BENIAMIN CARIER.
1.

I Must confesse to Gods honour, and my owne shame, ^A that if it had bene in my power to choose, I would neuer haue bene a Catholike. I was borne and brought vp inIt was such a schisme as the A­postle practised, when certaine were hardened & disobeyed, spea­king euill of the way of God, he departed from them, and separa­ted the discsples, Acts 19. 9. and g [...]ue the like commandement to others, if any teach otherwise, and consenteth not to the wholsome words of the Lord Iesus, and from such separate thy selfe, 1. Tim. 6. 3, 4, 5. schisme, and was taught to ^B abhorre a Papist, as much as any Puritane in England doth. I had euer a great desire to iustifie the religion of the state, and had great ^C hope to aduance my selfe thereby: neither was my hope euer so great, as by your Maiesties fauour it was ^D at the very instant of my resolution for Catholike Religion: and the preferment [Page 2] I had, together with the honour of your Maiesties seruice, was grea­ter by much, then without your Maiesties fauour, I looke for in this world. But although I was a [...] This ambition of yours was it which being some what cros­sed▪ or not fully satisfied, caused your apost [...]sie, as it did Arrius his heresie▪ ambitious of your Maiesties fauor, and as desirous of the honours and pleasures of my Countrey, as any man that is therein: yet seeing that I was not like, any long while, to enioy them, and if I should for my priuate commodity speake, or write, or doe any thing against the honour of Christ his Church, and against the euidence of mine owne conscience, I must shortly ap­peare before the presence of the same Christ, in the presence of the same his Church, to giue an account thereof. Therefore I neither durst any further to pursue my owne desire of honour, nor to hazard my soule any farther in the iustifications of that religion, which I saw was^E impossible to beeYet himselfe afterward iusti­fies it, chap. 2. s [...]ct. 21. iustified by any such reason as at the day of iudgement would goe for payment; and that it may appeare that I haue not respected any thing so much in this world, as myDoe men ga­ther grapes of thornes, or figs of thistles? and can either duety or loue be expe­cted from such subiects and friends? better is the h [...]tred of an open enemy, then the loue of such a friend. duetie to your Maiesty, and my loue to my friends & Countrey, I humbly beseech you giue me leaue (as briefly as I can) to recount vnto you the whole course of my studies and indeuors in this kind, euenAb ouo vsqu [...] ad malu [...]. from the beginning of my life vntill this present.

GEORGE HAKEWIL.
1.

^A In saying you would neuer haue bene a Catholike, He repeats the same phrase in diuers other places. if it had bene in your power to choose, you seeme to fall vpon that opinion which is wrongfully thrust vpon Caluin, that wee are conuer­ted, as it were, by constraint, whether we will or no, and con­sequently you ouerthrow both the freedome of will, and the merit of worke.

^B It seemes then your father, who brought you vp, did much abhorre a Papist, and yet you confesse in the next Secti­on that he was a learned and deuout man, and that he seasoned you with the principles of piety and deuotion.

^C Your great hopes were indeed alwayes beyond your iust de [...]rts: yet his Maiestie might be drawen to fauour you the ra [...]her, for that hypocriticall sermon which you made last be­fore him in his [...]happell at White-hall.

[Page 3] ^D So it seemes you resolued for the pretended Catholike re­ligion before your parting from hence: howbeit before, you beare vs in hand, that you got licence to trauell to the Spaw, onely for your health, and afterward you tell vs, that you went hence, hoping to finde some greater offence in the seruice of the Church of Rome, then you had done in their bookes, that so you might returne better contented, to persecute and abhorre the Catholikes at your pleasure: Thus, for your aduantage, you turne your tale, as Mariners doe their sailes.

^E No reason at the day of Iudgement, in all likel [...]hood▪ shall better goe for payment, then that which the Iudge, as a rule to be iudged by himselfe hath left vs, and of which we may say, if we be deceiued, thou Peter, thou Paul, or thou Christ hast deceiued vs. But whether on the other side, your humane inuentions, or as the Apostle cals them,Col [...]ss. 2. 23. voluntary religion and will-worship, will then passe for currant pay, a iuster doubt may be made: of which hee might iustly say, as he doth to his people by hisEsai. 1. 12. Prophet, Who hath required these things at your hands?

B. C.
2.

I was borne in the yeere, 1566. being the sonne of Antho­nie Carier, a learned and deuout man: who although hee were a Protestant and a Preacher, yet did so season me with the principles of pietie and deuotion, as I could not choose but euer since bee verie ^F zealous in matters ofGreat zeale and neutralitie in Religion sel­dome stand to­gether, as neither doe g [...]eat ze [...]le and vehement ambition. religion. Of him I learned that all^G false religions in the world were but policies inuented for the temporall seruice of Princes and States: and therefore that they were diuers and alwayes changeable, according to the diuers reasons and occasi­ons of State. ^H But true Chr [...]ian Religion was a trueth reuealed of God for the eternall saluation of soules: and therefore was like to God alwayes, one and the same. So that all Princes and States in the world neuer haue beene, nor shall be able toWe grant as much, t [...]at the gates of hell shall neuer vtterly pr [...]uaile against it. ouerthrow that Reli­gion. This to me seemed an excellent ground for the finding out of [Page 4] that Religion, wherein a man might find rest vnto his soule, which cannot be satisfied with any thing but eternall trueth.

G. H.
2.

^F A zealous man indeed, your selfe confessing in your Pre­face that you then began to looke to the health of your soule, when you were out of hope to enioy the health of your bodie: And in the very Section going before,Non bene c [...]n­ [...] v­na sede morantur ambitio & zelus. that you were as ambitious of his Maiesties fauour, and as desirous of the honours and pleasures of your Countrey, as any man that is therein: But it seemes you dwelt by bad neighbours, who are thus inforced to commend your owne Zeale, or else they hold it of none other kind, then that of which theIames 3. 16. Apostle speakes [hauing strife for her com­panion and sedition for her daughter,] and if wee should graunt that you had Zeale though [Rom. 10. 2▪ not according to knowledge,] I rest well assured that this Epistle, in the iudgement of the wisest, would not euince the contrary.

^G Your father being (as you say) a Protestant and a Prea­cher in all likelyhood, by False Religion, vnderstood the Ro­mish, being indeede the deepest policie inuented by men for their own purposes that euer was in the world, [L [...]ke 16. 8. the children of darkenesse being in their generation wiser then the children of light,] and is in that regard rightly termed by Saint Paul2. Thes. 2. 7. [the mysterie of iniquitie which began to worke] in his dayes, but since hath fullie weaued those threeds, which were then begunne to be spunne; the Cockatrice is now hatched, which was then onely in the egge. And surely I thinke, not without great rea­son, the Bishop of Rome hath, or at least wise, formerly had the word Mysterie engrauen on his diademe, since in the se­uenteenth of the Reuel. at the fift verse it is foretold, it should be [written on the forehead of the [...]reat Whore.] For to passe by other [depthes of Satan] as they bee called Reuel. 2. verse 24. I would know what Religion was ener in the world which in­uented a policie like to the Popes dispensations in generall, but specially in Mariages, it being hitherto the best stake in [Page 5] his hedge, and without exception the strongest sinew for the tying of Christian Princes vnto him, as to their head, they be­ing made many of them by it legitimate, and illegitimate without it: So they stand in a maner bound to defend his au­thority with the same sword, that they do their own Crownes. And I am verily perswaded, were it not that they lie obnoxi­ous to him in this regard, some of them would not sticke so close to him as they doe, especially since the publishing of his Maiesties learned and godly premonition vnto them. Far­ther, what vse they make of Confessions for the discouerie of all secrets, as well of nature as of States, Indulgences, Cano­nizations, Consecrations, Of their bloodie Inquisition, which like a sharpe Northerne winde nippes the spring of Religion in the bud, Of forging false Authours, and corrupting the true, Of suppressing the bookes of our Writers, and correcting their owne, Of spreading false rumors, and razing all antiquitie that makes against them, the world hath long since discouered. Besides all this, they haue a baite for euery fish, a motiue to draw euery seuerall humour: for an ambitious disposition they haue a triple Crowne, or a Cardinals cap; for a Contempla­tiue, a Monkes cloister, or a Friars coule; for a working practi­cal head, imployment in State affaires, for a Scholasticke, prea­ching & writing, and in writing, some they set to meditations, some to politike discourses, some to cases of conscience, some to commentaries, some to controuersies, according to the se­uerall point and temper of their wits. Nay he that shal but con­sider the politike forme of gouernment obserued in the onely order of the Iesuits, their rules, their intelligence, their core­spondence, their infinite cunning deuises how to winne some whom they desire for respects to be of their society, or to make their friends, and to disgrace or remoue others whom they su­spect to stand in theirway, may iustly pronounce of them that they haue perfectly learned the former part of our Sauiours lesson, [Matth. 10. 1 [...]. Be wise as serpents,] but not the latter, [be ye innocent as doues:] wheras nothing argues the inocency of our cause more, then that it hitherto hath bin, and still is supported meerely by the goodnesse of God, and the euidence of trueth.

[Page 6] ^H Surely, if true religion be vnchangeable, then the Romish cannot be the true, it hauing suffered so many changes both in doctrine and practise, that wee may now iustly question it whether it bee the same or no, as the Schollers of Athens did Theseus his ship, after many reparations, wee may seeke Rome in Rome it selfe, and not find it. I will instance onely in the Masse, which like a beggars cloakehath receiued so many addi­tions and patche [...], that if S. Peter should now liue to see a Priest saying Masse, hee would without doubt conceiue it to bee any thing rather then the commemoration of Christs death▪ or the administration of his Supper: and to speake a trueth▪ as long as the traditions of Men are held of equall au­thoritie with the liuely Oracles and eternall trueth of God, it ca [...]not bee, but that religion, which is grounded on them, should be as subiect to variation, as are the conceptions of mens minds. So that your ground for the finding out of that re­ligion wherein a ma [...] might finde rest vnto his soule is excel­lent good, but your application erroneous, since there is in­deede no rest, but vpon eternall trueth; and no trueth eternall, but that which is diuine.

B. C.
3.

My next care then was after I came to yeeres of discreti­on by all the best meanes I could to enforme my selfe, whether the religion of England were indeed the very same, which being prefi­gured and prophecied in the olde Testament, was perfected by our blessed Sauiour, andHe indeede deliueredit to his Apostles and dis­ciples to conti­nue, but sure wee are, it continued not by that suc­cession, and in that Church which you call visible and per­petuall, or at least not as he deliue­red it: the enui­ [...]us man came in the night and sowed tares a­mongst it. deliuered to his Apostles and disciples to continue by perpetuall succession in his visible Church, vntill his comming againe: or whether it were a new one for priuate purpo­ses of Statesmen inuented, and by humane lawes established. Of this I could not chuse but make some doubt▪ because I heard men talke much in those dayes of the change of religion, which was then lately made in the beginning of Queene ELIZABETHS raigne.

G. H.
3.

I would demaund, by M. Doctors leaue, whethermen might not talke as much of the change of religion made in the beginning of Queene Maries raigne, as Queene Elizabeths? But you will say Queene Maries was a restitution to the anci­ent: and wee replie, that Queene Elizabeths was a restitution to a more ancient: and most true it is, the most ancient is the most true. So that in this regard wee may iustly say, [Nos non sumus nouatores, sed vos estis veteratores,] and with our Sauiour, Matth. 19. 8. From the beginning it was not so.

B. C.
4.

I was sorry to heare of a change and of a new religion, see­ing me thought in reason, if true religion were eternall, the new religion could not be the true. But yet I hoped that the religion of England was not a change, or a new religion, but a restitution of the olde, and that the change was in the Church of Rome, which in processe of time might perhaps grow to bee Superstitious and Idola­trous, and that therefore England had done well to leaue the Church of Rome, and to reforme it selfe: and for this purpose I did at my leisure and best opportunitie, as I came to more iudgement, reade ouer the Chronicles of England, and obserued all the a [...]terations of religion that I could find therein: but when I found there, that the present religion of England was a plaine change, and change vpon change, and that there was no cause of the change at all at the first, but onely that ^• King Henry the VIII. was desirous to change his olde bedfellow, that hee might leaue some heires males behind him (for belike hee feared the females would not bee able to with­stand the title of Scotland) and that the change was continued and increased by the posteritie of his latter wiues, I could not chuse but suspect some thing: But yet theObserue here the great zeale of this man, which himselfe boasteth of in the 2. S [...]cti­on going before. loue of the world, and hope of preferment would not suffer me to beleeue but that all was well, and as it ought to be.

G. H.
4.

You told vs before, that your care was, assoone as you came to yeeres of discretion, by all meanes you could to enforme your selfe, whether the religion of England were indeed the very same which being prefigured and prophecied in the olde Testament, was per­fected by our blessed Sauiour, and deliuered to his Apostles and disciples: and here you tell vs, that when you came to more iudge­ment, for the better informing your selfe herein, you read ouer the Chronicles of England: a proper course indeede, as if a man should reade ouer the Chronicles of England to search, whether the practise of our Architects in building agree with Vitruuius his precepts, or of our husbandmen in manuring their grounds with Columellaes rules. For mine owne part, I should rather haue thought, that the readiest way to informe your selfe a­right, had been to compare the religion of England with the doctrine of the Gospels, Epistles, Actes of the Apostles, and Church history, the ende of a Chronicle being not to shew e­uery alteration in religion, specially where it is made peece­meale, insensibly, and by degrees, of which a man may say that hee sees it is changed, though he sawe not the changing, as he sees the grasse hath growen though he saw it nor growing, and the shadow in a diall to haue mooued, though not moo­uing, [Matth. 13. 5. 25 The enuious man sowed his tares in the night, so that men discouered it then when they sprang vp in the morning.] but the sowing of them they could not obserue, because it was done cunningly in the night when all men slept, and for a time, they lay hid vnder the earth. And yet are not our Chro­nicles so silent, but that they euery where lay open the iust comp aint of our Kings, and groning of our Clergie and peo­ple vnder the yoke of the Bishop of Rome, as shal more cleare­ly appeare, when we come to shew what benefit euery estate may expect from the restitution of Romish religion▪ But you say▪ you found the religion of England a plaine change, and change vpon change: But our constant answere is, (that which you professe you hoped to finde) that the change was in the Church of Rome, our change being nothing else but the scow­ring [Page 9] off of that rust, or the repairing of those ruines which we found had insensibly growen vpon it. For to suppose that tract of time cannot drawe a corruption vpon religion, aswell as vpon ciuil affaires, is as if a man should imagine that Castles indeede are subiect to reparations, but not Churches: and for your pretended change vpon change, wee may boldly say, that our Common prayer booke hath not receiued so many chan­ges as your Breuiaries, your Portesses, your Legends, your Martyrologies, your Pontificals, your Ceremonials, and spe­cially your Missals haue done, and that since our reformation; nay, since the framing and publishing of our Common prayer bookes in the beginning of the reigne of Edward the VI. wee find no change in any materiall point at all, saue that in their Letanie they prayed to be deliuered by name from the tyran­nie and malice of the Pope, which for any thing I know, might as iustly, and vpon as good reason haue been retained by vs, as it was by them put in.

H Now why Henrie the VIII. should cause the first change in religion out of a desire to change his bed-fellow, I see not, except you esteeme a restraining of the Popes vnlimited power in dispensations to be a change in religion, and indeed it may well be, since now the world is come to that passe, that the Popes authority, and religion are in a manner as reciprocall, as the definition and the thing defined. And for the change of his bed­fellow, it is well knowen to those that haue read ouer our Chronicles with obseruation (as your selfe pretend you haue) that he being married to her at the age of 10. yeeres or there­about, protested against it when he came to 14. in the presence of Richard Foxe Bishop of Winchester, and Iohn Reade a publique Notary, as appeares by a deed vnder his owne hand, being then Prince of Wales, besides the Counsell both of Spaine and of France, treating a mariage for the Lady Mary, the one wi [...]h Charles the Emperour, the other with Henry Duke of Orleans, they both made a doubt whether the mariage of her mother, hauing bene wife to the Kings owne brother could be dispen­sed with, or the children begot in this second bed legitimate, and by Law allowed to succeed to the crowne: nay which is [Page 10] more, D. Longland then Bishop of Lincolne the kings Confes­sour, after it had long slept, reuiued this Scruple in the kings conscience, the Cardinall being Archbishop of Yorke, and Le­gate to the Pope, together with the Archbishop of Canterbury, and all the rest of the Bishops (Rochester onely excepted, who was then lately made Cardinall, but lost his head before his hat came ouer) subscribed and sealed to the iustnesse of the diuorce, both ourIt is to be no­ted that some of thes [...] Vniuersities professe in their published instru­ments, that they tooke an oath to deliuer and to study vpon the foresaid questi­ons, as should be to the pleasure of God, and accor­ding to consci­ence, the copie whereof is to be seene in our English Chro­nicles. Vniuersities, yea, many beyond the Seas to the number of 10. or 12. some of them in Italy it selfe, and vn­der the Popes peculiar iurisdiction confirmed it vnder their common seales, diuerse of ourAfter the de­terminations of these Vniuersites were read in o­pen Parliament, there were shew­en aboue a 100. bookes drawen by Doctours of strange regions, which all agreed the Kings ma­r [...]age to be vn­lawfull. Doctors, being purposely sent to Rome about it, offered dispute before the Pope to proue it, Cranmer in a priuate conference at Vienna with Cornelius A­grippa (then following the Emperour, & euery where admi­red for his learning) so fully satisfied him that he held the pro­position most true, if it could be proued that the Lady Kathe­rine was carnally knowen of Prince Arthur, whereof the pre­sumptions were great. The one was, that Prince Henry was deferred from his creation, and title of Prince of Wales, by the space of sixe moneths after Arthurs decease, vpon a supposi­tion that the Lady Katherine might be by him conceiued with childe: Another was that for this cause the said Lady procured a second Bull from the Pope with this addition [Velforsan cog­nitam] and peraduenture carnally knowen, which Bull was on­ly purchased to dispense with this mariage. A third presump­tion was from the report of Prince Arthurs Chamberlaine vp­on certaine words spoken by the Prince the first morning that he rose from his bed. A fourth was the relation of the Ambas­sadours of Ferdinando her father king of Spaine, being sent hi­ther purposely to see the mariage consummated, who retur­ned their knowledge of their mutuall coniunction by the markes, and that nothing was left vnperformed of any nuptiall right: And surely they being both of yeeres able enough to accomplish the acte, he aboue 15. and she aboue 17. laid both in one bed almost fiue moneths together, doe assure vs the cer­tainety of that which in this businesse is made the greatest scruple. These were the reasons which in appearance moued [Page 11] Henry the VIII. to the remouing of his bed-fellow, not those which you as fondly imagine, as you suggest malitiously. I doe not take vpon me the clearing of this king from all the blame that is cast vpon him: yet I may truely say that stran­gers haue bene more fauourable vnto him, then our owne countrey-men, he being deepely and bitterly taxed not onely by Saunders (from whom nothing but such slanders could be expected) but by a later writer, professing himselfe of our owne Church, to the great content of the Romish faction, whose obligation notwithstanding to the daughter in the cen­sure of wise men might deseruedly haue purchased some more respectiue termes of the Father: whereas Thuanus the most vnpartiall and iudicious Historiographer of our age giues this testimonie of him, that [‘he was a Prince of singular naturall indowments, and such a one in whom (had hee not too much loosed the reines to this pleasure) you could hardly find wan­ting any perfection. Nay after his diuorce from his Queene, and from the Church of Rome, the Bishops which hee named (sayth hee) were honest men and good Schollers, being euer himselfe a great Patron of learning’] which testimonie I the rather alledge, because the Spanish expurgatorie index hath rased it, as also diuers other verie memorable passages in this Author.

B. C.
5.

Thus I satisfied my selfe at Schoole, and studied the Artes and Philosophie, and other humane learning, vntill being Master of Artes, and fellow of Corpus Christi Colledge in Cambridge, I was at last by the Statutes of that house, called to the studie of Diui­nitie, and bound to take vpon me the Order of Priest-hood, then I thought it my duetie for the better satisfaction of mine owne soule, and the sauing of othermens, to looke as farre into the matter as pos­sible I could, that I might find out the Trueth, and hauing the op­portunitie of a very good Librarie in that Colledge: I resolued with my selfe to studie hard, and setting aside all respect of men then [Page 12] aliue, or of Writers that had mooued or maintained Controuersies (farther then toHow lear­nedly you vnder­stood the state of the question betwixt vs, ap­peares afterward in setting downe the opinion of the Church of Rome touching Images. vnderstand the question which was betwixt them) I fell to my prayers, and betooke my selfe wholly to the reading of theNo mention at all of reading the Scriptures, that was too base a worke for so great a Clerke. Church Historie, and of the ancient Fathers, which had no interest on either side, and specially [...] made choise of S. Augustine, because I hoped to find most comfort in him for the confirming of our Religion, and the confuting of the Church of Rome.

G. H.
5.

After your perusing the Chronicles of England, you betake your selfe to the reading of the Church Historie, and ancient Fa­thers, and in speciall make choise of S. Augustine in whom you find the doctrine of Rome euery where confirmed, and ours confuted: But I would faine know whether one maine point of the do­ctrine of the Church of Rome be not the Supremacie of that Sea, and whether a chiefe feather in that wing be not Appeals from forraine parts. Now whether S. Augustine approued them, I appeale to his practise, being one of those Bishops in the Councell of Carthage, who discouered and disclaimed the impudencie and forgerie of the Church of Rome, in challeng­ing that as right, which some of constraint had performed, and others of courtesie had graunted, for which himselfe with his Fellow-Bishops were excōmunicated by the Bishop of Rome, and (for any thing I can finde in the Church Historie) so died. Some of his workes I haue read, specially those of Christian doctrine, and of them I will be bold to say that they confirme no one point of Romish doctrine controuersed at this day: and surely there, if any where, had beene the proper place to de­clare the Bishop of Rome Supreame iudge in all contro­uersies.

B. C.
6.

In this sort I spent my time continually for many yeeres, and noted downe whatsoeuer I could gather, or rather snatch either from the Scriptures, or the Fathers to serue my turne: But when after all my paines and desire to serue my selfe of Antiquitie, I found the doctrine of the Church of Rome to be euery where cōfirmed, & by most profound demonstrations out ofHow comes it to passe then, that the profoūd Doctors for proo [...]e of many doctrines of that Church, forsake the Scriptures, & flie to traditions? holy Scripture made most agreeable to the trueth of ChristsAs if in your learning, the Gospel were not Scripture. Gospel, and most conformable to allBelike then we in these colde Northerne Cli­mats haue no Christian soules. Christian soules, and saw theWhen those Preachers shalbe named, and their current opinions spe­cified, and the passages quoted, by which they are con [...]uted, I doubt not but the vnanswerable consequents will finde a sufficient answere, in the meane time you must giue vs leaue to suspect that Dolu [...] latet in vni­uersalibus, falshood insists vpon generals. current opinions of our great Preachers euery where confuted, either in plaine termes, or by most vnanswerable consequence, although mine vnderstanding was thereby greatly edified (for which I had great reason to render immortall thankes to our blessed Sauiour, who by these meanes had vouchsafed to shewe himselfe vnto mee) yet my heart was much Wee haue good reason to thinke you were not so much grieued for crossing those great preachers you speake of, as that thereby your prefe [...]ment was crossed. grieued, that I must be faine either not to preach at all, or to crosse and var [...]e from the doctrine which I saw was commonly receiued.

G. H.
6.

I haue perused your Common-place booke, written for the most part with your owne hand, and indeed it thereby ap­peares that your noting might more deseruedly bee termed a snatching, then a gathering, though by your will you solemnely bequeath it as a rich legacie to C.C.C. in Camb. whereof you were a Fellow: but you found the doctrine of the Church of Rome, (you say,) euery where confirmed by most profound demonstrati­ons from holy Scripture; in trueth I must confesse they are so deepe, that throughout this treatise they are inuisible; but I much desire to knowe by what profound demonstration from ho­ly Scripture, you would proue the adoration of images, the ad­ministration [Page 14] of the Sacrament vnder one kinde, the exercise of publike prayer in a language not vnderstood of the people, or lastly the Bishop of Romes vsurpation ouer the temporals of Princes, vnlesse you bring Bellarmines profound demonstration to that purpose [Pasce oues meas,] or Baronius [Surge occide & manduca] or the Canonists [fecit Deus duo magna luminaria] much like a profound demonstration I haue heard of for proofe of the Salique law [the lillies neither labour nor spinne] therefore the Crowne of France [ne tombe point sur laquenouille] fals not to the distaffe: or like that of a Frier, who would needs proue that ten worlds were made in the first Creation, and that out of our Sauiours wordes in the Gospel [annon decem factisunt mundi] but he was well answered by his brother in the words following, [Sed vbisunt nouem?] and did hee not deserue the title of D. profundus trow you, for so profound a demonstra­tion? Such a pro­found demon­sration is that of Bellarmine out of Petrus Damia­nus, to shew the reason why in the Popes old Seales S. Paul was on the right hand of S. Peter, because forsooth Paul was of the tribe of Beniamin, and Beniamin sig­nifies the sonne of the right hand, and for this he quotes Gen. 35. and 42. By such like profound demonstrations, you find the do­ctrine of the Church of Rome made most agreeable to the trueth of Christs Gospel, which for the Sacrament is,Matth. 26. 27. drinke yee all of this,] and for the power of his ministers,Iohn 18. 36. [my kingdome is not of this world,] wordes deliuered as it seemes out of a pro­pheticall spirit, as foreseeing what errours should in after ages spring vp in his Church, but you doe well to say that those do­ctrines were made agreeable to this trueth: they may bee made so, or at leastwise made to seeme so, by forging and hammering vpon the anuill of mens conceits, howbeit in themselues they are not so, as the belles seeme to the childe to ring that tune which runnes in his head.

B. C.
7.

Being thus perplexed with my selfe what course I were best to take, I reflected backe againe vpon the Church of England; and because the most of those Preachers which drewe the people after them in those dayes were Puritans, and had grounded their diuini­tie vpon Caluins institutions, I thought peraduenture that they ha­uing gotten the multitude on their side, might wrong the Church of [Page 15] England in her doctrine, as well as they desired to doe in her disci­pline, which indeed vpon due search, I found to be most true: for I found the Common prayer booke, and the Catechisme therin con­tained, to hold no point of doctrine expresly contrary to Antiquitie, but onely that it was very defectiue, and contained not enough: and for the doctrine of ^I Predestination, Sacraments, Grace, Freewill, Sinne, the new Catechisme and Sermons of those Preachers did run wholly against the Common prayer booke, and Catechisme therein, and did make as little 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 interest, in the other they said what they list, be­cause no man thought himselfe ^K hurt.

G. H.
7

If our Common prayer Booke and Catechisme therin contained, holde no point of Doctrine contrarie to Antiquitie (as you affirme.) Surely the Church of Rome must needs be contrary to Anti­quitie, in as much as it holds diuers points contrarie to it: If we should beginne with the Preface, which is confirmed by equall authoritie of State, as the bodie of the booke, it tels vs in the verie entrance, [‘there was neuer any thing by the wit of man so well deuised, or so sure established, which in continu­ance of time hath not beene corrupted, as among other things it may plainly appeare by the Common praiers in the Church, commonly called Diuine Seruice (the reason is added a little after,) in as much as the godly and decent orders of the Fa­thers were altered and neglected, by planting in vncertaine Stories, Legends, Responds, Verses, vaine repetitions, Com­memorations, Synodals, that commonly when any Booke of the Bible was begunne, before three or foure Chapters were read out, all the rest were vnread.’] Another reason is there annexed▪ [‘that whereas S. Paul would haue none other lan­guage spoken to the people in the Church, then they vnder­stand, and haue profite by hearing of the same, the Seruice in this Church of England these many yeeres hath beene read [Page 16] in Latine to the people, which they vnderstand not; so that they haue heard with their [...]ares onely, but their minde hath no [...] beene edified thereby.’

Now for the bodie of the Common prayer Booke, I will first beginne with the diuision of the Commandements▪ The Church o [...] Rome ioyneth the two first in one, the better there­by to cloke their Idolatrie in the worship of Images: But the Common prayer Booke of the Church of England diuideth them into two, therein following (two of the Fathers at most excepted) all Antiquitie. The Church of Rome in the do­ctrine of the Sacrament of the Eucharist, teacheth that we eate and drinke the Body and Blood of Christ carnally: The Com­mon prayer of the Church of England in the forme of admini­string that Sacrament, that wee doe both Spiritually and by Faith feed on him in our hearts, eating and drinking in remem­brance that C H R I S T dyed and shed his Blood for vs. The Church of Rome holdeth, that the Oblation of the Bodie of C H R I S T is to be iterated: The Common prayer Booke of the Church of England, that being by himselfe once offered, hee is a full perfect and sufficient Sacrifice for the [...]innes of the whole world, which also meeteth with the Romish satisfacti­on for Veniall sinnes, as they call them, and temporall punish­ment dew to Mortall. The Church of Rome teacheth, that the outward Sacrament of Water sufficeth to saue Infants: The Common prayer Booke of the Church of England in the administration of publike Baptisme, that the working of the holy Ghost is to be ioyned thereunto. The Church of Rome teacheth, that Laijks and Women may in some cases lawfully Baptise: The Common prayer Booke of the Church of Eng­land in the administration of priuate Baptisme, that none may doe it lawfully but the lawfull Minister. The Church of Rome teacheth, that children may bee confirmed before they come to yeres of discretion, and are able to yeeld an account of their Faith: The Common prayer Booke of the Church of Eng­land in the order set downe for Confirmation, teacheth and commandeth the contrarie. More might bee sayed to this point, but this shall suffice to shew that if the Common prayer [Page 17] Booke of the Church of England be in no point of doctrine contra­rie to Antiquitie (as M^•. Doctor affirmeth) then must Anti­quitie needs bee contrarie to the doctrine of the Church of Rome, in as much as the doctrine thereof, and our Common prayer Booke are contrarie each to other.

But you further adde that though it containe no point contrarie to Antiquitie, yet is it verie defectiue, and containeth not enough. Indeed we confesse y^• we goe not so far as the Church of Rome; but so far as we haue warrant. We pray to God in the Name of CHRIST, they to God & to Saints. We pray for the liuing, they for the liuing and the dead. We acknowledge 2. Sacraments, they to those two adde fiue more. We make the Communion of the Eucharist properly a Sacrament, they a Sacrament and a sacrifice, and that propitiatorie. We hope to be saued by the merits of Christ, they by his merits and their owne: the prin­cipall ground of all these additions is, that we make Scripture the onely rule of faith, they both Scripture and traditions: and by mingling the water of their owne inuentions with the wine of the Gospel, they haue made the Law of Christ of none effect. And surely if defect may iustly bee imputed to vs, ex­cesse may much rather to them, who in their Pontificall spend seuen leaues in the largest fol. onely about the benediction of bels (which is indeed little different from Baptisme) and ma­ny hundreds about such [...]opperies and trifles, as wise men a­mong themselues cannot but laugh at, and yet dare not speake against, and good men pitie, though they cannot remedy.

I I marueile what doctrine of predestination, grace, free-will, or sinne you finde in the Common Prayer booke, or Catechisme therein; the end of the one being not to set downe doctrinall positions, but the exercise of religious actes, and of the other, as briefly as may bee, to instruct children in the principles of Christian religion, not men of riper age in the controuersies.

K It is to me strange, that you dare write thus to his Maie­stie, who made it knowen to the world by his pen (when other Christian Princes and Churches were silent) that hee thought himselfe hurt by the pestilent subtilties of Vorstius, howbeit he were not vnder his dominions, & by Legate his own subiect, [Page 18] who was burnt at London for Arianisme some few yeeres since. But surely I am clearely of opinion that his Holinesse would take it much more to heart, and thinke himselfe more hurt, if a Frier should preach against his power in deposing Kings, and disposing of kingdomes, then if he denied the eter­nall generation of the second person in Trinitie from the first, or the procession of the third from the other two.

B. C.
8.

This truely was an increase of my griefe: for knowing diuerse of those Preachers to be veryIt seemes then your Puri­tane (for you tell vs before, those preachers were such) may be a very honest man, yet afterwards you tell vs their principles are such as ouer­throw all ho­nesty. honest men, and such as I did loue with all my heart, I was very loth to dissent from them in priuate, much more loth toAs loth as you were to oppose them in publike, yet you did as farre as you durst, as your selfe after­wards confesse. oppose them in publike: and yet seeing I must needes preach, I was lothest of all to oppugne mine owne conscience, together with the faith wherein I wasThe faith in which you were baptized, is the [...]ame which now is professed in the Church of Eng­land, and that I am sure no man expected, you should oppugne. baptized, and the soules of those to whome I preached, neuerthelesse hauing gotten this ground to worke vpon, I began to comfort my selfe with hope to proue that the religion established in England was the same, at the least in part, ^L which now was, and euer had beene held in the Catholique Church, the defects whereof might be supplied, whensoeuer it should please God to moue your Maiestie thereunto, without abrogating that which was alr [...]ady by Law established: which I still pray for, and am not altogether out of ^M hope to see, and therfore I thought it my duety, as farre as I durst, rather by ^N charitable constructions to reconcile things that seemed different, that so our soules might bee for euer sa [...]ed in vnity, then by malitious calumniations to main­taine quarrels, that so mens turnes might for a time bee serued in dissention.

G. H.
8.

L How then can we bee esteemed heretiques, who broach their owne fantasies, since holding as the Church of England [Page 19] doth, we hold the same that the Catholike Church hath euer held?

M Truely you had little reason to hope to liue to see thos [...] vnwarrantable Supplies (you speake of,) by his Maiesties com­mand, aswell in regard of your owne infirmities of body, as his MAIESTIES strong resolution of minde to the contrarie: but it may bee your intelligence deceiued you: sure wee are your hope failed you.

N Touching your opinion of Reconciliation, whether it may be thought to proceede of charitie, or arrogancie, as also whe­ther it be probable, or in a maner possible, as the case now stands, I shall haue fitter opportunitie to discusse hereafter, then in this place. Yet giue mee leaue by the way to tell you, that in my iudgement you call that Vnitie, which is indeed di­straction, it tending to nothing els but a rent and a drawing of vs further from other reformed Churches, and ne [...]rer to the Church of Rome: for if this were not your meaning, the same charitable constructions would haue serued to recōcile things that to you (looking through the false spectacles of preiudice & passion) seemed verie different betwixt vs & other reformed Churches abroad, much better, & easier then for the reconci­ling of those maine & broad differences, which are indeed be­twixt vs and the Church of Rome. Of which I feare I may too truly say, as Abraham doth to the rich glutton in hel,Luke 16. 26. between you and vs there is a great gulfe set; so that they which would goe from hence to you can not, neither can they come from thence to vs.] I speake in regard of Reconciliation in differences of Religion; for otherwise but too manie are suffered to goe from hence thither, and hauing sucked their poison, to returne againe at their pleasures, for the vomitting of it out amongst vs, not­withstanding the sharpe penalties and great gulfe set bet­weene vs.

B. C.
9.

In this course although I did neuer proceed any farther then law [Page 20] would giue me leaue, yet I found theI had thought before that a Pu­ritane and a Cal­uenist, & a crea­ture of Schisme in your language had bene all one. Puritans and Caluinists, and all the creatures of Schisme to be my vtter enemies, who were also like the sonnes of Zeruiah too strong for Daui [...] If Dauid him­selfe bee a Schis­matike, as you make him, how were the crea­tures of Schisme to strong for him? himselfe, 2. Sam 3. 39. but I well perceiued that allThose whom you call tempe­rate men, we may suspect to bee neutrals, made of lincie whoolsie, neither hote nor cold, but halting betweene two o­pinions, 1. Kings 18. 21. temperate and vnder­standing men, who had no interest in the Schisme, were glad to heare the truethThat which you call honest preaching of the Trueth, wee take to be the neerest approching that may be to Rom [...] gates. honestly, and plainely preached vnto them: and my hope was by patience and continuance, I should in the ende vnmaskeHerein you failed not, in that at last you vnmasked your owne hypocriosie. hypocrisie, and gaine credite to the comfortable doctrine of Antiquitie, euen amongst those also, who out of misinformation and preiudice did as yet most mislike it. And considering with my selfe that your right to the Crowne came onely by ^O Catholikes, and was ancienter then the Schisme, which would very faine haue vtterly extinguished it, and that both your ^P disposition by nature, your amitie with Catholike Princes, your speeches, and your pro­clamations did at the beginning, all tend to peace and vnitie, I ho­ped that this endeuour of mine to enforce Catholike Religion, at the least as farre as the Common prayer Booke and Catechisme would giue leaue, should be well accepted of your MAIESTIE, and bee as an introduction vnto farther peace and vnitie with the Church of Rome.

G. H.
9.

O His MAIESTIES right to the Crowne is double▪ the one from his mother lineally descending of the first match of the Ladie Margaret daughter to Henrie the VII. and sister to Henrie the VIII. Kings of England, with Iames the fourth King of Scotland, his MAIESTIES great Grandfather, who though she imbraced that Religion in which shee was brought vp, be­ing neuer acquainted with any other, yet as his Maiesty obser­ueth in his Monitorie Preface to the Christian Princes, [shee disliked some of the superstious Ceremonies, and abhorred those new opinions, which the Iesuits call Catholike.] His se­cond right aboue any other pre [...]endor was from his father▪ de­scended [Page 21] of the second match of the sayd Ladie Margaret with Archibald Douglas, Earle of Angush, being brought vp in Q. E­lizabeths Court, whose father the Duke of Lenox professing the reformed religion, as well appeared by his practise in his life, in receiuing the Sacrament after the manner of the reformed Churches, and by the confession of his faith in the hearing of many ministers at his death, in all likelihood his Maiesties father himselfe should be that way affected, though Cardinall Bellar­mine vpon the relation of I know not whom, would faine haue it otherwise. And whereas you say that schisme would faine haue extinguished his Maiesties right, it is well knowen, that those whom you call schismatikes, were the chiefe instruments vnder God to preserue his Maiesties not onely right, but life; against the fury of some, whom you call Catholikes, both before his mothers death, and since.

P From his Maiesties progenitors, you come to his owne dis­position by nature▪ his amity with Catholike Princes, his speaches, his Proclamations, which all tended at the beginning (you say) to peace and vnitie: True indeed it is that his Maiestie by nature is disposed to mercy, his amitie with Christian Princes argues his charitie, and heroical ingenuitie, voide of ielousie & suspition, euen where occasiō may seem to be giuen, his speaches and Pro­clamations were not bloody; yet all this could not serue your turne, as a sufficiēt warrant to endeauor a peace with the Church of Rome in matters of religion: no more then a league with the great Turke for traffike should giue occasion of ioyning with him in Mahometisme: but had you withall with the other eye reflected a little backe vpon his Maiesties education from his very Cradle, the choice of his aliance in mariage, his counsel to his sonne touching the matter of religion in the first booke of his Basilicon Doron, his exposition published vpon the 7. 8. 9. and 10. verses of the 20. chapter of the Reuel. or lastly his sub­scription to the confession of his faith, in the yeere 1581, assoon as hee came to yeeres of discretion: you would haue had little reason to haue presumed so farre vpon him for hearkening to any peace with the Church of Rome,2. King. 9. [...]. [...]. as long as her whoredomes and witchcrafts r [...]maine,] yet in such abundance, and being of­fered [Page 22] cure, ( [...]hat we might know she is Babylon) she hath, and still doth wilfullyIerem. 51. 9. refuse to be cured.

But the sandie ground of the vaine presumption will yet more liuely appeare, if the forme of that subscription bee well considered: in which hauing rehearsed and renounced the chiefe points of Popery, as namely, the Popes vsurped autho­ritie ouer the Scriptures, ouer the Church, ouer the ciuill Ma­gistrate, and the consciences of men, his deuilish masse, his blasphemous Priesthood, his profane sacrifice for the quicke and the dead, and, in a word, the erroneous and bloody de­crees of the Councel of Trent, hee promiseth and sweareth by the great name to the Lord God, to perseuere in that faith, and to defend it all the dayes of his life, to the vtmost of his power, vnder paine of all the Curses contained in the Law, and the danger both of bodie and soule, in the fearefull day of iudgement: and further straightly chargeth and commandeth all his officers and ministers, to make the same subscription themselues, and to take it of others vnder their charge, and lest we should thinke that arriuing to riper age hee altered his iudgement, in his instructions to his sonne, he giues vs this assurance, As for the particular points of religion (saith hee) I neede not to dilate them, I am no hypocrite; follow my footesteps, and your owne present education therein.

B. C.
10.

But when after my long hope I at the last did plainely per­ceiue that God for our sinnes, had suffered the deuill, the athour of dissension, so farre to preuaile, as partly by the furious practise of some desperate Catholikes, and partly by theYou might more properly haue applied fiery to your de­sperate Cath. for such was their practise. fiery suggestions of allThere needed no great violence to aggrauate the haynousnesse of that plot. violent Puritans, hee hadHow comes it then to passe that notwithstanding all this in the next chap. you so earnestly labour the conuersion of his Maiestie, and the whole Realme.▪ quite diuerted that peaceable and temperate course which was hoped for, and that I must now either alter my iudgement, which was impossible, or preach against my conscience, which was vntolerable; Lord, what anxietie and distra­ction of soule did I suffer day & night! what strife betwixt my iudge­ment, [Page 23] which was wholly for the ^Q peace and vnitie of the Church, and my affection which was wholly to enjoy the ^R fauour of your Ma­iesty, and the loue of my friends, and Countrey: this griefe of soule now growing desperate, did still more and more increase the infir­mities of my body: and yet I was so loth to become a professed Ca­tholike, with the displeasure of your Maiestie, and of all my honou­rable and louing friends, as I rather desired to silence my iudgement with the profits and pleasures of the world, which was before mee, then to satisfie it with reconciling my selfe vnto the Catholique Church. But it was Gods will, that euer, as I was about to forget the care of religion, and to settle my selfe to the world among my neighbours, I met with such humours, as I saw by their violence a­gainst Catholikes and Catholike religion, were like rather to wa­ken my soule by torture, then bring it asleepe by temper: and there­fore I was driven to ^S recoile to God and to his Church, that I might find rest vnto my soule.

G. H.
10.

Q Certainely for their sinnes it was, that God suffered them to plot so barbarous a designe, but, for our good, wee hope, if in nothing else, yet in working in vs a stronger hatred of that religion, which produceth such effects, and in awakening vs to beware of the like mischieuous plot againe, if it be possible the like may be plotted: we excuse not our selues, but in this businesse we haue rather tasted of Gods mercy, which we de­serued not, then of his iudgements which wee must acknow­ledge we deserued.

