountiful that way. You are our Soueraygne Lord, all our Bo­dies, and our Goods are at your commaund; but our Soules, as they belong not to your charge, but as by way of protection in Catholike Religion, so they cā­not increase your Honor or Au­thority, but in a due subordina­tion vnto Christ, & to those that supply his place, in ijs quae sunt Iu­ris diuini. It was essentiall to Hea­then Emperours to be Pontifices as wel as Reges, because they were themselues Authours of their own Religion. But among Chri­stians, where Religion comes frō Christ, who was no worldly Em­perour (though aboue them all) the Spirituall and Temporall au­thority haue two beginnings, & therefore two Supremes, who if they be subordinate, do vphold, [Page 97] and increase one another. But if the temporall authority do op­pose the Spirituall it destroyeth of selfe, & dishonoureth him frō whome the Spiritual authority is deriued. Heresy doth naturally spread it selfe like a Canker, and needs litle help to put it forward, so that it is an easy matter for a meane Prince, to be a great man amongst Heretickes, but it is an hard matter for a great King to gouerne them. When I haue som­times obserued, how hardly your Maiesty could effect your most reasonable desires amongst those that stand most vpon your Su­premacy, I haue bin bold to be angry, but durst say nothing; on­ly I did with my selfe resolue for certaine, that the Keyes were wont to do the Crowne more seruice, when they were in the Armes of the Miter, then they [Page 98] can do now they are tyed togea­ther with the Scepter; and that your Title in spirituall affaires doth but serue other mens tur­nes, and not your owne.

XXXV. As for your wealth, it is true, that the Crowne hath more Pence payed vnto it now, then in Catholike tymes it had, but it hath neuer the more Wealth. It is but the gayne of the Tellers to haue more money: true wealth is [...], he is the richest Prince, that hath means to mayntaine the greatest Army, and to do most magnifi­cent workes both in warre and in peace, wherin the facts of your Catholike Ancestors do appeare vpon good Record; your Maie­sties are but yet hoped for, and if euer you haue the help of Ca­tholike Religion to assist you. I hope you shall excell them a [...]l; [Page 99] otherwise I assure my selfe, the Schisme will do what it can to make you poore, and then com­plaine that you are not Rich. It was indeed one of the mayne pretenses in the Statutes of Hen­ry the VIII. that the Schisme might enrich the King, & mayn­taine his wars. but God did not blesse it, for notwithstanding all the Church-Landes, and Goods, and Tenths, and Fruites, & Pre­mumires, King Henry the 8. was fayne to aba [...]e his coyne more then once, and yet he died not so rich as his Catholike Father left him. And since his time what is become of the Court of Aug­mentation? What benefit do you receaue of all the Church-lands, more then your Progenitours did, when they were in the hands of the Clergy? What ease your Subiects haue of subsidies there­by, [Page 100] or in briefe, how much your coffers are enriched, you may be pleased to be informed by those that haue to do with those offices & can readily giue an account. For mine owne part, I haue dili­gently read ouer all the Statutes made by Henry the 8. and do find, that the Euents are so cleane cō­trary to the Prefaces, and Pre­tences of them, as if God of pur­pose would laugh thē to scorne.

XXXVI. There is yet another obiection or two in Reason of State, concerning your Maiesty, which seeme to be harder to an­swere then all the rest; whereof the one is that your Maiesty hath vndertaken the cause in writing and set out a Booke in Print, & it must needs be great dishonour to you to recall it. This indeed is that which I haue heard the Caluinists of England often wish [Page 101] for, before it was done, & much boast of, after it was by their meanes effected, and that your Maiesty should be no longer able to shew your selfe indifferent, as you did at the first but were now engaged vpon your Honour, to maintaine their party, and to op­pugne the Catholikes, and alto­geather to suppresse them. But there is nothing in that Booke, why your Maiesty may not when you please, admit the Popes Su­premacy in Spirituall matters; & you are partly engaged thereby to admit the Trial of the first ge­nerall Councells, and most An­cient Fathers. And as for the Question of Antichrist, it is but an Hypotheticall Proposition, and so reserued, as you may recall your selfe when you will. And howsoeuer that book came forth eyther of your owne disposi­tion, [Page 102] or by the dayly instigation of some others, that did abuse your Clemency, and sought to send you of their owne Errand; it cannot serue their turnes, nor hinder your Maiesty from hear­kning to an end of contention. For if King Henry the 8. in the iudgment of Protestants, might saue his honour, and contradict his Booke from very good, to starke naught; they must not de­ny, but that your Maiesty may increase your Honor by altering your Book from lesse good, to much better.