R Quis tulerit Gracchos deseditione querentes? what patient eare can endure him talking of nothing but peace and vnity, who did euer blow the coales of dissention, both in Court and Countrey, as well in the Colledge: where he liued a fellow, as in the Church where he was a Canon.

S So it may well be gathered out of your owne words,Ex ore [...]tu [...] con­demnaberis, serue nequam, Luke 1 [...]. 22. that the chiefe ground of your griefe was, that you saw your ambi­tious humour was now crossed, in as much as you could not [Page 24] keepe the olde wont, and withall rise to place of honour.

T Your apostasie, and forsaking the faith, and Church, in which you were baptized, you call a recoiling to God and to his Church; neither will I much stand vpon it, since we know that Antichrist must sit in the Temple of God, bearing himselfe as God.

B. C.
11.

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 triall more, before I resolued, and therefore hauing the aduise of diuerse learned Physitians, to goe to the Spaw for the health of my body, I thought good to make a vertue of necessitie, and to get leaue to goe the rather for the satisfaction of my soule, ^v hoping to find some greater offence in the seruice of the Church of Rome, then I had done in her bookes, that so I might returne better contented, and 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 against them, and with all theWhat needed any great wit or learning for the iustification of that doctrine which by your owne confession holds no point expresly contra­ry to antiquity. wit and learning I had, both iustifie the doctrine of England established by Law, and obiect their superstition and ido­latrie, which I thought they might commit either with the images in the Church, or with the Sacrament of the Altar.

G. H.
11.

That is a trueth, to auouch the practise of the Church of Rome to be more grosse then her doctrine, (howbeit we must con­fesse her doctrine, in many points, to be very grosse) appeares by this, that the better and wiser sort among themselues, both in their iudgements and writings, condemne many fopperies vsually practised by the people, and winked at by their [Page 25] guides: as their hallowing of graines, and medalls, and beads, by touching some supposed Relique, with opinion of merit, Their praying to fained Saints, and beleeuing forged legends and miracles, Their permitting of publique Stewes, and a Priest to keepe his concubine vnder a yeerely rent, which Espencaeus wisheth were falsly thrust in among the grieuances of Germany, Their setting of certaine rates vpon the most grieuous sinnes before they bee committed, as appeareth in their Taxa Camera, Their allowing of Sanctuaries for wilfull murder, Their ordinary buying and selling of soules in Purga­tory, as a man would buy an horse in Smithfield, Lastly the making of ghosts to walke and talke at their pleasure, of ima­ges to moue, to weepe, to sweate, to speake when they list, are matters which the modester sort dare not defend, and yet the most impudent cannot well deny; and surely for mine owne part I must confesse, that nothing so much mooued me to a loathing of their religion, as the beholding of their pra­ctise, their whole worship wherein we differ, either consisting in apish ridiculous gestures, or in a meere outward formality, or directed wholly to the greatnesse and gaine of the Clergy. And I haue heard some English gentlemen affirme, that being induced by subtilty of argument to the entertaining of some doctrine of the Church of Rome, the sight of her whorish countenance, and the licentious liues of her chiefe Prelates, euen in Rome it selfe, hath wrought them to a distaste of it, as supposing that a face so artificially painted and composed, could not stand with simplicity of trueth, nor such lewdnesse in liuing with soundnesse in doctrine, which Adrian the VI. by nation a Netherlander, one of the best Popes of latter dayes, acknowledged to be the chiefe cause of so much scandall in the world, and so generall and eager a desire of reformation, as appeares in his instructions to his Nuntio to bee deliuered to the States of Germany assembled in Diet, and recorded by Es­pencaeus in his Commentary on the first of Titus, and therefore promiseth that he would begin with the reformation of his owne Court, as our Sauiour did with the Temple: but his dis­position being discouered, and his intent knowen, order was [Page 26] takē that he should not proceed in that busines, being shortly after cut off by vntimely death. So that if you had so pleased, you might haue found the practise of the Church of Rome much more grosse then her doctrine, aswell for exercise of their religi­on, as for the liues of their Clergie and religious men: neither needed you to haue vndertaken a voyage to the Spaw for that purpose, in as much as you had made, or at least, might haue made triall therof, at your being in France with an honourable person imployed thither by his Maiesty.

In the last words of your Section going before this, you tel vs that you were driuen to recoile to God, and his Church, that you might finde rest to your soule, and here within 10. lines you tell vs▪ that you got leaue to trauell beyond the Seas, hoping to finde some greater offence in the seruice of that Church, then you had done in her bookes, in her practise, then in her doctrine: and yet both your instances in the Section following, and conference with learned men argue their doctrine, rather then their practise.

B. C.
12.

Their common answere was, that which by experience I nowe finde to be true, viz. that they doe abhorre all idolatry and super­stition, and doe diligentlyTo allow the people images for religious vse, and then to ad­monish them that they take heed of idolatry, is as if a man should put an hungry horse in­to a goodly pa­sture, and then command him not to eate, or a child vpon the top of a l [...]dder, and then bid him take heed of a fall. admonish the people to take heed there­of, and they vse images for none other purpose, but onely for a Why do they couer them in Lent then? deuout memorie and representation of the Church triumphant, which is most fit to bee made in the time and place of prayer, where after a more speciall maner we should with all reuerence haueWe should indeed haue our conuersation a­mongst the Saints in heauen, but not amongst their images on earth. our conuersation amongst the Saints in heaven.

G. H.
12.

It appeares by resting satisfied with this answere, that either your wit and learning were very slender to obiect, hauing, as it seemes, scarce looked into later writers, so much as to vnder­stand the state of questions controuersed betweene vs (which notwithstanding you pretend before in your fifth Section) or else your will forestalled by preiudice, was very apt to re­ceiue satisfaction with any answere. For what nouice is there so meanely studied in Controuersies, who knowes not that the Church of Rome hath hitherto practised, and still doth professe, that the vse of Images in their Churches, is not onely for memorie and representation, as you affirme, but for worship and adora­tion: and withall commandeth her Pastours in that Cate­chisme which they call the Romane, to teach the people so. Nay, which is more, they both giue, and maintaine to bee due, the same adoration to the signe of the Crosse, and neither lesse nor more,M. Hooker in his 5. booke of Ecclesiastical po­licie, Sect. 65. then is due vnto Christ himselfe, which opinion (as a moderate and iudicious writer hath well obserued) howsoe­euer they endeuour to varnish and qualifie with distinctions, which the Schooles in speculation haue boulted out, preten­ding that the Crosse, which to outward sence presenteth visi­bly it selfe alone, is not by them apprehended alone, but hath in their secret surmise or conceit, a reference to the person of our Lord Iesus Christ; so that the honour, which they ioyntly doe to both, respecteth principally his person, and the Crosse but onely for his persons sake: yet the people not accustomed to trouble their braines with so nice and subtill differences in the exercise of religion, are apparantly no lesse insnared by a­doring the Crosse, then the Iewes by burning incense to the Brasen serpent, and in actions of this kinde, we are more to re­spect what the greatest part of men are commonly prone to conceiue, then what some fewe mens inuention can deuise in construction of their owne particular meanings.

His Maiesties owne wordes to this purpose are excellent and worthy obseruation. [‘But for worshipping either of them [Page 28] sayth hee, speaking of Reliques or Images,) I must account it damnable Idolatry, I am no Iconomachus, I quarrell not the making of images, either for publike decoration, or mens priuate vses: but▪ that they should be worshipped and prayed vnto, or any holinesse attributed vnto them, was neuer knowen of the ancients: and the Scriptures are so directly, vehemently, and punctually against it, as I wonder what braine of man, or suggestion of Sathan, durst offer it to Christians: and all must be salued with nice Philosophicall distinctions: as, Idolum nihil est, and they worship forsooth the Images of things in being, and the Image of the true God, but the Scripture forbiddeth to worship the image of any thing that God created: It was not a nihil then that God forbade onely should bee worshipped, neither was the Brasen serpent, nor the body of Moses a nihil, and yet the one was destroyed, and the other hidden, for eschewing of Idolatrie: yea, the image of God himselfe is not onely ex­presly forbidden to be worshipped, but euen to be made. The reason is giuen, that no eye euer saw God: and how can wee paint his face, when Moses, the man that euer was most fa­miliar with God, neuer saw but his backe parts? Surely since hee cannot bee drawen to the view, it is a thankelesse labour to marre it with a false representation; which no Prince, nor scarce any other man would be contented with, in their owne pictures. Let them therefore that maintaine this do­ctrine, answere it to Christ at the latter day, when hee shall accuse them of Idolatrie, and then I doubt, if hee will bee payed with such nice Sophisticall distinctions.’] Hitherto his Maiestie, then which, I see not what could bee to this point more fully and cleerely spoken.

B. C.
13.

And for the blessed Sacramēt, they do not worship the Accidents which they see, but the Substance which they beleeue: and surely if Christ be there truely & really present, (as your Maiestie seemeth to graunt hee is) hee is as much to bee worshipped as if wee saw him with our bodily eyes: neither is there any more Idolatry in the one then in the other. If our blessed Sauiour himselfe should visibly ap­peare in person, as hee was vpon the earth, Iewes and Infidels would hold it for Idolatry to worship him, and would crucifie him a­gaine, and so would all heretikes also, who refuse to worship him in the Sacrament where hee is really present.

G. H.
13.

You tell vs, that the people doe not worship the accidents which they see, but the substance which they see not: but the question is, whether they rightly beleeue the substance of Christs body to lie hidden, and as it were buried vnder those Accidents? which I am sure Saint Augustine (on whom you so much relie) is so farre from defending, or else the adoration of Images before mentioned, that in diuerse places hee maintaineth the cleare contrarie to both. And to grant that after the words of Conse­cration pronounced, the bodie of Christ is there folded or kneaded vp in a bodily maner, yet whether the Priest that pro­nounceth them, be rightly Ordered, and if hee be, whether hee pronounce them with the intent that the Church intends, they may iustly make a doubt, and consequently a question, whe­ther their worship bee idolatrous or no: for in such cases by confession of all, in stead of Christs bodie, they worship the bread: for our parts, wee constantly beleeue him to be in hea­uen, and not in the bread, whereas we make a iust doubt whe­ther a great part of them, who beleeue him to be in the bread▪ doe with like constancie beleeue that hee is in heauen. You [Page 30] further adde that if he be truely and really present (as his MAIE­STIE seemeth to graunt) he is as much to be worshipped, as if wee saw him with our bodily eyes. But indeed it is not the seeing of him with our bodily eyes, that makes the matter, or giues occa­sion of worshipping, for then a blind man could not worship him at all, nor a seeing man in the darke; but the beleeuing of him to be present in a bodily manner. Wee beleeue him then with his MAIESTIE (it being Caluins opinion expressed in the very selfe same termes) to be truely and really present; but in a manner Sacramentall, not bodily, and consequently not to bee worshipped there, as being not wrapped vp vnder the ac­cidents of bread, but triumphing in heauen.

And here by your leaue how submissiuely soeuer you would seeme in other places to carrie your selfe towards his Maiestie, you make bold to put the title of Heretike vpon him, and to ranke him among no better then [...]ewes and Infidels: But our iust defence is, that after the way which you call Here­sie, we giue more true and lawfull honour to our blessed Saui­our then you, casting all that religious worship which you giue to the blessed Virgin, to Angels, to Saints, to the bread in the Eucharist, to Images, to Reliques, to the Crosse▪ and all that opinion of Merit, of Supererogation, and Satisfaction, which you ascribe either to your selues, or others, wholy and solely vpon him, either as God, or as Man, or as Mediatour betwixt God and Man: onely wee denie to giue that honour to his Image, or the bread in the Eucharist, which is as essentially due to him, as to them vndue.

B. C.
14.

After diuers other obiectionsI tolde you before you were prepossessed with preiudice, which made you obiect so weakely▪ not so much because I was not, as be cause I desired not to be satisfied, I came to the Popes suppo­sed pride and tyrannie ouer Kings and Princes, and tolde them of the most horrible Treason intended and practised by Catholikes a­gainst your MAIESTIE, which hath not yet beene iudicially con­demned [Page 31] by the Church of Rome. They all seemed toHad it ta­ken effect they would haue ab­horred it as Six­tus did the Friars murthering of Henry the III. of France in the Consistorie of Cardinals, where he compares it to the worke of our Redemption. abhorre the fact, as much as the best Subiests in the world, and much more to fauour and defend the authoritie of Kings and Princes then Here­tikes doe. And they sayed that although your Maiestie were out of the Church, yet they doubted not but ifA likely matter that his Maiestie should make complaint in a iudicial pro­ceeding to him, in whom he professeth that he acknowledgeth no right of proceeding iudicially in the censure of his owne Subiects. complaint were made in a iudiciall proceeding, that fact should be iudicially condemned. In the meane time it was sufficientAll those Writers whom you call Catholikes, doe so condemne it, as they seeme rather to thinke it vnfortunate in the successe, then mischieuous in the plot. that all Catholike writers did cō ­demne it, and that the Pope by his Breue had condemned it, exhor­ting the Catholikes of England to all Christian patience and obe­dience, and as for anyWhat authoritie this is, will appeare in Pius his Bull, whose words are these, And him alone hath hee made chiefe ouer all nations and king­domes, who may alone root out, destroy, scatter, waste, plant, and build that the faithfull people knit toge­ther with the band of mutuall charitie, might be kept in the vnitie of the Spirit. other authoritie or superioritie of the Pope, then such as is spiritual and necessary for the vnity of the Church, I haue met with none that doe stand vpon it.

G. H.
14.

You well say they seemed to abhorre the fact, it being of the nature of those whereof Tacitus speakes, Quae nunquam lau­dantur nisiperacta, which are neuer commended till they are ended, had it taken effect according to their designes, for the setting vp of their Religion among vs, it had vndoubtedly bin recorded a most happie and fortunate successe, which now by abortion onely and miscariage, is stiled an horrible Treason. And if they defend the authoritie of Kings and Princes, much more then they, whom they call Heretikes, I would faine know how it comes to passe, that more of those Princes w [...]om you call Catholikes, permit within their Dominions the pub­like exercise of Religion to those Heretikes, then the contrarie. Surely in my iudgement it is an euident argument, that Chri­stian Sta [...]es conceiue reason to bee more iealous of the one, then of the other, neither is the reason farre to be sought, [...]ince the one acknowledgeth no Supreme forreine power which [Page 32] the other doth: but the Pope (you say) condemned the Powder-plot by his Breue. I much desire to see that Breue of the Popes which condemnes it. I suppose it is most like to be found on the backside of Constantins donation, as an Ambassador of Ve­nice told the Pope touching his right to the Adriatique Sea, or we may say of it, Breuis esse laboro obscurusfio, hee is so briefe and obscure in it, as we can find no such matter. Two Breues of Clements I remember I haue heard of for the withstanding of his Maiesties entrance to the Crowne, and two others of Paulus V. against the taking of the oath of allegiance (which I marueile M. Doctour neuer vouchsafed so much as once to remember through his Letter) but any against the Powder-plot, I cannot call to minde I haue seene, or so much as heard of. Lastly wheras you beare vs in hand, that the Popes fauou­rites stand vpon none other authoritie for their Master, then such as is spirituall and necessary for the vnity of the Church, I guesse their meaning to be Bellarmines [indirect power in temporals, or temporall power in ordine as spiritualia, in relation to spirituall dueties,] which is in trueth vpon the matter, as much as can be demanded by them, and more then must be granted by vs; it reaching to the deposition of Princes from their thrones, and the disposition of their Crownes, when his Holinesse shall iudge it fit for the vnity of the Church, as well appeared in his Buls, both against King Henry the father, and Queene Eliza­beth the daughter. And thus farre Cardinall Perron that peace­able man, and your great Patron, expressed himselfe in the last assemblie of the three estates of France, for which the Pope gaue him, and the rest of the Clergy, who stucke to him in that businesse, as great thankes, as if they had saued Saint Peters shippe from sinking: both the Cardinall and the Pope supposing as it seemes, [that those sparkes flew into France from the fire of England.] howsoeuer sure it is they were quenched by the water of Tyber.

B. C.
15.

So that whereas myHow could your hope bee such, since your resolution was to the contrary, as appeares by your own words in diuers passa­ges before. hope was that by finding out theYour selfe within a fewe lines after, ac­knowledge you found many. corrupti­ons of the Church of Rome, I should grow further in loue with the Church of England, and ioyfully returne home, and by inueigh­ing against the Papists, both enioy my present preferments, and ob­taine more and more, I saw the matte [...] was like to fall out cleane contrary. It is true indeed that there are many corruptions [...] in all States; God hath not his wheat field in this world wherein the de­uill hath no tares growing, and there are not taresSo that it seemes by your owne confession the greatest cor­ruptions are to be found in the Church of Rome, seeing by Gods wheate field in your vnderstan­ding, can bee meant none o­ther, but that Church, in which, in your opinion, grace most aboundeth. more ranke then those that grow among the wheat: for optimi corruptio pessima, and where grace aboundeth, if it be contemned, there sinne aboun­deth much more. But seeing my reading and experience hath now taught me, that the trueth of Christian Religion taught and practised at this day in the Church of Rome, and all the obedient members thereof, is the very same inBelike then you saw some broad difference in the circum­stance. substance which was pre [...]i­gured and prophesied from the beginning of the world, perfected by CHRIST himselfe, deliuered to his Apostles, and by them and their Successours perpetually and vniuersally practised vntill this day, without any ^W substantiall alteration, and that the new religion in ^X England wherein it doth differ, hath no ground, but either the pleasure of the Prince and Parliament, or the common crie and voyce of the people, nor no constancie or agreement with it selfe, what should I now doe? It is not in my power not to know that which I doe know, nor to doubt of that which I haue spent so much time, and taken so much paines, and bestowed so much cost, and made so many trials to find. And I know if I should yeeld to be reconciled to the Church, I should be in this world in all likelihoodYou made sure worke for that, by carrying ouer store of mo­nies with you, & by obtaining pensions from the Pope, the Q. Mother of France, and Car­dinall Pe [...]on. vtterly vndone, and which grieued me more, I should bee reiected of your Maiestie my most redoubted Lord and Master, and despised by all my deare friends and louers in England.

G. H.
15.

W The Church of Rome holds indeed the substance of [Page 34] Christian Religion in profession, but yet by consequence shakes the foundation of it, as it holds the death of Christ to be satisfactory for sinne, and yet adding thereunto her owne meritorious satisfaction consequently by the latter, she ouer­throwes the former, for [Gal. 2. 21. If righteousnesse be by the Law, then Christ died without a cause:] and in reason impossible it is, if traditions be held of equall valew with the Scriptures, for the constituting of substantiall points, but that in short time there should ensue a substantiall alteration, and he that knowes not that the Church of Rome holds many things now, as parts of the Catholike faith, which it helds not in former ages, knowes little what hath bene anciently held, or now is.

X If by the religion of England you vnderstand that, which is by Law established) as in cōmon construction you cannot o­therwise be vnderstood,) you cōdemne your selfe out of your owne mouth, in as much as you acknowledge before, that the religion established by law in England, was the same (saue onely it was somewhat defectiue) which now is, and euer had beene held in the Catholike Church: and yet here you say, it hath no ground, but the pleasure of the Prince and Parliament, wheras in trueth we build vpon the Rocke of the Scriptures, but you vpon the sand of traditions, and which of vs hath the sounder founda­tion, I appeale no farther, then reason it selfe to iudge. You as though you were not yet [Col. 2. 20, 21, 22 dead from the ordinances of the world, burden your selues with traditions, as touch not, taste not, handle not, which all perish with the vsing and are after the com­mandements and▪ doctrines of men: but we haue a most sure word of the Prophets, taking heede thereto] according to S. Peters counsell, [1. Pet. 1. 19. as to a light that shineth in a darke place,] and as our ground is sure; so is our agreement constant, and vniforme in all points materiall and necessary to saluation: whereas in the building of your tower of Babel, such diuersitie of languages is heard, that there is hardly any exposition of Scripture, or point in controuersie, which hath not bene, or is called into question, either directly or by consequent, by some that liued and died in that Church, which you call Catholike, as will easily appeare to him, who shall turne ouer the volumes of [Page 35] of Cardinall Bellarmine, which is the true reason, as I suppose, that his workes are not allowed to bee read of all, but of pub­like professours, and such others as haue speciall permission from their Superiours.

B. C.
16.

These were my thoughts at the Spaw: which did so vexe and It may bee those afflictions serued to free you from Purgatorie, as you presume in the conclusion of your letter, o­therwise I see not, why you should afflict your selfe for chusing the only supposed meanes of your salua­tion. afflict my soule, as that the waters could doe my body no good at all, but rather much hurt; neuerthelesse IYou disputed with such learned men as you could meet with, and yet auoided the companie of Ca­tholiks, you pro­mise his Maiesty to remember him at the dayly ob­lation, and yet you abstained from their Chur­ches. auoided the company of Catholikes, abstained from the Church, and did both dispute and write against the Church of Rome, as occasion was offered. I still hoped that time would giue better counsell, and therefore resolued to goe from the Spaw to Heidelberge, to doe my duetie there; in the meane time, I thought with my selfe, it may be, God hath moo­ued his Maiesties heart toThat which you call peace, is a betraying of [...] the trueth, and [...] that which you call a reconcilia­tion, is a rent frō forreine refor­med Churches. peace and reconciliation, I knowe his disposition was so in the beginning, and I remember M. Casaubon told me, when II marueile who gaue you authoritie to bring M. Casaubon ouer from France. brought him out of France, that his errand was nothing else but to mediate peace betweene the Church of Rome and the church of England. Therefore I thought, before I would submit my selfe to the Church of Rome, I would write vnto M. Casaubon such a letter as he might shew vnto your Maiestie, con­taining such conditions as I thought might satisfie your Maiestie, if they were performed by the Church of Rome. The copie of which letter is too long here to set down: But when M. Casaubon answered me, that he knew your Maiestie wasHauing receiued this answere, What moued you to be so saucie and importunate to mooue his Maiestie the second time to entertaine Societie with that Church. resolued to haue no societie with the Church of Rome, vpon any condition what soeuer, 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 de­spaire of my returne into England, vnlesse I would ouerthrow both the health of my bodie and the quiet of my minde, and either vtterly damne mine owne soule, and greatly indanger not onely my liuing and credit, but myThough you loued that Romish religion well, you loued your life better. life it selfe also, by reason of your Maie­sties [Page 36] displeasure, and the seueritie of the Statutes made and in force against Catholikes and Catholike Religion.

G. H.
16.

The better counsell, which you expected, and held you in suspense, was in all likelihood so [...] [...]ewes of a Bishopricke, or a Deanry, for the quieting of your perplexed thoughts: and therefore it may be thought, you resolued to goe to Heidelberge to doe your duetie there, that so you might procure letters of re­commendation; for otherwise I cannot imagine what errand you should haue thither, being scarcely knowen (for any thing I can learne) to the Prince Palatine, or the Princesse, except it were out of the like gadding humor, as you had of going into Scotland, as being publikely imployed, though it had been vp­on your owne priuate charge. What his Maiesties disposition in the affaires of religion might well bee presumed to bee at his first en­trance, if we should iudge by reason, & not by affection, I haue already touched in the 9. Section of this chapter, so far as I pre­sumed it might suffice to content any reasonable man: yet for further satisfaction (because you harpe still vpō the same string, and presse the same point afresh, I will relate his Maiesties own words touching that businesse, as hee vttered them in Parlia­ment, the first day of the first Parliamēt of his Maiesties reigne. [...]As for mine owne profession (saith he) you haue me your head now amongst you, of the same Religion that the bodie is of, as I am no stranger to you in Blood, no more am I a stranger to you in Faith, or in the matters concerning the house of God: and although this my profession bee according to my education, wherein I thanke God I sucked the milke of Gods trueth with the milke of my nurse, yet doe I here protest vnto you, that I would neuer for such a conceite of constancie, or other preiudicate opinion, haue so firmely kept my first profession, if I had not found it agreeable to all rea­son, [Page 37] and to the rule of my conscience: and againe in the next leafe, for the part of the Clerickes, I must directly say and affirme, that as long as they maintaine one speciall point of their doctrine, and another point of their practise, they are no way sufferable to remaine in this Kingdome. Their point of Doctrine is, that arrogant and ambitious Su­premacie of their he [...] the Pope, wherby he not only claimes to be spirituall head of all Christians, but also to haue an Im­periall ciuill power ouer all Kings and Emperours, dethro­ning, and decrowning Princes with his foot as pleaseth him, and dispensing and disposing of all Kingdomes and Empires at his appetite. The other point which they obserue in con­tinuall practise is, the Assassinates and Murders of Kings, thinking it no sinne; but rather a matter of saluation to doe all actions of rebellion and hostilitie against their Soue­raigne Lord, if he be once our sed, his Subiects discharged of their fidelitie, and his Kingdome giuen a prey by that three Crowned Monarch, or rather Monster their head, and a litle after, hauing wished it would please God to make him one of the instruments for effecting a generall Chri­stian Vnion in Religion, if they would leaue and be ashamed of such new and grosse corruptions of theirs, as themselues cannot maintaine nor denie to be worthy of reformation, he turneth his speach againe to the Papists vnder his do­minions, willing them to bee admonished, that they pre­sume not too farre vpon his lenitie, because (saith hee) I would be lothe to bee thought a Persecutor, as thereupon to thinke it lawfull for them daily to increase their number and strength in this Kingdome, whereby if not in my time, at least in time of my posteritie, they might bee in hope to e­rect their Religion againe. No let them assure themselues, that as I am a friend to their persons, if they bee good Sub­iects, so am I a vowed enemie, and doe denounce mo [...]tall [Page 38] warres to their errours, and that as I would bee sorie to bee driuen by their ill behauiour from the protection and con­seruation of their bodies and liues, so I will neuer cease as farre as I can, to tread downe their errours and wrong opi­nions: for I could not permit the increase and growing of their Religion, without first betraying of my selfe and mine owne Conscience, secondly, this whole Isle, aswell the part I am come from, as the part I remaine in, in betraying their li­berties, and reducing them to the former slauish yoke, which both had casten off, before I came amongst them: and third­ly the libertie of the Crowne in my posteritie, which I should leaue againe vnder a new slauerie, hauing found it left free to mee by my Predecessours, and therefore would I wish all good Subiects, that are deceiued with that corruption: First, if they find any beginning of instinction in themselues of knowledge and loue to the Trueth, to foster the same by all lawfull meanes, and to beware of quenching the spirit that worketh within them; and if they can find as yet no moti­on tending that way, to bee studious to reade and conferre with learned men, and to vse al such meanes as may further their resolution, assuring themselues (which by the way is worth our obseruation) that as long as they are discon­formable in Religion from vs, they cannot be but halfe my Subiects, nor be able to do but halfe seruice, and I to want the best halfe of them, which is their soules. And here I haue occasion to speake to you my Lords the Bishops; for as you my Lord of Durham said very learnedly to day in your Ser­mon; Correction without instruction is but a tyrannie, so ought you and all the Clergie vnder you to be more carefull, vigilant, and diligent then you haue beene to winne soules to God, aswell by your exemplarie life, as doctrine. And since you see how carefull they are, sparing neither labour, paines, nor extreme perill of their persons to diuert (the deuill is so [Page 39] busie a Bishop) you should be the more carefull and wakefull in your charges. Follow the rule prescribed by Saint Paul, Bee carefull to instruct and to exhort, in season and out of season: and where you haue beene any way sluggish before, now waken your selues vp with a new diligence in this point, remitting the successe to God, who calling them at the second, third, tenth, or twelfth houre, as they are alike welcome to him, so shall they be to me his lieutenant here. [...] Hitherto his Maiestie. Now would any man of common vn­derstanding (M^r. D^r. excepted) from hence gather, or thinke it gatherable, that his Maiestie had a disposition at his entrance to become a Papist, or to tolerate the exercise of Poperie, or to be reconciled to Rome, or to submit himselfe and his Realmes to the yoke of the Bishop thereof? if these or the like inferen­ces may from so many and plaine words, so many and forci­ble arguments to the contrarie, be deduced, I must confesse I know not what belongs to Logike: and for other passages in the same speech, which seeme to fauour your cause, you must either iniuriously wrest them from the authors meaning, or make them by reasonable construction sutable to these.

Howsoeuer, your selfe being a Churchman, and one of those whom he sharpely taxeth, [for changing their coats through cu­riositie, affectation of noueltie, or discontentment in their priuate hu­mours,] cannot possibly be ranked amongst them [to whom as to minds only retaining the liquor they first dranke in, out of his spe­ciall clemencie he proposeth more fauourable conditions] and yet among these too, he hath since discouered an vnnaturall disposition, whom he hoped to find by moderate & gentle vsage, in the matter of naturall subiection, quiet and well minded men,] and therefore no marueile if his Maiestie be since more exasperated, and farther off from any reconciliation with that Religion then before. But M^r. Casaubon, you say, tolde you that his errand hither was no­thing else, but to mediate peace betweene the Church of Rome, and the Church of England. It is certainely false that M^r. Casaubons errand was by his Maiestie intended to b [...] such, and most vnlikely to be true, that it was by M^r Casaubon so re­ported [Page 40] to you, considering his direct and expresse writings, both before his comming ouer, and since, against the chiefe Patrons and controuersed points of the Church of Rome, and among the rest, in the conclusion of his Epistle to Cardinall Perron, where hee assures him from his Maiesties, mouth, and in his name, [that his constant purpose and full reso­lution was, as long as the Church of Rome yeelded not to antiquity and trueth, to entertaine no society with her at all, which you might haue read before your departure, and spared the paines of writing to M. Casaubon, whome that I may yet more fully cleare from this imputation, being not able now to speake for himselfe, I will here set downe his Letter, written with his owne hand to my Lords Grace of Canterbury, vpon this very occasion, in which hee termes the report no better then the slander of a wicked Apostate.

And that it may appeare how auerse hee was from vnion with that Church, I will hereunto adde a former Letter, writ­ten likewise to my L. Grace of Canterbury, touching the same businesse before he was thus prouoked by D. Carier, vpon oc­casion of a Letter written to the same effect from the Doctor to him.

B. C.
17.

There is a statute in England made by King Henry the VIII. to make him supreame head of the Church in spirituall and Ecclesi­asticall causes, which Statute enioynes all the subiects of England, on paine of death, to beleeue and to sweare they doe beleeue that it is true: and yet all the world knowes, if King Henry the VIII. could haue gotten the Pope to diuorce Queene Katherine, that he might marrie Anne Bullen, that Statute had neuer been made by him: and if that title had not enabled the King to pull downe Abbeys, [Page 47] and religious houses, and giue them to Lay men, the Lords and Commons of that time would neuer haue suffered such a Statute to be made. This Statute was continued by Queene Elizabeth to serue her owne turne, and it is confirmed by your Maiestie to satisfie other men, and yet your Maiestie yeeldeth the Church of Rome to be theIn what sense Rome may bee termed the mo­ther [...]hurch, see in mine answere to the 45. Secti­on. mother Church; and the Bishop of Rome to bee the chiefe Bishop orHis Maiestie termeth him the Patriarch, but not the Primate of the West. Primate of all the Westerne Churches: which I doe also verely beleeue, and therfore I doe verely thinke he hath, or ought to haue some spirituall iurisdiction in England, and although in mine yonger dayes theWhere was your great zeale then to sweare a­gainst your con­science for fashi­on? but did you not take it again when you came to yeres of discre­tion at the taking of your degrees, at your institution in your Benefices, at your admittance to your Prebendry and Chaplen­ship, and oft recognize the truth of the summe of the said oth in your prayer before euery sermon you made? How then comes it now to passe that you would not take it again to gaine the greatest pre [...]ermēt in y^• world, but that you were out of hope to get any, or by your owne confession long to enioy it? fashion of the world made me sweare, as other did, (for which I pray God forgiue mee) yet I euer doubted, and I am now resolued, that noThe Bishops in K. Hen. the 8. time thought themselues as good Christians as your selfe, yet they tooke it, or at least made a shew of taking it with a good conscience, besides you call th [...] consciences, or the Christianity of your ho­nest brethren of the Clergy into question, who haue taken the same oath it may be more then once, and yet being good Schollers (as you pretend) they could not be ignorant what offence they incurred in taking it. Christian man can take that oath with a safe conscience, neither will I euer take it to gaine the greatest pre­ferment in the world.

G. H.
17.

The Statute, here intended, can be none other, then the S [...]tute 26. of H. VIII. Cap. 1. for that is the first Statute that medleth with the Supremacie; which Statute is, as the Com­mon Lawyers terme it, Statutum declaratiuum, not introducti­uum noui iuris: as doth clearely appeare by the Preamble, which hath these words: [Albeit the Kings Maiestie iustly and rightfully is and ought to bee taken and accepted supreame head of the Church of England, and so is recognized by the Clergie in their Conuocation, yet neuerthelesse for corroboration and confir­mation thereof, Be it enacted, that the King shall bee taken, and ac­cepted Supreme head, &c.] So that the Doctor is fowly mis­taken to say that there was a Statute made by K. Henry the VIII. [Page 48] to make him Supreme head: for it was his ancient right that made him so, and it was his Clergie that had acknowledged him to be so, before the making of this Stat [...]te; nay the very phrase and letter of this Statute it selfe doeth purposely re­nounce the power of making, and assumes onely the authority of confirming.

Whereby it is cleare that Henrie VIII. made not a statute to make himselfe Supreme in Ecclesiasticall causes, as M^r. Doctor affirmeth; but to confirme those Statutes and Rights, which his noble Progenitors as iu [...]tly challenged to belong to their Crown, as the Bishops of Rome vniustly pretended to be annexed to their Myter. And where he sayes, that the Statute which (according to his vnderstanding made him Supreme head) did also enioyne the Subiect to beleeue and sweare it t [...] bee true, it is manifest, that there is not any mention at all of any oath in that Statute: but it is true indeede, that in the 28. of Henry VIII. chap. 10. there is an oath of Supremacie ordeined, the refusall whereof by some certaine persons enioyned by that Act to take it, was made high Treason. And herein a­gaine is the Doctour deceiued, nay which is worse seeketh to deceiue others; for onely some certaine persons were bound by that Statute to take the oath, and not all the Subiects of Eng­land, as he falsely surmiseth. Anno 35. Henry VIII. cap. 1. the oath of Supremacie ordeined by 28. was repealed, and a new forme of oath prescribed and extended to more persons, but neuer to all in generall. The same Parliament Cap. 3. enioy­neth that the stile of Supreme head be receiued and vsed, and this was all that was done by Henry VIII. in the point of Su­premacie by way of Statute: So that to say as Master Doctor doth, that all the Subiects in England are bound vpon paine of death to beleeue the Supremacie, is a malicious fiction in two respects: First touching the persons enioyned to take the oath, and lyable to the punishment; and then againe as tou­ching the offence, for that beliefe alone, which is a secret in­clination of the minde knowne onely to God, the searcher of the heart, and not issuable nor tryable by any Law humane, should be made an offence punishable by death; is in it selfe so [Page 49] absurde, as it cannot but appeare to bee a false imputation to charge our Law-makers therewithall. Lastly, whereas hee sayes that Henry the VIII. would neuer haue made that Statute, if he could haue gotten the Pope to haue diuorced Queene Katherine that he might haue married Anne Boleine it is cleare, and all the world may know, that if King Henry would haue ioyned with Francis the French King in the warre of Naples against Charles the Emperour, the Pope would not haue stucke to haue giuen way to that diuorce: for the better procuring of which Com­bination hee did not onely referre this Matrimoniall cause to the hearing and determining of his Legates: but gaue Cam­peius a secret Bull in his bosom, as witnessethMaster D [...] ­lington in his infe­rence vpō Guic­ciardines Degres­sion, Page 3. Francis Guicciar­din in the 19th Booke of his Historie (a Catholike in his pro­fession, no man more a reporter of things hee sawe, no man truer, and a creature of the Popes imployed in honourable charges) the Copie of it is to be seene inPage 200. Anti-Sanders, dated in the yeere 1527. the 17^th of December, and the fifth yeere of Clement the seuenths Popedome, wherein hee infringeth the formerWhich Dispen­sation was first granted contra­rie to the opini­on of all the Cardinals of R [...]me being Di­uines. Hall. ann, H [...]n­ry 8. dispensatiō, affirming that (the King could not continue in such Matrimonie without sinne:) whereupon hee decreed that after the delaration of the nullitie of the former mariage, and the Kings absolution, it should bee lawfull for him to marrie another. This Bull he forbad him to shew to any, saue onely to the King and Cardinall Wolsey, his fellow Commissioner in that businesse: and though openly he commanded him to han­dle the cause with all expedition, yet secretly hee willed him to protract the time, promising that himselfe would watch an opportunitie to publish the Decree; so the King and Queene were cited to appeare before them in May following, at which time after some debating of the cause, they protra­cted the sentence till the beginning of August, and after many delayes, finding that King Henry could not by hope of the di­uorce bee drawen to side with the French, the Pope comman­ded Campeius to burne his Bull, and to returne home: where­by it appeares that King Henry might easily haue had the nul­litie of his mariage with Queene Katherine ratified at Rome, without taking the title of Supreme head, if hee would haue [Page 50] yeelded to the Popes conditions. But the Lords, you say, and Commons would neuer haue suffered such a Stat [...]te to bee made, had not that title inabled the King to pull downe Abbeys and Re­ligious houses and giue them to Lay men. I would faine know then what mooued the Bishops to giue way to it, who had no share in that diuision, yet had they with the consent of the Clergie, passed it in Conuocation, before it was so much as proposed in Parliament, and for the Commons a very little share fell out to their parts. And if [...]he assuming of that title were indeed so needfull (as you pretend) for the supressing of those houses: by what authoritie did Cardinall Wolsey dissolue some, and the King by his example more, before that title was by him publikely assumed?

Now for Queene Elizabeth, it is true that she reuiued those Statutes of Supremacie enacted by her father, and repealed by her sister, but not without diuers exceptions, as may appeare by the bookes; in so much as a new forme of Oath was establi­shed by her, which is the Oath at this day in force, the refu­sall of which vpon a second offering by such as stand con­uicted of a former refusall, is by the Statute of 5^• Eliz. cap. 1. made high Treason, and it is none otherwise. Nay further, by an expresse prouiso in that Statute, none are compellable to take the Oath the second time but Ecclesiasticall persons, and some few others, especially named in that Statute, neither doth shee take to her in that or any other Statute the title of Supreme head, but of Gouernour, by which what shee vnder­stood, herselfe expressed in her Iniunctions, and her Clergie in their 37. Article confirmedIn the yeere 1562. and a­gaine in 1571. in two seuerall Conuocations, where they thus speake, [Where wee attribute to the Queenes Maiestie the chiefe Gouernment, by which title we vnderstand the mindes of some slanderous folkes to be offended, wee giue not to our Princes the ministring either of Gods word, or of the Sacraments, the which thing the Iniunctions also lately set foorth by Elizabeth our Queene, doe most plainely testifie: but that onely prerogatiue which we see to haue beene giuen alwayes to all godly Princes in holy Scripture by God himselfe, that is, th [...]t they should rule all estates and degrees committed to their charge by God, whether they be Ec­clesiasticall [Page 51] or Temporall, and restraine with the ciuill sword, the stubburne and euill doers,] neither doe I see how Osorius in his Epistle to her can be interpreted to affoord her lesse, where he professeth, that all Kings are Pro parte suaiuris diuini Vicarij, Vicars of Gods Law in their places.

From Queene Elizabeth you passe to his Maiestie, and tell him, that he confirmed the same Statute to satisfie other men, ar­guing therein his Maiestie of great weakenesse, either as be­ing not able to iudge what he did, or as being caried by others against his owne iudgement. But that his MAIESTIE did it aduisedly, and rather to satiffie himsel [...]e, then others, ap­peares by this, that hee was inuested with the same power, which that Statute giues him, before his receauing of the Crowne of England, and since himselfe with his owne penne hath thus both iustified and Apol. for the Oath of allea­giance. p. 108. explained it [‘if these examples (saith he) sentences, title and prerogatiues, and innumerable o­ther in the olde and new Testament, doe not warrant Christian Kings, within their owne dominions, to gouerne their Church as­well as the rest of their people, in being Custodes vtriusque ta­bulae, not by making new Articles of Faith (which is the Popes office as I said before) but by commaunding obedience to bee giuen to the word of God, by reforming the Religion acc [...]rding to his prescribed will, by assisting the Spirituall power with the Temporall sword, by reforming of corruptions, by procuring due obedience to the Church, by iudging and cutting off all friuolous questions, and Schismes (as Eusebius lib. 3 de vita Constant [...]i. Constantine did) and finally by making decorum to be obserued in euery thing, and establishing orders to be obserued in all indifferent things, for that purpose, which is the onely intent of the Oath of Supremacie; if this office of a King (I say) doe not agree with the power giuen him by Gods word, l [...]t any indifferent man, void of pas­sion, iudge.] But yet his Maiestie (you say) yeeldeth the Church of Rome to be the Mother Church, and the Bishop of Rome to bee the chiefe Bishop or Primate of the Westerne Churches.’ Indeed his Maiesty in his first speech in his first Parliament, called af­ter his entr [...]nce to this Kingdome▪ is pleased to acknowledge the Romane Church to be our Mother Church, this M. Doctour [Page 52] is content to vrge, but to conceale that which he addeth, [de­filed with infirmities and corruptions, as the Iewes were when they crucified Christ, and as I am none enemy (saith he) to the life of a sicke man, because I would haue his body purged of ill humours; no more am I an enemy to their Church, because I would haue them reforme their errours, not wishing their throwing out of the Temple, but that it might be purged and clensed from corruption, otherwise how can they wish vs to enter, if their house bee not first made cleane?] Herein M^r Doctour dealing with his Maiesty, as the deuill did with our Sauiour, hee pressed that out of the Psalme which made for himselfe [Psal. 91, 11. Hee will giue his Angels charge ouer thee] but suppressed that which made against him [to keepe thee in all thy wayes] now if any man farther desire his Maiesties meaning in calling Rome the Mother Church, hee hath fully expressed himselfe in his Premonition, [Patriarchs (saith he) I know were in the time of the Primitiue Church, and I likewise reuerence that institution for orders sake: and amongst them was a contention for the first place. And for my selfe (if that were yet the question) I would with all mine heart giue my consent that the Bishop of Rome should haue the first seat, I being a We­sterne King would goe with the Patriarch of the West] whereby it is cleare that his Maiesties meaning was, and is, to yeeld the Bishop of Rome ouer other Westerne Bishops, (in case they should meet i [...] Councell,) a prioritie in sitting, not a superio­rity in commanding, a primacy or Such a prece­denci [...] hath the Emperour before Christian kings, but no command ouer them. precedency in order, not a supremacie in power, and iurisdiction, it beeing the marke which M^r. Doctour driues at, and from thence labours cun­ningly but malitiously to inferre, contrary to his Maiesties both minde, and words. I conclude this point with a Reue­rend B. Bilson part 2 of Christian sub­iection, p. 237. Prelate, [His Vicarship to Christ must be proued by stronger and plainer euidence then you haue yet shewed, before wee may grant it, and for his Patriarkeship (saith he) which you now take hold of, by Gods law he hath nne in this Realme, for [...]ixe hundred yeeres after Christ, he had none; for the last sixe hundred (as loo­king to greater matters) hee would haue none: aboue and against the sw [...]rd, which God hath ordained, he can haue none, to the sub­uersion [Page 53] of the faith, and oppression of his brethren: in right reason and equity he should haue none, you must seeke farther for subiecti­on to his tribunall, this land oweth him none.

B. C.
18.

There is another statute in England made by Queene Eliza­beth, and confirmed by your Maiesty, that it isThis penalty was not inflicted for taking Or­ders, but for re­turning after Or­ders taken, such a penalty did So­lomon impose and execute vpon Shimei, 1. King. 2. death for any English man to bee in England, being made a Priest by authority deriued, or pretended to bee deriued from theThere is lesse doubt of the Episcopall being of our Bishops, then of those that deriue their being from the Popes, in regard of their manifold schismes, and if it came to scanning, the Archbishop of Canterbury hath fai [...]er euidence to shew for his right to that See, then the Bishop of Rome to the Popedome; nay the Pope to the Bishopricke of Rome. Bishop of Rome. I cannot beleeue that I am a Priest at all, vnlesse I be deriued by au­thority from Gregory the great, from whence all the Bishops in England haue their being, if they haue any being at all.

G. H.
18.

The Statute intended is the 27. of Eliz. Cap. 2. which in­deed, in the body thereof, hath words sounding to that pur­pose; but the sense is malitiously peruerted, and the inference thereupon; for he that shall reade through that Statute, and consider all the parts, shall clearely perceiue, that therby none other Priests are intended then Popish Priests, made and ordeined by Popish Bishops, and not such as M^r. Doctour was, made in England by any of our Bishops here: Though perhaps it were true, that our Bishops did deriue their first authority from Gre­gory (which we do not yeeld vnto,) considering that Augustine from whom they are pretended to deriue it, was not consecra­ted by him, but by Aetherius Archbishop of Arles, (if wee may beleeue our own Venerable Bede) for the title of the Sta­tute is, An Acte against Iesuites, Seminary Priests, and such o­ther [Page 54] like disobedient persons, and the preamble of the acte hath these words, [Whereas diuers persons, called or professed Iesuites, Seminary Priests, and other Priests, which haue beene, and fro [...] time to time are made in the parts beyond the Seas, by or according to the order and rites of the Romish Church, haue of late yeeres commen, and bene sent into England, &c.] So that if according to the rule [Praefatio est clauis Statuti,] we shall interprete the body by the title, or preamble, howsoeuer the wordes in the body of the acte bee somewhat generall, yet what Priests are intended by the Law-makers, is euident enough; and except M. Doctour were a Priest according to the Order and Rites of the Romish Church, by shauing, anoynting, and imposition of hands by a Popish Bishop, and that since the first yeere of Queene Elizabeth, he needed not to haue feared the danger of the Law.

B. C.
19.

There is another Statute in like maner made and confirmed, that it is death to bee reconciled by a Catholike Priest to the Church of Rome, I am perswaded that the Church of Rome is our mother Church, and that no man in England can be saued, that continues wilfully out of the visible vnitie of that Church, and therefore I can not chuse, but perswade the people to be reconciled thereunto if pos­sibly they may.

G. H.
19.

This Statute also is either purposely or ignorantly mistaken, and is not distinct from that following, but are both one, namely 23. Eliz. cap. 1. The title of it is, [An Acte to retaine the Queenes Maiesties Subiects in due obedience] and the pre­amble recites that [whereas diuers ill affected persons haue practi­sed to withdraw the Queenes Subiects from their naturall allege­ance.] the purueiw of the Acte followeth that [all persons which [Page 55] shall put in practise to [...]bsolue, perswade or withdrawe any of the Queenes subiects from their naturall obedience to her Maiestie▪ or to withdraw them for that intent, from the religion established, (and so foorth) shall be traitours, and the person willingly absolued, or withdrawen, as aforesayd, to be likewise a traitour.] so that the withdrawing of the Subiect from their naturall obedience, or for that intent, from the religion established, is the offence made treason, and not simple exhorting to the Romish religion, as is al­leadged: And yet to speake a trueth, I see not how any exhor­tation to an absolute submission of the vnderstanding and the will to the Bishop of Romes Iurisdiction, which now is made the onely essentiall forme of that religion, can well be seuered from such an intent. But Rome (you say) is the mother Church, and no man in England can bee saued, that continues wilfully out of the visible vnitie of that Church. Where if you terme it the mo­ther Church in that sense that his MAIESTIE doeth, wee im­brace it; but if your meaning bee, that shee is our mother, either in regard that wee receiued the first life, or still should receiue the nourishment of religion from her, wee denie it; our nati­on being first conuerted to the Christian faith by Ioseph of A­rimathea, who intombed the Corps of our Sauiour, and lieth himselfe interred at Glastenbury, together with twelue disci­ples his assistants, where they first preached the Gospel, as Gil­das affirmeth in the life of Aurelius Ambrosius, and Malmes­bury in the Booke, intituled, The Antiquitie of Glastenbury, written to Henry of Bloys, brother to King Steuen, and Abbot of the same place; and it is consented vnto by the learned An­tiquaries of later times, as namely, M^r. Cambden, Iohn Bale, Matthew Parker, Polydore Virgil, and others, grounding them­selues vpon the authoritie of the best approued, and most an­cient writers: and withall considering our keeping of Easter, and other Ceremonies were after the fashion of the Easterne Church, and not of the Westerne, at the comming of Austin. I may very well coniecture that our first conuersion to Chri­stian religion was from the Iewes, or Grecians, and not from the Romanes: so that if Rome bee rightly [...]ermed o [...]r mother Church, it must be in regard of later supplies from Eleutherius [Page 56] and Gregory, not of our first Conuersion: howsoeuer the holy Citie being now become an harlot, wee haue no more reason to reuerence her as a mother: but as a strumpet (till she repent and amend) to shun [...]e all vnion with her.

S. Paul writing to the whole Church of Rome, and giuing them their due praise for their deuotion and zeale, and entring at last into the reiectiō of the Iewes, for their vnbeliefe he war­neth expresly the Romans in these words, [Ro [...]. 11. 18, &c. Boast not thy selfe a­gainst the branches, and if thou boast thy selfe, thou bearest not the roote, but the roote thee. Thou wilt say, the branches were broken off, that I might be graft in, well: through infidelity they are broken off, and thou standest by faith: be not high minded, but feare. For if God spared not the naturall branches, take heed lest he spare not thee. Behold therefore the goodnesse and seuerity of God: toward them which haue fallen, seueritie; but towards thee goodnesse, if thou continue in his goodnesse; otherwise thou also shalt bee cut off.] Now whether the Apostle spake generally to the Gentiles, and inclusiuely to the Romanes, or namely to the Romanes, and proportionably to the rest, it is all one to vs, one of the twaine he must needs. Origen saith vpon these words of Paul, [I say to you Gentiles.] Now hee plainely turneth his speach to the Gen­tiles, but chiefly to those of the citie of Rome that beleeued S. Paul.] speaking then to the Romanes, no man may except the Romans, and they being included, his admonition to them, if there could bee no danger in them of swaruing from the faith, was vtterly superfluous, and the condition implied ridic [...]lous, and the commination odious, and the reason friuolous. Now that which S. Paul there threatned, we find come to passe; so that we cannot, we dare not ioyne hands with her; nay wee are so farre from beleeuing, that none can bee saued, that continues out of the visible vnitie of that Church: that on the other side, we cōstantly beleeue, that the means to be saued, is to separate our selues from the vnity of that Church, till she separate her selfe from her errors, specially since in your vnderstanding, the continuing in the visible vnity of that Church, is in a manner nothing else, but the acknowledging of the Bishop of Rome to bee the visible head of it: and if none can bee saued without [Page 57] that, what shall become of your honest brethren of the En­glish Clergie? whom you professe you are so farre from con­demning, as you doe account your selfe one of them? what of so many millions of soules in the Easterne and Westerne Christian Churches, more in number by many degrees, then those that yet continue in that visible vnitie, and better both in life and beliefe, then those who acknowledge it, or the visible head himselfe of it.

B. C.
20.

There is another Statute in like manner made and confirmed, that it is death to exhort the people of England to Catholike re­ligion, I am perswaded that the religion prescribed and practised by the Church of Rome is the true Catholike religion which I will particularly iustifie from point to point, if God giue time and opportunitie, and therefore I can not choose but perswade the peo­ple thereunto.

G. H.
20.

For the Statute here pretended, I haue already answered that it is none other then a branch of the former: And for your promise of iustifying from point to point the religion prescri­bed and practised by the Church of Rome, if it be performed, when wee shall see it published, I doubt not but a Confutation will be found as particular and plaine, and more true, then your Iustification: but in the meane time, I cannot but wonder what you can say more herein then hath often been sayd by as earnest, and more learned Proctors of that Church then your selfe▪ Besides, how comes it to passe you should be suddenly expert, and so peremptorily confident in all the controuersed points, except you were resolued in most of them before your parting hence: I remember Duke Humfrey discouered a nota­ble piece of knauery in a beggar, who pretending blindnesse [Page 58] from his birth, vndertooke to iudge of colours instantly vpon the recouery of his sight; this your vaine offer to iustifie all points in controuersie presently vpon your breathing of out­landish ayre, cannot but giue vs iust occasiō to suspect the like hyopocrisie. Lastly, if the religion prescribed and practised by the Church of Rome be in all points the only true religion, why would his holinesse permit the exercise of ours with lit­tle, or no alteration, as afterward you beare vs in hand, vpon conditions his MAIESTIE, on the other side, would admit of his supremacie, and the Masse.

B. C.
21.

It may bee these are not all seuerall Statutes; some of them may bee members of the same, (He that exa­mines the wri­tings will easily find you wrote without booke. for I haue not my bookes about mee to search) but I am sure all of them doe make such felonies and trea­sons, as were the greatest vertues in the Primitiue Church, and such, as I must confesse my selfe I cannot choose, if I liue in Eng­land, but endeuour to beeSuch a Catho­like then as your selfe (the S [...]ate standing as it doth) can by your owne con­fession bee no good subiect. guilty of, and then it were easie to finde As if onely Puritanes were at the making of those Statutes, or they alone make care and consci­ence of the exe­cution of them. Puritanes enough to make a iury against me, and there would not want aA m [...]rueile it is that a man of your age and ex­perience should conceiue or af­firme that to be­long to the of­fice of a Iustice of Pe [...]c [...], which appertaines to the Iudges or Iustices itenerant. Iustice of peace to giue sentence, and when they had done, that which is worse then the persecution it selfe, they would all sweare solemnly, that D. Carier was not put to death for Catho­like Religion, but for felony and treason, I haue no hope of prote­ction against the cruelty of those lawes, if your Maiesty be resolued vpon no conditions whatsoeuer, to haue society at all, nor no Com­munion at all with the Church of Rome; and therefore while the case so stands, I dare not returne home againe. But I cannot be al­together out ofYour hope must needes be grounded vpon a vaine presumption of some strange and sudden alteration in his Maiestie con­sidering his full resolution, and your many infirmities, but your hope is perished with your selfe, and so may all they who entertaine the like. hope of better newes before I die, as long as I doe beleeue that the Saints in heauen doe reioyce at the conuersion of a sinner to Christ, and doe know that your Maiesty by you [...] You speake as if the naturall birth of a man gaue him interest in the Saints of heauen▪ whereas there they put off all carnall affections, and become like vnto the Angels. birth hath so great an interest in the Saints in heauen, as you shall neuer [Page 59] cease to haue, vntill you cease to be the sonne of such a mother, as would reioyce more then all the rest, for yourThe Saints of heauen haue no knowledge of the particular conuersion of a sinner, by any ordinary intui­tion, but by re­u [...]lation extra­ordinary. conuersion, and therefore I assure my selfe that shee with all the rest doe pray, that your Maiesty before you die, may bee militant in the Communion of that Church, wherein they areMany Saints no doubt are triumphant, which were ne­uer militant in that Church, which acknow­ledgeth the Pope her head. triumphant. And in this hope I am gone before to ioyne my prayers with theirs, in the vnity of the Catholike Church, and doe humbly pray your Maiesty Where no of­fence is commit­ted, there needs no pardon to be either demanded or granted. to pardon me for doing that which was not in my power to auoide, and to giue me leaue to liue, where I hope shortly to die, vnlesse I may hope to do your Maiestie The seruice you intended, was nothing els but a plotting with the P [...]p [...] and his Factours, how you might betray the liberty of your Countrey, and submit your Soueraignes neck to the yoke of his seruice. seruice, and without the preiudice of anyVnlesse the Church of Rome draw neerer to vs, then hitherto shee hath made she [...] of, it cannot bee, but with the preiudice of all the honest men in England, and honesty it selfe, that a neerer vnion betwixt her and the Church of England should be concluded, then already there is. honest man in England, to see some vnity betwixt the Church of England and her mother the Church of Rome. And now hauing declared the meanes of my couersion to Catholike religion, I will briefly also shew vnto you the hopes I haue to doe your Maiesty no ill seruice therein.

G. H.
21.

It is true indeed that those Statutes which you alledge are not seuerall in themselues, but members of the same. And it appeares well, though you had not professed it, that at the wri­ting hereof you had not your bookes about you, you affirme things vncertaine so confidently, and things certaine so falsly: But you are sure (you say) they make such fellonies and treasons, as were the greatest vertues of the Primitiue Church: whereas wee are more sure, that the greatest vertues and fattest sacrifices▪ and shortest cut to heauen (as they are now esteemed in the Church of Rome) were in the Primiti [...]e Church held none o­ther, but murders, and parricides, and felonies, and treasons [Thou doest promise (saithContr [...] liter [...] Pat [...]. 2. c. 92▪ Augustine to Patilian) that thou wilt reckon many of the Emperours and iudges, which by persecuting [Page 60] you, perished, and concealing the Emperours, thou m [...]anest two iudges or deputies, why didst thou not name the Emperors of thy Communion? wert thou afraid to bee accused as guil [...]y of treason? where is your courage, which feare not to kill your selues?] To say the Emperours perished for persecuting, was treason in his time: in our age you thinke it much, that reproching of Princes as tyrants and heretiques, and aiding the Pope with your perswasions, absolutions, and rebellions to take their Crownes from them, should be punished, or adiudged trea­son, how beit a certaine trueth it is, that there is no conspira­cie so pernitious, and dangerous to the state, as that which is whispered into mens eares, and conueyed into their hearts vp­on a sense of deuotion, and outwardly couered with a shew of religion, notwithstanding as true it is that in England none are put to death for Ca [...]hol [...]ke religion▪ no nor for the Romish, which you call Catholike, as hath beene at large iustified in a booke, written by aThis Booke was written by my L. Burleigh▪ L. Treasourer, wherein hee p [...]ou [...]s, that no Romish Catho­likes were then executed, but for iustifying the Bul of P [...]us V. which Card. Allen re­plied vnto, but so weakely, as the trueth is thereby stre [...]gthened. Peere of the Realme, inti [...]uled, the defence of the iustice of England, and is verified by his Maiesty in his Apologie for the Oath of Allegiance in the very entrance of his answere to the Popes first Breue, where he not onely cleareth himselfe at large from this imputation, but the late Queene, that blessed defunct Lady (as he there calleth her) [in whose pro­ceedings (saith he) who list to compare with an indifferent eye the manifold intended i [...]uasions against her whole kingdome, the for­reine practises, the internall publike rebellions, the priuate plots, and machinations, poysonings, murthers, and all sorts of deuises, dayly set abroach, and all these wares continually fostered and fomented from Rome, together with the continuall corrupting of her Sub­iects, aswell by temporall bribes, as by faire and spaci [...]us promises of eternall felicitie, and nothing but booke vpon booke, publikely set foorth by her fugitiues for approbation of so holy d [...]signes; who list (I say) with an indifferent eye to looke on the one part vpon these in­finite and intollerable temptations, and on the other part vpon the iust, yet moderate punishmēt of a part of these hainous offenders, shal easily see that that blessed defunct Lady was as▪ free from persecuti­on, as th [...]y shall free these hellish instruments from the honour of Martyrdome] And again [...] his Maiestie maintaineth the same [Page 61] in his Premonition to Christian Princes, not farre from the con­clusion: [As for the cause of their punishment, sayth he, (speaking of Romish Catholikes) I doe constantly maintaine that which I haue sayd in my Apologie, that no man either in my time, or the late Queenes, euer dyed here for his Conscience: for let him be ne­uer so deuout a Papist, nay though he professe the same neuer so con­stantly; his life is in no danger by the Law, if he breake not out into some outward act expressely against the words of the Law, or, plot some vnlawfull or dangerous practise or attempt: (Priests and Popish Churchmen onely excepted) that receiue orders beyond the Seas; who for the manifold treasonable practises that they haue kindled and plotted in this countrey are discharged to come home a­gaine vnder paine of Treason after their receauing of the sayd or­ders abroad; and yet without some other guilt in them then their bare home comming, haue none of them beene euer put to death.] Hitherto his Maiestie. This sam [...] poi [...]t is again [...] confirmed by his Maiesty in his booke D [...] dro [...] d [...]s R [...]ye [...]. Pag [...] 113. Whereas on the otherside wee iustly complaine that they execute our professours, though stran­gers, for Religion, and only for Religion, and in that most bloo­die and barbarous manner, specially where the Inquisition is in force, that whore of Babylon being drunke, and yet not filled with the blood of the Saints: And whereas you impute cr [...]elty to our Lawes, what tragicall cruelties were exercis [...]d in Queene Maries dayes, euen vpon women and children? nay, which is most odious and vnnaturall vpon women great with childe, I pray, God as well forget, as some yet aliue well remem­ber. Now as you holde and handle our Martyrs worse then Traytors▪ So your most notorious Tra [...]tors must stand regi­stred in the Calender of Martyrs.

Not many dayes before Garnet suffered, there came to vi­site him at his lodging in the Tower, certaine choise Diuines, amongst whome the chiefe were▪ My Lordes the Bishops of Bath and Wells, of Lincolne, and Leichfield, as now they are; among other questions one of them proposed this, Whether if the Church of Rome, af [...]er his execution, should declare him a Martyr, hee did approoue thereof, hee deepely sighing, and shrinking vp his shoulders, made this answere. [Me a Mar­tyr? O what a Martyr! but the Church will n [...]uer doe it, and I [Page 62] pray God it be neuer so much as thought vpon: Indeed if I had dyed for the Catholike Religion, and (vnhappie man!) had beene ac­quainted with nothing else, but that which was reuealed mee in Confession, I might perhaps seeme not vnworthy the honor of Mar­tyrdome, and merite the iudgement of the Church: but now as the case stands, I must acknowledge my fault, and confesse the sentence of death pronounced against me most iust; Then againe doubling and trebling his sighes, and shewing tokens of vnfained sor­row, I would to God (sayeth he) what is done, might be vndone, I could wish that any other chance had befallen me, rather then my name should thus be stained with the blot of Treason, which offence, though most grieuous, yet I distrust not, but it may be washed away with the teares of repentance, and that Christ will haue mercie on me. Sure I am, that if I had all the world in my power to bestow, I would willingly giue all, that I might be freed from the guilt and imputation of treason, which lies heauie vpon my conscience, & shall stand recorded in the sentence of my condemnation.] Notwithstan­ding all this, is hee recorded a Martyr, apologized by Eude­mon, and by Delrio paralelled with Denis the Areopagite. What would M^r. Doctour say to this now? had wee not some reason here to sweare, that Garnet was not put to death for Religion, but for Treason?

The like might bee verified of Campian, who in the yeere 1580. came couertly into England, in the company of Robert Parsons, with a Facultie obtained of Gregorie the XIII. concei­ued in these very words.

Petatur à summo Domino nostro explicatio Bullae declaratoriae per Pium Quintum contra ELIZABE­THAM, & ei adhaerentes; Quam Catholici cupiunt in­telligi hoc modo, vt obliget semper illam, & haereticos; Catholicos verò nullo modo, rebus sic stācibus sed tum demum quando publica eiusdem Bullae executio fieri poterit. Has praedictas Gratias concessit summus Pōtifex Patri Roberto Parsonio, & Edmundo Cam­piano [Page 63] in Angliam profectur is die 14. Aprilis 1580. praesente Patre Oliuerio Manacro, Assistente.

Let Petition bee made to our highest Lord that some explication be made of the declara­torie Bull of Pius Quintus against ELIZABETH and her adherents, which the Catholikes de­sire so to be vnderstood, that it may bind her, and heretikes, but Catholikes by no meanes, as the case now stands, but then onely, when the said Bull may publikely be put in execution. These Faculties the Highest Bishop granted to Robert Parsons and Edmund Campian, being bound for England, the 14. of April 1580, in the presence of Oliuer Manacar, Assistant.

Here againe I would demaund of M^r. D^r, how many of the Romish profession are ready to sweare solemnely (as the olde Romans did in the Deifying of their Emperours) that hee is now a Saint, and that hee died a glorious Martyr, not for trea­son but for religion? But were not Harte, and Horton, Rishton, and Bosgraue of the same religion, Priests by their order, and some of the same societie, and yet died not for it? Are there not at this present diuers Seminary Priests at Wisbich, and Baldwin the famous Iesuite in the Tower? Certainely if there bee any fault in their vsage, it is, that they find too much mercie, their mercilesse disposition toward vs hauing so lately, so fully, and so often been tried. I will conclude this point with a case of conscience wherwith your Romish Priests were to arme them­selues & their disciples in the reigne of Q. ELIZABETH, in case they should be apprehended, and examined to the 55. Article, when th [...] question is demaunded, Whether notwithstanding the Bull of Pius the 5^th, that was giuen out, or any Bull that the Bishop [Page 64] of Rome can hereafter giue foorth, all Catholikes bee bound to yeeld obedience, faith and loyaltie to Queene ELIZABETH, as to their lawfull Prince and Soueraigne, this resolution is framed: Qui hoc modo interrogat, illud quaerit; Anid potuerit S. Pontifex facere, cui quaestioni quid debeat Catholicus respondere clarius est, quàm vt à me h [...]c explicetur: sirogatur ergo Catholicus, Credis Ro­manum pontificem ELIZABETHAM potuisse exauthor are? respon­debit, non obstant e quouis metu mortis, credo, questio enim haec ad fidem spectat, & exigit confessionem fidei.

Hee that demandeth this question, asketh in effect, Whe­ther the Pope might doe it or no? to the which demaund, what a Catholike ought to answere, it is plainer, then neede here be further expressed; if therefore a Catholike bee asked, Doe you beleeue the Bishop of Rome may depriue Queene ELIZABETH of her Crowne? hee must answere, not regarding any danger of death, I beleeue hee may, for this question is a point of faith, and requireth the profession of our faith.

If any such Cabale (onely the names changed) runne yet as current among such as bee reconciled to the Church of Rome at this day (as I know nothing to the contrary, but it may) if M^r. D^r. had returned, & vpon his returne, endeuoured to haue framed his Proselites to those, or the like conditions, he might iustly haue suffred for it, without any aspersion, either of per­secution vpon his Maiesties gouernement, or cruelty vpon his Lawes, howsoeuer it hath been discouered by theEgo intraproxi­mum (trimestro [...]el s [...]mestre) tot (puta quinque vel sex) reconciliaui, pro quibus spondere ausi [...] quod quae­cunque occasi [...] in­ciderit a parte n [...] ­stra [...]turi sint omnes, T [...]rt. Torti 138. Missiues of of some such reconcilers sent to their Generall, that [for so ma­ny as they haue reconciled, they dare sweare, vpon what occasion soeuer may fall out, they will bee ready to side with them;] and for such, for mine owne part, I dare not sweare, being conuicted and sentenced, that they die for religion: But yet I commend M^r. Doctors witte aboue the zeale hee boasteth of, that hee thought it fitter to stay there and dispute the matter with his pen, then by comming ouer, and practising put his person in hazzard. And herein (as through his whole discourse) hee playes the Polititian, chusing rather to sleepe in a whole skin, then to resist vnto blood, and to indanger his body for the gaining of soules.

B. C.
1.

MY first hope is, that your Maiesty will accept of that for the best ^A seruice I can doe you, which doth most further the glory of our blessed Sauiour, and mine owne saluation. ^B Indeed there are kingdomes in the world, where the chiefe care of the gouernour is, non quàm bonis praesit, sed quàm subditis. Such were the heathen kingdomes, which S. Augustine describes in 2. de Ciui­tate Dei, Cap. 20. In such Common wealths the way to beI suppose your meaning is to be accoun­ted so. a good Subiect, is not to be a good man, but to serue the times and turnes of them that beare the sway, whatsoeuer they are. ^C But if it be true, that (asI haue not met with any that teacheth it but holy Father Aristotle, in the entrance of his Politikes. some holy and learned Fathers teach) in a well ordered gouernment there is eadem foelicitas vnius hominis, ac totius ci­uitatis, then I am sure it must needes follow, that in a Common­wealth truely Christian, there is [...]adem virtus boni viri, ac boni ciuis. And therefore being a Minister and Preacher of England, if I will rather serue your Maiesty then my selfe, and rather pro­cure the good of your kingdome, then mine owne pref [...]rment, I am bound in duety to respect and seeke for those things aboue all other, that may aduance the honour of God, and the saluation of my owne soule, and the soules of those which do any way belong to my charge. [Page 66] And being sufficiently resolued that nothing can more aduance the honour 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 and reconciliation; and being not able for theThat which you call the ma­lice of the times was the iust cen­sure of your su­periours procu­red by your own malice against the trueth. malice of the times to stand any longer in the breach at home, I thinke it safest in this last cast, to looke to mine owne game, & by my dayly prayers andWhat seruice could you do by dying, but by re­mouing a dan­gerous instrument. dying to do your Maiesty the same seruice in the vnity of the Church,So then you seeme to confesse that for religion you were of the same mind long before you went hence, as since you haue declared your selfe, which notwithstanding in diuers other places you contradict. which by my dayly prea­ching and liuing, I endeuoured to doe in the midst of schisme.

G. H.
1.

A In furthering the glory of God, you shall doe others as much, and in sauing your owne soule, your selfe more seruice, then his Maiesty: but if you pretend both, and in the end performe neither, it is the worst piece of seruice you can doe.

B I suppose there is no gouernour in the world (who de­serues that name) but that a chiefe part of his care is, to make his subiects at leastwise morally good, that so he may find them the more obedient, and some of those very heathen kingdoms, which S. Augustine describes in his bookes of the city of God, spe­cially that of the Romanes, yeelded more rare examples of mo­rall goodnesse, namely of iustice and temperance, then it doth at this day, though it professe Christ. And for the seruing of the times and turnes of those that beare the sway, I doubt not but as many may be found in those kingdomes which you call Catho­like, who are as able and willing to doe it for their owne ad­uantage, as amongst the heathen themselues.

C It is true that the happinesse of the whole State extends to euery particular member of the same, in as much as they all be­long to the same body: but that the happinesse of euery particu­lar member, should reach to the whole body of the State, is not a­like certaine. But to grant both, I must confesse my dulnesse, [Page 67] I conceiue not how from thence it followes, that the vertue of a good man and a good citizen is alwayes and necessarily the same. Once I am sure thatPol. lib. 3. cap. [...]. Aristotle who defends the one denies the other, &In method [...] hist [...]. vt apparet in [...] ex purgat [...]ri [...]. Bodin both a Christian, & a Catholike of your owne, in my iudgement truely obserues, [that the best men for the most part are the worst Statesmen, in as much as being caried vp to hea­uen by contemplation, they shunne societie, and seeke out deserts and solitary places for their abode.] And I would faine know of your Monkes, and Friers, and Hermites, and Anchorites, who pre­sume by their vertue and goodnesse, not onely to merite for themselues, but to supererogate for others, what good they doe as members for the Common wealth, but onely by meanes of that imaginary Supererogation, which is no lesse hard for a wise man to beleeue, then for a good to performe. But to let passe the examination of the trueth of both those positions, and the dependance of the later vpon the former, your inference ther­upon to iustifie your selfe and your owne proceedings, is both in it selfe more vntrue, and in regard of the premises more loose and inconsequent; in as much as by leauing your station, and betaking your selfe vnto, and consulting with the enemies of his Maiesty and the State, for the ruine and destruction of both, (which you maske vnder the glorious titles of honour of our Sauiour, common saluation, vnity, peace, reconciliation, seruice to his Maiesty, good of his kingdome,) you neither performe the part of a good Common wealths man, not yet of an honest man, & consequently indanger (as farre as in you lieth) not onely the happinesse of the State in which you liued, & Church in which you were baptized, but of your owne together with them: but aboue all a marueile it is, that acknowledging your selfe a member of the Church of Rome, you notwithstanding still pro­fesse your selfe a Minister of the Church of England, since your common opinion of vs is, that amongst vs there is no lawfull cal­ling to the Ministery, no suc [...]ession or conferring of holy Orders, no Ephod, no Teraphim, but that our Ministers are in the state of Lay-men and none other. Of this cunning dealing, I can con­ceiue none other reason, but that you may with more ease, and least suspition, conuey your poyson into the readers minde.

B. C.
2.

And although it be sufficient for a man of my profession to respect onely matters of heauen, and of another world: yet because this world was made for that other,That is, you haue put off a Di­uine to put on a Statesman, but the prouerbe is, Monachus in aula, piscis in arido, and your owne saying is, that false Religion is but a policie for the temporal ser­uice of Princes. I haue not regarded mine owne e­state, that I might respect your Maiesties therein: And after long and serious meditation what religion might most honour your Ma­iestie euen in this world, I haue conceiued vndoubted hope, that there is no other Religion that can procure true honour andWhat secu­ritie did it pro­cure to Henry the IIII. and the 7. Emperours, or to Chilperike, Phil. leb [...]l, Lewis the XII. or the 2. last Hen. of France, and if there be no securitie, but in that religion, what religion is that, which will admit of no security in any but it selfe? secu­ritie to your Maiestie, and your posteritie in this world, but the true Catholike Roman Religion, which was the very same, whereby all your glorious Predecessours haue beeneThey were aduanced by the grace of God, and their owne right, not by the Roman Religion, which in a maner is all one with the Bishop of Romes authoritie, by which Histories recorde how king Iohn and di­uers other his Maiesties predecessours aswell of England as France, and Scotland haue bene aduanced and pro­tected. aduanced and protected on earth, and are [...]uerlastingly blessed inWhy then, if the Roman Religion had remained amongst vs, should they still haue beene pray­ed for, as if they had remained in Purgatorie. heauen.

G. H.
2.

The deuill howbeit he be rather a Polititian, then of any o­ther profession, yet when he came to tempt our LORD tooke vpon him the habite of a Diuine: but you in tempting the LORDS annointed, lay aside the habite of a Diuine, and who­ly take vpon you the person of a Polititian: But herein if I should tell you, you played Phormioes part before Hannibal, you would thinke your deepe Policie much impeached. Now as you differ from the Deuill in that he turned himselfe in ap­pearance into an Angel of light, being indeede a Spirit of darkenesse, but you being an Angel in profession, turne your selfe into a tempter: so in this you both agree, as if you had learned your methode from him, and proposed him as your [Page 69] patterne, that as hee being beaten from Scripture, betooke himselfe (as being his last refuge) to the shewing of the king­domes of the world, and the glorie of them to our Sauiour, promising him all, if hee would but fall downe and worship; so you perceiuing belike all other arguments to bee spent in vaine, at length you purpose to try what vse may bee made of the deuils last motiue, by promising his Maiestie all worldly ho­nor and securitie for himselfe and his posteritie, if he would but fall downe and worship your Lord the Pope: but as the deuil pro­mised that which was none of his to giue; so doth your Lord too, in the disposing of those kingdoms, and the glory of them which no way belong vnto him, except it bee by the title of being heire apparent to the god of this world, and the prince that ruleth in the aire: but were it not for feare of interrup­ting of your deepe and serious meditations, I should make bold to put you to the question, whether these were the baits that Saint Peter angled with to catch soules, or the weapons that Saint Paul fought with when he professed, that they were not carnall, but mightie through God to cast downe holdes: they proposed not honour and securitie to the disciples of CHRIST, but hazard and basenesse.

I insist the longer vpon this argument because the whole following discourse is stuffed with nothing else but reasons of this nature, as if in the profession of Religion, not the sinceri­tie and trueth of it were so much to be regarded, as those secu­lar and temporall commodities which sometimes attend it, as the shadow doth the bodie. His Maiesties owne words to his sonne of fresh & blessed memorie touching this point are most remarkeable, worthy to be written in letters of gold, and to be ingrauen in a pillar of brasse or marble. [If (sayeth he) my conscience had not resolued mee; that all my Religion presently professed by mee and my Kingdomes, was grounded vpon the plaine words of the Scripture, without the which all points of Reli­gion are superfluous, as any thing contray to the same is abominati­on, I had neuer outwardly auowed it for pleasure or awe of any flesh.]

I take his meaning to be either for loue, or feare of any mor­tall man, or rather for any worldly and fleshly consideration, [Page 70] whether it were to gaine and make aduantage by entertaining and embracing it, or to loose and suffer disaduantage by reie­cting and opposing the contrary.

I speake not this as if (by Gods grace) as much and more, both honour and securitie did not waite vpon our Religion as vpon the Romish, but onely to shew that these are no suffici­ent inducements to draw so much as a priuate man, much lesse to mooue the diuine and noble spirit of a Christian prince, (specially such a prince as hath often shewed himselfe able to iudge of reasons of a higher straine) to the accepting of a new beliefe, and another forme in the seruice of God, but only the plaine demonstration and cleare euidence of the truth of that beliefe and necessitie of that forme.

B. C.
3.

The first reason of my hope is, the promise of God himselfe to blesse and honour those that blesseAll this must be vnderstood of the Church of Rome, which first curseth, and then by all meanes labou­reth to confound such as oppose a­gainst her, impu­ting her owne deuillish plots to Gods working. his Church, and honour him, and to curse and confound those that curse his Church and dishonor him; which hee hath made good in all ages. There was neuer any man, or Citie, or State, or Empire so preserued and aduanced, as they that haue preserued the vnitie and aduanced the prosperitie of the Church of Christ, nor any been made more miserable and in­glorious then they that haue dishonoured Christ, and make hauocke of his Church by Schisme and heresie.

G. H.
3.

To grant that which you assume, that the Church of Rome is the onely true Church; this argument drawen from temporall blessings is sometimes false, vncertaine alwayes: and your as­sertion, that neuer any man, or Citie, or State was preserued & ad­uanced, as they that haue pres [...]rued the vnitie, and aduanced the prosperitie of the Church of Christ, is very broad and too large, [Page 71] considering it extends euen to Solomon himselfe, who though hee aduanced the Church, yet can it not properly bee said that hee aduanced the Church of Christ, nay out of the Church who were euer more prosperous & succesfull in their affaires, then Augustus and Traian? Of the former of whom it is said, that he found Rome of Bricke, and left it of Marble: of the la­ter that hee raised the Romane Empire to the highest pitch of glory, and spread the power of their Command vnto the far­thest borders, and largest circuit that euer before or since hath by them been possessed: for the kingdome of Dacia hee sub­dued, Armenia, Parthia, and Mesopotamia made subiect, Assy­ria, Persia and Babylon conquered, passed Tygris, and stretched the confines of the Romane Empire vnto the remotest domi­nions of the Indies, which neuer before that time had seene the Romane Banners, or so much as heard of their name; besides his morall vertues were such, that in the choyce of a new Em­perour, they euer wished for one more happie then Augu­stus, better then Traian: and yet this man with whom for out­ward prosperitie no Christian Emperour can bee balanced, was not only out of the Church, but an enemie to it, & raised against it the third, and one of the hotest persecutions of the tenne. For further proofe hereof, I referre the reader for this point to S. Augustines first 10. bookes of the Citie of God, and surely he that shal duely consider the flourishing greatnesse of the Assy­ rian and Grecian, but especially theSee Lipsius his admiranda or de magnitudine Re­mani Imp. Romane Monarchy, will ea­sily discouer the lightnesse of this reason, and the vanitie of the assertion. I speake not to detract from the Christian and true­ly Catholike religion, euen in regard of outward blessings, but onely to proue that God bestowes them sometimes vpon the good, thereby to shew that absolutely and in themselues they are not bad: sometimes againe vpon the bad, to shew that in themselues they are not good, and takes them sometimes from both, to shew that in their owne nature they are indifferent.

B. C.
4.

If I had leasure, and bookes, it were easie for mee to enlarge this point with a long enumeration of particulars: but I thinke it needlesse, because I cannot call to mind any example to the contra­rie, except it be the State of Queene Elizabeth, or some one or two others lately fallen from theIt is rather Rome that is fal­len from the vni­tie of Christs Church. vnitie of the Catholike Church, or the State of the great Turke, that doth still persecute the Church of Christ, and yet continues in great glory in this world: but when I consider of Queene Elizabeth, I find in her many singularities; she was a woman, and aYou are som­what more fauo­rable to her here­in, then Bocius in his 12. booke and 3 chapter of the signes of the Church; Terenixa passim pradicatur ex illicito coitu, ac propterea, fuitince­mitijs Angliae pub­licis decretum vt illi defunctae in reg­no possent succede­re ex huiusmodi concubinatunati. A most malici­ous lie. mayden 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 dayes were ended: she came vpon theShe came vp­on the religion professed and e­stablished in her sisters reigne, which you call remainders of de­uotion, and wee denie it not: but how comes it to passe that her sister was so vnfortunate, if the onely comming vpon her remainders made Q. Elizabeth so happy? remainders of deuotion and Catholike religion, which like a Bowle in his course, or an Arrow in his flight, would goe on for a while by the force of the first moouer, and shee had a practise ofThat which you cal maintaining of warre amongst her neigh­bours, his Maiestie in her ensuing Epitaph termes the relieuing of France, and supporting the Netherlands: hee might iustly haue called it the setting vp of a iust King in his owne kingdome, and the freeing of a free Estate from the vniust vsurpation of a forreine power. maintaining warres among her neighbours, which be­came a woman well, that she might be quiet at home, and whatsoe­uer prosperitie or honour there was in her dayes, or is yet remai­ning in England, I can not but ascribe it to the Church of Rome, and to Catholike religion, which was for many hundred yeeres toge­ther the first mouer of that gouernment, and it is still in euery setled kingdome, and hath left the steppes and shadow thereof behinde it, which in all likelihood cannot continue many yeeres without a newFor feare of failing, wee are yeerely supplied with a new Mission of shauelings from the fountaine: but sure I am perswaded if this current were stopped, our peace and prosperitie would be both more honourable and certaine then it is. supplie from the fountaine.

G. H.
4.

Why you should ioyne Queene Elizabeth with the great Turke, I see no reason, but onely for the iustifying of Rainolds his booke of Caluino Turcisme. Otherwise a marueile it is that you would instance in her happinesse, whom the Pope in his Briefe declared amiserable woman, and yet her gouernement was not more happie, then her sisters (who notwithstanding shee submitted her necke to the Romane yoke) was vnfortu­nate, howbeit in her owne disposition, she is reported to haue been a gracious and vertuous Lady, instance may bee brought in the bringing in of a forreiner, the frustrating of the great hope of her conception, her short and bloody reigne, extraor­dinary dearths, and hurts by thunder, and fire, and lastly the losse of Calis, the last footing wee had in France, being held by her predecessors the space of about 250 yeeres: whereas Queene Elizabeth oppugned and accursed from her very Cradle by the Church of Rome, their thunderbolts returned vpon their owne heads, and her selfe like a tender plant after a thunder shower prospered the more, and being no lesse full of honour then dayes, she was gathered to her fathers as a ripe sheafe of corne that is carried into the barne, in so much that her Successour our most renowned SOVERAIGNE, in ad­miration of her singular vertues and excellencies, erected to her euerlasting memorie a princely Monument in the magnifi­cent Chappell of her grandfather Henry the seuenth; inscri­bed with this ensuing Epitaph of her greatnesse.

Which I haue the rather set downe at large, aswel for the re­uerence I bare her memorie (in whose reigne it is not the least part of my comfort that I was borne and baptized) as to com­mend to posteritie his Maiesties Royall disposition, in giuing her right so farre, as were it not authorized by his princely te­stimonie, future ages would thinke it fabulous, but specially to shew that hee ascribeth all her honour and prosperitie, not to the Church of Rome, as M^r. Doctor doth, or to the religion by him called Catholike, but to her deuotion and pietie, and the restoring of religion to its primitiue syncerity: For with it as shee made the entrance of her reigne, so doth hee of her Epi­taph, both esteeming it as the head spring from whence all that ensuing happinesse did flow and was deriued; neither can it in mine vnderstanding bee otherwise ascribed to Rome, then in granting that the reputation and renowne which shee wanne was in part gained and much increased by escaping (through Gods especiall prouidence euer watchfull ouer her) the ma­nifold treasons, and frustrating the barbarous attempts that were hatched at Rome, and to bee acted by Romish vassals, as­well against her person as estate: which made her greatest e­nemies confesse [the finger of God is heere] and surely had not Rome endeauoured by might and maine to quench and eclips [...] her light; witnesse the Bull of Clement the 7^th, while shee was yet in her mothers wombe, and afterward of Pius and Sixtus, and Cardinall Comoes letter to Parrie, and Cardinall Allens booke to the Nobilitie of England in the yeere 1588. I am clearely of opinion the beames of her honour had not shined so clearely and gloriously to the world, as they did. Lastly, those singularities which you bring of being a woman, a maiden Queene, and the last of her Race, they were indeed aduantages of admiration: but such in my iudgement, as rather shew that [Page 76] shee was blessed from heauen, then by any earthly meanes, in as much as liuing and dying both without the helpe of an hus­band, and hope of an heire from her owne body, she notwith­standing proiected and effected so great matters, and so much good to the State she gouerned.