XXXVII. The other and the greatest obiection, That how­soeuer your Maiesty before your comming to the Crowne, and in the beginning of your Raigne, were indifferent; yet after the Gunpowder-treason, you were so angred, and auerted, as now [Page 103] you are resolued neuer to be friends; and therefore he is no good Subiect, that will either himselfe be reconciled to the church of Rome, or persuade any of your subiects thereunto. It is true I confesse, your Maiesty had great cause to be throughly angry, and so had all good men, whether Catholicks, or Prote­stants: but if your Maiesty will hearken to those, that worke their owne purposes out of your Anger, you shalbe driuen to liue, and dy out of Charity; which al­though it be not so horrible to the Body, yet is it more harme­full to the soule, then violent or suddayne death. It is hard I con­fesse for a priuate man to asswage his anger on the suddaine, and there is as much difference bet­wixt the anger of a priuate man, and the indignation of a Prince, [Page 104] as betwixt a blast vpon a Ri­uer which is soone downe, and a storme vpon the Sea, which ha­uing raised the billowes to the height, is nourished by the mo­tion therof, and cannot settle againe in a long tyme. But there is a tyme for all thinges, and sea­uen yeares is a long time. When a man is in the midst of his anger, it pleaseth him not to be intrea­ted by his Neighbours, much lesse by his seruants; but when a man hath chidden, and puni­shed vntill he be weary, he wilbe contēt to heare his seruant speak reason. And though perhaps he be not the wisest, yet surely he is the louingest seruant, that will venter to speake to his Master in such a Case. God himselfe is exorable, and it pleaseth him to be intreated by his seruants for his Enemies. I am persuaded [Page 105] there is no good Catholike in the world, that can be your Ma­iesties Enemy. And therefore I do assure my selfe, that God wilbe pleased with you to heare them speake, and not angry with me for mouing you therunto. And if your Maiesty do but vouchsafe so much patience, as to giue equall hearing, I doubt not but you shall receaue such satisfaction, as will giue you great quiet and contentment, and disquiet none of your Subiects but those only, that do for their aduantage misinforme your Ma­iesty, and misleade your People.

XXXVIII. And if your Maie­sty haue no such vse of the Schis­me, as King Henry the 8. and Queene Elizabeth had, and that it doth neither increase your Au­thority, nor your Wealth, nor your Honour, but rather hinder [Page 106] them all, and depriue you of that blessing, which otherwise you might expect from Christ, & his Church, from your Catholike Neighbour-Princes, and Sub­iects, and from the Saintes in hea­uen, in whose Communion is the greatest comfort of euery Chri­stian, both in life and death; then whatsoeuer some great States­men may say to the contrary, I do verily belieue, they do but speake for themselues, and that there is no true Reason, that may concerne your Maiesty, to hin­der you from admitting a tole­ration of Catholiks, and Catho­like Religion, that those who cannot command their vnder­standing to thinke otherwise, may find the comfort they do, with so great zeale, to persist in the vnity of the Catholike Chur [...]h, amongst whome I con­fesse [Page 107] my self to be one, that wold thincke my selfe the happiest man in the world, if I might vn­derstand that your Maiesty were content that I should be so. But although your Maiesty sit at the sterne, and commaund all, yet you are carried in the same ship, and it is not possible to weild so great a Vessell against wynd and tide. And therefore although it do not concerne your Maiesty in your owne Estate; yet if your Lords, and your Commons, and your Cleargy do reape any great benefit by the Schisme, it wilbe very hard for your Maiesty to ef­fect Vnity. But if vpon due exa­mination there be no such mat­ter, then it is but the cry of the passengers, who for want of ex­perience, are afraid where there is no danger, and that can be no hinderance to any course your [Page 108] Maiesty shall thinke to be best, for the attaining of the Hauen.

XXXIX. For my owne part, for the discharge of my duty, and conscience. I haue considered of all their States and can resolue my selfe, that I haue not preiudi­ced the state of any good subiect of yours, but myne owne, in cōming to the catholike church. And first for your Lordes & No­bles, it is true, that many of their Ancestours were allowed a very good share in the diuision of the Church, when the Schisme be­gan, and therefore it concerned them in reason of their state, to maintayne the doctrine of diui­sion. But I thinke there are very few in England, either Lords, or others now possest of Abbey-Lands, which haue not paid well for them, and might not aswell possesse them in the vnity of the [Page 109] Church, as in the Schisme. And there was a declaration made by the Pope to that purpose, in Queene Maries dayes, so that there is now no need at all, to preach against the Merrits of Good-workes, nor the vertue of the Sacraments, nor the Inuoca­tion of Saints, nor the rest of that Popery, that built Churches, vnlesse it be to help the Hugenots of France to pull them downe.