B. C.
5.

As for the honour and greatnesse of the Turke and other Infidels, as it reacheth no farther thenThat is, as far as the drift of your reason pro­posed in the 2. and 3. Section of this Chapter. this life, so it hath no beginning from aboue this world. And if we may beleeue S. Ambrose in Luc. 4. & alib [...], those honours areTo conferre is not properly by a bare permission, but by donation. conferred rather by Gods permission, then his donation, being indeed ordained and ordered by his proui­dence, but for theKingdomes may be bestowed vpon wicked men for many o­ther reasons be­sides the sinnes of the people: as to be a scourge to other States, or for some other temporall seruice which either their predecessors had done or thē ­selues might doe▪ or lastly as S. Ie­rome notes, God thereby inuites them by his bounty that thē ­selues should bee conuerted from their owne sins. See T. Fitz [...]herbert of this poi [...]t in his treatise of Policie and Religion, part. 1. ca. 17. sinnes of the people, conferred by the Prince that ruleth in the ayre. 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 guarde of anHis ordinary guarde in Constantinople, and there about, are but 24. thousand, and though many of them be taken from the breasts of their Christi­an mothers, yet is it not the greatest part as you auouch. hundreth thousand Souldiers, whereof most of them know none other Parents but the Emperour, the tenure of all his Subiects, who holde all in Capite, ad voluntatem Domini, by the seruice of the Sword, their enioyned si­lence and reuerence in matters of Religion, and their facility in ad­mitting other Religions, aswell as their own to the hope of saluation and to tolerate them, so that they be good Subiects.Their facilitie in admitting other religi­ons aswell as their owne to hope of Saluation, should in reason rather weaken their Empire then fortifie it, and those other principles of great importance rather serue to make a tyrant, then to increase or maintaine a temporall Christian gouernement. These and such like are principles of great importance to increase an Empire, and to maintaine a temporall State: But there is no State in Chri­stendome that may endure these Principles, vnlesse they meane to turne Turkes also, which although some be willing to doe, yet they will neither 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 doeth

G. H.
5.

You might with the Turke aswell haue ioyned the King of China, the Sophie of Persia, the Chame of Tartarie; the great Magore, Presbiter Iohn & the like, whose estates few Christian Princes exceede, or can match in riches and greatnes: But that they should haue their estates Conferred on them by the Prince that ruleth in the aire, neither Ambrose affirmes it, nor is it in it selfe true▪ Saint Ambrose his words are these, A Deo, potesta­tum ordinatio, amalo, ambitio potestatis: The ordaining of the power is from God, but the ambitious desire, not the conferring of it, from the diuell. Indeed it is his challenge in that chapter, [To whom­soeuer I will, I giue it,] speaking of the power and glory of earth­ly Kingdomes; but it is the voice of God speaking in the per­son of wisedome,Rom. 13. in the 8^th. of the Prouerbs, [By mee Kings raigne,] and Saint Paul teacheth vs, [There is no power, such as himselfe liued vnder, but of God,] to which purpose it is well sayd of S. Augustine (whom M. Doctor pretendeth to follow most among the ancients) [Qui dedit Mario, De Ciuit d [...]i. lib. 5. Cap. 21. ipse & Cesari: Qui Augusto, ipse & Neroni: Qui Vespasiano vel patri, vel filio, sua­uissimis imperatoribus, ipse & Domitiano crudelissimo: & ne per singulos ire necesse sit, Qui Constantino Christiano, ipse apostatae Iu­liano: Hee that gaue it to Marius, gaue it to Caesar: He that gaue it to Augustus, gaue it to Nero: He that gaue it to Ves­pasian▪ the father or his sonne most sweet Emperours, gaue it also to Domitian the most cruell: and that I should not need to reckon vp the rest in particular, He that gaue it to Constantine the Christian, gaue it to Iulian the apostata.] So then in Saint Augustines opinon God did not onely order those honours by his prouidence, as you would haue it, but conferre them by his bounty. Neither haue we any reason to thinke, but that he who called Cyrus his Shepheard and his Anointed, and gaue him the treasures of darkenesse, and assured Nabuchadonosor by his Prophe [...], that himselfe had giuen to him a Kingdome, and power, and strength, and glorie, may as truely bee sayd to haue [Page 78] conferred that gouernment vpon the Turke which now he holds. But it seemes you aime through the Turkes sides to strike at Queene Elizabeth, and through her at King Iames, Infidels and Heretikes being in the Roman language ranked together: So that their king domes being not by Gods donation, they might lie loose, and by occasion fall as it were by excheate to his ho­linesse gift. Your reasons of the largenesse and long continuance of the Turkish Empire are as farre from the purpose, as your whole discourse is from any sound Diuinitie: for not to stand vpon the sifting of the trueth of them, which in some of them may not vniustly be questioned, your inference is that such principles are of great importance to increase and maintaine a tem­porall estate: But the point is, whether any can be of sufficient importance to vphold any estate, when God for the dishonou­ring of his CHRIST is purposed to ruine it, and as the Psal­mist speakes [of a fruitfull land to make it barren for the iniquity of the people that dwell therein] before you speake of a Supernaturall iudgement of God in destruction, and here of a Naturall and humane inuention for preseruation, which can hold no more proportion with the former, then a Venice glasse with an yron pot, or an earthen vessell with a brasen. Lastly, what states you should meane that are willing to become Turkish, I know not; but what they are that inioy their estates in capite Ecclesiae ad voluntatem Domini Papae, and enioyne the greatest silence, and outward reuerence in matters of Religion, and withall are content to admit the toleration of Iewes and Turkes too, in their Dominions, rather then of Christians, your selfe when you wrote this could not bee ignorant. Nay, some of the Popes themselues, as namely Alexander the VI. and Paulus the III. if we may credite Thuanus, had secret commerce with the great Turke against the Christian Princes, and the former of them, if Iouius, and Guicciardin mistake not, tooke vnder hand of the Turke Baiazets two hundred thousand Crownes, to kill his brother Gemen. And Alexander the III. wrote to the Soldan, that if he would liue quietly, he should by some sleight murther the Emperour Frederike Barbarossa, and to that ende sent him the Emperours picture.

B. C.
6.

It is most true which I gladly write, and so giue out with all the honour I can of your Maiesty, to speake that I thinke 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 theSince it was first a Church, there were neuer so many able la­bourers in it, nor religiō so sincere­ly preached and professed, as by Gods grac [...] it is at this day: so that it rather de­serues the name of a body, and yours of a sha­dow. shadow thereof that 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 Maiesty so much, as not to suffer you to die out of the body of his true Catholike Church; and in the meane time to let you vn­derstand, that all honour that is intended to him byBy Schisme and Heresie you vnderstand schis­matikes and he­retikes, and among them you ranke his Maiestie: Such is the great▪ honour you doe him, as the Iewes dealt with Christ, so doe you with his annointed, they said, Haile King of the Iewes, and they [...] him with the [...]r rods. Iohn 19. 3. schisme and heresie, doth redound to his great dishonour, both in respect of his realla, and of his mysticall body.

G. H.
6.

You honour his Maiesty much indeed, in giuing out that he imbraceth a shadow in stead of a substance, as Ixion did a cloude in stead of Iuno, and Iacob bleare-eyed Lea in stead of Rachel, but in trueth of the Church of Rome wee may safely say, that with Esops dog in snatching at the shadow, she hath lost the sub­stance of religion, she hath so couered ouer all the parts of di­uine seruice with the leaues of ceremonies, that hardly is the fruit it selfe to be seene, she hath so bepainted the face of Gods worship, that not easily is the natiue complexion thereof to be [...]ound. The Poet spake it of the women of his time, Pars minima est ipsa puellasui. But we may more truely affirme it of the Romish religion, her ornaments and apparell are such, that a man may seeke Rome in Rome, and her religion in her religion, and not find either. I will giue but one instance for all. Bellar­mine [Page 80] in the conclusion of his controuersies of the Sacrament of Baptisme, maketh no lesse then twelue ceremonies to march before it, fiue to assist, and fiue to hold vp the traine, of which some are profane, the greatest part ridiculous, and few or none (wherein wee differ) so much as knowen to the primitiue Church. Now if the Church of England haue scowred off the drosse, and pared away the superstition, and nouelty, retaining the substance, together with the most comely and ancient ce­remonies, aswell in this Sacrament, as in other parts of diuine seruice, and his Maiesty follow her therein, shall he therefore be sayd to imbrace the shadow and not the body? whereas in truth if euer King of England embraced the body of religion without respect to the shadow of vaine and needlesse ceremonies, it is his Maiesty, which while he doth, there is little feare (by Gods grace) of his dying out of the body of Christs true Catholike Church, whose head is, not the Bishop of Rome, but Christ himselfe, vnderstood in the 10. of S. Iohns Gospel [and there shal be one sheepefold and one sheepeheard.]

B. C.
7.

For his reall body is not (as the vbiquitaries would haue it) euery where, aswel without the Church as within, but only where himselfe would haue it, and hath ordained that it should bee, and that is a­mongst his Apostles, and Disciples, and their successours in the Ca­tholique Church, to whom he deliuered his Sacraments, and promi­sed to continue with them vntill the worlds end: So that though Christ bee present in that Schisme, by the power of his dietie (for so he is present inObserue the moderation of this reconciler, who would beare the world in hand that Christ is none otherwise pre­sent among vs in our Churches, then he is among the deuils in hell. hell also) yet by the grace of his humanity (by par­ticipation of which grace, onely there is hope of saluation) hee is not present there at all, except it beIf they shall say vnto you, Be­hold he is in the secret chambers, beleeue it not. Mat. 24. 26. in corners, and prisons, and places of persecution: and therefore whatsoeuer honour is pretended to be done to Christ in schisme and heresie, is not done to him, but to his vtter enemies.

G. H.
7.

By the reall body of Christ, I suppose you vnderstand the na­turall, his mysticall body being also reall, but not naturall: and I see not but this naturall body may as well bee euery where (wherein you taxe the Vbiquitaries) as in heauen and on earth, and vpon earth in tenne thousand places at the same instant, which the Church of Rome maintaines: but it seemes by con­fining of him to the Church on earth, your purpose is to exclude him from heauen; and surely mine opinion is (God forgiue me if I thinke amisse) that a great part of those who professe his naturall body to be here, doubt much of his being there. And for the grace of his humanitie (as you call it) thus much no Christian man will denie, that when Christ sanctified his owne flesh, giuing as God, and taking as man the holy Ghost, he did not this for himselfe onely, but for our sakes, that the grace of sanctification and life which was first receiued in him, might passe from him to his whole race; as malediction came from Adam vnto all mankinde. That which quickeneth vs is the spirit of the second Adam, and his flesh that wherewith hee quickneth; our corruptible bodies could neuer liue the life they shall liue, were it not that here they are ioyned with his body which is incorruptible, and that his is in ours as a cause of immortality, and as little doubt there is but that this vitall and sauing grace which flowes from the humanitie of Christ, is imparted vnto vs by meanes of the Sacraments, they being sen­sible instruments for the conueying of those blessings to our soules, which are in themselues incomprehensible. And for that Sacrament which is most properly said to impart life vn­to the receauer (as the other doth food and sustenance) it is ac­knowledged by those very men, who are otherwise most bit­ter and vncharitable towards vs, that children baptized with vs, are thereby made capable of eternall saluation, as far forth as if they had receiued that Sacrament in that Church, & after that forme which they cal Catholike, & cōsequently you are infor­ced [Page 82] (out of the strēgth of your own principles) to grant (how­beit out of malice you labour to denie it,) that the grace of Christs humanity is not onely present with vs in corners and prisons among your complices, but in our publique congregations in a more speciall manner, then by the power of his dietie, by which he is as wel present among the diuels in hell, as among the Pope & Cardinals, assembled in consistory for the subuersion of states and ruine of kingdoms: yet to affirme, that he is none o­therwise present in that Church (except in corners and prisons and places of persecution) but onely by the power of his dietie, and not at all by the grace of his humanity, I will neither be so vnaduised as to deliuer, nor so vncharitable as to conceiue; howbeit I haue good reason both to conceiue and to deliuer thus much, that the honour which you pretend you doe him in your will-wor­ship, cannot but redound to his great dishonour, nay our as­surance is, that being successours of his Apostles and Disciples in doctrine, as you are of the Pharises in traditions, the promise of his presence to the worlds end, as well by the sanctification, as the direction of his holy Spirit, is rather made to vs then you.

B. C.
8.

And for his mysticall body, which is his Church and King­dome, there can bee no greater dishonour done to Christ, then to maintaine Schisme and discention therein▪ What would your Ma­iestie thinke of any subiects of yours, that should goe about to raiseWho are more guilty of this, then your Priests and Iesuites? ciuill dissention or warres in your Kingdome, and of those that should foster and adhere vnto such men? It is the fashion of all re­bels when they are in armes toWas not this the pretence of Thomas P [...]r [...]y Earle of Nor­thumberland, and Charles Neuill Earle of Westmerland, when they tooke armes, and raised forces against their Soueraigne in the yeere 1569. and yet sent out Proclamations and Commissions in her name? which notwithstan­ding they ceased not to bee Popish traitou [...]s, howbeit the Spanish expurgatory index labours to cleare them from that imputation, as also the Earle of Desmond, and a notorious traitour of Ireland, by rasing that [...]estimonie of them in M. Cambden, who iustly records them so to posterity. pretend the safety of the king, and the good of the countrey; but pretend what they will, you cannot ac­count such men any better then traitours; and shall we beleeue that [Page 83] 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 by re­formation, doe nothing els butWho haue serued their own turnes most, and raised more sedi­tion, the Clergy of Rome, by their vniust vsurpati­on, or the Cler­gie of England by their iust refor­mation, I leaue to the world to iudge. serue their owne turnes, and di­stract his Church, that is his kingdome on earth by sedition? or shall wee thinke that hee will not in time reuenge this wrong? verely hee seeth it, and doth regard it, and will in time re­uenge it.

G. H.
8.

Wee as willingly grant, as you are ready to prooue, that a great dishonour is done to Christ, by maintaining Schisme and dissention in his Church, which ought to bee without seame, as his coat. But we demand, who were the authours of this Schisme? they which departed not frō the Church it selfe, but from the corruptions thereof, or they who stiffely main­taining those corruptions, inforced this departure? when Ia­cob was driuen to depart from Laban by his ill vsage, was the breach in Iacob, or in Laban? when God commaundeth his people to goe out of Babylon lest they should partake of her sinnes and plagues, doeth the going out of the people make a Schisme, or the sinnes of Babylon? It is true that wee haue forsa­ken that society which wee held with Rome, but no farther then Rome it sel [...] [...]ath forsaken Christ: and howsoeuer shee pretend the hon [...] of Christ, as rebels doe the name of the King and State, yet in trueth she is Antichristian in persecuting the members of Christ, and as in many other things, so chiefly in challenging that vniuersality of power and infallibility of iudgement to her selfe, which is onely due to our Sauiour. And shall we thinke that he will not in time reuenge this wrong? It cannot be but that [her sinnes are come vp to heauen, and God hath remembred her iniquities, and in due time that command will take place, Reward her as she hath rewarded you, and giue her double according to her workes, and in the cup that shee hath filled to you, fill her the double; in so much as she glorified her selfe, [Page 84] and liued in pleasure, so much giue ye to her of torment and sorrow: for shee saith in her heart, I sit being a Queene, and am no widow, and shall see no mourning▪ Therefore shall her plagues come at one day, death, and sorrow, and famine, and shee shall bee burnt with fire: for strong is the Lord God, which will condemne her.] And thus our assurance is, that your threats shall returne vp­on your selues, verily hee seeth it, and doth regard, and will in time reuenge it.

B. C.
9.

But IThis is the hope and prayer o [...] you all, as long as you want st [...]ength, but if you had that once, we should quickly heare you change your note, and sing another song. In the meane time we can account your prayer none other then as theirs in the last Psalme, saue one who haue the praise of God in their mouth, and a two edged sword in their hands, either be what you would seeme, or seeme to be what indeed you are. hope and pray that hee will not reuenge it vpon you nor yours: but rather that he will shew that your desire to honour him, is accepted of him, and therefore will mooue you to honour your selfe and your posterity, with bestowing the same your fauour vp­on his Church in the vnity thereof, which you doe now bestow in the Schisme, and that hee will reward both you and yours for the same, according to his promise, not onely with euerlasting glory in heauen, but also with long continued temporall honour and secu­rity in this world, and this is the first reason of my hope grounded vpon the promise of God.

G. H.
9.

You are herein somewhat more manerly in words, though litle lesse malicious in heart then D^r. Bishop, a bird of the same feather, who in an Epistle directed in like manner to his MA­IESTIE as yours is, spares not to speake out, but tels him plainely [when they see no hope of remedie, the state being now set­led, and a continuall posteritie like to ensue of one nature and condi­tion, [Page 85] God knoweth what that forcible weapon of necessitie may con­straine and driue men vnto at length:] But thankes be vnto God the Father of our Lord Iesus CHRIST, who hath so fixed and stablished the Royall heart of our gracious Soueraigne, as that neither his bloodie threates, nor your sugred promises, can moue it one point from the center of that trueth which him­selfe hath still professed, and in which his posterity are trai­ned vp. And thus the weakenesse of the foundation, vpon which the first reason of your vaine hope is grounded, is disco­uered. God in his promises is alwayes most sure, but this your reason pretended to be grounded thereupon most vnsure, since neither the true Religion is found at this day in that Church which you call Catholike▪ neither are temporall blessings al­wayes annexed to that Religion which is indeed true. Thus much you might haue learned of Hall the Iesuite, who after the discouery of the Powderplot, recites vnto Littleton for his com­fort certaine examples of Heretikes ouercomming Catho­likes in battell, and Infidels ouerthrowing Christians, or of father Robert Parsons in his Replie to his MAIESTIE tou­ching Queene ELIZABETHS happinesse; [outward felicities (saith hee) are worldlings arguments, no necessary improuements of Gods blessing,] howbeit Father Robert Bellarmine makes it one of the 15. and Bozius one of his 100. notes of the true Church: but much rather and better might you haue learned it of the Prophet Dauid, who was so sorely perplexed with this point, that till he went into the Sanctuarie of God, and there vpon consultation with him vnderstood the reason of it, hee was well nigh at his wits end, saying to himselfe in a kinde of despaire, [Psal. 73. Then haue I clensed mine heart in vaine, in vaine haue I washed mine hands in innocencie.] Yet if the argument were infallible, God hath approued the trueth of his Maiesties Religion by those manifold outward blessings and miracu­lous deliuerances, which of his merc [...]e hee hath vouchsafed him: So that his Maiestie might iustly take vp that of the same Prophet in another place, [Psal. 103. Blesse the Lord, O my soule, and for­get not all his benefits: who redeemeth thy life from destruction, who crowneth thee with louing kindnesse, and tender mercies] and our [Page 86] hope and vnfained prayer to God is, that whiles his Maiestie ceaseth not in this maner to honour God, God will not cease in like maner to honour him and his posteritie, with many blessings in this world, and in the next with eternall happinesse.

B. C.
10.

TheIn the front of this reason, you seeme to dis­stinguish it from the former, but in the pursuit of this Section you meerely con­found them. second reason of my hope that Catholike Religion may be a great meanes of honor & security to your Maiesties posteritie, is ta­ken from the consideration of your neighbors, the Kings and Princes of Christendome; among whom there isIn saying so, you cannot but put his Ma­iestie to rebuke also, there being the like, & none other reason of him and of other Kings, who haue disclaimed vnion with Rome. no state ancient and true­ly honourable, but onely those that are Catholike: The reason whereof I take to be, because theI meruaile much where those rules were to be found, for the space of the first 300. yeeres after Christ, and whether y^e great­nesse and Maie­sty of the great Turke, or King of China be not be­yond all the rules that Catho­like Religion de­liuereth in that kind. rules of Catholike Religion are Eternall, Vniuersall, and Constant vnto themselues, and with all so consonant to Maiestie, and Greatnesse, as they haue made and pre­serued the Catholike Church reuerent and venerable throughout the Christian world for these thousand and sixe hundred yeres, and those temporall states that haue beene conformable thereunto haue beene alwayes most honourable, and so are like to continue vntill they hearken vnto Schisme. And as for those that haue reiected and op­posed the rules of Catholike Religion, they haue beene driuen in short time to degenerate, and become either tyrannicall or popular. Your Maiestie I know doth abhorre tyrannie, but if Schisme and Heresie might haue their full swinge ouer the Seas, the very shadow and reliques of Maiestie 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, and his Saints in the Church, will, when they feele their strength make no bones to What they are that despise gouernement, and speake euill of those that bee in authoritie, his Maiestie is not now to seeke. violate the Maiestie of the King, and his children in the common wealth.

G. H.
10.

Hauing opened your entrance to a second reason in shew, but indeed the same with the former, you tell vs that among all the Kings and Princes of Christendome, there is no state ancient and truely honorable, but onely those that are Catholike; wherein you doe the King of Denmarke and Sweden, specially the for­mer, great honour, in consideration belike of his neere alliance to his Maiestie, as also to all the secular Princes of Germanie, (the house of Austria and the Duke of Bauaria onely excep­ted) and among the rest the Prince Elector Palatine of Rhine, his Maiesties sonne in law is most bound to thanke you, and it seemes you conceiued so much by intending your iourney to Hydelberg: and good reason you should haue been welcome, considering you make both him and all the rest of the Kings and Princes of Christendome that haue forsaken Communi­on with the Church of Rome, to bee both base and tyran­nicall: wheras I may be bold to say it, that at this day there are none more moderate in their gouernments, then those whom you call Schismatikes, and of them the greatest part were neuer so flourishing, as since they renounced societie with that Church, specially the Heluetians and Belgians, in whom you instance, being growen more rich, more powerfull and politike in their affaires, then euer before: And for popularity the Heluetians had it long before any change of religion, and those very Cantons which call themselues Catholike, retaine that forme and none other vnto this day: And for the Belgians it appeares by the Prince of Orenge his Apollogie, that they e­uer challenged their freedome as due by the Capitulations be­tweene them and their gouernours the Dukes of Burgundy, and now at last after so much Christian blood spilt (as all the world knowes) in the Articles of peace concluded betweene the King of Spaine and them, they are declared a free State. Now whether they make any conscience of profaning the Maie­stie of God, let their published Confessions which testifie, and [Page 88] hee that compares their practise with that of the Italians, may easily iudge of the tree by the fruits, whether wee regard the prophanation of his Maiesty in the blaspheming of his Name, or the disgracing of his word, or the vnsanctifying of his day; & for his Saints they all agree (I speake for the maine body of their guides and professours) in giuing them as much honour as they are lawfully capable of, or would themselues willingly receiue; and if this bee the heresie you meane, wee professe it hath had its full swinge ouer seas already, but doe not yet per­ceiue that ther [...]by the Maiestie of our King is any way violated, but rather strengthened and increased. Lastly, whereas you tell vs that you take the reason of all this to bee, because the rules of Catholike religion are eternall, vniuersall and constant to them­selues; I graunt there is and ought to be a mutuall dependance betwixt religion and ciuill policie, the one both giuing and re­ceiuing life and strength vnto, and from the other: yet true re­ligion medleth not so much with the temporal state, as to hin­der or further the proceedings of it, otherwise then by the force of the word and the power of Ecclesiasticall censures: but that which you call the Catholike religion, hath (like the Iuie that growes into the wall) so incorporated and intwisted it selfe into the bowels of those States where it is setled, that it can hardly bee rooted out, or remooued without endangering the bodies of the States themselues, which cannot but giue vs iust occasion to suspect, that it is for the most part in the points controuersed betweene vs, nothing else but a policie inuented of men, to serue their owne turnes. And consequently accor­ding to your owne rule set downe in the second Section of your first chapter, a false and counterfeit religion. And in trueth when wee shall come to examine the rules of that Church, wee shall finde that they are not so consonant to the Maiestie and great­nesse of temporall Princes, as you pretend, but rather tend to the trampling of their Maiestie vnder foote, and laying their honour in the dust, and to the aduancing and raising of the greatnesse of the Bishop of Rome to the vtmost pitch and pos­sibilitie of height. Some of these rules which make so much for the Maiestie of Kings are brought by Bellarmine, and by his [Page 89] Maiestie truely obserued and quoted in the latter end of his Apologie for the Oath for Allegeance, which because they are so pat to this present purpose, I will craue pardon to borrow and annexe hereunto: they are twelue in all, a fit number for the Ie­suites Creede, or to make vp a full Iury to passe a verdict vpon M^r. Doctors Assertion.

De La [...]ci [...] ▪ cap. 7 That Kings are rather slaues then Lords.

De Ponti. Ro. lib. 1. cap. 7. That they are not onely subiects to Popes, to Bishops, to Priests, but euen to Deacons.

Ibidem. That an Emperour must content himselfe to drinke, not onely after a Bishop, but after a Bishops Chaplen.

Ibidem & de Cler. cap. 20. That Kings haue not their authority nor office imme­diatly from God, nor his Law, but onely from the law of nations.

De Pontif. lib. 3. cap. 16. That Popes haue degraded Emperours, but neuer Em­perour degraded the Pope: nay, euenLib. 5. cap. 8. Bishops that are but the Popes vassals, may depose Kings, and abrogate their lawes.

De Laicis, cap. 8. That Churchmen are as farre aboue Kings, as the soule is aboue the bodie.

De Pontif. lib. 5. cap. 8. That Kings may be deposed by their people for diuers re­spects.

De Pontif. lib▪ 2▪ cap. 26. But Popes can be deposed by no meanes: for no flesh hath power to iudge of them.

De Pontif. lib. 4. cap. 15. That obedience due to the Pope is for conscience sake.

D [...] Clericis, cap. 28. But the obedience due to Kings is onely for certaine re­spects of order and policie.

Ibidem. That those very Churchmen that are borne and inha­bite in Soueraigne Princes countreys, are notwith­standing not their Subiects, and cannot bee iudged by them, although they may iudge them.

Ibidem. And that the obedience that Churchmen giue to Princes [Page 90] euen in the meanest and meere temporall things, is not by way of any necessary subiection, but onely out of discretion, and for obseruation of good order and Custome.

His Maiesties inference hereupon is this: These contrarieties (saith hee) betweene the Booke of God and Bellarmines bookes, haue I here set in opposition each to other, [vt ex contrarijs iuxta se positis veritas magis elucescere possit:] and thus farre I dare boldly affirme, that whosoeuer will indifferently weigh these irre­conciliable contradictions here set downe, will easily confesse that Christ is no more contrary to Beliall, light to darkenesse, and heauen to hell, then Bellarmines estimation of Kings is to Gods, by whom they are called (as his Maiestie noteth before) 2. Sam. 7. 14. The sons of the most High, nay,Psal 82 6. Gods themselues, 1. Sam. 24. 11. The Lords an­nointed, 2. Chro. 9. 8. Sitting in his throne, 2. Sam. 14. 20. The angels of God, 2. Sam. 21. 17. The light of Is­rael, Isay 49. 23. The nursing fathers of the Church, with innumerable such stiles of honor, wherwith the old Testament is filled; and as for the New Testament, Euery soule is commanded to be subiect vn­to them, euen for conscience sake. All men must be prayed for, but spe­cially Kings, and those that are in authoritie. Rom. 13. 5. The Magistrate is the minister of God to doe vengeance on him that doth euill, 1 Tim. 2. 2. and re­ward him that doth well: yea, we must obey all higher powers, but specially Princes, and those that are supereminent. Rom. 13. 4. Giue vnto Caesar what is Caesars, and to God what is Gods: Matth. 22. 11. So that wee may iustly conclude out of his Maiesties true collections, and iust infe­rences, that the rules of holy Scripture which wee make our principall and onely infallible leuell, aswell in matter of man­ners as of doctrine, are indeed most consonant to the maiesty and greatnesse of Kings; but the rules of that religion which you call Catholike, as they are reported by Bellarmine, (next his Holinesse, the chiefe pillar and Proctor thereof this age hath aforded) most disconsonant and repugnant thereunto. I cannot but wonder then what M^r. Doctor meant to write thus to his Maiestie, who hauing so particularly and exquisite­ly published his mind to the world in this point, it must needs [Page 91] argue grosse ignorance and negligence in him, not to haue read or obserued what was by him written, or a strong pre­sumption of his owne abilitie with one breath of his mouth, or blot of his pen to perswade his Maiesty to the contrary.

B. C.
11.

I knowe well that the Puritans of England, the Hugonots of France, and the Geuses of Germany, together with the rest of the Caluinists of all sorts are a great faction of Christendome, and they are glad to haue the pretence of so great a Maiestie to beNeither the Dutch nor the French acknow­ledge his Maiestie their chiefe. their chiefe; and of your posteritie to be their hope: But I cannot be per­swaded that they euer will or can ioyne together to aduance your Maiestie or your children further then they may make a present gaine by you, they are not agreed of their religion, nor of the prin­ciples of vniuersall and eternall trueth, and how can they be constant in the rules of particular and transitory honour, where there is nul­lum principium ordinis, there can bee nullum principium ho­noris: such is their case, there is a voyce of confusion among them as well in matters of State, as of Religion: their power is great, but not to edification: they ioyne together onlyThey ioyne together against the visible Mo­narchie of the church, or rather the tyranny of the Pope which you call order, but good it can not be, being not from God. against good order which they call the common enemie, and if they can destroy that, they will in all likelihood turne their fury against themselues, and like deuilsI desire to learne where you find that the de­uils torment one another: once we are sure, if they did but helpe to cast out one an­other, their king­dome could not stand. tor­ment, like serpents deuoure one another: in the mean time of they can You seeme to intend the Ne­therlands, which notwithstanding was neuer a kingdome, nor their Bourgers Princes: but how the Pope hath turned the ancient kingdome of the Romanes into a new State, and made himselfe of a Priest, a temporall Prince, wee are not ignorant. make their Bourgers Princes, and turne old kingdomes into new States, it is like enough they will doe it, but that they will euer agree together to make anyNeither can I perswade my selfe that your Catholikes will euer ioine together to make one King ouer them all, though the Iesuites it may be both desire and endeuour it. one Prince, King or Emperour ouer them all, & yeeld due obedience vnto him further then either their gaine shal allure them, or his sword shall compell them, that I cannot perswade myselfe to beleeue: and therefore I cannot hope that your Maiestie or your posteritie can expect the like honour or securitie from them, which you might doe from Catholike Princes, if you were ioyned firmely to them in the vnitie of Religion.

G. H.
11.

His Maiestie neither needes nor desires aduancement from forraine parts, or parties: yet we cannot but acknowledge that those whom you callThe word Geuse in their language signi­fies a begger. Geuses of Germanie (a nicke name first imposed on the Netherlanders by Barlamont a Spanish factor) (who withstood the bringing in of the Spanish Inquisition a­mong them, and vpon occasion of that name, tooke for their deuice a wallet and a dish, with this Inscription; Faithfull to God and the King euen to beare the Wallet: Inferring thereby, that they were better Subiects then Barlamont and his adhe­rents) are more able vpon all occasions to second his Maiestie, specially vpon the Seas, then any other State in Christendome. What seruice they did vs in the yeere 1588. by keeping the Prince of Parma from ioyning with the Spanish fleete, which had swallowed vs vp in conceit, it is well knowen, and no doubt but being confederates and friendly vsed, they would be readie vpon like occasion to performe the like friendly of­fice. And for those whom you call Catholikes, I would know how many of them labor to aduance their confederates farther then it stands with their owne aduantage or reputation.

In matter of Religion the Netherlander, Heluetian, and French differ not at all: and from some States of the higher Germanie, they differ not so much as the French Catholike, from the Romish and Spanish, in as much as the latter admit of the Councell of Trent, the former not so: and againe, (which is another notable and maine point of difference) the former submit the Pope to a generall Councell, the latter not, but as they haue made him transcendent ouer Kings; so haue they ouer Bishops too, not onely single, but assembled in Synode. So that vpon the matter they were as good keepe themselues at home, and saue so much trauell and charge: But to graunt those (whom notwithstanding you call Caluinists without ex­ception or distinction) were not agreed of their owne religi­on, yet to say that the rules of particular and transitorie honour [Page 93] depend vpon the principles of vniuersall and eternall truth, it can by no meanes be admitted as a true principle, since those rules by reason may be, and by practise are as certaine and constant a­mongst Infidels as Christians. No people were euer more pun­ctuall and precise in termes of honour then the ancient Greci­ans and Romanes, yet were they we know without God in the world, without the knowledge of vniuersall and eternall truth. And the same may be iustified of many of the Easterne princes at this day: but I cannot but meruaile at your folly (specially taking vpon you to play the Statesman) in telling his Maiestie that the Caluinists will neuer agree together in making any one king ouer them all, as if any Prince in Christendome were so sencelesse as to expect it, or they so mad as to offer it, conside­ring they are all either vnder the obedience of other Soue­raignes, or free Estates of thēselues: And yet no doubt but as great securitie may be expected from them, as from your Ca­tholikes, though his Maiestie were vnited to them in Religion, in as much as they maintaine not the lawfulnesse of aequiuoca­tion, nor acknowledge any superiour power able to assoile them from the obligation of their oathes, and solemne promi­ses. What reason hath his Maiestie (if hee were as firmely ioy­ned to them in the vnitie of their Religion, as the Pope himselfe could desire) to expect greater securitie from them then his Predecessors found at the hands of their Ancestors, or them­selues vpon occasion and opportunitie finde at the hands each of other? Nay if they find no securitie many times from the Popes themselues, who are the pretended heads of that Religi­on, with what assurance can they expect it one from another, being thereby onely linked together as members vnto that head? It hath beene sayd of some of them, how iustly I leaue to those who haue made triall, that they neither sing as they pricke, nor pronounce as they write▪ nor speake as they thinke: the latter of which (if we may credit Comines) might iustly be verified of Lewis the XI. of France, who made shew of deuoti­on in the vnity of that religion, no man more, in so much that he would often sweare by, and kisse his Nostredam of lead which he euer wore as a brouch in his hat, yet what little security o­ther [Page 94] princes of the same religion found at his hands in their contracts with him, the same historiographer who was well acquainted with his secrets, witnesseth, and were he silent, yet his counsell giuen to his sonne Charles the eight, that hee should learne no more latine but this, Qui nescit dissimulare, nescit regnare, would speake as much; which lesson is indeede onely recorded of him, but it may rather bee wished, then thought that it is not learned and practised of the greatest part of the great ones in the world; Machiauels name being hate­full and odious to all, but his rules and preceps too much im­braced of some.

B. C.
12.

The third reason of my hope that Catholike religion should bee most auaileable for the honour and security of your Maiesty and your children, is taken 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 theBellarmine chargeth not on­ly Calum with this opinion, but Zuinglius and Kellison, Melan­cthon, who were not Caluinists. Caluinists: for if their principles be recei­ued once, and well drunke in, and digested by your Subiects, they will openly maintaine that God hath as well predestinated men to be Surely that Pope who in his Conclaue told his Cardinals that the domi­nican Frier mur­dered the French King by the will of God, by his ordināce, by the aide of the Al­mighty, by his speciall helpe, spake litle lesse, yet is that orati­on verified by Warmington a Romish priest, sometimes Chapleine to Card. Allen, from whom himselfe got a copie. traitours, as to be kings, and hee hath as well predestinated men to be theeues, as to be iudges, and hee hath as well predestinated that men should sinne, as that Christ should die for sinne; which kinde of disputations I know by my experience in the countrey, that they are ordinary among your countrey. Caluinists, thatThey might quickly bee as learned as your selfe in the Scriptures, for any thing appeares in this Epistle. take themselues to be learned in the Scriptures, especially when they are met in anBelike your selfe were present to take your part of the ale, or you had good intelligence with the alewise. ale­house and haue found a weaker brother whom they thinke fit to in­struct in these profound mysteries: and howsoeuer they be not yet all so impudent as to holde these conclusions in plaine termes, yet it is certaine they all hold these principles of doctrine from whence working heads of greater liberty, doe at their pleasures draw these consequences in their liues and practises: and is this a religion fit to keepe subiects in obedience to their Soueraigne?

G. H.
12.

Your third reason to perswade his Maiesty to the renoun­cing of his owne religion, and the imbracing of yours is, by bearing him in hand that none other will keepe his subiects in obe­dience, and least of all the Caluinisticall. But is it possible so lear­ned and so wise a man as you take your selfe to bee, should write in this maner, and withall remember that your letter was directed to his Maiesty, who hath long since1 In his speech in Parliament after the Powder treason. proclaimed it to the world that [no other sect of heretikes, not excepting Turke, Iew, nor Pagan, no not euen those of Calicute, who adore the deuill, did euer maintaine it by the grounds of their religion, Marke (by the grounds of their religion) that it was lawfull or rather meri­torious (as the Romish Catholikes call it) to murder princes, or peo­ple for quarrell of religion: And although particular men of all pro­fessions of religion, haue beene some theeues, some murtherers, some traitours, yet euer when they came to their ende and iust pu­nishment, they confessed their fault to be in their nature, and not in their profession, these Romish Catholikes onely excepted.] And if that be your religion which we finde maintained by the chiefe pillars and Doctours of your Church, and determined to bee Catholike by your Popes and Cardinals, surely we haue as litle reason to entertaine your doctrine, as wee haue good reason e­uer to be iealous of your practise. Your doctrine is, That the Pope, if hee thinke good, may excommunicate and depose kings, and dispose of their kingdomes, by absoluing their sub­iects from their allegeance, and setting forraine princes to in­uade there dominions, as if they held not their Crownes from God, but from him, and as if they were to write no more in their stiles, by the grace of God, but by the Popes grace, king of such or such a kingdom. Your doctrine is, that treason deliue­red vnder the seale of cōfession is not to be discouered, though it be to the indangering of your Soueraigns person, & the sub­uersion of the whole body of the State. Your doctrine is, That as many Churchmen as are in the Kingdom (which in most is [Page 96] a third part, in some more) they are all exempted from the co­ertion of the ciuill Magistrate, being for punishment, whether in bodie or in estate, onely lyable to the censures of Ecclesia­sticall courts, which haue both dependance vpon the Popes au­thoritie, and direction from his Canon Law. Your doctrine is, That as many Bishops and Arch-Bishops as are any where consecrated, ought to take their oath to bee true and loyall to their good Lord and holy Father of Rome, to the vtmost to execute and further his Commaunds, without any limitation or reference to the authoritie of their Soueraigne Lord the King, as may appeare by the tenour of the oath here ensuing, which I haue annexed, to the end the Reader may iudge whe­ther this be the onely Religion (as M^r. Doctour pretendeth) to keepe Subiects in obedience to their Kings.

[I Iohn Bishop or Abbot of A. from this houre forward, shall be faithfull and obedi­ent to S. Peter, and to the Holy Church of Rome, and to my Lord the Pope and his Suc­cessors Canonically entring. I shall not bee of counsaile, nor consent that they shall lose either life or member, or shall bee taken or suffer any violence or any wrong by any meanes. Their counsaile to mee credited by them, their messengers or Letters, I shall not willingly discouer to any person. The Pope­dome of Rome, the rules of the holy Fathers, and the regalities of S. Peter, I shall helpe, re­taine & defend against all men. The Legate of the Sea Apostolike going and comming, I shall honourably intreate. The rights ho­nours, [Page 97] priuiledges, authorities of the Church of Rome, and of the Pope and his Successors, I shall cause to bee conserued, defended, augmented and promoted. I shall not bee in Counsell, Treatie, or any act in the which any thing shall be imagined against him or the Church of Rome, their rights, states, ho­nours or power: And if I know any such to bee mooued or compassed, I shall resist to my power, and assoone as I can, I shall ad­uertise him, or such as may giue him know­ledge. The rules of the Holy Fathers, the decrees, ordinances, sentences, dispositi­ons, reseruations, prouisions, and com­mandements Apostolike, I shall keepe to my power & cause to be kept of other. He­retikes, Schismatikes and Rebels to our Ho­ly Father and his Successours, I shall resist and persecute to my power. I shall come to the Synode when I am called, except I bee let by a Canonical impediment. The lights of the Apostle I shall visite personally, or by my deputie: I shall not aliene or sell my possessions without the Popes Coun­cell, so God mee helpe and the holy Euan­gelists.]

[Page 98]No meruaile then that Henry the eight when he commaun­ded the forme of this Oath to bee publikely reade in Parlia­ment, complained to the Speaker Sir Tho. Audely and some others, whom for that purpose he sent for, that he had thought the Clergie of his Realme had bene his Subiects wholly, [but now we haue well perceiued (sayeth hee) that they are to vs but halfe Subiects, or indeed scarce Subiects at all.] Finally, your do­ctrine is, that the Christians in the Primatiue Church abstai­ned from taking armes, not so much for conscience sake, as because they wanted strength: which must needs open a wide gappe to the people, vpon any humorous discontent, when they once feele their owne strength, like an vntamed horse to cast their rider if they may; and that I may speake in your own phrase, to make no bones of violating the Maiestie of the king and his children, and is this a Religion fit to keepe Subiects in obe­dience to their Soueraignes?

Whereas our doctrine on the other side is, That the per­sons of princes are sacred, and by Gods ordinance priuiledged from all violence: and for their actions, that they are onely ac­comptable to God, their Crownes and Scepters not dispose­able by any; but by him who set the one vpon their heads, and the other in their hands, who hath the name written on his thigh, King of Kings, and Lord of Lords, (who as Iob spea­keth) [Iob. 12. 19. 21. leadeth Princes away spoiled, and ouerthroweth the migh­tie, and againe he powreth contempt vpon Princes, and weakeneth the strength of the mightie.] Lastly, our doctrine is, that the Subiects duetie is not by any dispensable, but by him alone, who by his diuine prouidence subiected them to that power. Now whether of these doctrines, ours or yours is most likely to keepe men in obedience, euen our enemies shall bee our Iudges: Yet this to bee your doctrine your bookes witnesse, and no man of learning and ingenuitie among you will denie.

But for our doctrine you pretend the opinions of Calui­nists, and those countrey Caluinists, and those met in an Ale­house, not in plaine termes, but by consequences gathered, not by sober or setled braines vpon iudgement, but by working heads of greater libertie at their pleasure, and that not in their bookes [Page 99] or speeches, but in their liues and practises. Thus the mountains swell as if wee should haue a giant borne; but at length after much expectation wee haue a little mouse brought into the world. What M^r. Doctour, are there no principles in the Ro­mish Catholike Religion, from whence working heads, of grea­ter libertie, doe at their pleasures draw the like dangerous con­sequences in their liues and practises? If there bee none, how comes it to passe that there are so many of that profession by whose deedes a man may safely guesse, they say in their hearts there is no God? If there be any, why doe you so pathetically exclaime against Caluinists, as if they stood single in this bill of inditement? Shall we accuse our Blessed SAVIOVR, because he is to some a rocke of offence, or his precious Word, because to some it prooues a sauour of death vnto death? and if wee must acquit him, and lay the fault where it is, on them who draw poison to hurt themselues out of the sweetest flowers, and dazell their owne eyes by looking on the comfortable beames of the Sunne, surely you haue no reason in my iudge­ment in this case (as by your selfe it is opened) to accuse our doctrine.

I am not ignorant that all the Popes chiefest Proctors lay it confidently to our charge,In 1. 2. d. 129. n. 2. In 1. Iac. That wee make God the author as well of sudas his treason, 10. reas. cap. 8. as Pauls vocation; Demonst. 1 3 7. aswell of Dauids adul­terie as Iosephs chastitie; Lection. 8. par. [...]. as namely Vasquez, De sig. lib. 3. cap. 5. Feuardentius, Campian, In h [...] epist. to Cham. Hayus, Panigirolla, Bozius, Ignatius, Armandus, Kel­lison, Posseuin, Bellarmin. In his Suruay. l. 5. c. 2. But I will be bold to say it, there is none of our writers of note, euen among them, who are re­puted the most zealous followers of Caluin, Bib. sel. li. 8. c. 11 haue written any more in this point then Occham, De amis. gra. lib. 2. cap. [...] 3. Hugo de Sancto Victore, Lib. 3. q. 12. Gre­gorius Ariminensis,de sac. l. 1. pa. 4. c. 12. Cardinall Cameracensis Medina, Duran­dus, Bannes, Scotus, Thomas, and Bellarmine himselfe, who as his Maiestie rightly obserueth in the Catalogue of his contra­dictions set downe in his Apologie, 2. d. 34. q. 1. art. 3. manifestly opposeth him­selfe touching his opinion in this point,1. q. 13. art. 1. pa. 1 9 3. in the Booke and Chapter before quoted,1 2. q. 93. art. 6. pa. 4 96. in as much as hee affirmeth in the 3. Section thereof,2. d. 37. q. 1. that God doth not incline a man to euill either na­turally or morally, 1. par. q 49. ar. 2 Lib. 1. dist. 41. In 9. ad Rom. lect. 3. and in the tenth Section of the same Chapter a­uoucheth [Page 100] the cleane contrary, namely, that God doth not incline to euill naturally but morally: and in the same place hee is bold to say, that God not onely permitteth wicked men to doe many e­uils, but that by a figure he commandeth it, and exciteth men vnto it, as a huntsman setteth the dogge vpon the Hare, by letting goe the slip that held the dogge: Nay, hee further addeth, hee fits as president ouer the willes of wicked men: hee ruleth and gouerneth them, Torquet ac fle­ctit in eis inuisibi­liter operando. he boweth and bendeth them by working inuisibly in them, and that positiuely, as hee acknowledgeth within a few lines, though before hee denie it: These very wordes of Bellarmine doth Kellison reprehend in Caluin, in the 1. Chap. of his booke of his Suruay, the same man maketh Caluin to teach that God is the onely sinner, in as much as hee doubteth not to say, that the will of God is the necessitie of things, whereas indeede they are S. Augustines words, de Gen. ad lit. lib. 6. cap. 15. and so rightly quoted by Caluin, though Kellison professe S. Augu­stine haue no such thing in the place by him alleaged. So that if they had the charitie to interpret the speaches of our men as gently and fauourably as they doe their owne, there would appeare little difference, or none at all, and I will vndertake to shewe, if I bee put to it, that many speaches and passages goe for currant and Catholike doctrine among them, which if they should bee alleaged out of Caluin, would be censured as here­sie: but it seemeth the ground of the song which M^r. Doctor here descanteth on, was taken out of Kellison in the forenamed booke and chapter, where hee alleageth Caluins words to be these, but falsly quoted out of his 37. Booke: [I grant that theeues and murtherers, and other euill doers are the instru­ments of Gods prouidence, whom the Lord doth vse to exe­cute those iudgements which hee hath himselfe determined,] as if Caluin said any more, or so much herein then S. Peter hath giuen him warrant for, in the 4 chap. of the Acts, where he thus speaketh, [Vers. 27. 28. Of a trueth against thy holy child IESVS whom thou hast anointed, both Herod and Pontius Pilate with the Gen­tiles and people of Israel were gather [...]d together, for to doe what­soeuer thy hand and thy counsell determined before to bee done.] or Ioseph in the 45. of Genesis, comforting his brother,Vers. 5. God did [Page 101] send mee before you to preserue life: or Iob when the Caldeans had robbed him of his cattel, and flaine his seruants,Cap. 1. 21. The Lord hath taken away: or the Prophet Esay, where hee likeneth the King of Assyria to anCap. 10. 15. Axe, to a Sawe, to a Rod, to a Staffe mo­ued and directed by the hand of God, for the execution of his iudgements: wherefore let Kellison either accuse these holy penmen of God, and teach them to correct their manner of speaking, or let him cease to accuse Caluin for this passage, who there in affirmeth no more, nor so much as they doe.

To conclude, what wee maintaine in this poynt touching the will or cooperation of God in sinne or with sinners, is a­mong many others fully and cleerely deliuered by the pens of the most Reuerend father in God the Lord Archbishop of Can­terbury his Grace, now being, in the last of his sixe solemne Le­ctures, read in the Vniuersitie of Oxford, for his degree of Do­ctorship, of Doctor Abbot now L. Bishop of Salisbury in his answere to Doctor Bishops preface to his second part, of Do­ctor Morton Deane of Winchester in the first Booke and 25. Chap. of his Cath. Apologie, of Doctor Feild Deane of Glocester in his third Booke and 23. Chapter of the Church, and lastly of my late worthy Colleague Doctor White, in the 41. Digression, and 50. Paragraph of The way to the Church. The summe of all is this, that about and concerning sin God doth three things; first as a cause vniuersall hee sustaineth and vp­holdeth the beeing and moouing, both of the nature and acti­ons whether good or bad of all mankind: Secondly, by with­drawing his grace which should lighten the vnderstandings and soften and mollifie the hearts of men: Thirdly by giuing way to Satan, to worke vpon them, and no way either streng­thening them against him, or weakning his force: Fourthly, by ordinating sinne, which is nothing else but the disposing and directing of it in such maner and measure, as to him seemeth best, that it stretcheth it selfe no further or otherwise, either for time or place, or persons, then his good pleasure willeth: sometimes he turneth it to another end then the person doing it thought of, somtimes he maketh way for it by shutting vp and stopping all other passages by which it might breake foorth, [Page 102] sometimes hee punisheth one sinne with another, as pride is punished with enuie, he being not the author of enuie, as it is sinfull, but as is it carries a sting with it, implying a contrariety betweene it and the soule of man, which maketh it bitter and afflictiue. Fiftly and lastly, by occasioning sinne accidentally, as when God doeth that which in it selfe is good, and yet knoweth through the euill disposition which is in men, it will giue occasion to increase their wickednesse, and make it grea­ter then it was before. This I take to be the substance and ef­fect of that wee hold touching this point, and I doubt not but the vndertaking of my deceased fellow Chaplaine may bee made good, in shewing euery parcell of this doctrine in the writings of those, who either liue or died in profession, mem­bers of the Church of Rome. To conclude then, God prede­stinateth no man to bee a Traitour or a Theefe, but foreseeing hee will bee so, hee determineth to make vse of their theft or treason for the aduancement of his owne glory, and the ad­uantage of his Church and children, hee being in himselfe so good as hee would suffer none euill in the world, were hee not withall so powerfull, as out of euery euill to draw some good, as by the same power hee brought light out of darkenesse and caused water abundantly to flowe out of the hard and drie rocke.

B. C.
13.

Here I know the great masters of schisme will neuer leaue obie­cting theFoelix scelus virtus vocatur, had it taken ef­fect, that which now is stiled an horrible treason had been a most honourable and meritorious acte. horrible treason of certaine Catholikes against your Ma­iesty, which if theIt was the deuil indeed that wrought it, it being beyond all humane inuention, yet you canot denie, though you are vnwilling to grant it, that hee vsed none but pretended Catholikes for his instruments in that businesse. deuill had not wrought to their hands, they had had little to say against Catholikes before this day: But I hum­bly intreat that the fact of some few men may not for euer bee obie­cted against the trueth of a general rule. It is not the question, which religion will make all your subiects true, but which religion is most likely to make all true. It is certaine there bee traitours against [Page 103] God and man of all religions, and Catholikes as they are theThe latter we easily be­leeue, but leaue you to proue the former. best subiects; so when they fall to it, they are the worst traitours. But if we will looke vpon examples, or consider of reasons, the Catholike is the onely religion, which as it doth duely subordinate kings vnto It may be by God you vnder­stand him, who exalts himselfe aboue all that is called God, and by lawfull obe­dience as much, and as farre as he shall thinke fit. God; so doth it effectually binde subiects to performe all lawfull Whether our religion or yours bind sub­iects, more to the performance of their duty, let my answere to your 12. section make proofe. obedience vnto their kings. I will not repeat examples, because the ancient are tedious, and the present areIndeed the fresh examples of the death of the 2. last Henr. of France, and the infinite tr [...]sons against Q. Elizabeth, and our present So­ueraigne, cannot be but odious to all good Christians. odious: but if there can be but one king named in all the world, that did euer receiue honour from Caluinists, farther then to bee their champion or protectour, vntill their turne were serued: then I may be content to beleeue that your Maiesty and your family shall receiuePerpetuity of kingdomes is onely from God, but yet may his Maiesty more iustly expect perpetuity frō his subiects, who acknowledge none other Soueraigne, then those Princes from theirs, who acknowledge them deposeable by a forreine power. perpetuity from them, But if your Caluinists doe professe to honour you, and all other Caluinists doe ouerthrow their kings and princes wheresoeuer they can preuaile, I can hardly beleeue that yours meane any more good earnest, then the rest. There is certainely some other matter that they are contented for a time to honour your Maiesty, it cannot bee their religion ties them to it,Their religion being grounded onely vpon the liuely oracles of God, cannot but tye them more effectually to it selfe then your humane traditions. for it doeth 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 orWe assume no liberty of expounding articles of faith at our pleasure, as his Maiesty hath declared it in his booke against Vorst. but a freedome by Christ, from the rigour of the Law, from the guilt and punish­ment of sinne, and from obseruing humane traditions as religiously, as diuine ordinances. expound after his owne fancie: and if he be restrained, he cries out by and by he cannot haue the liberty of his conscience, and what bound of obedience can there be in such a religion?

G. H.
13.

The world is now come to a good passe, that those who ob­iect the haynousnesse of horrible treasons, shall carrie the title of the great masters of schisme: But notwithstanding we bee held Schismatikes for our labour, we will not leaue to obiect it, and [Page 104] not onely to obiect it, but crie and thunder against it, being as his Maiesty hath rightly obserued [not onely a crying sinne of blood, but a roaring and thundering sinne of fire and brimstone:] and the rather for that we doe not therein so much obiect the fact of those who were to be the actours in it, as the rules of those their ghostly fathers and spirituall guides, who were ac­quainted with it, and consenting to it,Garnet by Eu­daemon. some of whom haue since bene apologized by the pens of Romish writers, andGreenwell and Gerrard. o­ther some protected and countenanced in or by the court of Rome it selfe. One reports it that the Pope caused the massacre of Paris (what time in diuers places of France were murdered about 60000 persons) to bee painted in his palace, it should seeme ad perpetuam rei memoriam, lest so extreme wickednesse should be forgotten. So no doubt should this Powder worke haue bene painted by it, if it had not miscaried, saue that no art could haue imitated the confusion, no colour haue represen­ted so barbarous cruelty. What staine could shadow the blood of so royall Princes? what red were sufficient to paint the blood of so many and noble Christians? what blacke the dark­nesse of that day? what azure the vnmercifulnesse of that fire? what deuise, what inuention could haue expressed the wofull crie of the innocent, and the infernall noise of the blow? it was the vttermost point of all villeny, beyond which is terra incognita, no man can deuise what should bee betweene Hell and it: and shall they then bee reputed masters of schisme who obiect the foulenesse of a treason by your owne confession so hor­rible? then let our greatest Bishops, our wisest Counsellours, our grauest Iudges, and our Soueraigne himselfe, bee all ac­counted the great Masters of schisme, who describe it by so much more liuely then others, in as much as they looked more narrowly into the particular veines and bowels of the plot, were more capable to conceiue the vast extent of the mischiefe likely to haue ensued vpon it, and lastly were more sensible of the horrour of it, in regard of their owne danger. Yet thus much we all conceiue, that if all the deuils and dam­ned spirits in hell, together with all the reprobates on earth, should meet in Conclaue, and set all their inuentions aworke [Page 105] to the vttermost, they could neuer finde out againe the like hellish and damnable designe.

But had not the deuill (you say) wrought this to their handes, we had litle to say against Catholikes before this day: As if the Bull of Pius Quintus, the intiteling of the Spaniard to the kingdome of Ireland, the rebellion of Northumberland and Westmerland were now quite forgotten, or the practises of Sommeruile set aworke by Hall a Seminary Priest of Spaine, furnished at the Popes charge, with fiftie other resolutes, of Throgmorton, sollicited by Bernardine Mendoza, the Spanish Leiger Ambassadour lying in London, of Parry, incouraged by Cardinall Comoes perswasion, of Ballard and Babington, toge­ther with twelue other gentlemen imboldened by the same Mendoza, of Stanly apologized by Cardinall Allen, of Cullen an Irish fencer hired by Stanly for thirty pound, of Lopez a phisitian and Portugall by birth, set a worke by Christophero de Moro, a speciall counseller of the king of Spaine, for a iewel of gold garnished with a great diamond, and a large rubie in hand, and the promise of 50000. crownes more to bee pay [...]d, of Yorke and Williams intised by Holt a Iesuite, and Owen an English fugitiue, and Spanish pensioner, & lastly of Squire a­nimated and instructed by Walpoole, were not yet fresh in me­mory: besides infinite other conspiracies of Romanists plot­ted against the State and person of our late renowned Soue­raigne. Had not her Maiesty iust cause then to complaine as she did, in open Parliament, That shee knew no creature brea­thing, whose life stood hourely in more perill then her owne, and that euen in the first entrance into her estate, she entred into infinite dangers of life, as one that was to wrestle with many and mighty e­nemies? And that it may appeare to the world, that his Holi­nesse could not plead ignorance or innocency in these procee­dings, I will hereunto annexe the copie of the Cardinals letter to Parry translated out of the Italian originall, very worthy in my iudgement not to be buried in forgetfulnesse, but to bee commended to the knowledge of succeeding ages.

[Page 107]Now if this bee not directly to make God the authou of treasons, as well as of kingdomes, to perswade men that they are moued thereunto by the good Spirit, that they are not only satisfactory for sinne, but meritorious, holy, honourable, for mine owne part I know not what is. But to proceede, who were they, but pretended Catholikes, that were authors of the Prince of Aurenge his vntimely death? of that bloody and barbarous massacre in France, of whichIt was the speech of Chri­stopherus Thua [...]s reported by Ia­cobus Aug. his sonne. one of their own Ca­tholike historians writes,

And were not Philopater and Doleman, and Rossaeus Peregrinus the bastards of Creswell and Parsons, and Reynolds long since censured here at home, and lately the seditious bookes of Ma­riana, Becanus, Suarez, all Romish Catholikes, and Iesuites, condemned to the fire by the high Court of Parliament of Pa­ris? and yet notwithstanding all this and much more that might be brought to this purpose out of his Maiesties Apolo­gie, would you now beare him and vs in hand, that had it not bene for the Powder-treason, we had had little to say against Romish Catholikes before this day? Certainely it must needes argue (when you thus wrote) either your extreme ignorance in not vnderstanding the passages of our estate, or extreme malice in publishing the contrary to that which in my iudgement you could not but vnderstand.

But you demand, one king to bee named in all the world that e­uer receiued honor from Caluinists, farther then to be their cham­pion and protectour, vntill their turne were serued; as if you were ignorant what honour Caluin himselfe yeelded to Francis the first, in his Epistle prefixed to his institutions, howbeit he were rather a persecutour, then a protectour of that profession, as appeared by his commending the destruction of Mirandol and Cabrieres to the Parliamēt of Prouence, howbeit afterward he repented himselfe of the fact, and gaue charge to Henry his sonne, to doe iustice vpon the murtherers: Henry the III. they forsooke not to the last being persecuted, and at last murdered by the leaguers: and as for Henry the IV. surnamed the great, [Page 108] they not onely stucke close to him in all his distresses, when his Romish Catholike subiects banded themselues against him, but when hee had quitted his owne and their religion, and of their champion became a great patron and benefactour of the Iesuits, their most malitious opposites; yet did they not cease to honour him still as much as any his most loyall and louing subiects, both liuing, by their pennes and tongues, and persons, and states, and beeing dead with their teares, and desire of search to be made, and iustice to bee done vpon such as should bee found to haue any finger in his death: Or if you were ignorant of these forraine examples, yet could you not but remember that here at home Edward the sixt, and Queene Elizabeth of famous memory, and our present gracious Soueraigne, receiued as much honour from those whome you call Caluinists, as euer any prince in the world, from his pretended Catholike subiects, and that not so much for the seruing of their owne turnes, as for conscience sake, and the performance of their dueties. What turne can they now expect to be serued from Queene Elizabeth being gathe­red to her fathers, yet doth her name remaine alwayes honou­rable among them, and the memoriall of her pretious, as the remembrance of Iosias, [Eccles. 49. 1. like the composition of the perfume that is made by the art of the Apothecary, sweet as hony to all mouthes, and as musicke at a banquet of wine.] wheras many of her Romish Catholike subiects endeuoured what they could to haue taken her heart blood from her beeing liuing, and still indeuour what they can to take her good name from her beeing dead. At his Maiesties entrance some of them pretended to honour him, none more, but it was for the seruing of their owne turnes, in hope of a toleration: for when once they sawe the constancie of his MAIESTIES minde, and the vanity of their owne hope, they hoped to haue serued him and his poste­rity such a turne, as should haue sounded through the Christian world, and haue made the eares of him to tingle, that should haue heard it: whereas they who receiued not that satis­faction at the conference of Hampton Court, which they desired, and hoped for, continue notwithstanding faith­full [Page 109] and loyall Subiects to their Soueraigne. Lastly for Queene Mary though they could expect no good turne from her in re­gard of their profession, but rather all the shrewd turnes that her misguided zeale, and the malice of others could heape vp­on them, yet the Norfolke and Suffolke Protestants, were her strongest furtherance to attaine the Crowne, and afterward the rest as well as they, ceased not to honour her as farre foorth as the honor due to God would giue them leaue, except some few, who opposed themselues not so much against her Person or Gouernment, as against the mariage with a forreiner, whose power they feared would bee preiudiciall to the Realme, and yet was not this attempt neither seconded or approued by the maine bodie of that profession: [But all other Caluinists (you say) doe ouerthrow their Kings and Princes wheresoeuer they can preuaile,] in which passage can none other bee intended but the Netherlanders, of whom touching this point, I will say no more, that they are now after the wasting of so much treasure, and the shedding of so much Christian blood, declared a free estate by him, whose Regall right you pretend they ouer­throw.

Lastly, those whom you call Caluinists, either denie, or call into question as few principles of Religion or Articles of Faith, as any Romish Catholike: nay, I will be bold to say it, and readie to make it good, that the former maintaine some of them strongly, which the latter ouerthrow, if not in plaine termes and directly, yet at least indirectly and by consequence, by establishing their owne Articles: Vnknowne to the Apostles and the Primitiue Church, they make the Articles of our Chri­stian Creede of none effect; and for exposition which con­cernes not points in difference betweene vs, and the Church of Rome, if I can iudge any thing, your Writers differ more a­mong themselues, and assume to themselues a greater libertie in expounding then ours: and if they be restrained of their Al­legoricall, Tropologicall, and Anagogicall interpretations, (as impertinent many times to the point in hand as wide from the scope of the Text) they will presently cry out that wee de­spise the authoritie of the Church, when it may be they haue [Page 110] wrested the meaning of one or two latter Fathers against the streame of Antiquitie; and what bond of obedience can there be to God or to Kings for Gods sake in such Religion?

B. C.
14.

It is commonly obiected by States-men that it is no matter what opinions men hold in matters of Religion, so that they be kept in awe by Iustice and by the sword. Indeed for this world it were no matter at all for Religion, if it were possible to doe Iustice and to keepe men in awe by the Sword: In Militarie estates while the Sword is in the hand there is the lesse need of Religion; and the greatest andYou seeme to meane the an­cient Romanes, who made more conscience of an Oath (in which particular act of Religion you af­terward insist) then the Romish Catholikes at this day. most martiall estates that euer were, haue beene willing to vse the Con­science and reuerence of some Religion or other, to prepare their Subiects to obedience: but in a peaceable gouernment, such as all Christian kingdomes doe professe to be if the reines of Religion bee let loose, the sword commonly is too weake, and comes to late, and is like enough to giue the day to the Rebell. And seeing the last and strongest bond of iustice is an Oath, which is a principall act of Reli­gion, and were but a mockerie if it were not for the punishment of Hell, and the reward of Heauen; it is vnpossible to execute iustice without the helpe of Religion, and therefore the neglect and con­tempt of Religion hath euer beene, and euer shalbe the forerunner of destruction in all setled States whatsoeuer.

G. H.
14.

Hauing now spent your powder and shot in discharging your three substantiall reasons, and the Apologizing of the Powder-treason; for the filling vp of your paper, but to the a­busing of his Maiesties leisure and patience, you here begin a fresh with a solemne discourse of the necessitie of Religion for a well ordered Common-wealth, vnder colour of meeting with an obiection of States-men, that it matters not what opinions [Page 111] men hold in matters of Religion, so they bee kept in awe by iustice, and by the sword: But these Statesmen I take to be of Machia­uels sect, who, of what nation he was by birth, and of what re­ligion by profession, wee are not ignorant. The ancient Ro­mans indeed being themselues. Lords of the world, became vassals to the Idoles of all nations, by admitting the free vse of their diuerse Religions of them all, holding that (as it seemeth) the most perfect Religion, which refused none as false: neither is the Turke much different from that opinion, howbeit hee preferre his owne Religion before all others: but all other States-men who are so conuersant in affaires of State, as they neglect not Christanitie, can not but hold the Christian religion alone, admittable in Christian Common-wealthes. Now as we grant in all States some Religion necessary, and in Christian States onely the Christian admittable: So with all we confesse an Oath to bee a principall acte of that Religion: But how it is abused by Romish Catholikes for seruing their owne turnes, by Dispensations, by aequiuocations, and Men­tall Reseruations, both Histories witnesse, and wee haue had too great experience: By which meanes that which indeede should be the surest and strongest band of truth & iustice, and as the Apostle speakes, [Ebr. 6. 16. an end of all strife,] is become the mat­ter of quarrell, and a meere visard for iniustice and falshood to maske vnder: and by the same meanes, as the Romish Reli­gion is growen odious to vs; so for their sakes, both ours and theirs, (going both vnder the common name of Christians) is in that respect growen odious to the very Turkes, who ob­serue an oath made by the name of their Mahomet more inuio­lably, then wee by the Name of CHRIST one to another; as well appeared by our King Henry the third, who being a great exactor vpon the poore Commons, as euer was any king before him, or since, and thinking thereby to winne the peo­ple sooner to his deuotion, most faithfully promised them once or twice, and thereunto bound himselfe with a solemne oath, both before the Clergie and Laitie, to graunt vnto them the old liberties and Customes of Magna Charta, and Charta de Foresta, perpetually to bee obserued, whereupon [Page 112] a Quindecim was granted to the King: but after the payment was sure, the King trusting the Popes dispensation for a little money to be discharged of his oath and couenant, went from that he had promised, and solemnely sworne before. In like manner the sayd King at another time being in neede of money, signed himselfe with the crosse, pretending and swea­ring deepely in the face of the whole Parliament, that hee himselfe would goe in person against the Saracens: but as soone as the money was fingred, small care was taken for the performance of the oath, being so put in head by certaine a­bout him, that hee needed not to passe of that periurie, for so much as the Pope for an hundred pounds or two, would quickly discharge him thereof, as Matthew Parris reports it, who liued at the same time, and was often in Court with him, this was then the account (which by reason of the Popes ea­sie dispensations) Kings made of their oathes to their Sub­iects.

The like account by the same meanes did Charles the 9^th. of France and the Queene his mother make of their oath taken to the King of Nauarre, the Prince of Condie, the Admirall, and the rest of the Protestant profession, at what time his si­sters marriage was made more red with their blood then his wine; but this blood crying for vengeance, himself at his death issued blood at all the passages of his bodie: Neither did Sub­iects make any other reckoning of their oathes, taken to their Kings, if they had the like dispensations, or Kings to Kings, or Subiects to subiects: And if this be not to make a meere moc­kery of oathes (which should be madeIere. 4. 2. in trueth, in iudgment and in iustice,) and consequently of religion, as if indeede there were no punishment of Hell, no reward of heauen, I conceiue not what is: and by your owne rule this contempt of religion cannot but in time drawe on the destruction of those States, which thus vnder pretence of religion and obe­dience to their holy Father, neglect and contemne it. Lastly, if they esteeme so little of oathes made one to another, what should we expect at their hands, to whom they hold Faith is not to bee held, bee it neuer so solemnely plighted: where­as [Page 113] Gen. 21. Abraham made conscience of his oath taken to Abime­lech, andGen. 31. Iacob to Laban, both Idolaters; and so did they againe, though Idolaters or Infidels, to Iacob and Abraham.

But let such as maintaine that position, That faith giuen or sworne to Heretikes or Infidels is not to bee held, call to minde what successe it tooke at the battaile of Varna in Bulgaria, in the yeere of our Lord 1404, what time Ladislaus the yong King of Polony, by the dispensation of Pope Eugenius, and the per­swasion of Iulianus his Nuntio, broke his Oath and League made with Amurath the second, Emperour of the Turkes: in which battell the King (his horse being first killed vnder him) was stricken downe and slaine, the Popes Bishops that were in the field to incourage the souldiers, fleeing to saue them­selues fell into Bogges and Marishes, and there perished: Iuli­anus the Cardinall, which with the Pope was the chiefe doer in breaking the League, was found dead in the way, being full of wounds, and spoyled to his naked skinne, and all the dit­ches and trenches were filled with the blood of Christians: A memorable spectacle of Gods vengeance vpon the breach of oathes made euen to Infidels.

B. C.
15.

The deuill that intendeth the destruction aswell of bodies as of soules, and of whole States as of particular men, doth not com­monly beginne with mens bodies, and with matters of State, but being himselfe a Spirit, and the father of lies, hee doth first insi­nuate himselfe into mens vnderstandings by false principles of reli­gion: whereunto hee hath the more easie entrance, because hee hath perswaded theirIs not this Romish opinion which holds it sufficient to be­leeue as y^• Church beleeues, so that they liue morally well? but for our selues we haue had experience, y^• where our religi­on most preuai­leth, and men are brought to the knowledge of the trueth, there bar­barisme & inciui­lity are the more banished. gouernors to beleeue, that it is no great mat­ter what opinions men hold in matters of religion, so that they looke well into their actions, and keepe them in obedience: Which per­swasion is all one, as if the enemie that besiegeth a citie, should perswade the garison that they might surrender the Castle to [Page 114] him well enough, and keepe the base towne to themselues. But when the deuill hath preuailed so farre, as by the matters in the first truth, that is of religiō, to get the vnderstanding in possession, which is the Castle, as it were, and watchtower of both the soule and bo­die, and state, and all, hee will peraduenture dissemble his purpose for a while, and by slandering of the trueth, and pleasing them with the trifles of the world (which by Gods permission are in his power) make men beleeue that the world is amended: For,The words of the Poet are, ne­mo repente fuit turpissimus. nemo re­pentè fit pessimus, but shortly after when hee seeth his time, hee will out of hisIn stead of the arse [...]all, you should haue said the Capitole. arsenale of false apprehensions in the vnderstanding, send foorth such distorted engines of life and actions, as will easily subdue both bodies, and states, and goods, and all to his deuotion.

G. H.
15.

This Section together with your former (for any thing I can gather) serue onely to make a large Portall to a little Cot­tage, and wide Gates to a Citie that may runne out of it: you fetch a great swinge to strike a litle blow, and a full carriere to leape ouer a straw. It is throughout a meere flourish, & rather intended, as it seemes, to amaze the reader, as Mountebankes doe their hearers with arsenals of apprehensions, and distorted engines of actions, then to teach him the plaine and simple trueth, scarce so good as a Metaphor, which I haue heard ten­ding to the contrary of yours, that if the Faux of our concupis­cence, should once giue fire to the powder of our appetite, it were likely to blowe vp the Parliament house of our reason. The scope you driue at (as I conceiue) is this, that the vnderstanding being misinformed in religion, produceth answerable effects in the cōuersation, which we as easily grant as you vnnecessa­rily goe about to proue. The heathen Philosopher could tell vs,Se [...]c. frag. [Si cui intueri vacet quae faciunt, quaeque patiuntur supersti­tiosi, inueniet tam indecora honestis, tam indigna liberis, tam dis­similiasanis, vt nemo fuerit dubitaturus furere eos si cum paucio­ribus furerent: nuncsanitatis patrocinium est insanientium turba. [Page 115] If a man had the leisure to looke on those things, which men possessed with superstitious opinions, both doe and suffer, hee should find thē busied about matters so vnbeseeming honest minded men, so vnworthy of free & ingenuous spirits, so vnlike the effects of sober and setled braines, that a man would sweare they were starke mad, were but the number of them lesse that went a madding, whereas now the onely cloake to palliate and patronize their madnesse is, the multitude of mad men.] Which words sound to me, as if the marke they shoot at, had been the practise of the present Church of Rome, issuing from their false and superstitious opinions touching Gods wor­ship: In which, whether we consider the things they doe in the administration of their Sacraments, about the reliques of dead men, in setting foorth the feasts of our Sauiour and the Saints, or what they suffer in Pilgrimages, in Penan­ces, and the like, if the same things were acted but by fewe in number, which now by long custome and common consent are growen familiar to them, being practised by multitudes, I cannot iudge them so vnwise, but themselues if they stood by and looked on would iudge them mad. I haue heard of a Turke, who comming to Rome, and beholding their most abo­minable and licentious disorders at their Carneuals, and pre­sently vpon it their counterfet sadnesse, and hanging downe their heads like a bul [...]ush vpon Ashwednesday (so named for the ashes which they tooke) he conceiued that the sprinkling of ashes had bene a speciall remedie for the curing of madnes; but to the matter.

It is true indeed that where Idolatrie and vngodlinesse go­eth before, there a giuing vp to a reprobate sence and worldly lusts follow after, as S. Paul rangeth them in his first to the Romanes, and his second to Titus: Yet on the other side it is as true, that vpon the putting away of good conscience in the entertaine­ment of worldly lusts, as often ensues a shipwrake of Faith, in o­pening a gappe to vngodlinesse, as we learne of the same Apo­stle. 1. Tim. 1. I haue obserued it in mine owne experience, and so I thinke haue others, that few haue forsaken our Reli­gion to imbrace the Romane, but such as haue bene first in their [Page 116] liues notoriously deboshed, or extremely thirstie and ambiti­ous of honour and preferment, beyond the opinion of other men, and their owne desert. And whether more distorted en­gines of actions be sent foorth from the arsenall of Romish appre­hensions, or English, in regarde of Religion, let the barbarous Massacre of France, and the vntimely death of their two last Henries, the often attempts vpon the person of our late happie and famous Queene, and of late the damnable Powder-treason intended against our gracious SOVERAIGNE and the State, and lastly, the cruelty and ambition, the vnnaturall, and vnmea­surable lust, euen of those nations which are most zealous of the Popes greatnes, and are therefore accounted most Catho­like, decide the controuersie.

It was a good answere which was returned by one of our side to a pretended Catholike, demaunding what reason hee had, not to imbrace that Religion: why saith hee? Because it teacheth a man to eate his God, and kill his King. And in any Re­ligion whatsoeuer, it is not so much the knowledge of the truth, which maketh an honest and happie man, as the practise of that we know. The deuill himselfe when wee haue done our best, will know more then we: howbeit it is certaine wee must endeuour to know the will of God, before we can doe it, and therefore the good Angels are so much more foreward and constant in the execution of his wil then we, as they know it better then we: [1. Cor. 13. 12. We see through a glasse darkely; but they face to face: Wee in part know; but they euen as they are knowen.]

B. C.
16.

The Caluinisticall preacher, when hee hath gotten his honest abused and misguided flocke about him,By this it ap­peares you inten­ded the publi­shing of your letter at the wri­ting of it. will cry out against mee for this Popish collection, and call God and them to witnesse, that he doth daily in his Sermons exhort men to good workes, and to obedi­ence to the Kings MAIESTIE: and am not I and my brethren [Page 117] (sayeth he) asM. Doctour himselfe in the 8. Section of his 1. Chapter. confes­seth, that hee knoweth diuers very honest men of these Prea­chers. honest and as ciuill men as any Papist of them all? for mine owne partHauing made them before the Seeds-men of Se­dition, and Au­thours of all er­rour in doctrine, and corruption in manners, it is then good time of day to tell vs you will not ac­cuse them. I will not accuse any Caluinist though I could, neither can I excuse all Papists though I would: Iliacos inter mu­ros peccatur & extra: But I must neuer forget that most true and wise obseruation, which the noble and learnedSir Francis Bacon is more be­holding to you for quoting his Essayes, then S. Matth▪ for al­ledging his Gos­pel, or S. Paul for his Epistles: but I am sure he is too noble a Gentleman, to hold it any com­mendation to be quoted or commended by such as your selfe. Sir Francis Bacon maketh in one of his first Essayes, viz. [that allIf they vtterly faile in the Precepts of the first Table, they may well be called Heretikes, rather then Schismatikes. Schismatikes vtterly failing in the precepts of the first Table, concerning the Religion and worship of God, haue necessitie in policie to make a good shew of the second Table, by their ciuill and demure conuersation toward men: for otherwise they should at the first appeare to bee, as afterwards they shew themselues to be, altogether out of their ten Commande­ments: and so men would bee as much ashamed to follow them at the first, as they are at the last.] It is a sure rule of policie, that in euery mutation of State, the authors of the change will for a while shew themselues honest, rather of spite then of conscience, that they may disgrace those whome they haue suppressed: but it doth neuer hold in theSince the first reformation, aboue a generation hath passed, and yet by your owne acknowledgement there remaine diuers very honest men euen among those whome you labour most to disgrace. next generation. You scarce heare of a Puritan father, but his sonneIn your construction a Puritan and a Calui­nist are reciprocall▪ and you make all the reformed Netherlanders, the Heluetians, the French, and the greatest part of the English to be Caluinists: so that the greatest part of all their sonnes must proue Papists or Athe­ists, or else your obseruation failes. proues either aReformers you tell [...]s before commonly degenerate in the next generation, and here you shew vs, how by turning Papists or Atheists, as if Papi [...]me, and Atheisme were so neere of kinne, or [...]o resembling in condition, that the one might easily be mistaken, for the other; or th [...] one prepared away to the other. Catholke, or an Atheist. Muti­nous souldiers whiles the enemy is in the field will bee orderly, not for loue of their general; but for feare of their enemy: but if they be not held in the ancient discipline of warres, they will vpon the least truce or cessation quickly shew themselues.

G. H.
16.

Whatsoeuer fond conceit your idle braine fancieth to it selfe, or your pen paints foorth to others, touching our Prea­chers whom you terme Caluinistical, we may freely speake it, and thanke God for it, that this Iland affoords as many learned [Page 118] sufficient Preachers, and that in a more substantiall consciona­ble fashion, then all the Popes hierarchie: it may seeme a bolde assertion, but he that in forraine parts hath seene, and obserued the apish action, and heard the ridiculous and vnsauoury tales of their Friers, who are commonly their most famous Prea­chers, will vndoubtedly grant as much: Nothing so frequent with them as fictions against Lutheranes, and Caluinists, of fa­bles out of their golden legend, deuised by leaden braines, and vttered by brasen foreheads: whereas the word of God, the only meanes of rightly informing the vnderstanding, and con­uincing the conscience, they either vse not at all, or very spa­ringly, and that commonly in Latine, without quotation of verse or chapter, as if they feared indeede the people should haue too much knowledge of it, whereas S. Paul professeth that1. Cor. 14. [hee had rather speake fiue words in the Congregation to the instruction of others▪ then tenne thousand in a strange tongue.] But herein he scarce shewes himselfe a good Catholike, and a marueile it is the index expurga [...]ory had not wipte it out. Now for the piece of the Sermon which you put into the Caluini­sticall Preachers mouth▪ that himselfe and his brethren and their flocks were as honest ciuill men, as any Papist of them all, howsoe­uer you are pleased to play the iester, and make your selfe mer­rie in such kind of flouting, yet I may truely say, and I thinke it will not be denied, that many of those preachers and their brethren, are honester men then the Pope and his brethren the Cardinals, whose excessiue pride and luxury, had it not beene counterballanced by the fained humility of the Friers, impos­sible it is that their kingdome could haue stood thus long, which made Panigirolla (as I suppose) when he came to speake of Sanctam Ecclesiam in his sermons at Turim in Sauoy, to fetch the word sanctam fromThe same conceit hath Charron in his booke de trois v [...]r [...]te, lib. 3. c. 12. sancio, sancis, sanciui, distrusting as it seemes to proue the Romish Church the true Catholike by the marke of sanctity and holinesse, which he saw rather to agree to the Caluinists then to them; otherwise it was impossible hee should so childishly wrest the meaning of the Apostles, the or­dinary sense of the Latine word, the onely sense of the Greeke word, and the common consent of all antiquity: And it seemes [Page 119] your selfe foresaw so much when you tell vs, you could not ex­cuse all Papists, though you would. And for mending the matter, you presse vs with the authority of S^ir Francis Bacons Essayes, that all Schismatikes failing in the precepts of the first table, concer­ning the worship of God, haue necessity in pollicie to make a good shew of the second Table, by their ciuill and demure conuersation towards men: But herein in my iudgement you doe that noble and learned gentleman (as you deseruedly stile him) some in­iury in applying his obseruation (if it bee his) against the reli­gion which himselfe professeth: whereas in trueth it fits it selfe more properly to your Romish Catholikes here at home among vs, who pretend some of them great shew of morall vertue and ciuill honesty, specially in matter of mortification and charitable workes, whereas they mangle the precepts of the first Table in their number, making of foure but three, and of those three they breake the first and second, in worshipping the Blessed Virgine, Angels, Saints, Reliques, Images with diuine worship, and in speciall the Crucifix and Sacramentall Bread, professedly with the same kind of worship which is due to Christ as God, and what account they make of the other two, their little reckoning of blaspheming and profaning Gods Name, and Gods day, giue but too sufficient demon­stration to the world. But to bee plaine with you, I finde no such words in S^ir Francis Bacons Essayes printed the yere 1612. I haue since found words to that purpose in his Meditation [...]s sacrae, but not as M. Doctor quo­teth them. which vpon this occasion I haue reuised, there beeing onely one of religion, and that the very first which speakes so wittily, so learnedly, so fully against your drift in this place, and the former section, which shewes how the deuill out of the arsenall of false apprehensions, sends forth the distorted engines of acti­ons, (they be his owne words in that place:) as I cannot but hold it both a fence and a grace to insert it into mine answere whole and intire, (as himselfe hath deliuered it:) lest I should doe him iniury by mangling it.

[The quarrels and diuisions for religion, (saith hee) were euils vnknowen to the hea­then▪ and no maruell, for it is the true God [Page 120] that is the ielous God, and the gods of the heathen were good fellowes: but yet the bounds of religious vnitie are so to bee strengthened, that the bounds of humane societie bee not dissolued. Lucretius the Po­et when hee beheld the acte of Agamemnon, induring and assisting at the sacrifice of his daughter, concludes with this verse, ‘Tantum religio potuit suadere malorum.’ But what would hee haue done if hee had knowen the Massacre of France, or the Pow­der treason of England? Certainely hee would haue been seuen times more Epicure and Atheist then hee was: nay, hee would rather haue chosen to haue been one of the mad men of Munster; then a partaker of those counsels: For it is better that Religi­on should deface mens vnderstanding, then their pietie and charitie, retaining reason onely but as an Engine and Chariot-driuer of cruelty and malice. It was great blas­phemie when the deuill sayd, I will ascend and bee like the highest: but it is a greater blasphemie, if they make God to say, I will descend and bee like the Prince of darke­nesse: And it is no better, when they make [Page 121] the cause of Religion descend to the execra­ble actions of the murthering of Princes, butchering of people, and firing of States; neither is there such a sinne against the per­son of the holy Ghost, (if one should take it literally) as in stead of the likenesse of a Doue, to bring him downe in the likenesse of a Vulture or Rauen; nor such a scandall to their Church, as out of the Barke of S. Peter to set foorth the flagge of a Barge of Pyrats and Assassins. Therefore since these things are the common enemies of humane society, Princes by their power, Churches by their decrees, and all learning, Christian, Morall, of whatsoeuer Sect or opinion, by their Mercurie rodde, ought to ioyne in the damning to Hell for euer these facts, and their supports▪ and in all counsels concer­ning Religion, that counsell of the Apostle would be prefixed, [Ira hominis non implet iustitiam Dei.]

The same noble gentleman speaketh much to the same purpose in his Essay of Superstition, as [that it erecteth an ab­solute tyrannie in the mindes of men, it hath been the confusion and dissolution of many States, an [...] bringeth a new Primum mobile▪ that rauisheth all the Spheres of gouernement. The master, saith hee, of Superstition is the people, and in all superstition wise men follow fooles, & arguments are fitted to practise in a reuersed order.] [Page 122] And thus I hope by this time M^r. Doctor hath gained little to the aduantage of his cause from the true and wise obseruati­ons of Sir Francis Bacon. Lastly, for your instance in Muti­nous souldiers, I cannot conceiue whither your discourse tends, but to shew that more honestie is yet left amongst vs, then in those of your profession, and is like to bee as long as we feare the assault of a common enemie, which is like to bee as long as you remaine in opinion and condition like your selues.