XXXX. But perhaps the Cō­mons of England do gaine so much by the Schisme, as they cannot abide to heare of vnity. Indeed when the Puritan Prea­cher hath called his flocke about him; and described the Church of Rome, to be so ignorant, so Idolatrous, and so wicked as he hath made himselfe belieue she is, then is he wont to congratu­late his poore deceaued audiece, [Page 110] that they, by the means of such good men as himselfe is are de­liuered from the darknes, and Idolatry, and wickednes of Po­pery; and there is no man dare say a word, or once mutter to the contrary. But the People haue heard these lies so long, as most of them begin to be weary, and the wysest of them cannot but wonder, how these Puritan Prea­chers should become more lear­ned, and more honest, then all the rest that liued in Ancient ti­mes, or that liue still in Catho­like Countries, or then those in England, whom these men are wont to condemne for Papists. Neuertheles I confesse there be many honest men and women a­mongst them, that being caried away with preiudice and pretext of Scriptures, do follow these Preachers more of zeale and de­uotion [Page 111] to the truth, as my selfe did, vntill I knew it was but coū­terfait. And these good People, if they might be so happy as to heare Catholickes answere for themselues, and tell them the truth, would be the most deuout Catholikes of all other. But the most of the People were neuer led by sermons, and if they were, the Catholike Church is both able, and willing to supply them far better then the Schisme: but it was an opinion of wealth and li­berty, which made them breake at the first; and if they dewly cō­sider of it, they are neuer the better for eyther of both, but much the worse.

XXXXI. For wealth, the Pu­ritan vnthrift, that lookes for the ouerthrow of Bishops, and Churches Cathedrall, hopes to haue his share in them, if they [Page 112] would fa [...]l once, and therefore cannot choose, but desire to in­crease the Schisme, that he may gayne by it. But the honest Pro­testant, that can endure the State of the Church of England as it is, could be contēt it were as it was, for he should receaue more be­nefit by it euery way. The poore Gentleman and Yeoman, that are burdened with many Chil­dren, may remember that in ca­tholike times, the Church wold haue receaued and prouided for many of their sonnes and daugh­ters, so as themselues might haue liued and dyed in the seruice of God without posterity, & haue helped to maintayne the rest of their families; which was so gre­at a benefit to the cōmon wealth both for the exoneration, and prouision thereof, as no humane Policy can procure the like. The [Page 113] Farmer & Husbandman who la­boureth hard to discharge his payments, and hath litle or no­thing left at the yeares end to lay vp for his Children that increase & grow vpon him, may remem­ber, that in Catholicke tymes there were better penny-worths to be had, when as the Clergy had a great part of the land in their hands, who had no need to raise their Rents thēselues, & did what they might to make other Lords let at a reasonable rate, which was also an inestimable benefit to the Commōs. So that whereas ignorant men, carryed with enuy agaynst the Clergy, are wōt to obiect the multitude of them, & the greatnes of their prouisions, they speake therein as much agaynst themselues as is possible. For the greater the nū­ber is of such men as are Mundo [Page 114] mortui, the more is the exonera­tion of the Commons; and the more the lands are of such as can haue no propriety in them, the better is the prouision of the Cō­mons. For themselues can haue no more but their food, and re­gular apparell, all the rest eyther remaines in the hands of the Te­nants, or returnes in Hospitality, and reliefe to their Neigbours, or is kept as in a liuing Exche­quer for the seruice of the Prince & Country in tyme of necessity. So that the Cōmons do gayne no wealth at all, but rather do loose much by the Schisme.

XXXXII. And as for Liberty, they are indeed freed from the possibility of going to Shrift, that is, of confessing their sinnes to God in the care of a Catholi­ke Priest, and receauing comfort and counsell agaynst their sins, [Page 115] from God, by the mouth of the same Priest; which duty is requi­red of Catholike people onely once in the yeare, but performed by them with great comfort & edification, very often; so that a man may see, and wonder to see, many hundreds at one Altar to communicate euery Sunday, with great deuotion, & lightly no day to passe but that diuers do confesse are absolued, and re­ceaue the Blessed Sacrament. The poore Commons of Englād are freed from this comfort; nei­ther is it possible, vnlesse their Ministers had the seat of secresy for them to vse it. And what is the liberty that they haue insteed therof? Surely, the seruants haue great liberty agaynst their May­sters by this meanes, & the Chil­dren agaynst their Parents, and the People agaynst their Prela­tes, [Page 116] and the subiects against their King, & all agaynst the Church of Christ, that is, agaynst their owne good, and the Common saluation: for without the vse of this Sacrament, neyther can in­feriours be kept in awe, but by the Gallowes, which will not saue them from hell; nor Supe­riours be euer told of their Er­rors, but by Rebellion, which will not bring them to heauen. These, and such like be the liber­ties, that both Prince and People do enioy by the want of Con­fession, and of Catholike Re­ligion.