B. C.
17.

And as for their exhortations to obedience to your Maiestie, when they haue first infected the vnderstanding of your Subiects with such principles of rebellion, as haue disturbed and ouerthrowen all other States where they had their will, it is a ridiculous thing to thinke vpon such exhortations, and all one as if a fantasticall fellow finding aYou tell vs before of sure rules in policie, and mutinous Souldiers, and here you shewe your skill in Cowh [...]rdship, that wee may know you are aliquid in quolibet, though nihil in toto. herd of young cattell in a close, should first breake downe the hedges, and then crie aloud to the cattell, they doe not venture to goe out, not seeke any fatter Pasture, for feare they bee put in the pound, and if they chance to feede where they are, because they haue no experience of other, and to tary in the Close for an houre or two, then the vnhappie fellow should runne to the honour of the cattell, and tell him what great seruice hee had done him, and how hee had kept his cattell in the Close by [...]is goodly Notwith­standing those charmes your Romish Catholiks cannot be kept within their bounds, charme the charmer ne­uer so wisely. charmes & exhortations. Let them say what they list, of their own honesty, and of their exhortations to obedience,Mutato nomi­ne de tuis [...]abula narratur. as long as they doe freely infect the peoples soules with such false opinions in religiō, they do certainly sowe the seedes of disobedience & rebellion in mens vn­derstandings, which if they bee not preuented by your Maiesties giuing way to Catholike religion, will in all likelihood spring vp in the next generation to the great preiudice and molestation of your MAIESTIE, and your posteritie; so that whether I doe respect heauen or earth, mine owne soule or the seruice of your Maiestie, 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 shall doe any ill duety or seruice vnto your Maiestie.

G. H.
17.

You say that our exhortations to obedience are ridiculous, the vnderstanding being once infected with such principles of rebellion as wee teach: Had you vouchsafed to haue stooped to the no­minating of those principles in particular, you had dealt inge­nuously, and giuen some matter of reply: but as you would shew your selfe a polititian in the whole body of your dis­course, so doe you specially in this, that throughout you in­sist vpon vniuersals, which not onely dazell the eyes of their vulgar Reader, but yeelde starting holes of euasion to the au­thour. What your Principles are, and what ours touching o­bedience to the ciuill Magistrate, I haue already opened in mine answer to the twelfth and thirteenth Sections of this Chap­ter. Now the remedie, you say, to preuent the mischiefe like­ly to ensue vpon such doctrine, is, the admission of Catholike re­ligion, as if wee neuer heard nor read of any rebellion abroad nor at home raised from the professours of that religion du­ring the space of a thousand sixe hundred yeeres, for so long you say hath it lasted, whereas in trueth, if that be true, where our religion hath yeelded one rebell (to speake within com­passe) yours hath yeelded a thousand: and if the Principles of our religion, as the case now stands, induce men to rebellion, surely in common reason it should much rather doe so, if a contrary be once admitted to confront it: So that whiles you pretend to perswade his Maiestie to the safest course, you ad­uise him in all likelihood to the most dangerous. Whether his Maiestie then respect heauen or earth, his neighbours a­broad or his Subiects [...] home, his securest course will bee to maintaine and allow that onely religion which he professeth, and consequently in labouring to draw him to the contrary you cannot but doe him very ill seruice.

B. C.
18.

But perhaps there is such opposition both in matter of doctrine and matter of State, as it is impossible 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 Maiestie to giue mee leaue to shew to you what I haue obserued.

G. H.
18.

Your imaginary possibility of reconciling England with Rome, is a fond speculation of an idle braine, and nothing else but a Castle built in the ayre, whether we consider (as a later writer of our owne hath well obserued)D. Hall in his Roma irreconcili­ [...]il [...]. the indisposition of the parties, or the qualitie of the Controuersies, or the difficultie of the meanes. For the first of which were we neuer so peaceably dis­posed, yet such a stiffe auersenesse there is in the Romanists, that they suffer not their adherents to ioyne with vs in any re­ligious exercise, against which notwithstanding themselues can no way except. They excommunicate their Subiects who trauell or traffique into our countreys; they straight­ly charge them not to reade or keepe any of our Bookes, though meerely tending to the practise of piety, no nor the Bible it selfe, without speciall leaue, though of their owne tran­ [...]lation: And for vs, they esteeme no better of vs then of Iewes or Turkes; nay to the Iewes they allow Synagogues within Rome it selfe, whereas vs they persecute with fire and sword; and for the Turkes they hold their Alcoran in nothing inferi­our, and in some things much bette [...] then our religion, or our Translation of the Bible: No maruaile then though Cas­sander by labouring to mediate a reconcilement, howbeit hee were set a worke by Ferdinand and Maximilian, both Emperors, hath carried away blowes on both sides, which it seems Bellarmin in his 3. booke and 19. Chap. of Laiks, thought he [Page 125] well deserued, helping to lay on loade vpon him. The second thing that makes vs irreconcileable, is the qualitie of our contro­uersies, they being not verball differences, as some would haue, but materiall, and that of the highest nature, no lesse then the redemption of mankind, and the iustification of a sinner, but aboue all that (vpon which the rest depend) of the Bishop of Romes power in iudging and determining in [...]alliblely of all controuersies arising in matter of religion, wee may bee sure they will euer while they are able, without yeelding an inch, as stiffely maintaine, as wee iustly oppugne: which the latest writings of their Iesuites haue giuen vs so sufficient occasion (by aduancing and inlarging this power to the vtmost) to bee confident of, that wee neede make no far­ther doubt of that matter. The third thing which makes vs irreconciliable is the difficultie in the meanes of reconcilement, which in the iudgement of the wisest is in likelihood the de­finition of a generall Councill, or nothing. But who shall call this Councill? and prescribe the time and place of meeting, and persons that shall meete? who shall sit as President in it? what shall be the rule of disputing? and meanes of executing what is determined? we shal need a former Councill to define.

B. C.
19.

It is true that the breach hath continued now these many yeres, and it is much increased by so long continuance: so that it was neuer greater then it seemes to be at this day, nor neuer more dangerous to deale withall. For if a man doe but goe about to stop it, there ari­seth presently a great and fearefull noise, and roaring of the waters against him; but yet neuerthelesse the greatnesse of the noise ought not to discourage vs; but rather to giue vs hope, that though it bee wide, yet it is but shallow, and not farre from the bottome, as procee­ding from affection, which is sudden and violent, and not from iudge­ment, which is quiet, constant, and alwayes like it selfe▪ For if a man aske in colde blood, whether a Romane Catholike may be sa­ued, the most learned Churchman will not denie it: and if a man [Page 126] aske whether a Roman Catholike may be a good Subiect, the most wise States-man will easilyIf others might be good Subiects, your selfe could not be so, in as much as, in the last Sect. of the 1. cha. you confesse, that li­uing in England, you could not choose but bee guilty of the breach of many of our Statutes. grant it. May we be both saued? then we are not diuided in God. May wee be both good Subiects? then we are not diuided in the King. What reason is there then that we should be thus hotely and vnplacably diuided?

G. H.
19.

The increase of the reformed Churches (which you call a breach) so that their strength was neuer greater, nor more dangerous to deale withall then at this day, though the disci­ples of Rome grieue and gnash their teeth at it, and consume away to see it, yet haue we good reason to thanke God for it, in as much as neither the deuil, nor the Pope, neither Rome nor the gates of Hell with all their bloodie Persecutions, their ho­ly Leagues, and mischeiuous Combinations, could euer yet preuaile against it: Nay hitherto, the more they haue labou­red to quench it, and trample it vnder foot, the more hath it shined like a bright torch, and flourished as the Palme tree, which the more it is pressed downe, the more it spreadeth. Their blood hitherto hath prooued the seede of the Church, and that which S. Augustine speakes of the first Christians may be verified of them, [they were mangled, they were scour­ged, they were stoned, they were burned, they were multiplied,] and because you cannot with all your malice and power and poli­cie destroy it, we argue with Gamaliel that it is from God: nei­ther can you iustly call that sudden or violent, which as your selfe before confesse hath now continued these many yeeres, and hath increased by continuance, whereas sudden things in their ordinary course, and by discourse of reason last little, and by continuance rather decrease, it being proper only to naturall motions to gather strength and fortifie themselues in going. And for that great roaring of the waters which you pretend, though it be a noise fearefull to you, yet to vs is it acceptable, as being occasioned not so much from the shallownesse of the waters themselues, as from the stoppings and opposition of [Page 127] others, and their own concurrence, to remoue and beare down by all lawfull meanes that which is opposed for the stopping of their current.

But the reason which you adde why wee should thinke them shallow, as proceeding rather from affection then iudge­ment, is this, because if a man aske (you say) in cold blood, whe­ther a Roman Catholike may be saued, the most learned Church­man will not denie it: Wherein if we be more charitable to you, then you are to vs, in passing censures of damnation, it should in my iudgement rather argue the goodnesse of that Religion from whence such charity flowes towards mens persons, then be vrged as a proofe for the approbation of that erronious do­ctrine, which in it selfe it condemns. The Turke is too liberall in admitting all Religions to the hope of saluation, and on the other side you are too niggardly and sparing in shutting out all from the hope thereof, which receiue not the marke of the beast in their foreheads or hands. We desiring to runne a mid­dle course betwixt both extremes, as we shut out all such who directly deny the merits of CHRIST: so doe wee passe a fa­uourable censure on those who deny him not of malice, but of ignorance, and that not directly but by consequence. It is true that S. Paul hath in the fifth to the Galatians, [▪If yee be circumcised CHRIST shall profit you nothing,] That is, if a man put his trust in Circumcision, or in any thing else beside Christ, (though with Christ) in the matter of iustification, he is abo­lished from Christ, and the merite of his death and Passion. Now what confidence the Romanists put in their owne satis­faction for veniall sinnes and temporall punishment, either in this life or in Purgatorie, due to mortall, their writings testi­fie: but yet our assurance is, that many of them when they come to make their last account betwixt God and their owne Conscience, and throughly consider of the weakenesse and corruption of their owne nature, for the vncertaintie of their owne proper righteousnesse, and for the auoiding of vaineglory, ac­cording to Bellarmins aduise,Lib. 5 de Iusti [...]. cap. 7. they rest wholly in the alone mercie and goodnesse of God, renouncing in particular that merite of worke which their Church in generall for her owne aduantage [Page 128] maintaineth, and teacheth them to maintaine. Or lastly God of his Graciousnesse may accept of their repentance for vnknow­en sins, and consequently for their erronious opinons, which by reason of their education they vnwittingly imbrace; yet this charitable construction of ours can bee no sufficient war­rant for vs, either to shut our eyes against a knowen trueth, or to open our eares to hearken to any motion of reconcilement to a knowen errour.

Now whether a Romane Catholike may bee a good subiect, wholly submitting himselfe to Romish positions, I referre the reader to his Maiesties speech in Parliament in the yeere 1605 (who should know what belongs to his owne state) and to mine answere, to the 12. Sect. of this Chapter; a part of his Maiesties very words in that speech are these: [I therefore doe thus conclude this point, that as vpon the one part many honest men seduced with some errors of Popery, may yet remaine good & faith­full subiects: Of this ranke was M. Doctour, as appeareth in the 19. Sect. of his first Chap. where he promi­seth to iustifie all the present do­ctrine of the Church of Rome from point to point. so vpon the other part none of those that truely knowe and beleeue the whole grounds and schoole conclusions of their do­ctrine, can euer prooue good Christians or faithfull subiects.] If then we bee so farre diuided both in God and in the king, how can we but be vtterly diuided in our selues?

B. C.
20.

Truely there is no reason at all, but onely the violence of affecti­on, which being in a course, cannot without someHere your rules of policy failed you, in as much as violence of affection is ra­ther by time to be qualified, then withstood by force. force be stayed: The multitude doth seldome or neuer iudge according vnto trueth▪ but according vnto customes, and therefore hauing beene bred and brought vp in the hatred of Spaniards and Papists, cannot chuse but thinke they are bound to hate them still, and that whosoeuer speaketh a word in fauour of the Church of Rome or of Catholike religion, is their vtter enemy: and the Puritanicall Preacher who can haue no being in charity, doth neuer cease byWho they are that blow the coales for the burning of others, and war­ming of them­selues, if I were silent, the stones of the Parliamēt house would speake. falsifications and slanders to blow the coales that hee may burne them, and warme himselfe.

But if your Maiesty shall euer bee pleased to commaund those [Page 129] make-bates to hold their peace a while, and to say nothing, but that they are able to proue by sufficient authority before those that are a­ble to iudge, and in the mean time to admit aYou might haue done well to haue perswa­ded the Pope or the King of Spaine, to haue held such a con­ference in their dominions. conference of learned and moderate men on either side, the people who are now abused, and with the light of the Gospel held in extreme ignorance, are not yet so vncapable, but they will be glad to heare of the trueth when it shall beHow simply and euidently your Postillers and Friers vse to deliuer the trueth in their Sermons, we are not igno­rant, but whom you should mean by your honest men, but your selfe and your companions, we know not. simply and euidently deliuered by honest men; and then they will plainely see that their light of the Gospel, which they so much talke of, is but a counterfeit light in a theeues lanterne, wher­by honest mens eyes areWho they are that dazell mens eyes, and robbe their purses, your glorious outside in Gods worship, and your infinite trickes to get money, sufficiently testifie. dazeled, and their purses robbed: and it will also appeare, that there is not indeed any suchHow reconciliable the differences betweene vs are, I haue declared in mine answere to the 18. Sect. of this chap. irreconciliable opposition betwixt the Church of England and the Church, as they that liue by the schisme doe make the world beleeue there is, nei­ther in matter of doctrine, nor in matter of State.

G. H.
20.

You farther endeuour to prooue in the entrance of this Se­ction, that the diuision of the Church of England from the Church of Rome ariseth rather from affection then iudgement, in as much as the multitude doth seldome or neuer iudge according to trueth: but according vnto customes. Now whether it be the Church of England or the Church of Rome that stands vpon multitude, and that multitude vpon custome, the Bishop of Rome him­selfe shall be the iudge; nay not onely your multitude, but the chiefest pillars of your Church stand most vpon it: if you had but looked into your greatLib. 4. de mili. Eccles. cap. 5. Cardinals notes of your Church, you should haue found antiquity or custome to haue beene the second, howbeit bothDe salute In­dorum, lib. 2. c. 18. Acosta andLib. 4. epist. 1. Xauerius in their seueral wri­tings made the Indians standing vpon their customes, the chiefe difficulty of their conuersion to CHRIST. It was Symmachus the Pagans argument in his Epistle to Theodosius the Empe­rour, recorded byLib. 5. epist. 30. S. Ambrose: [Seruanda est tot saeculis fides [Page 130] nostra, & sequendi sunt maiores nostri, qui secuti sunt foeliciter suos. Our religion which hath now continued so many yeeres is still to bee retained, and our ancestours are to bee followed by vs, who happily traced the steps of their forefathers;] and is not this M^r. Doctors owne argument to perswade his Maiesty to the Romish reli­gion in the 2. and 10. Sect. of this Chapter, how comes it then to passe that in this place he findes fault with those that iudge according to custome, and makes it a popular errour? teach that a while, and indeed we may be brought to shake handes with Rome, she standing vpon a pretended truth of antiquity, but we vpon the antiquity of trueth, in as much as our Sauiour said not, I am antiquity, but I am trueth: And S. Cyprian his blessed Martyr, Antiquity without truth, is nothing els but ancient errour. Now the reason you giue that our multitude iudge according to custome, is because that they beeing bred and brought vp in the hatred of Spaniards and Papists, can not choose but thinke they are bound to hate them still. Wee might giue the same reason with more shew of truth, of your multitude, trai­ned vp in the hatred of those who you call Lutheranes and Cal­uinists, whom they are taught to hate more then ours, either a Spaniard or Papist; which two, what reason you haue to couple together, I vnderstand not, except it be to iustifie the front of Puentes his booke, Chronicler to the King of Spaine, which sets forth Rome as the Sunne, with this inscription, Luminare maius vt praesit vrbi & orbi▪ and Spaine as the Moone, with this, Luminare minus vt subdatur vrbi, & dominetur orbi, ouer both is written, Fecit Deus duo magna luminaria; and in the midst be­tweene both are the armes of Rome and Spaine knit together, with this motto, In vinculo pacis, vnder the one is set Rome as a conquerour, and vnder the other Spaine as a warriour, both supporting betweene them the ball of the world, vnder which is this title: ‘[Tomo Primero de la conueniencia de las dos Monarquias Catholicas la de la Iglesia Romana, y la del Imperio Espanol, &c.]’ Neither are we ignorant who they are that doe not whisper it in corners, but publish it to the world in their bookes, that [Page] [Page]

[Page] [Page 131] as there is one head who guides all in spirituall: so there should bee but one (to doe well)See Lipsius in the conclusion of his booke de Mag. Rom. in all Christendome to gouerne all in ciuill af­faires: and not vnlikely M^r. Doctor, when he thus ioyned Spa­niards and Papists together, might secretly ayme at some such matter, and yet are not the Pope and the Spaniard so firmely vnited betweene themselues, but that Charles the V. was con­tent to winke (at least) at the sacking of Rome by Charles Bur­bon, then vnder his pay: and Phillip the II. his sonne, being one of the pretenders to the Crowne of Portugall, refused to stand to his Holinesse arbitrement in the decision of that controuer­sie: and they both while they liued were, and this present king yerely is accursed, at least inclusiuely, for withholding the king­domes of Naples and Sicilie, as being of right, parts of S. Peters patrimonie.

But all that is obiected against the Papists or Spaniards, are in your account the falsifications and slanders of puritanicall Prea­chers, howbeit, who they are that labour by that meanes to disgrace their opposites, let the Pictures forged and printed, of our fained persecutions, in couering your Catholikes with Beares skinnes, and baiting them with dogs testifie, and your reports which my selfe haue heard from your Friers in their Pulpits of our strange barbarisme, as well in manners as reli­gion, as if no sparke of ciuilitie, or knowledge of God, were left amongst vs. It is your practise, if not your doctrine, Ca­lumniare audacter, semper aliquid haeret: Bee bold to lay on loade with slandering, somwhat will alwaies sticke to; though the wound be closed and cured, some scarre will euer remaine: though a man purge himselfe neuer so sufficiently, yet such is the na­ture of slander, that it runnes faster, and spreads farther then the purgation. Many who heard the one, neuer heard of the other; or if they heard it, through malice and naturall corruption they more willingly hold fast and entertaine the one, then the other. I haue heard it credibly reported, that a Spaniard comming to Oxford, and seeing the Trinitie pictu­red (long agoe) in the Diuinitie schoole window, he wondred at it, considering hee had been taught by their Preachers that wee denied and blasphemed the Trinitie. And here the Pam­phlet [Page 132] written and published of Bezaes death and reuolt, which himselfe liued to answere with Bezarediuiuus, though it bee famously knowen, yet it is not amisse to reuiue it, being so no­table and shamelesse an imposture.

Touching your motion to his Maiestie for the silencing of those Preachers, vpon whom, for speaking freely against the abuses of the Church of Rome, you bestow the liuerie of Make-bates, it is not vnlike for the manner of it to Philips ca­pitulating with the Athenians, that for the better negotiating of a peace, they would be content for a while to deliuer ouer their Orators into his custodie: But Demosthenes finding him­selfe to be chiefly interessed in that businesse, told his citizens that it was as much, as if the woolues should desire to haue the dogs in their keeping that guarded the sheepe. His Holinesse may per­mit and countenance, and by rewards incourage his Iesuites and Friars to speake and write what they list of Kings & Prin­ces, and namely, of his Maiestie, our most renowmed Soue­raigne, (witnesse the railings and slanders of Pacenius, Christa­nouie, Becanus, Coquaeus, Eudaemon, Schoppius, Rebullus, Par­sons, Coffeteau, Peletier, Gretser,) their pennes may walke at libertie, their tongues are theirs they ought to speake, what Lord shall them controll: But his Maiestie shall doe well to bridle and re­straine his most painefull and duetifull Ministers, who stand in the watch-tower, and keepe Sentinell to discrie the incursi­ons of the enemie, and to discouer such false Prophets as come to vs in sheepes clothing, but within are rauening woolues: or if they bee not silenced, they must say nothing but what they are able to prooue by sufficient authority, before those that are able to iudge; as if our Bishops were ignorant that it belonged to their charge to take notice of the preaching of vnsound do­ctrine within their Diocesse, and accordingly to censure it, or knowing what is their duety in that behalfe, they were more vnwilling or vnable to performe it, then Doctor Carier, and his Colledge of Critickes; and in the meane time a confe­rence must be had of learned and moderate men on either side, such belike as your selfe, like Metius Suffetius, luke-warme, hal­ting betwixt two opinions, rowing to the shore and looking [Page 133] to the Sea, holding with the hare and running with the hound, who publikely pray for the King, and priuately worke for the Pope: true learning we reuerence, and Christian moderation we highly esteeme; but1. Tim. 6. 20. Science falsely so called, bent to the patronage of falsehood and neutralitie, vnder the vizard of moderation, to the reconciling of error to trueth, is but the a­busing of faire and honourable Titles, to base and malicious ends, which imputation you labour to fasten vpō vs, as if by the light of the Gospel we held the people in extreme ignorance, wher­as the Prophet Dauid tels vs, thatPsal. 119. 105. the word of the Lord was a lanterne to his feete, and a light vnto his pathes: and S. Peter, 2 Pet. 1. 19. You haue a most sure word of the Prophet, to which you doe well that you take heede as vnto a light that shineth in a darke place; but you beare vs in hand, that the light of the Gospel holds men in extreame ignorance. Zachary prophesied of his [...]onne the Baptist, that Luke 1. 79. he was ordained to giue light to them that sit in darkenesse and in the shadow of death, to guide their feete into the way of peace, and the Baptist himselfe of CHRIST, that he wasIohn 1. 9. that true Light which lighteth euery man that commeth into the world: But you tell vs, that it serues to dazell mens eyes, and rob their purses: And no doubt, had you liued among the Pharisees in the time of CHRIST, or Iohn the Baptist, you would haue called their do­ctrine a counterfeit light in a theeues lanterne, aswel as ours, be­ing in substance the same with theirs. And for ignorance, I may bee bolde to say it, with a thankefull acknowledgement to God for it, that a good part of our people are more expert in the Scriptures, and are better able to yeeld an account of that faith which is in them, then many of your Prelates and Priests, whereof some beare the name of the brotherhood of ig­norance, and all (at least by your practise) acknowledge her the mother of deuotion, in as much as youRom. 1. 18. withhold the trueth in vn­righteousnesse: like Esopes dog, you neither eate hay your selues nor suffer others to eate it: You pretend the key of Know­ledge, but you neither enter in your selues nor suffer others to enter; you neither reade nor esteem the Scriptures your selues as you ought, nor suffer the people to reade them, but seale them vp in an vnknown language to the vse of a few, with whō you please to dispense.

B. C.
21.

For matter of doctrine there is no reason that your Maiestie or the Kingdome should be molested or burthened for the mainete­nance of Caluinisme, A most no­torious vntruth, if by Caluinism [...] you vnderstand Caluins doctrine. which is as much against the Religion of England, as it is against the Religion of Rome, and will by necessa­rie consequence ouerthrow not onelyHow Caluins doctrine ouer­throwes al these, or any of these, let his bookes testifie. the Catholike Church, the Communion of Saints, and the forgiuenesse of sinnes, but also all the Articles of the Creede, saue onely so much as theWill the Turke beleeue Christ to haue beene the Sonne of God by eter­nall generation? or to haue beene conceiued by the holy Ghost? or to haue risen from the graue by his owne power the third day after his buriall? or visibly to haue ascended into heauen? or that from thence hee shall returne a­gaine, to iudge the quicke and the dead? or is Caluin charged by any aduersary to ouerthrow a­ny of these, so much as by consequence? where then is M. Doctors moderation? Turke him­selfe will be content to beleeue, which will be easie to proue vpon bet­ter I thinke we shall expect long be­fore that leasure be offered. leasure.

The doctrine of England which is contained in the Common prayer booke, and Church Catechisme, confirmed by act of Parlia­ment, and by your Maiesties Edict, wherein all Englishmen are If all English men, then your selfe were baptised in that doctrine, in which notwithstanding you were not confirmed as you ought, or at lea [...]t wise it was not sufficiently confirmed in you. baptized, and ought to be confirmed, and therefore there is some reason that this should be stood vpon.

But this doctrine, in most of the maine points therof, as hath bene It was touched indeed but not prooued. touched before, and requireth aThat iust treatise will prooue nothing els but an vniust calumnie, if by Caluinisme you vnderstand Caluins doctrine. iust Treatise to set downe in particular, doth much differ from the current opinions and Cate­chismes of Caluinisme; doth very neere agree with, or at least not My Table of comparison here an­nexed to mine answere, will manifest many plaine contradictions, and that in the mainest points of do­ctrine. contradict the Church of Rome, if wee list withWee professe the patience of doues, but not of asses, such as you would prooue vs to bee, if you make vs in that to beleeue what you promise to prooue. patience to heare one another, and those points of doctrine, wherein wee are It is the obstinacie of the Church of Rome, that inforceth vs to be at warres with her. made to be at warres with the Church of Rome, whether we will or not, doe rather arguetheWhether the contradiction of the doctrine (which you here confesse, but denyed before) rather argue the corruptions of State, from whence they come, then are argued by the grounds of that Religion, whereupon they stand, we shall haue fitter opportunitie to examine in the Sections following. corruptions of the State, from whence they come, then are argued by the grounds of that Religion where­vpon they stand, and the contradiction of doctrine hath followed the alteration of State, and not the alteration of State beene grounded vpon any trueth of doctrine.

G. H.
21.

We are now come to one of the maine points you driue at (howbeit you seeme onely to glance at it in passage, and to draw it on vpon the bye) which is to put vs off from all fellow­ship and communion with those Churches, who acknowledge Caluin to haue beene an excellent instrument of God, in the a­bolishing and suppressing of Poperie, and the clearing and spreading of his trueth, that so being separated from them, we may either stand single and be encountred alone, or returne a­gaine to our old bias, and relaps vpon Rome, and so through Caluins sides you strike at the throat and heart of our Religion: For our parts, we all wish with the Reuerend & learnedMy Lord of Ely. Pre­late of our owne Church, that you were no more Papists then wee Caluinists, no more pind on the Popes sleeue, then we on Caluins, whō we esteeme as a worthy man, but a man, and con­sequently subiect to humane error, and frailtie. We maintaine nothing with him because he affirmes it, but because from in­fallible grounds he proues it; whereas the Popes bare assertion with you is proofe sufficient. You are so sworne to his words, that they are of equal or higher authoritie with you then Py­thagoras his precepts with his Schollers, ipse dixit, is enough for your warrant: but for vs, we imbrace Caluin as himselfe doth authors not diuine, vsque ad aras, so farre foorth as with di­uine hee accordeth, and no farther. This is our iudgement of Caluin: but to say that the doctrine which he maintaines, is as much against the Religion of England, as it is against that of Rome, is a desperate assertion, and such as can neuer be made good, did all our fugitiues lay their heads together, and were all their wits turned into one. And I much meruaile what you meant, pretending so much tendernesse of conscience, and di­ligence in search of the trueth, to suffer your malice so farre to preuaile vpon your iudgment, as to let so foule a blot, so mani­fest a falshood to drop from your pen, and not only so; but to [Page 136] present it to the scanning of so learned a Prince, and to pub­lish it to the view and censure of the world: For if Caluins do­ctrine bee as opposite to our Religion as to the Romish, then must it needs follow that either ours and the Romish agree in one: or that ours is as distant from Caluins as Caluins is from the Romish; both which to bee vntrue appeares aswell by the testimonie of all other Romish writers, and the authority of the Pope himselfe in hisThe words of the Bull are these, Impia myste­ria & instituta ad Caluini praescrip­tum à se suscepta & obseruata etiam à sub ditis s [...]ruari mandauit. Bull against Queene ELIZBAETH, as those whome they terme Lutherans, whoObserue their ye [...]rely Cata­logues that come from the Mart of Frankeford. euer range vs among the Caluinists, as also of our owne writers, and those of forraine Churches by you termed Caluinistical, because with him they ioyne in profession of the same trueth: the manifold I haue in mine hands Letters written frō Beza to Archbishop Whitgift, and from him againe to Beza, wherein they both ac­knowledge that we agree in the substance of true religion. Letters by them written, and Bookes dedicated to our late blessed Queene, our Bishops and Noble men, by French and Heluetian Diuines, specially of Zurich and Basil, testifie to the world, that they then held their religion to bee the same with ours, and ours with theirs: and for any thing I know, neither theirs nor ours is since changed, saue onely some such neutrals as your selfe labour to drawe vs neerer to Rome then they can bee drawen, or the trueth it selfe will permit that wee should.

Among many other testimonies I will onely instance in two, the one an Heluetian touching our conformitie with forreine reformed Churches in former times, the other a French man touching the present: the Heluetian is Bullinger, who dedicating his Commentaries vpon Daniel to Horne, Bi­shop of Winchester▪ Iewell, Bishop of Salisbury, Sandes, Bishop of Worcester, Parkhurst, Bishop of Norwich, and Pilkington, Bishop of Durham, in his Epistle Dedicatory professeth hee did it chiefly to this ende, that posterity might vnderstand their indis­soluble knot of friendship, and the mutual consent betweene England and Suisserland in matter of Religion, howbeit they were remoo­ued farre asunder in situation of place. The French is Peter Mou­lin, who in defence of his Maiesties Booke against Coffeteau acknowledgeth that wee had enough sufficient men of our owne to defend the Cause, but that hee vndertooke the worke to let the world knowe, that the same Confession which his Maiestie had [Page 137] made was also theirs, and that they and the trueth were assailed in his Person and Writings.

But what neede I stand vpon the particular testimonies of priuate men, since the Confessions of our Churches are extant to be compared, as well in the Booke, intituled, The Harmony, as in that other termed The bodie of Confessions? In the meane time to giue the Reader some satisfaction, I will set downe the doctrine of the Church of England in points of difference together with Caluint on the one side of it, and the Romish on the other, that so wee may make some estimate whether Caluinisme bee as opposite to the Religion of England, as to that of Rome. Now for the doctrine of the Church of England, I will not extend it so wide as to the Bookes and Lectures of our Bishops, and publique professours, the lights and guides of our Church and Vniuersities, nor yet contract and confine it, as M^r. Doctor doeth, within the narrow compasse of the Common prayer Booke and Church Catechisme, the booke of Canons, and therein Nowels Catechisme, Can. 79. being con­firmed and allowed by publike authoritie. But aboue all I very much maruell M^r. Doctors memory should so farre faile him, as quite and cleane to forget the Booke of Articles, so­lemnely agreed vpon by the Reuerend Bishops and Clergie of this kingdome, at two seuerall meetings or Conuocations of theirs in the yeeres of our Lord 1562, and againe 1604, and lately againe confirmed by two seuerall Canons, the 5, and 36 in number, since himselfe subscribed to them at the ta­king of his Orders, if not of his Degrees, and liuing a long time as Chaplen in house with Archbishop Whitegift, and since keeping his ordinary turnes of waiting at Court, and residence at Canterbury, he could not bee ignorant of them, nay, I can shewe it vnder his owne hand, which argues hee fought against the light of his owne conscience, that setting downe the differences betweene the Olde English, and New French diuinitie, as he calles it, hee quotes diuers of those Articles for the doctrine of the Church of England, and besides, professing himselfe so skilfull in the Statutes,Eliz. 13. he could not but knowe that The Booke of Articles and Iniun­ctions, [Page 138] is by them aswell confirmed and authorized, as The Booke of Common Prayer, Art. 35. 36. in which Articles are also allowed and ratified The second Booke of Homilies and holy Orders; so that whatsoeuer is doct [...]inally deliuered in any of these, may safely bee called, The doctrine of the Church of England: But for the present I will content my selfe with the Booke of Articles one­ly, and for the doctrine of the Church of Rome, with the Ca­nons and positions of the Tridentine Councell and Catechisme, and for Caluines doctrine, with that specially which hee hath deliuered in his 4. Bookes of Christian Institutions.

Here followeth the Table of differences.

B. C.
22.

For when the breach was resolued on for the personall and par­ticular ease of Henry the VIII. and theHow could it be for the ea [...]e of his later wiues and their chil­dren, since the breach was made vpon the taking of his second wife, or [...]ather his first (if his marriage with Queene K [...]the­r [...]ne were a nulli­tie) and that be­fore hee had any childe by her. children of his later wiues, it was necessary to giue euery part of the Common-wealth Yet hereafter you goe about to prooue, that in temporall respects the Romish religion is the fittest to giue contentment to the seuerall members of the State. contentment, for which they might hold out in the heate of affe­ction, and studie to maintaine the breach, otherwise it was likely that in the clearenesse ofThat vntimely growing together, would rather haue beene a cause of festring and rankling, so that the breach is kept o­pen rather vpon iudgement then vpon affection. iudgement it would quickly haue growen together againe, and then the authours thereof must haue beene You make the King the authour of it, who should haue excluded him or called him to an account? excluded and giuen account of their practise.

G. H.
22

Howbeit Henry the VIII. actually indeed made that breach with Rome, which continues at this day (and is like to doe till Rome by her reformation endeuour to make it vp) yet they certainely erre, who seeke the cause of it, onely in him and in his times, or fixing their eyes vpon his person & quarrel, looke not vp to the state and course of former ages: for as no wise man would assigne the cause of death to some accident falling out in the last point and period of life, but to some former dis­temper or intemperancie: so the reasons of vnhorsing the Pope, and reiecting his authoritie with the generall applause of all the estates of the Realme, hauing beene so long an [...] so deepely rooted in mens minds, are not to be searched for in the personall and particular proceedings of Henry the VIII. but in the ancient Records and euidences of our Histo [...]ians, who all complaine of the spurring, and gauling, and whipping of our land by those Italian riders, vntill like Balaams asse, shee [Page 140] turned againe, opened her mouth to complaine, and being out of all hope of reliefe by complaint, cast her rider. As many witnesses we haue hereof well neere, as Writers since the last 600. yeres: as many cleere testimonies as there be leaues in Mat. Paris, the most learned and sufficient Writer (vnlesse you will except William of Malmesburie) that those times afforded. It was a memorable speech of Robert Grosteed Bishop of Lincolne, who liued 358. yeres since, in the time of Gregory the IX. Caelestine the IIII. Innocent the IIII. and Alexander the VI. who lying vpon his death-bed, the very night of his departure, making a lamentable and bitter complaint to the Priests and Monkes that stood about him, of the miserable estate of the Church, and laying the burthen of so great a mischiefe vpon the Popes shoulders (whom therefore he called Heretike and Antichrist) at length hee yeelded vp his soule vnto God with these words in his mouth, [Non liberabitur Eccles [...]a ab Egiptiaca serui­tute, nisi in ore gladij cruentandi. The Church will neuer bee freed from this Egyptian slauery, but by the point of a bloodie sword.] Thus did this holy man foresee and foretel, as it were by a Pro­phetical Spirit, that which we see accōplished: So that Henrie the VIII. serued onely as a midwife to bring to the world that birth, wherewith our countrey had bene in trauell many yeres before; and had not he bene borne, some other meanes would haue beene found out for the doing of that which he did; and what we see already done in England, will also vndoubtedly be brought to passe in other Nations, when their measure is full, and God will. In the meane time that the trueth of this asser­tion may the better appeare, I will adde to those examples, and instances brought to this purpose by his Maiestie in his Premonition, two others (in my iudgment very obser [...]able) the one of William surnamed the Conquerour, the other of Henrie (for his learning) surnamed Beauclerke his third sonne, and se­cond Successor in the Kingdome, both out of the Manuscripts of that noble Antiquarie, S^r Robert Cotton knight Barronnet. The father thus writes to Gregory the VII. commonly knowen by the name of Hildebrand, vpon notice giuen him from his [Page 141] Legate Hubert, that he was to doe him fealtie, and [...]o pay him money as his ancestors had done.

[Hubertus Legatus tuus (Religiose Pater) ad me veniens, ex tua parte me admonuit, quatenus tibi & successoribus tuis fidelitatem facerem, & de pe­cunia quam antecessores mei ad Romanam Eccle­siam mittere solebant melius cogitarem; vnum ad­misi, alterum non admisi; fidelitatem facere nolui, nec volo; quia nec ego promisi, nec antecessores meos antecessoribus tuis id fecisse comperio.]

Hubert your Legate (Religious Father) com­ming vnto me, aduertised me as from you, that I was to doe fealtie to you, and your Successors, and that I should bethinke my selfe better of the money which my Prede­cessors were wont to send to the Church of Rome; the one I admitted, the other I ad­mitted not. The fealtie I would not per­forme, neither will I, because neither my selfe promised it, nor doe I find that my Pre­decessors performed it to yours.

Vpon which occasion as it may well be supposed,Gregory 7 Re [...] lib. 7. [...]pist. 1. [...] 3. concil. pa. 1244, edit. B [...]ij. the Pope returned this answer to his Legate Hubert, after signification; how little he esteemed money without honour giuen him; hee comes to the person of the King in these termes.

[Multa sunt vnde Sancta Romana Ecclesia aduer­sus [Page 142] eum queri potest, nemo enim omnium Regum etiam Paganorum, contra Apostolicam sedem hoc praesumpsit tentare, quod is non erubuit facere.]

There are many things whereof the holy Ro­man Church may complaine of against him, in as much as none of the Pagan kings haue attempted that against the Sea Apo­stolike, which hee hath not blushed to put in execution.

Now for Henry the sonne, who in this regarde swarued not from his fathers steppes, part of Pope Paschals letter vnto him, runnes thus.

[Paschalis seruus seruorum Dei, dilecto filio Henrico, illustri Anglorum Regi, Salutem & Apostolicam benedictionem. Cum de manu Domini largiùs ho­norem, diuitias, pacem (que) susceperis, mir amur ve­hementius, & grauamur quod in Regno potesta­te (que) tua beatus Petrus, & in beato Petro, Domi­nus honorem suum iustitiam (que) perdiderit. Sedis enim Apostolicae nuncij, vel literae praeter iussum Regiae Maiestatis, nullam in potestate tua suscep­tionē vel aditum promerentur, nullus inde clamor, nullum inde iudicium ad sedem Apostolicam de­stinatur.]

Paschal the seruant of the seruants of God, to [Page 143] our beloued sonne Henry, the most renow­ned King of England, health and Apostoli­call benediction. Sythence you haue plen­tifully receiued honour, riches and peace, from the hand of the Lord, We exceedingly woonder, and take it in ill part, that in your Kingdome, and vnder your Gouernment S. Peter, and in S. Peter, the Lord hath lost his honour and right, in as much as the Nun­tioes and Breues of the Sea Apostolike, are not thought worthy entertainement or ad­mittance in any part of your Dominions, without your Maiesties warrant, No com­plaint now, no appeale comes from thence to the Sea Apostolike.

To which the King (after termes of complement,) replies in in this manner.

[Eos honores, & eam obedientiam, quam tempore Patris mei antecessores vestri in Regno Angliae habuerunt, tempore meo vt habeatis volo; eo videlicet tenore, vt dignitates, vsus, & consue­tudines, quas pater meus tempore antecessorum vestrorum in regno Angliae habuit▪ ego tempore vestro in eodem regno meo integrè obtineam. No­tum (que) habeat Sanctitas vestra, quod me viuente, Deo auxiliante, dignitates & vsus regni An­gliae [Page 144] non minuentur: Et si ego (quod absit) in tan­ta me deiectione ponerem, Optimates mei, imo to­tius Angliae populus id nullo modo pateretur. Ha­bita igitur (Charissime Pater) vtiliori delibe­ratione, ita se erga nos moderetur benignitas ve­stra, ne (quod inuitùs faciam) à vestra me coga­tis recedere obedientia.]

That honour and obedience which your pre­decessors had in the Kingdome of England during the Reigne of my father, my will is you should haue in my time, with this con­dition, that my selfe fully and wholly enioy all the Dignities, Prerogatiues and Cu­stomes, which my father enioyed in the sayd Kingdome, in the time of your prede­cessors; and I would your Holinesse should vnderstand, that during my life the digni­nities and prerogatiues of the Crowne of England, by Gods grace, shall not bee mini­shed▪ and if I should so farre abase my selfe (which God forbid) my Lords and Com­mons would by no meanes endure it: wher­fore (most deare Father) vpon better ad­uice, let your gentlenesse be so tempered to­ward vs, that I bee not enforced (which I shall vnwillingly doe) to withdraw my selfe from your obedience.

[Page 145] Whereby it appeares, that Henry the first began to hammer and beate vpon that which Henry the last, by Gods appoint­ment, in the fulnesse of time brought to perfection: and though these two Kings, the Father and the Sonne, gaue way to some part of the Popes iurisdiction, as I shewed before; Yet hereby it appeares it was a burthen vnto them.

B. C.
23.

Therefore to the Lords andWere not those fauorites fauorers of the Romish reli­gion? fauorites of the Court, was giuen the lands and inheritance of the Abbies 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 therewith; and so hauing ouerthrowne and prophaned the good workes of theIf they were Saints, why did you still pray for them, as if they had bene in Pur­gatory. Saints, it was necessary for them to get them Chaplins, that might both dispute, preach, and write against the merits of good workes, the inuocation of Saints,Of these two last you may say as they in the 19. of the Acts, who made siluer shrines for their great Goddesse Diana, By this craft we haue our wealth. the sacrifice of the Altar, prayer for the dead, and all such points of Catholike doctrine, as were the grounds of those Churches and religious houses, which they had ouerthrowen and prophaned: And it was not hard for those Chaplines by some shew of Scripture, to proue that which their Lords and followers were so willing to beleeue.

G. H.
23.

The Abbies and Religious houses were growen to that height of idlenesse, the mother of ignorance and luxurie, with­in themselues, and by reason thereof into that contempt and base estimation with the people, that it was high time some blood should haue beene drawen from their swelling veines; specially considering the little vse the Common-wealth had of them, but chiefely for that they were so farre degenerated from the primitiue institution: Their number was great, it being 645. monasteries of men and women, accounting the Priories and Frieries, besides Chaunteries and free Chappels; [Page 146] their seate commonly in the fairest and fattest part of the land, their reuenues amounting to an inestimable summe, as in the originall booke thereof taken by Commission, and giuen to the King may appeare; though at their dissolutions their va­lues were fauourably and farre vnder rated, in so much as in the raigne of Edward the first, a statute of Mortmaine was made for the restraining of that excesse: And had not Henry the fifth beene wisely diuerted vpon the French warres by Archbishop Chichly, he had in all likelihood preuented Henry the eight in diminishing, if not demolishing those houses; be­ing s [...]t on by his Parliament held at Leicester, in the beginning of his raigne▪ in which a bill was exhibited, complaining how their reuenues giuen for deuotion, were most desorderly wasted vp­on Hounds, and Hawkes, and Horses, and Whores which if better imployed, would serue for the defence of the land, and honour of the King, and suffice for the maintenance of fifteene Earles, fifteene hundred Knights, sixe thousand two hundred Esquires, and one hundred Almes-houses, for reliefe of impotent and diseased per­sons, and besides all this to the Kings Coffers, there would thereby yeerely accrew, twenty thousand pounds. And to speake a trueth, Cardinall Wolsey was the man who by pulling downe the smal­ler, both shewed and made a way to the King, Henry the eight, for taking the like order with the bigger.

Neither did hee thinke his hands lesse bound towards his owne subiects, then the Pope and French King did theirs, for the rooting out of the rich and powerfull order of Templars through Christendome, accusing them of like grieuous and vnnaturall offences, as were in open Parliament layed to the charge of our monasticall professours, vpon the relation of such Commissioners, who were appointed to make search to that purpose: no marueile then that as after the dissolution of that order (which fell out in the raigne of Edward the second, as Thomas de la More report [...] is, who at the same time liued as an officer in his Court) the heires of the donors, and such as had indowed them with lands reentred vpon those parts of their ancient patrimonies: so in the downefall of Monasteries, the Lords tooke their share of those lands which their ancestors [Page 147] had formerly bestowed to piou [...]vses, but were at that time very much abused by the posses [...]ours. But a great part of them, about, or somewhat aboue 600. yeeres since, were thrust into the possessions of maried Church-men, byM. Cambden in his descripti­on of Worcester­shire. Dunstan Archbi­shop of Canterbury, so that if euery bird had his feather at their dissolution, the greatest part of their lands had returned to the Clergie, or at least their impropriations, which were as im­proper to them, though they held them by dispensation, as now it may well bee disputed, they are to theBy the com­mon lawes of England it is eui­d [...]nt, [...] no man [...] he be Ec­clesiasticall▪ or haue Ecclesiasti­call iurisdiction, can haue inhe­ritance of tythes. My L Cook [...] in his fi [...]t part of reports 2 [...] Ed. 3. lib. Ass. pl. 75. possess [...]urs of them: A part whereof notwithstanding are so farre off from being at defiance with your Church, that they are professed Romane Catholikes. And in Queene Maries dayes among all those that intirely embraced that Religion, not so much as one was found that could be drawen to disgorge those sweet mor­sels they had deuoured, or to make restitution of a foote of land, though the Queene her selfe (the rather to draw them on) had offered all she held in possession.

Then was your doctrine of good workes, your Inuocati­on Saints, your sacrifice of the Altar, and your prayer for the dead restored, which were the grounds (you say) of those reli­gious houses: yet the land which had bene their maintenance, was not restored. And as the reuiuing of those doctrines could not serue to giue new life vnto the carkasses of those ruined houses, so the ruining of those houses was not the cause (as you pretend) of the impugning of those doctrines, since they were impugned (by the confession of your owne Writers) by the Waldenses, by the Albingenses, by Wicliffe, by Husse, by Lu­ther, by Zuinglius, by Caluin, before those houses fell, and continued for the most part, during all the raigne of Henry the eight, as may appeare by the sixe articles, commonly called the whip with the sixe cordes. And for any thing I finde▪ he altered nothing (excepting the taking downe of Monasteries and the Popes authority) but onely the translation of the Bible, and the singing and reading diuine seruice in our mother tongue: so that it is cleare to any indifferent iudgement, that the con­tradicting of those doctrines rather caused the ruine of those hou­ses, then their ruine (as you would beare vs in hand) the con­tradicting [Page 148] of those doctrines. And it were no hard matter, not by shew of Scripture, but by Scripture it selfe, to prooue their vnsoundnesse: But an harder I am sure it were, for his Ho­linesse Chaplaines, from thence to proue their soundnesse, in that sense as they are now defended in the Church of Rome, howbeit you are as willing to beleeue the trueth of them for theWere not the fire in Purga [...]ory (in which the [...]oules of those dead are suppo­sed to be) very hote, the fire in the Popes and Monks kitchins would quickely be very cold. aduantage you reape by them (specially by the sacrifice of the Altar, and prayer for the dead) as any can bee vpon the like reason to beleeue the contrary.

B. C.
24.

To the Commons was giuen great hope of reliefe for their pouer­tie, ease of subsidies, and the burden of so great a Clergie, and many otherYour pom­pous and empty shewes in Gods seruice well de­serue that title of goodly gay nothings. 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 authori­tie of the Church; which although it were for their benefit euery way, yet because it crossed their affections, like wayward children they could neuer abide it: and was not this reason enough for them to hold out the breach, and to study Scripture themselues, that they might be able to confute Confession,Satisfaction and penance I take to be both one in the lan­guage of Rome, though you seem to put a differēce betweene them. Satisfaction, Penance, and to declaime against that tyranny of the Church of Rome, whereby themselues and their forefathers had bene kept in awe andWhether the people were kept in obedience by the Popes autho­rity, let the ma­nifold troubles by his meanes raised, testifie▪ obedi­ence vnto God and their kings?

G. H.
24.

The Commons might haue beene disburdened of their Subsi­dies, had those reuenues and treasures which came, or might haue come to the Crowne by the downefall of monasteries, bene imployed as they might haue bene: the plates and wires of gold of Beckets onely shrine, together with the pearles and precious stones of inestimable value, filling two great chests: But God so ordered the matter for their laying of sacrilegious [Page 149] hands, (as it may be thought) vpon those tenths which by himselfe were consecrated to himselfe, that neither it, nor the rest prospered, neither was the king thereby much inriched, nor the Commons relieued, it beeing like the dead flie in the boxe of oyntment, or the Colloquintida in the Prophets pot­tage. Now for the peoples liberty in making lawes at their own pleasure, to liue as they listed, it is a matter fondly surmised and published of you, not promised by the State, nor deman­ded or expected by them. The Lawes Ecclesiasticall were in King Henries time, and by his authority appoynted to be com­piled and digested, by a certaine company of Bishops and o­ther diuines ioyned in Commission, with Ciuill and Canon-Lawyers, to the number of 32. but this worke being le [...]t im­perfect by the death of that king, was afterward finished in the dayes, and by the command of his sonne Edward, which my selfe haue seene, though by the vntimely death of that king also, it neuer yet receiued publike allowance. And for other lawes, as the world knoweth, they neither could nor can make any without the consent of the Lords spirituall and temporall, and the approbation of the king. And lastly how the lawes of your Church crossed their affections, let their often and dange­rous rebellions for the restoring of them testifie, there beeing none in trueth more fitting to the humour of a natural minded man, as may appeare by this, that a man of no religion, and like white paper, or sponged tables apt to receiue any impression, will sooner imbrace yours, then any other in the world.

From this you digresse to their studying of the Scriptures, that they might be able to confute confession, satisfaction, penance, and to declaime against that tyranny of the Church, whereby themselues and their forefathers had bene kept in awe and obedience to God and their king. For their studying of the Scriptures, it is indeede a great eye-sore to you, because thereby your malice in with­holding your followers from reading them, and withall your burdensome traditions thrust vpon them for your owne honor and gaine, but to their paine and grieuance, are clearely disco­uered and discerned, from that which before you call eternall trueth; but to them nothing can bee more profitable, or to [Page 150] their guides more comfortable, so it bee done with reuerence and [...]obriety, and (as our Preface to the Bishops Bible exhorts) [not so much to dispute and contradict, as to learne and obey] as being a practise which both our Sauiour himselfe, and his Apostles, and the holy Fathers of the Primitiue Church, (spe­cially S. Chrysostome) in diuers homilies often and earnestly ex­hort their heares vnto. And for the confutation of those poyntes you name, I am of opinion (and I thinke not without reason) that many of our people are better able by Scriptures to confute them, as they are now held and vsed amongst you, then your greatest Bishops and Cardinals are from thence a­ble to proue them, of whom some haue not sticked to professe that they thought that time which they passed in reading the Scriptures to be of all other the most vnprofitably spent, pre­ferring Tullies Orations before Pauls Epistles, and Aristotles E­thikes before Solomons Prouerbes.

B. C.
25.

To the Clergiemen that would turne with the times, beside the possibilitie of present preferment by the alteration, was giuen shortly after leaue to marrie, & to purchase, and to enioy the profit and plea­sure of the world, as well as the laitie, and whatWhat car­nall minded Priest or Monke would not ra­ther entertaine varietie of Con­cubines then be tyed to one wife. carnall minded Monke or Priest would not with might and maine keepe open the breach after he was once plunged in it rather then to be in danger to forgoe so pleasing a cōmoditie: Hence did arise a necessitie of speaking and writing against Vowes, Vrginitie, Pouertie, Fasting, Praying, Watching, Obedience, and all that austeri [...]ie of life, which is by the Lawes of the Church required in a monasticall and Priestly conuer­sation.

G. H.
25.

Little hope was there giuen for the present to the Church­men that yeelded to the King for matter of preferment, since [Page 151] the Abbots and Priors were not onely turned out of doores, but their houses rased, and their goods and lands confi [...]cated. And for the Bishops, none of their places thereby fell voide, they all (Rochester onely excepted) ioyntly concurring with the king in casting off the Romish yoke: and for their marrying & purchasing, neither of thē were permitted, during the reigne of king Henry, who liued & reigned somewhat aboue 14. yeres after the breach with Rome: Howbeit if wee may credite M^r. Cambden, an vnpartiall Antiquarie, Churchmen were not forbidden mariage in England till the yere 1102. [then An­selme Archbishop of Canterburie (sayeth hee) offered violence both to nature and to the Scriptures] which he writes vpon occa­sion of one Ealphegus, a Priest famous for his learning, who was married and dwelt in the South part of Deuonshire: And fur­ther he alledgeth the words of Henry of Huntindon touching that act of Anselme [He forbadwiues to the English Priests, be­ing neuer before forbidden, which to some seemed a thing very de­cent, to others as dangerous, least whiles they aimed to a puritie a­boue their reach▪ they might fall into horrible impurities, to the dis­honour of CHRISTS Name, and their profession.] Those words of Cambden before quoted, together with these of Huntindon by him alledged, are commaunded to be rased by the Spanish Index: Sacerdotibus magna ratione sub­lat [...]s nuptias, [...] restitu [...]nd [...] vider [...]. But they might aswell haue rased those of Pius the [...]I. in Platina, auouching that hee saw great reason why Priests should be restrained of mariage; but greater why it should be restored them, or those of Cassander [by that ouer rigorous and vnseasonable constitution (speaking of restraint of marriage in Churchmen) wee see much grieuous and abominable scandall to haue arisen in the Church,] or those of Mantuan touching S^•. Hillary, Bishop of Poictiers in France.

Or lastly those of the same Poet, speaking of the father of Nazianzen.

And in another place of the father of Basil, and Gregorie Nyssen,

And if marrying be allowed them, I see no reason but they should withall be allowed purchasing, as they are and alwayes haue beene in the Easterne Church,1▪ Tim. 5. 8. hee being worse then an In­fidell that prouideth not for those of his owne houshold.

To conclude wee neither speake nor write against lawfull Vowes, but the rashnesse of them, and impossibilitie in perfor­ming them: Not against true Virginity; but the fained shew of it, and the preferring it by so many degrees before the honou­rable estate of mariage: Not against necessary Pouertie, but the voluntarie choise of it, when more good may be done by pos­sessing and vsing those meanes God hath sent vs: Not against Fasting; but the pharesaicall vse of it, and making it part of di­uine worship: Not against Praying; but the performance of it in a strange tongue, rather for custome then for conscience, rather by number then by weight, in drawing neere vnto God with our lippes, when our hearts are farre from him: Not a­gainst Watching; but the pretended apish imitation and merit in it: Not against Obedience; but the abuse of it in the enter­prising of damnable and desperate attempts. Lastly, not a­gainst austeritie of life; but inciuilitie, and that shew of wise­dome which S. Paul censureth in the second to the Col. Consi­sting in voluntary Religion and humblenesse of minde, and not spa­ring the bodie. You doe well to adde that all these are requi­red in a Monasticall conuersation, but how they were or are performed, God knowes, and the world not vndeseruedly suspects.

B. C.
26.

Vpon these conditions, the Lords, the Commons, and the Cler­gie were content to beleeue, that the King was Supreme head of the Church of England: Not that they did thinke so indeed, or that they desired to augment his authoritie; but that they might bee pro­tected by him, & freely enioy those commodities which they thought schisme had brought vnto them, and feared the vnity of the Church might againe take from them: Hence did arise a necessitie of in­ueighing against the Pope and the Church of Rome, as against Antichrist and Babylon, and the greatest enemies of the State of England: Insomuch that that Clergie man was most acceptable to them, and in their opinion most worthy of preferments, that could most confidently preach and write the most foule and monstrous as­sertions of the Pope, and the Church of Rome, though they were neuer so false.Those do­ctrines being set on foote, and maintained (as I haue shewed be­fore) long before our diuision from Rome, might well cause it; but could not be caused by it. These and such like are those temporall respects, which would faine seeme the daughters of those doctrines which themselues haue brought foorth, and to be diuided from the Catho­like Church by doctrine, when they themselues haue caused the do­ctrine of diuision.

G. H.
26.

Vpon these conditions, you say, that the Lords, and Com­mons, and Clergie, were content to beleeue, that the King was supreame head of the Church of England, whereas your selfe before confesse, that these conditions were afterward graunted to the Clergie, who notwithstanding, were the for­wardest in perswading the King to accept and assume that title, as may appeare by the booke set out by the whole Conuocation of England, intituled, The Institution of a Christian man, besides the Treatises of diuers particular Bishops to the same purpose, as namely Stephen Gardiners discourse of true obedience, toge­ther with Bonners Preface annexed to it, Longelands Sermon, and Tunstals Letter to Cardinall Poole, all which are extant to [Page 154] be reade and seene at this day, and surely he that shall obserue their vehement protestations, specially of Gardiner, whom I hold the most sufficient among them for learning, and withall the soundnesse and weight of the reasons, which they enforce against the Popes pretended iurisdiction, will easily beleeue, that they thought in very deede as they wrote, that their minds and their pennes concurred in one. But from hence (you say) arose a necessitie of enuying against the Pope and the Church of Rome, as against Antichrist and Babylon, as if his Holinesse had neuer beene graced with the title of Antichrist, before Henry assumed his title of supreame head; nor Rome called Babylon be­fore England was freed from that Babylonish captiuity. Where­as your famous Cardinall hath none other proofe from Scrip­ture, that S. Peter was euer at Rome, but by expounding Rome to be the Babylon, from whence he dated his first Epistle: And when the seuerall markes of Antichrist shall be applied to any so properly, as to the Bishop of Rome, I will confesse he is iniu­riously so styled; in the meane time, I can hardly imagine any so foule and monstrous assertions, which some of your Popes haue not deserued, euen by the confession of your owne Wri­ters, it being enough to make a modest man blush in reading, and relating that which they blushed not to act, nay boasted of being acted: in so much as I doubt not, but I may confident­ly affirme, that neither the Catalogue of Emperours, taking in the Heathenish among the Christians, nor any one succession of Kings in the world, since the first creation of it to this pre­sent age, euer afforded so many monsters of men, so many in­carnate deuils, so expert in all kind of villanies, as that of your Popes: neither can any one King or Emperour be named, whom some of your Popes haue not out-stripped. And what needed then any imitation of your side, in faining false assertions, where true were so plentifull?

B. C.
27.

In all these and all other doctrine of diuision, men haue receiued [Page 155] great countenance and encouragement from Geneua: For although M. Iohn Caluin were neuer any good subiect, or friend to Bishop, You had smal reason to make him an enemie to Dukes, saue only for not betray­ing his Citie to the Duke of Sa­uoy. Duke, or King, yet hee did so fit the common people with new do­ctrine, that no Gospel can be soWhy his do­ctrine should bee so pleasing to the common people, I see no reason but onely the force of trueth, since it restrai­neth them of much liberty, which the Ro­mish affordeth. pleasing to them, nor so light some as his: for finding Geneua to be fallen out both with their Bishop, who was their ancient Prince, and their Duke, to whom theyThey were fallen out with their Duke, and yet pretended to him, whereas in trueth the Duke pretended to them, not they to him. Duke Amadius indeed got that donati­on from Pope Martin, but nei­ther himselfe nor any of his successours could euer enioy the possession, and as I heare Philibertus their present Duke publikely renounced his pretence vnto it, in the last assembly of the Protestants of France at Grenoble. pre­tended against their Bishop, and to bee all in a combustion amongst themselues for want of gouernment, although he were then a stran­ger, and a veryBetter an young reformer then an olde apostate. young man, of some sixe and twenty or seuen and twenty yeeres olde at the most, yet he thought good vpon the oppor­tunity to giue the venture, and to step in himselfe to be founder of a new Church and state amongst them: And for that purpose, hee Hee found the substance of it in the Scriptures, though not the forme or method. found them such a Catechisme, as they might easily contemne all ancient learning and authority, and saue themselues by a strong fancie, which hee calledYour faith of Rome comes not so farre as a strong imagination, it contents it selfe with a bare speculation or naked apprehension, some reprobates going as farre in beleeuing, and all diuels farther. faith: And this pleased the Bourgers of Geneua so well, that they called a meeting, and caused all the Citi­zens to sweare, that that Catechisme was true, and allB [...]zaes words are, Eiurato pal [...]m Papatu, by which I take to be vnderstood, the renouncing of the Papacie or the Popes authority, not the swearing of all Poperie to be false: or the abi [...]ing of a mans hope of attaining the Popedome, as a relapsed [...]riar lately expounded himselfe. Popery false; as may appeare in Caluins life written by Beza, and prefixed to his Epistles. And although the ministeriall Presbitery of Ge­neua haue lost much of M. Caluins greatnesse, yet the Citie hath had theThat which was affected by Gods speciall prouidence in their often and miraculous deliuerances, you maliciously ascribe to fortune and the helpe of their neighbours. How could the Bishop and the Duke be both their ancient gouernours? fortune euer since by the helpe of their neighbours, to hold out against their Bishop and the Duke, and all their ancient go­uernours.

G. H.
27.

You passe on in this Section, and the next to passe your censure vpon Geneua and Caluin, in as much as from them wee [Page 156] haue receiued great countenance and encouragement; where­as neither Geneua nor Caluin were either of them of so much greatnesse, as to afford vs any great countenance. Yet for Ge­neua may truly thus much bee said, euen out of the mouth of Bodin a professed enemie in religion,Method. hist. cap. 6. that neither drunkennesse, nor idlenesse, nor professed Beggerie, nor open wantonnesse were to be found in that Citie, and that it flourished not so much in riches and power, as in piety and vertue, which God himselfe by strange and miraculous deliuerances of them at sundry times, hath in some fort testified to the world: Howbeit as a worthy Knight hath well obserued, [the Friars would make their followers beleeue, that it is aboue all other places a professed retreat and sanctuarie of Roguerie, giuing harbour to all the runnagates, traytors, rebels, and wicked persons of all other Countries; by which speech very generally in Italy spread and beleeued, some memorable accidents haue at some time happened, sun­dry of their picking and loose Friars, hearing Geneua to bee a place of good fellowship, and thinking the worse prankes they plaied with their owne ere they came thither, to finde the better welcome at their comming, robbed their Couents of their Church-plate, and other repositaries, and brought away the bootie in triumph to Geneua, vnder the colour of being re­formed in their religion, where their aduancement hath beene straight to the gibbet, for their labour; a reward vnexpected, and such as caused them to complaine pittifully of their wrong information. For such is the extraordinary seuer [...]ty of this Citie, as to punish crimes committed without their estate, with no lesse rigour then if they had beene amongst them. And not many yeeres since, it was the lot of a Spanish Gallant, who stood vpon his state, and caried a Mint about him, to re­paire thither to haue stamps made him for the coyning of Pi­stolets: being apprehended and charged with it, his defence was, that he vnderstood their Citie was free, and gaue receite to all offenders, but withall (said they) when they were come they punished their offences, a distinction which the poore Gentleman neuer before studied, and the learning of it then cost him no lesse then his head-peece,] And for Caluin I mar­ueile [Page 157] that hauing so diligently read S. Augustine, and so highly esteeming him, you should haue such a tooth against Caluine, who professeth of S. Augustine in the latter end of his Chapter of the Sacraments in generall, that he often quoted him [vt op­timum, & ex tota antiquitate fidelissimum testem] as the best and soundest witnesse which antiquity afforded: and he might wel say he quoted him often, there being no Tome, & scarcely any one booke of Augustines, out of which Caluine through the foure bookes of his Institutions, cites not many passages to the number of 280. if my computation faile not: and for the greatest part so iudiciously to the purpose, that I may well doubt, or rather indeed not doubt at all whe­ther M^r. Caluin or D^r. Carrier had read S. Augustine with the greater attention and iudgment: And for their knowledge in Scriptures, I am sure malice it selfe will easily acknowledge, there was no comparison. D^r. Stapleton who was not other­wise very fauourable to Caluin, yet sends this testimony af­ter him in the Preface of his Antidote against Caluins expositi­on of the Acts of the Apostles, [that his Commentary on that booke was most elaborat, and his disputations acute and ac­curate] and in another place [for the literall sense hee is a dili­gent interpretour, so morall, so elegant, so sweet, that hee is read greedily of the Catholikes themselues, whom I haue heard sometimes wishing that those thinges beeing cut out which make against our Church and beliefe, hee might come abroad gelded, and that by that meanes his Commentaries might proue [...]xceeding profitable.] Thuanus doubts not to testifie of him that he was [Tom. 2. par [...]. 1. acrivir, acvehementi ingenio, & ad­mirabili facundia praeditus: a man of a smart and strong wit, and endued with admirable eloquence, [who when hee had spent seuen yeeres (saith he) in wrestling with diuers diseases, yet was his diligence in his vocation thereby nothing lessened, neither did hee spare himselfe in the continuall course of his writing:] but Panig yrolla his testimony is yet more obseruea­ble, in as much as he was an Italian and a Friar, and purposely preached many bitter Sermons against Caluin at Thurin in Sauoy: His words in effect are these, [In the [...] part of his Ser­mons against Caluin preached at Thurin, [...] ▪ 1582. Caluin to speake the [Page 158] trueth, was a man of a quicke vnderstanding, and cleare iudg­ment, of great variety of reading, and rare indowments of na­ture.]

Salmeron, one of the first ten of Loyolaes foundation, of whom Ribadeneira in his Catalogue of the Iesuiticall writers witnesseth [that by his speaking in the Councill of Trent, hee bred admiration, and an opinion of great learning in his hea­rers, being a professed and perpetual enemy of heretikes, whō he persecuted and quelled by his disputations, his lectures, his writings,] yet [...]his very man as eager and stout a champion as he was for the Church of Rome, and against the Caluinists, makes no bones to borrow almost whole pages from Caluin, as may appeare to any that please to compare their expositions on the second chapter to Titus, the 11. and 12. verses, a taste whereof I will here present vnto the readers view;

[Apparuit enim gratia Dei salutaris omnibus hominibus. Caluin. A fine redemptionis argumentatur, quem docet esse studium piè & rectè viuendi, vnde sequitur boni Pastoris officium esse, potiùs hor­tari ad sanctam vitam, quàm vanis quaestionibus occupare hominum mentes. Redemitnos (inquit Zacharias in suo cantico) vt in san­ctitate & innocentia seruiamus illi omnibus diebus vitae nostrae. Eiusdem rationis est quod dicit Paulus, Gratia Dei apparuit nos erudiens; significat enim vice institutionis esse nobis debere ad vi­tam rectè formandam.]

[Salmeron vpon the same words, Dicendumest Apostolum argumentari à fine redemptionis, quae docet studium sobriè & iustè & piè viuendi: nam praestat Doctorem ad honestam vitam homi­nes adhortari, quàm vanis quaestionibus mentes hominum occupare; nam ad id sumus redempti, vt in sanitate & iustitia seruiamus De [...] omnibus diebus nostris, & ob id apparuit gratia Dei, vt per eam instituamur ad vitam rectè formandam.]

From this collation we cannot but inferre, as one doth of Plato, and Philo the Iew, vel Philonizat Plato, vel Platonizat Philo, and another of Ramus and Viues, aut Ramizat Viues, aut Viuizat Ramus: so of Caluin and Salmeron, aut Salmeron Caluinizat, aut Caluinus Salmeronizat; either Salmeron bor­rowes from Caluin, or Caluin from Salmeron, it beeing in my [Page 159] apprehension (without the helpe of a miracle) vtterly impossi­ble, and consequently incredible, that two men should fall so neere vpon the same conceptions and wordes, without the sight one of anothers writings, now that Salmeron is the bor­rower, and not Caluin, it appeares from hence that in his ex­position of the 10. verse of the third Chapter of the same Epi­stle, he mentioneth Marlorates Commentary on that place, which was compiled out of the Comments of diuers other learned men, but specially out of Caluins; besides Caluin died in the yeere 1564. as Beza witnesseth, and Salmeron in the yeere 1595. as Ribadineira hath left it vpon record: So that it might well be, and I verily thinke it was so, that Caluin was dead many yeeres before Salmeron set vpon this exposition of the Epistles, specially of that to Titus, which among his six­teene seuerall Tomes is ranged in the last saue one: So that it seemes he wrote it not long before his death, and consequent­ly many yeeres after Caluin was dead. Lastly the vniformity of the style, and the tenour of writing plainely discouers that Caluin was the creditour, and Salmeron the debtor, or rather theTh [...]u which teachest, another man should not steale, doest thou steale? thiefe, which I the more marueile at, considering in the Preface of his exposition vpon the Epistles he professeth, [his intent was chiefly to dispute against the heretikes of these times, who called themselues Pa [...]ls Diuines, and gloried in his doctrine.] And in the third part of his first booke next fol­lowing, proposeth diuers questions touching the Church, and the gouernement against Luther and Caluin, by name. Now for Maldonate and Iansenius, though they colour the matter more cunningly in the change of words, yet are they nothing lesse beholding to Caluin in many places for the sence: And thus we see how out of the mouthes and pennes of those, who for reputation of learning were farre aboue, and for bitternesse of malice were nothing inferiour to D^r. Carrier. Caluins rare and singular gifts are truely acknowledged.

But he was neuer (you say) any good subiect or friend, to Bishop, Duke or King: It was the same imputation which by the Iewes was cast vpon Christ; and by the Pagans vpon the Christians, in the Primitiue Church, as may appeare in Tertullians apology [Page 160] for them deliuered by him to the Empero [...]rs Seuerus and An­toninus; a great part whereof is spent in wiping off that asper­sion, and therefore Caluin may beare it at your hands with the greater patience. Against the state of Bishops, if he any where write otherwise then becomes him, we may well impute it to his zeale against the great abuse of that order in the Romane hierarchie, and his desire of establishing his owne discipline, which though he did well to erect at Geneua (as being a kinde of gouernment most fit for that city;) yet to shew that wee make him no god, we professe he did ill in imposing it as ne­cessary on all other Churches. What friend hee was to Kings, beside infinite other passages through his voluminous wri­tings, his onely Epistle to Francis the French king, prefixed to his Institutions, doth sufficiently declare, which (as Beza not without good reason thinketh) if that king had but read, it would haue occasioned the giuing of some deepe wound to the whore of Babylon, hee being not of the humour of those kings that followed after him in the kingdome, but a sharpe censurer, of a deepe iudgement, a great patrone of learning, and of himselfe not auerse from that side, and though in his Commentaries vpon Amos, he seeme to mislike Henry the 8^th. his title of Supreame Head, which by Stephen Gardiner and other sycophants of Court, was then interpreted to spread as farre, & include as ample power as that he had taken from the Pope, yet the lawfull Supremacie of kings, he both alloweth and de­fendeth, as his Maiesty truely witnesseth for him in his Cata­logue of Tortus lies annexed to his Premonition, and therein hee sheweth himselfe a better friend to kings, then D. Carrier was when he thus passed his censure on him; for though hee often dranke to his Maiesties health, as he professeth in a letter which he thought worthy the imparting to all well minded Catho­likes; yet withall hee laboured by might and maine to read­uance and reestablish his authority amongst vs, who hath pro­fessedly crossed and dashed the taking of that oath, by which is onely testified that naturall allegiance which we owe his Ma­iestie. [Now for his comming to Geneua, and the founding of that gouernment & discipline there, which continues in force amongst thē [Page 161] with no ill successe at this day, whereas you tell vs, that being a very yong man, of some 26. or 27. yeres old at the most, yet he thought good vpon the opportunity to giue the venture and step in himselfe.

For his age I will not much striue with you, but onely de­sire you to remember that some of yourSo that a man might truely say of them as the O rator doth of some of his time, Prouenie [...]ant ad rompub. noui ora­tor [...] adolescen­tuli. Popes; but many of your Bishops, and Archbishops, and Cardinals haue bin thrust, or at least haue thrust themselues into places of greater charge, before they arriued to those yeres, and perchance before they saw one halfe, or a quarter so many. Yet it cannot bee denyed but it pleaseth God sometimes to raise vp the Spirit of a yong Daniel, or a yong Samuel, or a yong Timothie, for the effecting of that which an old Ely is vnfit for, yong men for the most, be­ing most zealous and aduenturous, but with all more inconsi­derate, and old men more cold and remisse, but withall more wary and circumspect, according to that of S. Ierome in one of his Epistles to S Augustine, Bos lassus fortius figit pedem, The aduice of an old man is commōly best, but the execution of young: The former haue alwayes beene accounted fitter for setled businesse, but the latter for new enterprises, in as much as men of age commonly obiect too much, consult too long, aduenture too little, repent too soone, and seldome driue businesse home to the full periode; but content themselues with a mediocritie of successe, as louing to sleepe in whole skinne. I am not of that Rabbyes mind, who because in Scrip­ture [Yong men are sayed to see visions, and old men to dreame dreames,] thereupon inferreth, that young men are admitted neerer to God then olde, because vision is a clearer reuelation then a dreame: But yet experience teacheth vs, and a noble Gentleman before named, hath rightly obserued it, that the more a man drinketh of the world, the more it intoxicateth, and age doth profit rather in the powers of vnderstanding, then in the ver­tues of the will and affections: So that Caluin though hee had beene younger when he came to Geneua, then you make him; yet had his youth bin no sufficient cause toSee no man despise thy youth. Tit. despise him, con­sidering, as the Lawyers for the punishing of a malefactor vn­der age are wont to say, malitia supplet aetatem, so may I much rather for a iust defence, scientia or prudentia supplet aetatem, [Page 162] which shewes it selfe in this, that before his comming thither, he had written his excellent Commentarie vpon Seneca de Clementia, and at Orleans had beene offered the degree of Do­ctorship in the lawes, without paying so much as the ordinary fees, by the generall consent of all the publike professours of that facultie: whereas their common determination is now sayd to bee, Accipiamus pecuniam, & dimittamus asinum in pa­triam: but to draw neerer to the purpose: Caluin, how rare and singular soeuer his gifts were, euen beyond his age, yet with­all they were so tempered and seasoned with modestie, that single he attempted nothing in the reforming of that Church, as M^r. Doctour pretends; but by aduise, and with consent of the chiefe Pastours, whom hee found there, Farell and Viret, which three, a fourth Minister in the same citie hath thus hap­pily ioyned together.

Nay he was so farre from excluding them, or putting him­selfe out of his ambition into the businesse (as Master Doctour would haue it,) that by the former of them himselfe was in a maner drawen into it: for passing through Geneua by chance, and intending to trauell for his studies into farther parts, to Basil, or Strasbourge, Farel requesting him long and earnestly to set vp his rest there, and to ioyne his labours with them, for the good of that Citie, when hee sawe hee could not pre­uaile, being a man inspired with an Heroicall spirit, he sudden­ly breakes out into this vehement speech, [At ego tibi sludia tua praetexenti denuntio omnipotentis Dei nomine, futurum, vt nisi in opus istud Domini nobiscum incumbas, tibi non tam Christum quàm te ipsum querenti, Dominus maledicat.] But I (saith he) de­nounce vnto you pretending your studies; in the Name of [Page 163] God Almightie, that except you set your selfe with vs to this worke of the Lord, it will come to passe, that seeking your selfe and not Christ, hee will send a curse vpon your procee­dings.] With which dreadfull threat, Caluin being terrified, submitted himselfe to the disposition of the Presbiterie and Magistracie: whence we may also gather that Caluin was nei­ther the sole, nor first founder of that gouernement, but that the seeds of it were sowen, and the foundation layed before his comming thither. Now let the Reader iudge of the truth of that which M^r. Doctour hath published, namely that Cal­uin thought good vpon the opportunitie to giue the venture, and to step in himselfe to be the founder of a new Church, and State among them, and withall consider whether M^r. D^r. professing that he had read Caluins life witten by Beza (frō whom I haue bor­rowed, what touching this point I haue deliuered; hee fought not against the light of his own conscience, when hee thus wrote touching Caluin: Neither (to speak a truth) can I cōceiue any likely reason why he should aspire to be sole or chiefe com­mander in that Citie, which (as Beza truely witnesseth of it,) is and hath beene Paupertatis officina, the shop of pouertie, in so much that when hee dyed, his whole estate (together with his studie of bookes sold at a deare rate, could hardly be valued at 300. Crownes, verefying therein that notable speech of his owne in the Preface of his Commentarie on the Psalmes: that Me non esse pe­cuniosum, si qui­busdam viuus non persuadeo, mors ta­men ostendet. I am no money-monger (saith hee) if liuing I cannot perswade men, my death will put it out of doubt.

Lastly, for the better clearing of this point, and the disco­uering of the trueth of his proceedings at his first comming to Geneua, I will hereunto adde the relation of one, who profes­sedly wrote against the necessitie of imposing that discipline on other Churches, which he there erected, and therefore may well be thought not to speake partially on his behalfe, and yet for his learning and singular iudgement to haue vnderstood what he wrote better then D^r. Carier: His words are.M. Hooker in his Preface to his Ecclesiasticall discipline. [A foun­der it had (saith hee) whom for mine owne part I thinke in­comperably the wisest man that euer the French Church did enioy, since the time it enioyed him, his bringing vp was in the [Page 164] studie of the ciuill Law: diuine knowledge hee gathered, not by hearing or reading so much, as by teaching others: for though thousands were debters to him as touching know­ledge in that kind, yet he to none, but only to God the author of that most blessed fountaine the booke of life, and of the ad­mirable dexteritie of wit, together with the helpes of other learning which were his guides, till being occasioned to leaue France he fell at the length vpon Geneua, which Citie theB [...]zaes words are Pl [...]risque ex collegi [...], timiditate turbas fugi [...]ntibus. Bi­shop and Clergie thereof, had a little before (as some doe af­firme) forsaken, being of likelihood frighted with the peoples sudden attempt for the abolishment of Popish Religion: the euent of which enterprise they thought not safe for them­selues to waite for in that place. At the comming of Caluin thither the forme of their ciuill regiment was popular, as it continueth at this day: Neither King, nor Duke, nor Noble­man, of any authoritie or power ouer them, but Officers chosen by the people, yeerely out of themselues, to order all things with publike consent: For Spirituall gouernement they had no Lawes at all agreed vpon, but did what the Pastours of their Soules by perswation could winne them vnto. Caluin being admitted one of their preachers, and a Di­uinitie Reader amongst them, considered how dangerous it was that the whole estate of that Church should still hang on so slender a threed, as the liking of an ignorant multitude is, if it haue power to change whatsoeuer it listeth: wherefore ta­king vnto him two of the other Ministers for more counte­nance of the action (albeit the rest were all against it) they mooued and in the end perswaded with much adoe the peo­ple to binde themselues by solemne oath, first, neuer to ad­mit the Papacie amongst them againe, and secondly, to liue in obedience vnto such orders concerning the exercise of their Religion, and the former Eccesiasticall gouernment, as those their true and faithfull Ministers of Gods word had agreea­bly to Scripture set down for that end and purpose.] Whence wee may obserue, first, that Caluin was no founder of a new State amongst them (as M^r. Doctor would beare vs in hand) but as hee found it popular at his entrance, so at his death hee [Page 165] left it: Secondly, the citizens swore not that all Popery was false, as M^r. Doctor assures, but bound themselues with an oath, neuer to admit of the Papacie (that is as I take the Popes vsur­ped authoritie) amongst them againe, and for his Catechisme one hee wrote which Beza calles opus admirandum, an admira­ble peece of worke, so much desired of all nations, that him­selfe hauing first written it in Latine and French, it was after­ward at the request of strangers translated into High Dutch, Low Duch, English, Spanish, and by Immanuel Tremelius into Hebrew, and by Henry Stephens into Greeke: but that (as I suppose) which you meane was the heads of Christian Reli­gion comprised in a few positions, not vnlike our Booke of Ar­ticles which we are bound to subscribe vnto: wherein, for any thing I can finde, hee speaketh none otherwise of Faith, then the Scriptures giue him warrant, which, it may bee in your o­pinion are but a strong fancie neither: but had you as through­ly read him vpon that point of Iustification by faith, as Pighius did, though with a mind to confute him, you might haue had the grace to haue yeelded in opinion to him, as hee did by the confession of Tapper in the 8^th. Article of his second Tome, sometimes his fellow-pupil vnder Adrian, the VI. Pope of that name, neither doth hee in that Catechisme teach them to con­temne all ancient learning and authoritie as you faine, but fained authoritie and learning falsely so called: For what learning haue wee more ancient then the Scriptures? or what authori­tie more binding; and yet for authoritie of the most aunci­ent Councels and godly Fathers, I thinke hee voucheth more then euer Doctor Carrier read, though hee built not his faith vpon them, and teach others to doe the like: in regard of such auncient learning and authoritie, being but humane (the aduise of the Prophet is to bee regarded, or rather the com­mand of God by the Prophets mouth to bee obeyed,Ierem. 6. 16. Thus saith the Lord, Stand in the wayes and see, and aske for the olde pathes, where is the good way and walke therein, and yee shall finde rest for your soules: For it is true, that with all wise and mode­rate persons, that kind of antiquitie obtain [...]th that authoritie and reuerence, as it is sufficient matter to moue them to make [Page 166] a stand, and to discouer and take a viewe, but it is no warrant to guide or to conduct them, a iust ground, I say, it is of deli­beration, but not of direction: but on the other side (as it is well obserued by a writer whom Master Doctor himselfe be­fore nameth with honour) who knoweth not that time is truely compared to a streame, that carrieth downe fresh and pure waters into the salt sea of corruption, which enuironeth all humane actions; and therefore if man shall not by his industry, vertue, and policie, as it were with the Oare, rowe against the streame and inclination of time, all institutions and ordinances (be they neuer so pure) will cor­rupt and degenerate.

Finally, for the iustifying of that which you haue deliue­red touching Caluine and his proceedings, you send vs to Be­zaes narratiō of Caluins life, but had you not in the perusal ther­of shut vp the eye of charitie, and onely opened that of malice and enuie, you might as easily haue seene and obserued in the same narration, his wonderfull assiduitie in reading, in prea­ching, in writing, in conferring; insomuch that being aduised by his physicians, and by his friends requested a little to for­beare, in regard of the weakenesse of his body, and his mani­fold infirmities, his vsuall answere was, that [idlenesse to him was the greatest sickenesse, or Vultis me otiosum à Domino de­prehendi, will yee that the Lord when hee commeth should finde me doing nothing?] his zeale to Gods trueth, and cou­rage in maintaining it, such, that he not only crushed the errors of the Church of Rome, but quelled like another Hercules so many new monsters of opinions by the clubbe of Gods word, that the very mētioning the names of the authors, and summ [...] of their seuerall heresies, would take vp much time and many lines: his sound and profound knowledge in his profession such, that Melancthon, no childe in Diuinitie, was wont to style him by an excellencie The Diuine: his temperance such, that for many yeres he tooke but one repast a day: his modesty such that by his will hee ordained after his death, there should be no monumēt erected to him, or so much as a Tombe-stone layed ouer him; yet Beza his Colleague would not spare to bestowe this ensuing Epitaph on him, which hee was as [Page 167] able, as (vpon that sad occasion) vnwilling to afford, and the other (out of his deserts) as worthy, as (out of his modesty the crowne of all his other vertues) vnwilling to receiue.

After his death many of the citizens who had often seene him before, yet much desired to see him againe, and many strangers came from forreine parts purposely to know him, and to bee knowen vnto him; among whom was a worthy Gentleman at that time Ambassador in France for the Queen of England: and howsoeuer malice haue found Lucianus in his name, charitie hath found Alcuinus.

B. C.
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Now it is the nature of all common people especially of Ilanders, not onely still to affect more and moreYou haue made your ob­seruation good by your owne affecting of n [...] ­ueltie in the change of your religion. noueltie andThere must needs be more li­bertie in that pr [...] ­fession where in­du [...]gences are so rise, and dispen­sations so easie. libertie, and to bee weary of theirIf by the old Clergie you meane the ancient forme of Ecclesiasticall gouernement, it remaines at this day vnaltered. olde Clergie, but also toThe admiring of all that comes from beyond seas, may better bee applied to your Romane Catholikes then any other to whom omn [...] longinquum pro magnifico est, as also their com [...]orting one another with reports. admire any thing that comes from beyond the Seas, and to cherish and comfort one another with reporting the good successe which Schismatikes and Rebels happen to haue against their lawfull Prelates, and ancient gouernours, and to impute all their good fortune to their new Religion. Hence it is come to passe that that doctrine which is indeed the lawfull doctrine of the Church of England, is negle­cted or contemned, as a relike or aBut by the Papists it is condemned as heresie. ragge of Popery, and Caluins institutions being come from Geneua, and fairely bound vp with [Page 168] theI cannot possibly con­ceiue what you should meane by the preface of the Gospel in this place, except your intent be aswell to scoffe at the Gospel, as at Caluins Instit. Preface of the Gospell, is dispersed throughout all Schooles, Cities and Villages of England, and hath so infected Priest and people, as although it beeI desire the sight of that Law which makes against the doctrine of it. against law, yet is itIf it be cried vp by voyces, it is by the voyces of the grauest Bishops, and learnedst diuines of our land, as I shew in mine answere. cryed vp by voy­ces to be the only current Diuinitie 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, and inBy other places belike you meane the Netherlands, which I haue already answered. other places where it hath preuailed.