XXXXIII. As for the liberty of making lawes in Church-mat­ters, the Common Lawier may perhaps make an aduantage of it, and therfore greatly stand vpon it: but to the Common people it is no pleasure at all, but rather a [Page 117] great burthen. For the great multitude of Statutes, which haue byn made since the Schisme (which are more then fiue times so many that euer were made be­fore since the name of Parlament was in England) hath caused also an infinit number of Lawiers, all which must liue by the Com­mons, and raise new families, which cannot be done without the decay of the old. And if the Canons of the Church, and the Courts of Confession were in re­quest, the Lawiers market would soone be marred.

And therfore most of your Lawiers in this point are Puri­tans, and do still furnish the Par­lament with aggreiuāces against the Clergy, as knowing very well, that their owne glory came at the first from the Court-Infi­del, and therfore cannot stand [Page 118] with the authority of the church which came at the first from the Court-Christian. I speake not against the Ancient Lawes of En­gland, which since King Ethelbert his time were all Catholike, nor against the honest Lawiers of England. I know many, and honour all good men among them, and do looke for better tymes by the learning, wisedome, and mo­deration of the chiefest. But I am verily persuaded, that the pretended liberties of the Com­mons, to make Lawes in matter of Religion, doth burthen the Common wealth, & both trou­ble and preiudice your Maiesty, and pleasure none at all, but the Puritane, and Petti-fogging Lawier, that would fayne fetch the antiquity of his Common law from the Saxons, that were before King Ethelbert. So that, [Page 119] whether we respect the spirituall instruction and comfort, or the temporall wealth and liberty of the Commons of England, if the Puritan Preacher, and Puritan Lawier, who both do seeke the ouerthrow of the Church, and deceaue and consume the people, would let thē alone; there would quickly appeare no reason of their state at all, why they shold hate the Catholike Church, that is so comfortable, and beneficiall vnto thē; or mayntaine the Schis­me, that with sugred speaches, and counterfaite faces, doth so much abuse them.

XLIIII. I am therfore in very assured hope, that by my com­ming to the Catholike church, besides the satisfying and sauing of my owne soule, I shall do no ill seruice to your Maiesty, ney­ther in respect of your selfe, nor [Page 120] your children, nor in respect of your Lords, and Commons; and that there is no reason cōcerning the State of any of these, that is sufficiēt to dissuade vnity. There is only the Clergy left, which if Caluinisme may go on, & pre­uayle as it doth, shall not in the next age be left to be satisfyed. And there is litle reason, that a­ny man that loues the Clergy, should desire to satisfy such Cler­gy men, as do vnderhand fauour Caluinistes, and mayntayne such points of doctrine, as if your Maiesties fauour were not, wold out of hād ouerthrow the Cler­gy, and insteed of them set vp a few stipendiary Preachers.

XLV. There neuer was, is nor shalbe any wel-setled state in the world, eyther Christian or Hea­then, but the Clergy, or Priest­hood was, is, and must be a prin­cipall [Page 121] part of the gouernement, depending vpon none, but him only, whome they suppose to be their God: but where Caluinisme preuayleth, there three or foure stipendiary Ministers, that must preach as it shal please M. Maior and his brethren, may serue for a whole Citty. And indeed, if their opinions be true, it is but a folly for any State to maintay­ne any more. For if God hath predestinated a certayne number to be saued, without any condi­tion at all of their being in the visible Church by fayth, or their perseuering therin by good workes; if God hath reprobated the greatest part of the world, with­out any respect at all of their in­fidelity, heresy, or wicked life; if the fayth of Christ be nothing els, but the assured persuasion of a mans owne Predestination to [Page 122] glory, by him; if the Sacraments of the Church be nothing but signes, and badges of that grace which a man hath before by the carnall Couenant of this Parents fayth; if Priesthood can do no­thing but preach the Word (as they call it) which Lay-men must iudge of, and may preach too if they will, where occasion serues; if the study and knowledge of Antiquity, Vniuersality, and Consent be not necessary, but e­uery man may expound Scri­pture, as his owne spirit shall moue him; if I say, these & such like opinions be as true, as they are amonge Caluinists in the world common, and in England too much fauoured and maintai­ned: then certainly there will ap­peare no reason at all vnto your Parlament, whensoeuer your Maiesty, or your Successors shall [Page 123] please to aske them, why they should be at so great a charge as they are, to mayntaine so needles a party, as these opiniōs do make the Clergy to be? They can haue a great many more Ser­mons a great deale better cheap, if in the opinion of Caluinisme, the Clergy do no other seruice. They that do in England fauor, and mayntaine these opinions, and suppresse and disgrace those that do confute them, they (al­though themselues can be con­tent to be Lordes, and to go in Rochets) are indeed the greatest Enemies of the Clergy. And it were no great matter, for the Clergy; they might easily turne Lay, and liue as well as t [...]y do for the most part: but it is a thing full of compassion, and commi­seration to see, that by these false, and wicked opinions, the [Page 124] Diuell, the Father of these and all other lies, doth daily take possession of the soules of your subiects, both of Clergy and Laity.

XLVI. These kind of Clergy­men I confesse, I do not desire to satisfy any other way, then as I haue alwayes done; that is, by the most friendly & playne con­futation of their errors to shew them the truth. As for other Clergy men that are conforma­ble to the Religion established by law, as well for their doctrine, as for their discipline, if they be good Schollers, and temperate men (as I know many of them to be) they cannot but in their iudgments approue the truth of Catholike Religion; and if it were not for feare of losse, or disgrace to their wyues, & chil­dren, they wold be as glad as my [Page 125] selfe, that a more tēperate course might be held, and more liberty affoarded vnto Catholikes, and Catholike Religion, in Eng­land.

XLVII. These Clergy men, I am, and euer shalbe desirous to satisfy, not onely in respect of themselues, but also in respect of their wiues & childrē, whome I am so farre from condemning and disliking, as that I do accoūt my selfe one of them; and I de­sire nothing more in this world, then in the toleration of Catho­like Religion, to liue and die a­mong them. And therfore I haue had so great care in this point, as before I did submit my selfe to the Catholike Church, I recea­ued assurance from some of the Greatest, that if your Maiesty would admit the ancient subor­dination of the Church of Can­terbury [Page 126] vnto that Mother Church by whose authority, all other Churches in England at the first were, & still are subordinate vnto Canterbury, & the free vse of that Sacrament, for which especially, all the Churches in Christendom were first founded; the Pope for his part would confirme the In­terest of all those that haue pre­sent possession in any Ecclesiasti­call liuing in England; & would also permit the free vse of the common Prayer-booke in En­glish for morning and Euening prayer, with very little or no al­teration. And for the content­ment and security of your Maie­sty, he would giue you not onely any satisfaction, but all the Ho­nour that with the vnity of the Church, and the safety of Ca­tholike Religion may be requi­red. Which seemed to me so rea­sonable, [Page 127] as being before satisfyed for the truth of Catholike Reli­gion. I could aske no more. So that I am verily persuaded, that by yielding to this truth, which I could not deny, I haue neyther neglected my duty, and seruice to your Maiesty, and your chil­dren, nor my respect and honour to your Lords and Commons, nor my loue and kindnes to my honest friends, and brethren of the Clergy, but rather that my example, and my prayers shall do good vnto all.

XLVIII. But that which I must trust vnto, when all the rest will fayle me, is the seruice of God, and sauing of my soule in the vnity of that Church, which was founded by Christ himselfe, and shall cōtinue vntill his comming agayne, wherein all the Saintes of God haue serued him on earth [Page 128] & do enioy him in heaue, without which Holy Catholique Church, there is no Communiō of Saints, no Forgiuenes of sinnes, no hope of Resurrection vnto life euerla­sting.

LXIX. I beseech your Maie­sty, let not Caluins Ecclesia Prae­destinatorum deceaue you; it may serue a Turke, as well as a Chri­stian; it hath no faith but opinon; no hope, but presumption; no Charity, but Lust; no faith, but a Fancy; no God but an Idoll. For Deus est omnibus Religionibus com­mune Nomen; All Religiōs in the world, begin their Creed with, I belieue in God. But homini extra Ecclesiam Religio sua est cultus phan­tasmatum suorum, and error suus est Deus suus, as holy S. Augustine af­firmeth Epist. 64.

L. I haue more thinges to write, but the hast of answering [Page 129] your Maiesties Commandement signified to me by Syr Thomas Lake his letters, haue made me commit many faults, in writing this very suddainly, for which I craue pardon, and cut off the rest.