G. H.
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Your Countrey-men are herein much bound to you, in that you make Ilanders so much to affect nouelty, ascribing their change of religion to the changeablenesse of their nature: whereas other nations in the continent of Europe, are by consent of those, who are interessed in neither, by nature more changeable then they. That Polander who first by his pen encountred his Maiesties Premonition, labouring to wype off the staine of the Powder-treason, from the religion of the actours, laid it vpon the nature of an English man, whom in all religions he accuses to be natu­rally disloyall to his Prince; to his imputation of disloyalty, you adde the affectation of nouelty, thereby to lay a staine vpon our religion: But, Qui mala non mutat, in bonis non perseuerat. The seruant is not aboue his lord, nor the disciple aboue his master: and we know that it was the question which the Iewes proposed to our Sauiour, [Ma [...]. 1. 27. What new doctrine is this?] and of the Grecians to S. Paul, [Acts 17. 18. May wee not know what this new do­ctrine wherof thou speakest is?] but we may truely answere both in their defence, and our owne,Cons [...]nti [...]us in eo quod conue­nit, non in [...]e quod [...]eceptum est. Mor [...]sa [...] mori [...] retenti [...] res turbu­lent [...] [...]que ac no­uitas. Nos non sumus nouatores, sed vos estis veteratores, It is not we that affect nouelty: but you the counterfait face of antiquity, thereby labouring to make a peace, and to strike a league with vs, as the Gibeonites did with Ioshua, Iosh. 9. 4, 5. deceiuing him by the shew of old sackes, olde bottles, old shooes, old garments, and bread that was drie and moldy. You farther charge vs with comforting one another in re­porting [Page 169] the good successe which Schismatikes and rebels happen to haue against their gouernors, whereas the very enemies of those whome you call Schismatikes and Rebels haue bene many times inforced to acknowledge their good successe to haue come, not so much from good fortune, as from the extraordinary hand of God; so that they haue beene constrained to crie out with Pharaohs sorcerers, The finger of God is here. At the siege of Rochell, the inhabitants being brought to great want, (as Thua­nus reports it) euery tide were brought in a kinde of shel-fish, (he calles them Surdones, or Pectunculos) which I take to bee little scallops or muscles, and that in great abundance, for the relieuing of the besieged; they hauing neuer bene seene vpon that coast before that time, nor since. Of Ziska the Bohemian, Aeneas Syluius, afterwards Pius the second (being Pius indeed before he was so in name) recorded it to posterity, that eleuen times in fought battels, hee returned conquerour out of the field, and was himselfe neuer foiled. The Duke of Medina, Generall of the Spanish inuincible nauy, sent against vs for the rooting of vs out in the yeere 1588. and blessed by the Apo­stolicall benediction, when hee saw how the windes, and the waues, and the starres in their order fought against them, pro­fessed he thought Iesus Christ was turned Lutheran. [Hispanus ipse (saith our famous Annalist) Cladem acceptam, Cambden in vita Regi: Elizab. vt à Deo, com­posito animo tulti, Deo (que) et Sanctis quod non tristior fuerit gratias egit, et per Hispaniam agi iussit. The King of Spaine himselfe tooke the blow patiently, as giuen by God, and both himselfe gaue thankes, and commanded his Subiects through Spaine to doe the like, that it fell no heauier:] in the consideration of which admirable successe, we might apply that to our Church and Religion, which was written of the Emperour Theodosius.

Vpon that occasion, and not without reason were some coynes stamped, with this inscription: Glory to God alone, others with this, Man proposeth, God disposeth: and lastly, others with this, Impius fugit, nemine sequente. Which all tend to this pur­pose, that it was God fought for vs in the maintainance of his [Page 170] owne cause. I will conclude this point with the testimonie of Bizarro an Italian, and, for any thing I can find, no Protestant, speaking of our late renowned Soueraigne, [...] lib. in quo par­tim Belgarum mo­tus exorts▪ &c. [Quod verò ad me attinet, id tantum in praesentia dixerim, Elizabetham Britanniae Reginam, singulari Dei opt. max. bonitate, ac prouidentia gubernari. Quamuis enim ipsamet egregiâ virtute ac sapientia praedita sit, et apud se consiliarios habeat summo iudicio, summa (que) prudentia pre­stantes; tamen fatendum est humana consilia persaepe inania reddi, nisi ea diuinitù regantur: Id vero vt ita esse iudicem, superiorum temporum facit recordatio, cum cogito quot interni externi (que) ho­stes huic opt. Reginae insidiati sint, et quàm mirabiliter illam Deus ab eorum insidijs, at (que) conatibus eripuerit. Touching my selfe, I will onely say this for the present, that Elizabeth Queene of Britanny, hath beene hitherto preserued by the singular good­nesse and prouidence of almighty God. For though her selfe be indued with singular vertue and wisedome, and shee haue about her Counsellours of excellent iudgement and foresight in the managing of her affaires, yet must wee confesse that hu­mane Counsels are often frustrated, vnlesse they bee guided from heauen; and that I should so thinke, the remembrance of the passages of latter times inforceth me, when I call to minde how many home-bred and forraine enemies haue layed in waite for the life of that vertuous Queene; and how miracu­lously God hath freed her from all their plots and assaults.]

You goe forward, and tell vs that from hence it is come to passe, that the lawfull doctrine of the Church of England is contem­ned as a ragge of Popery, and Caluins Institutions cried vp by voy­ces in Court and Countrey, in hope it may one day serue the like turne in England, as it hath done in Geneua, as if Geneua had not discharged her selfe of the claime of her Bishop and Duke, be­fore Caluin compiled his Institutions, or as if we knew not that Caluins Institutions make nothing against the gouernment of lawfull Magistrates; or if it bee a booke so dangerous as you would make it, a wonder it is to mee, that neither your selfe nor any as yet of that side, haue so much as vndertaken a through confutation of it. Must it needes be that all who im­brace his paines and learning in those Institutions, intend the [Page 171] subuersion of the state, or presently contemne the doctrine of the Church of England? Your olde Master, Archbishop Whitegift was of another minde, who maintained to his vtmost the do­ctrine of the Church of England, and yet gaue he Caluin his due also, labouring alwayes where any occasion was offered, to countenance his writings with Caluins authority, and specially out of that booke which you most mislike, yeelding him the title of a famous and learned man: Nay, euen in the vse of things indifferent, hee giues this testimonie of his iudgement and moderation. [Tract. 2 cap. 4. If M^r. Caluin were aliue, saith he, and right­ly vnderstood the state of our Church and Controuersie, truly I verely beleeue that hee would condemne your doing, and I am the rather induced to thinke so, because I vnderstand him to haue allowed many things in the English Church, being at Geneua, which you altogether mislike.] To this Archbishops testimonie, I could adde the opinion of his predecessours, Cranmer Grindal, and Parker, gathered out of their seuerall Epistles to Caluin and other writings; but I will content my selfe with that of Bishop Iewell, who was so far frō neglecting or contemning the doctrine of the Church of England, as a relique or ragge of Poperie, as that the Confession extant in his Apo­logie for our Church, is registred as the authenticall doctrine of our Church, as well in the body, as in the harmony of Con­fessions: But ArchbishopTract. 8. cap. 3. diuis. 31. Whitegift goeth farther, making both his Apology & the defence therof, to be the doctrine of the Church of England: And by this Archbishops authority was it ordered, that those his bookes should be bought of euery Pa­rish, and chained in their Churches to be read of the people at vacant times: Yet this worthy Bishop in the defence of his Apologie,Cap. 7 diuis. 4. termeth Caluin a reuerend Father, and worthy orna­ment of the Church of God. Now touching his booke of Chri­stian Institution in particular, M. Hooker (who is well knowne not to haue contemned the doctrine of the Church of England, as a ragge of Poperie) thus writes. [Two things (saith he speaking of Caluin, in his Preface to his bookes of Ecclesiasticall policie) of principall moment there are, which haue deseruedly procu­red him honour through the world: The one his exceeding [Page 172] paines in composing the Institutions of Christian religion: The other his no lesse industrious traua [...]les for exposition of holy Scripture, according to the same Institutions: In which two things whatsoeuer they were that afterward bestowed their labour, he gained the aduantage of preiudice against them, if they gaine-sayed, and of glory aboue them, if they consented: Then which I cannot imagine what could bee vttered more effectually. Thus malice would not suffer you to see that worth in Caluin and his Writings, which these Worthies pro­fessed and published, who were notwithstanding more earnest and zealous Patrones of the doctrine of the Church of England, then your selfe: But it may be you thought it would bee credit enough for you onely to enter the lists with so stout and re­nowned a champion: howbeit, to hunt after applause by dishonouring the names of famous men, was held by S. Ie­rome, and is accounted by all good and wise men, but a tricke of vaine and childish arrogancie, there being lesse comparison betwixt Carier and Caluin, then Caluin and Stapleton, whom notwithstandingD. Whitakers duplicationis. cap. 1. a great Diuine and publike professour of one of our owne Vniuersities, comparing together, professeth there was more sound Diuinity in Caluins little finger, then Stapletons head or whole body. I will conclude mine answere to this Section, with the words of a graueB. Bilson in his booke of the true difference betweene, &c. part. 3. pag. 509. Bishop yet liuing, no enemie to the doctrine of the Church of England, as his Wri­tings shew: Caluin is so well knowen (sayeth hee) to all those that bee learned or wise, for his great paines and good labours in the Church of God, that a fewe snarling Friars cannot im­peach his name, though you would neuer so wretchedly per­uert his words.] Thus much of Caluin and his Writings, for I durst not goe so farre as Thurius.

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These reasons or rather corruptions of State haue so confoun­ded the doctrine of the Church of England, and so slandered the doctrine of the Church of Rome, as it hath turned mens braines, and made the multitude onThe multi­tude thē on your side are made fooles by your owne confession: but if any of vs should say so much, it were presently a slan­der. both sides like two fooles, which being set backe to backe doe thinke they are as farre asunder, as the horizons are, they looke vpon: But if it please your Maiestie toHow should his Maiestie com­ma [...]d them to turne, who are vnder the Popes command, and must looke which way please his H [...]linesse? and he for his part will hardly be perswaded to permit them to looke so much as a quarter about. command them to turne each of them but a quarter about, and looke both one way to the seruice of God, and your Maiestie, and to the saluation of soules, they should presently see themselues to bee a great deale more neere in matters of doctrine [...], then the Pu [...]itani­call Preachers onThere are some Purita [...]call Preachers then on your side, as well as on ours: belike you meane the Iesuits, with whom notwithstanding, if we may beleeue Pelit [...]rs report, you sided at your comming to Pari [...], and dyed amongst them. both sides doe make them beleeue they are. I can not in the breuity of this discourse descend into particulars; but if it please your Maiestie to command me, or any other honest man that hath taken paines, to vnderstand and obserueHow wel you vnderstood all sides, I made it appeare before in the Controuersie of Images, in the mean time you do wel to commend your own honestie and learning. all sides freely, and plainely to set downe theThe difference betwixt these three, I haue alreadie set downe, and if the matter of doctrine may by his Maiestie be compounded, it must either be by abrogating the Trident Canons, or the English Articles, or by reconciling the one to the other, the impossibilitie whereof, things standing in the termes they doe, I haue alreadie proued. 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 Church of Rome, I doubt not but the distance that will be left betwixt for matter of doctrine, may by your Maiesty be easily compounded.

G. H.
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Whether reason, or rather corruption of State haue not bred confusion, rather in the doctrine of the Church of Rome, then of [Page 174] England, let Romes infinite ambition and insatiable couetous­nesse, masked vnder pretence of doctrine testifie. As long as the Bishops of Rome kept them to their profession in the gaining of soules to God, matters went wel for doctrine: but when once they turned Statists, & in stead of gaining soules, cast about for the gouernment of the world, then were their Friars and flat­terers found, who were as readie to shape and frame her Do­ctrine according to the modell of State. Before the Councill of Trent (which was called in the memorie of some yet liuing) it is made euident by my learned brother D^r. Carleton in his Consent of the Catholike Church against the Tridentines, that the Doctrine of the rule of Controuersies of the Church, of Iustifying Faith, of Grace, was the same in the Church of Rome, which is now publikely taught and professed with vs. If by the Church of Rome, we will vnderstand her chiefe Prelates, not those Friars and flatterers which belonged rather to her Court then her Church; from whence then arose this confusion of do­ctrine which followed after, but onely from that corruption of State which went before? and yet it cannot but bee acknow­ledged, that as our bodies first warme our clothes, and then our clothes serue to keepe warme our bodies: so the corruption of State first brought foorth this confusion of doctrine; but being brought foorth, the daughter serues to nourish and maintaine the mother. Now for the confounding of our doctrine, wee an­swere with S. Paul, [1. Cor. 4. 3. If our Gospel (saith he) be hid, it is hid to them that are lost;] So we if our doctrine bee confounded, it is to them,Verse 4. whom the God of this world hath confounded and blin­ded, lest the light of the glorious Gospel of CHRIST, who is the image of God, should shine vnto them.

The second thing which you charge vs with, is the slande­ring the doctrine of the Church of Rome: and are your Romanists cleare of that accusation, or dare any man of iudgement and learning discharge them? doth notIn Cap. 9. ad Rom. disp. 5. Pererius accuse Catha­rinus for calling that an intollerable and desperate opinion of Luther touching Reprobation, which notwithstanding was the same opinion, and none other (as Pererius confesseth) then C [...]m ea tamen ip [...]issima sit D. Augustini sen­tantia. S. Augustine maintained touching the same point? Doth [Page 175] notCal [...]in [...] Tur [...]is. lib. [...]. cap. 7. Reynolds our Countrey man (howbeit otherwise mali­ciously bitter against Caluin, specially in his Caluino Turcisme) in his iudgement free Caluin from the imputation of making God the authour of sinne in his latter yeeres, which notwith­standing is still pressed vpon him, both by your selfe and o­thers? Doth notDe Christo li. 2 cap. 19. Bellarmine cleare him from making the se­cond person in Trinitie to be from himselfe, and not from the first, with which errour notwithstanding hee is charged by Lib. 1 [...]. de Tri­nitate. Genebrard, bySecund [...] dia­logo quem inscri­bit Dubitantius. Lyndan; byIn Pr [...]fatione libri de Sancto Ioh. Baptista. Canisius? And for our owne Church doth notDemand 48. Bristow affirme, that our Religion is proo­ued by experience to be indeed no Religion? Doth notApol. cap. 1. Al­len speaking of our Sacraments, Seruice, and Sermons, call them things which assuredly procure damnation? Doth not Reynolds in the booke before named, endeuour to make our Religion worse then the Turkish, not distinguishing betwixt Caluinisme, and the doctrine of the Church of England? But one example for all may be that lewd libeller, who in the very en­trance of his libell exclaimeth, [That the Protestants haue no Faith, no Hope, no Charitie, no Repentance, no Iustification, no Church, no Altar, no Sacrifice, no Priest, no Religion, no Christ.] What shall we say to these intemperate Spirits? if they speake of malice, then I say with Michael the Archangel.Iude. 9. The Lord rebuke them: But if they speake of ignorance, then I say with the holy Martyr S. Steuen Acts [...]. 60. Lord lay not this sinne to their charge, or with our blessed SAVIOVR,Luke 23. 34. Father forgiue them they wote not what they doe. Now for our slandring the doctrine of the Church of Rome, when you or any other shall produce the like Assertions out of any Writer amongst vs of note and credite, I shall be content to yeelde farther credite to your Assertion, then as yet I finde reason I should: for the residue of this Se­ction I referre the Reader to my marginall notes, as deseruing, in my iudgement, no better or other answere.

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But perhaps there is so great opposition in matter of State, that [Page 176] although the doctrine might bee compounded, yet it is impossible to heare of agreement; and if there bee the same reason of State which there was in beginning, and continued all Queene Eli­zabeths dayes, there is as little hope now that your Maiestie should hearken vnto Reconciliation, as then was that KingYet in the next Section you as­sure vs that King Henry wished himselfe in the Church againe. Henry the VIII. or Queene Elizabeth would: but when I doe, with the grea­test respect I can, consider the State of your Maiestie, your Lords, your Commons, and your Clergie, I do see as little cause in holding out in reason of State as I doe in trueth of doctrine.

G. H.
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From the matter of doctrine you passe to thereason of State, in which, if your reasons be of no greater waight or truth then in the former, his Maiestie, his Lords, his Commons, his Clergie, haue no more reason to hearken to reconciliation with Rome, then King Henry, or Queene Elizabeth, or the Subiects in their times had: which hee that lookes not through the spe­ctacles of a preiudicate opinion, will as easily discouer, as you confidently affirme the contrary.

B. C.
31.

King Henry the VIII. although hee had written that Booke against the Schisme of Luther, in defence of the Sea Apostolike, for which he deserned the title of Defensor fidei, yet when he gaue way to the lust of Anne Bullen, and the flattery of hisWere not those fauorites Roman Cath. fauorites, and saw hee could not otherwise haue his will, he excluded the Pope, and made himselfe Supreame head of the Church, that so hee might not onelyHe dispensed not with himself, but the Archbi­shop of Canter­bury dispensed w^t him by the con­sent of our owne & many forraine Vniuersities, all our Bishops con­curring therein, onely Rochlster excepted. dispence with himselfe for his Lust, but also sup­plie his excesse with the spoyle of the Church, which was then very rich: But when hee saw God blessed him not, neither in his wiuing nor in his thriuing, hee was weary of his Supremacie before he died, [Page 177] and wished himselfe in the Church againe: but hee died in the curse of his father, whoseHis fathers chiefe foūdation I take to be the Chappel he built at Westminster▪ and that he o­uerthrew not. foundations he ouerthrew, and hath nei­ther childe to honour him, nor so much as a Tombe vpon his graue to remember him, which some men take to bee a token of the Curse of God.

G. H.
31.

King Henry the VIII. wrote a Qui [...] 7. Sacramenta, [...] quorum defe [...]s [...] ­nem Titulus datu [...] est, sed due v [...] tri [...] tanium es [...]e cont [...] ­dit, Pag. 20. Booke indeed, or at least a Booke was in his name written, in defence of the seuen Sacra­ments, against Luther, (as M^r. Doctor might haue learned, if no where else, yet out of Cardinall Bellarmins Apologie.) But in defence of the See of Rome (which hee cals Apostolike,) I haue not mette with any; and it should seeme by his mistake of the subiect, handled in that booke, himselfe neuer mette with it: as for the Title which King Henry receiued, the world is not ig­norant, how liberall his Holinesse is in bestowing Titles, where hee expects some greater aduantage, sticking down a feather that hee may quietly carrie away the goose.Thus did hee intitle Philip the 2. King of Spain [...] to Irdand, in the yeere 1580. Thus did hee giue Charles the Emperour, neere about the same time, the Ti­tle of Defensor Ecclesiae, for directing a Writ of Outlawrie a­gainst Luther, whereupon at the Emperours beeing here in England, those verses were set vp in the Guildhall in London, o­uer the doore of their Councell Chamber, where they yet remaine.

And in the Bull, by which Leo the tenth confirmed this Title to the King, subscribed with his owne name, and the names of fiue and twentie Cardinals and Bishops, it appeares that their chiefe scope of honouring him with this Title was, to tye him and his posteritie faster to that See: But as a learned and graue Prelate of our owne hath well obserued, being the high Priest for that yeere (not so in the next)Ad Card. B [...]ll. Respons. pag. 55. he foretold by way of pro­phecie what the King of England should bee, which we find to [Page 178] the honour of CHRIST, and the glory of our kingdome, most truely and happily accomplished in our Gracious Souereigne, now reigning, who hath to the vtmost defēded the truly Chri­stian and Catholike faith by his Pen, and will no doubt bee as ready to doe it, when occasion shal serue, with his sword: and yet were it not for feare of crossing your imaginarie reconcilia­tion, you would with Bellarmine tell vs, that his Maiestie in pre­sent, as vndeseruedly retaines that Title, as King Henry recei­ued it deseruedly, who afterward notwithstanding as deepely incurred his Holinesse disfauour, aswell by calling into questi­on that Title which the Bishops of Rome had assumed to them­selues, of Pastours vniuersall, S. Peters successours, and Christs Vicars: as by resuming to himselfe that Title which some of the Popes had yeelded his predecessours, as may appeare in the Letter of Eleutherius Bishop of Rome, to Lucius King of Great Britaine, in which Eleutherius attributeth to the King the Ti­tle of Gods Vicar within his kingdome: which letter, howso­euer the Authour of the Threefold conuersion labour to staine with the blemish of forgery, yet is it to be foundLib. de Priseis Anglorum legib [...]s, [...]ol. 13 [...]. The ori­ginall of which Treatise was pre­serued in the Li­brary of the Citie of London, and there found and published by M^r. Lambert. inrolled in the Copie of King Edward the Confessors Lawes.

Neither is it true, that Henry tooke this Title to himselfe: it was giuen him by the Parliament of his Lords, and Commons, and Conuocation of his Clergie, not as a new thing but as renewed. And if he were desirous to change his bedfellow in hope of heires male, as you tell vs before, it was not to giue way to the lust of Anne Bulleine, as here you affirme; and if hee might haue had his will in being dispensed with by yeelding to the Popes will, in ioyning with Francis the French King, against the Empe­rour Charles as before it is proued, then did he not exclude the Pope, & take that Title to dispence with himselfe, especially being mooued with the approbation of so many Vniuersities and learned men: But if thereby he made himselfe a way for the supply of his excesse with the spoyle of the Church, wee haue not wherein so iustly to excuse him, howbeit hee conuerted much of it to good vses, namely to the erecting of sixe Bishoprickes, to wit, Westminster, Chester, Peterborough, Oxford, Bristol and Gloucester, whereof the fiue last are yet in being; at which time [Page 179] hee also erected at Canterbury a Deane with 12. Prebends, at Winchester another with 12. more, at Worcester another with ten, at Chester another with sixe, at Peterborough another with sixe, at Oxford another with eight, at Ely another with eight, at Gloucester another with sixe, at Bristol another with sixe, at Carlile another with foure, at Durham another with twelue, at Rochester another with sixe, and lastly, at Norwich another with sixe;Besides all this hee bestowed the reuenues of the Gray Friars in London vpon the Citie of London, toward the re­liefe of their poore, making of the Friery a Parish Church, whereunto hee gaue 500. marks yeerely of lands for euer: one thousand marks also he comman­ded to be giuen to the poore, and to twelue poore Knights at Wind­sore, each of them twelue pence a day for euer. so that wee haue good reason to thinke he returned againe to the Church much out of the Abbey lands: and if, notwithstanding all this, God blessed him not in his thriuing, wee haue nothing else to answere but that of Salomon, [It is a snare to the man who deuoureth that which is holy, and after vowes to make inquiry]

But in his wiuing hee so blessed him, (though in this too hee shewed himselfe a man, and consequently subiect to humane passion, and frailty) that three of his children successiuely wore the Crown after him, of which the first was renowmed for his vertue beyond his age, and the last beyond her Sexe; of the one, and his mother it was written,

And to the other might bee applied,

And though they all died without issue, yet doth his honour still liue in theirs. Henry the II. of France died in the vnitie of the Church of Rome; yet three of his sonnes reigning after him left the Crown to a neighbour Prince, as the children of Henry the VIII heere with vs did, yet none that I haue met with hold him in that regard accursed of God, and if in that respect God cursed Henry, because hee renounced the pretended au­thoritie of the Church of Rome, then should hee by vertue of that reason haue blessed Henries eldest daughter with issue, who with great submission and deuotion reconciled her selfe to that Church, and married to the most Catholike King; and though the world were for a while so borne in hand; yet in the [Page 180] end the great and solemne expectation thereof vanished into smoake.

Now that Henrie was wearie of his title of Supremacie before he died, it appeares not, and that hee wished to bee reconciled to the Pope, which you call, being in the Church againe, is as vn­likely, since no doubt is to bee made, but vpon notice giuen of his Contrition, and desire of Satisfaction, hee might as easily haue beene absolued as wished it: But certaine it is, that hee wished it not, if we may make coniecture of his wishes from those speeches, which a little before his death hee deliuered to Mounsieur de Hannibault, Lord Admirall of France, and Am­bassadour to the French king, being then at Hampton Court in the moneth of August, and in the yeere 1546. in the hearing of Cranmer Lord Archbishop of Canterburie, concer­ning the reformation of Religion, and afterwards more neere his death, and more openly to Bruno Ambassador of Iohn Fre­derike Duke of Saxonie, vnto whom the King gaue this an­swere, in the hearing of these foure sufficient witnesses, the Lord Seymer, Earle of Hartford, Lord Lisley, then Admirall, the Earle of Bedford, Lord Priuie Seale, and the Lord Paget, [That if the quarrell of the Duke of Saxonie were nothing else against the Emperour, but for matter of Religion, he should stand to it strongly, and hee would take his part, wil­ling him not to doubt nor feare,] and with this answere dismissed him. Besides the manner of his sonne and heire Apparent, Prince Edwards education, the qualitie and disposition of those persons whom he named as the principall ouerseers of his Will, (from which number hee excluded the Bishop of Winchester, the most busie and forward instrument in those times, for the maintenance of the Romish Religion, though hee had once admitted him, and was earnestly solici­ted by some of his bed chamber to readmit him) are to mee so many euident demonstrations, that hee was so farre from wi­shiug reconciliation with the Church of Rome, that hee rather [Page 181] desired and intended, if God had spared him life a while lon­ger, some more full and perfect reformation of Religon: But the secret working of Gods holy prouidence which disposeth all things after his owne wisedome and purpose, thought it good, rather by taking that King away, to reserue the accom­plishment of that worke (as he did the building of his Temple to Solomon,) to the peaceable time of his sonne Edward, and Elizabeth his daughter, whose hands were vndefiled with any blood, and life vnspotted with any violence or crueltie.

Lastly, not content to rippe vp the disgraces of his life, you dogge him to his very graue, bearing vs in hand, that he was ac­cursed of God, in as much as hee wanted a Tombe; which was the want also of Queene Mary his daughter: But if the want of a Tombe be a token of Gods Curse vpon Henry, then the hauing of it must consequently be a token of his blessing vpon Eliza­beth, whom notwithstanding you wrappe in the same Curse: Nay how many of your Bishops of Rome then are Cursed of God, of whom a number are not onely without Tombes; but some in the first age of the Church, by the fury of their perse­cutors, and some in latter times, by the malice of their Succes­sors without Graues also? Indeed wee reade of Dauid, a man after Gods owne heart: Act [...] 2. 29. His Sepulchre is with vs vnto this day But of Moses a faithfull seruant in all the house of God, D [...]ut. 34. 6. No man knoweth of his Sepulchre vnto this day. And yet in my remem­brance we read it no were, that either Dauid was more blessed of God for the one, or Moses cursed for the other; the hea­then Poet could tell vs, ‘Coelo tegitur, quinon habet vrnam.’ And S. Augustine that these kinde of Monuments and Me­morials, are [Solatia viuorum, not su [...]sidia mortuorum, comforts only for the liuing; no helpes for the dead] and many noble spirits may be of Catoes minde, desirous rather that after their deaths, it should be demaunded [why they haue no statue ere­cted to their memory, then why they haue one.] This I speake onely to shew that had hee had no Tombe, yet were it no great dishonor to him: But if we may credite the last, but not [Page 182] the worst compiler of the Historie of our Countrey, hee was with great solemnitie buried at Windsor, vnder a most costly and stately Tombe, begun in copper and guilt, but neuer fini­shed; In the inclosures of whose grates is curiously cast this Inscription. Henricus Octauus, Rex Angliae, Fran­ciae, Dominus Hiberniae, Fidei defensor. And that it might appeare to posteritie how Artificiall and Magnificent this worke was intended, he there sets downe the seuerall par­cels and pieces of the Modell thereof, as he found it described in a Manuscript, receiued from M^r. Lancaster, one of the He­ralds at Armes, the title whereof was this.

So that I cannot but woonder, how either our Historiogra­pher and our Herauld should be so much mistaken, or (which I rather thinke) how M^r. Doctor, so great a Polititian, should be so sowly deceiued, and so confidently leade others into the same errour.

I will conclude this Section, with the conclusion of ourfa­mous Annalist, touching this Prince, [Princeps Magnanimus, in cuius maximo ingenio inerant, confuso quodam temperamento, vir­tutes magnae, & vitia non minora. A stout and gallant Prince he was, in whose braue spirit a man might obserue, blended and tempered together, by a rare kinde of mixture, great vertues, and no lessevices.] But had he honoured the See Apostolike, as much at last, as hee did at first, his vices had beene buried in silence, and his vertues highly extolled: whereas now by op­posing himselfe against it, his vertues are suppressed, and his vices racked vpon tenterhookes, and set vpon the Stage: which course were enough to make the best Princes, nay the best men to appeare monsters to the world.

B. C.
32.

Queene ELIZABETH, although she were the daughter of Schisme, yet at her first comming to the Crowne, shee would haue the Common Prayer Booke and Catechisme so set downe, that shee might both by English Seruice satisfie the Commons, who were greedie of alteration, and by Catholike opinions, gaue hope to her neighbour Princes, that she would her selfe continue Catholike; and all her life long she caried herselfe so betwixt the Catholikes and the Caluinists, as shee kept them both still in hope: But yet being the daughter of the breach-maker, and hauing both her Crowne and her life from the Schisme, it was both dishonourable and dange­rous for her to hearken to Reconcilement: And therefore after she was prouoked by theOut of this Bull, as out of the Tro [...]an horse, issued so many Conspiracies as followed after. Excommunication of Pius Quintus, shee did suffer such Lawes to be made by her Parliaments, as might cry quittance with the Pope and Church of Rome: This course see­med in policie necessary for her, who was the daughter of King Hen­rie the VIII. by Anne Bulleine, borne with the contempt of Rome, the disgrace of Spaine, and the preiudice of Scotland.

G. H.
32.

From Henry the father you descend to Elizabeth, the daugh­ter (as you call her) of Schisme: howbeit she were indeed the Nursing mother of the Church. And for the Common prayer Booke which she allowed, it was the same, with very litle alterati­on, which was current by publike authority, during the reigne of her brother King Edward: So that it was no inuention of hers to satisfie the Commons, as you falfly suggest, but an imitation of her renowned brother for the satisfying of her owne consci­ence, and the furtherance of the seruice of God in a knowen language. You adde that by Catholike opinions she gaue hope to her neighbour Princes, that she would continue a Catholike: wher­as the world knowes that her mother was otherwise affected, being brought vp in France, vnder the Lady Margret Alen­çon, [Page 184] a principal fauouresse of the Protestant religion there, after shee had a while waited vpon Q. Mary, yonger sister of king Henry the VIII. and wife to Lewes the XIII. the French king, and as long vpon Claudia, sister to the Guise, and wife to Fran­cis the first; and in regard she was this way affected, the holy maide of Kent, was by Clergie men suborned to prophecie a­gainst her,Mich, Sands. and (as one writes) it seemeth very plaine, that the crimes supposed against her, were matters contriued by the Pope, and his instruments her chiefest enemies, none of them all that were accused in the same treason confessing the acte e­uen vnto death, but haue left direct testimonies in writing to the contrary, (one meane groome excepted, namely Marke Smeton, who made confession vpon some promise of life belike, but was executed before he was aware, or had time to recall what he had said,) Now the mother being thus affected, and that before king Henry cast his affection towards her, or disaf­fected Rome, in likelyhood the daughter had beene that way also affected, whether the breach with Rome by her mothers mariage had bene made or no. It was S. Pauls argument to Timothie, [ [...]. Tim. 1. 5. that the faith first dwelt in his grandmother Lois, and his mother Eunice, and therefore he was well perswaded of him also.] He argues not from his father and his grandfather, but from his mother, and his grandmother; so may we by the same reason, from the faith, which dwelt in the mother of Queene Elizabeth, make some coniecture of her faith, that it was not different from her mothers: But her education vnder Roger Ascham, (who was himselfe that way affected, & to cōtinue her so, read vnto her among other authors for her diuinity exercise, Melancthons common places) will yet farther cleare this matter: but the suspition cast vpon her, (though most vniustly) as ha­uing a finger in Wyats conspiracy, and Stories damnable aduise [to leaue lopping at the branches, and strike at the roote,] will put it out of doubt; and doubtlesse as in that regard shee suffered much hardenesse, during the raigne of her sister, so had shee not suruiued to haue worne the Crowne, had not God in his prouidence mooued the heart of the Spaniard to preserue her aliue, not so much out of any loue of her person, or pittie of her [Page 185] ruefull estate, as out of reason of state, lest she being taken out of the way, and her sister dying (as she did) without issue, the Kingdomes of England, Scotland, and Ireland, might in time be vnited and annexed to the Crowne of France, by meanes of the Lady Mary, Queene of Scotland (next heire in right after Queene Elizabeth) then affianced to Francis Dolphin of France, and heire apparent to Henry the second, the French King; then which the Spaniards thought nothing could hap­pen more disasterous to their affectation of greatnesse.

Besides all this, being as she was the miracle of her sexe and ranke, for wit and learning, it is not improbable that, as the knowledge of the Arts and Languages, and the light of the Gospell brake forth both together; so in her person the one might haue prepared, and as it were beaten out a way for the entrance of the other, though neither her Mother had beene that way affected, nor her Father made any breach, as wee see his Maiestie that now is, to the glory of God and our great comfort, though his Father were slaine before his birth, and his Mother liued and died in that Religion, in which shee was brought vp, yet by the excellencie of his naturall parts and learning (but especially by the working of Gods holy spirit) hath attained to such a light of Religion, that he hath not only discouered the trueth, but chosen and professed it being dis­couered, and with his Penne maintained and defended that which he professeth. True indeede it is, that Queene Eliza­beth, during the raigne of her sister, tender both by sexe and age, and wrought by the frownes and threates of Cardinall Poole, then Archbishop of Canterbury, the Popes Legate, and in England the principall Proctor and Champion, for the ad­uancing of his authority, was once brought to acknowledge that shee was a Romane Catholike, but herein she did no more then S^t. Peter did (whose successour the Bishop of Rome pre­tendeth himselfe) in denying his Master: No more then the Prince of Condie, the King of Nauarre and his sister, who at the massacre of Paris, for feare renounced their Religion, and were by the Cardinall of Bourbon reconciled to the Church of Rome; though after ward being at liberty they reimbraced their for­mer [Page 186] profession: Nay, no more then Queene Mary her selfe, who being terrified with her Fathers displeasure, wrote him a Letter vvith her owne hand (yet to be seene) in which for euer she renounceth the Bishop of Romes authority in England, and acknowledging her Father vnder Christ supreame head of the Church of England, confesseth his marriage with her Mother to haue beene vnlawfull and incestuous.

But I would faine know, after Queene Elizabeth came to the wearing of the Crowne, by what Catholike opinions shee gaue hope to her neighbour Princes that shee would continue Ca­tholike? If it were so, (as M^r. Doctor would beare vs in hand) how was it that the reformed Churches through Christen­dome applauded her comming to the Crowne, as it had beene the appearance of some luckie starre, or the rising of some glorious Sunne for their Comfort and reliefe, and your pre­tended Catholikes hung downe their heads as if they had seene some Come [...] or blazing-starre? How she was then affected in religion, and so professed her selfe, may appeare, if no where else, yet inCum accepis [...]m quantum valeres [...]ngeme, & qu [...]ntos progressi [...]s in literis Graecu & Latinis haberes. f. 2. p. 1. Osorius his Epistle which he wrote her not long af­ter her comming to the Crowne, where he highly commends her for her wit,Quid admira­b [...]lu [...]s quam in foe­min [...] virilem con­stantiam, in virgine senilem pruden­tiam, in summa opum aff [...]uentia [...] modestiae laude [...] emineres, pag. 2. for her learning, for her clemencie, for her con­stancy for her wisdome, for her modestie; but disswades her by all the arguments he could inuent, from the opinions she had conceiued, and did expresse in the matter of Religion. Pius Quartus doth the like in his letter which he sent her about the same time by the hands of Vincentius Parpalia, Abbot of Saint Sauiours, Laudibus man­ [...]uetud [...]uis & leni­tatis, quae cumistius formae ve­nustate co [...]sentiunt excellis, fol. 3. p. 1. who as it appeares in the Letters, dated the 5^th. of May 1560, had priuate instructions to impart to the Queene; among which the chiefe were thought to bee (as it is repor­ted by the most diligentM. Cambden in his Annals of Q. Eliz. fol. 58. where the copy of the letter is to be seene. searcher of truth) that if she would reconcile her selfe to the Church of Rome, and acknowledge the Supremacie of that See, the Pope for his part wouldH [...]c curantibus [...]liquot aurcorum millia fuisse pro­missa fama ob [...]inet, The same author. bind himselfe to declare the sentence pronounced against her mo­thers marriage to be vniust, to confirme by his authority The English Liturgie, and to permit the administration of the Sa­crament here in England, vnder both kindes: By which it ap­peares▪ that at that time shee then maintained the same opi­nions [Page 187] which during her life shee altered not. And here it may be worth the remembring, that the fourteenth day of Ia­nuary, about two moneths after her sisters death, as shee pas­sed in her triumphall Chariot through the streetes of London, when the Bible was presented vnto her at the little Conduit in Cheape, shee receiued the same with both her handes, and kissing it, layd it to her breast, saying, [That the same had euer been her chiefest delight, and should bee the rule by which shee meant to frame her gouernment.] Before this a Proclama­tion came foorth, that the Letanie, the Epistles, and Gospels, the Decalogue, the Creede and the Lords Prayer should bee read in all Churches in the English tongue; and though it were the 14^th. of May after, being Whitsunday, before the sacrifice of the Masse was abolished, and the book of the vniformitie of Com­mon Prayer, and the administration of the Sacraments publike­ly receiued; and Iuly following, before the Oth of Supremacie was proposed; and August, before the Images were by autho­rity moued out of the Churches, broken and burnt; (so mode­rately did shee proceede in this businesse of reformation by steppes and degrees) yet is it plai [...]e, aswell by the choyce of thoseMarquesse of North. Earle of Bedford. Thomas Parry Edward Rogers. Ambrose Caue. Francis Kn [...]lles. William Ce [...]ill. Nicholas Bacon eight whom she added to her sisters Counsell, beeing all in profession Protestants (which Pius 5^tus in his Bull makes a part of his grieuous complaint) and those whom she either Will. Par [...] Edward Sey [...]ur. Thomas Howard Henry Cary. Oliuer Saint-Iohns. restored to their former dignities, or aduanced to new, being likewise as auerse from the Romane Religion, as also by the re­fusall of Nicholas Heath, then Archbishop of Yorke, (the See of Canterbury by the death of Cardinall Poole, who deceased the same day that Queene Mary did, being then voide) and of the rest of the chiefeBonner of London. Tunstall of Dur­ham, White of Winchester, Wat­son of Lincolne, Thurby of Ely. Bourne of Bath & Wels, Christopher­son of Cicester, Ba [...]e of Cou. and Leich. Turberuile of Exeter, Pole of Peterborough. Bishops to annoint and consecrate her at her Inauguration, it being therefore performed by Owen Oglethorpe Bishop of Carlile: by these proceedings I say it is plaine, that at her first entrance to the Crowne, she sufficiently declared her selfe to bee the same in matter of Religion, as af­terwards they found her.

Wherunto, if full satisfaction be not yet giuen in this point, for farther proofe might be added, that when Philip of Spaine wooed her for mariage (the funerals of her sister being not yet [Page 188] solemnized) The French King by his Agent the Bishop of Engolesme laboured (if it had gone forward) to stop their dis­pensation at Rome, vnder colour that Queene Elizabeth fa­uoured the Protestants Religion, and the Earle of Feria, the Spaniards Agent here in England, bore our pretended Catho­liks in hand, that except that match went forward, it could not goe well with them; so farre was shee at her first entrance from giuing hope to her neighbours (as M^r. Doctor would perswade the world) of continuing or turning Catholike, by shew of Catho­like opinions, vnlesse her retaining the ancient forme of Eccle­siasticall policie, and the godly Ceremonies vsed in the Pri­mitiue Church be accounted Catholike opinions, as in truth, if wee take the word Catholike aright, they may: But no mar­uell hee should thus boldly and falsely charge the dead, since hee spareth not in the same kinde his Maiestie now reigning, and by Gods grace long to reigne amongst vs, to the confuta­tion of such slanders and confusion of such slanderers.

Hee goes on and tels vs, that all her life long shee caried her selfe so betwixt Catholikes and Caluinists, as shee kept them both still in hope: But herein he mainely crosseth himselfe, as­well in that which hee hath deliuered in the Section next saue one going before, that [if there bee now the same reason of State, as there was all Queene Elizabeths dayes, there is as little hope that his Maiestie should hearken vnto reconciliation, as then there was that Q. Elizabeth would:] as also in that which afterwards he addes in this Section, that [being prouoked by the excommuni­cation of Pius Quintus, shee did suffer such lawes to bee made by her Parliament, as might crie quittance with the Pope and Church of Rome.] And in the next Section he sayth, [It was necessary, in reason of State, to continue the doctrine of diuision, as long as the fruit of that doctrine did continue.] Thus his owne testimonies, like the false witnesses which deposed against our Sauiour, a­gree not together, but is it likely that shee caried her selfe all her life long with such indifferencie; considering shee sent helpe, both by men and money, to the Protestants in Germa­nie, in Scotland, in France, in the Netherlands; Shee harbou­red and succoured such Italians, French, and Dutch, as forsa­king [Page 189] their owne Countreys for conscience sake, fled for re­fuge into her Dominions, as to a common Sanctuary of piety and Religion, affording them conuenient places for the ex­ercise of their deuotions, in the Isles of Iersey and Garnsey, in Hampton, in Norwich, in Sandwich, in Maidston, in Canterbury, in Colchester, and in London it selfe: Moreouer, shee that would not so much as admit Pius Quartus his Nuntio in the yeere 1561. to enter her Kingdome, though hee brought with him very friendly Letters from the Pope: Shee that would not bee intreated by the Emperour, and other Princes sollici­tations to send her Bishops or Ambassadours to the Councill of Trent, nor to yeelde any toleration of the Ro [...]ish Religion within her Dominions, alleaging that it would bee dishonou­rable to her selfe, repugnant to the decrees of her Parliament, pre­iudiciall to her Realme, pernicious to her Subiects, vnlawfull in it selfe, offensiue to God, scandalous to her neighbours, and vnsafe for the Romane Catholikes themselues: Shee that was sought vn­to for mariage, fromBy the Earle of Arran. Scotland, fromAdolphe duke of Holts. Denmarke, fromBy Erike king of Sweden. Sweden, in regard of her Religion, and in treatise with the Emperour Ferdinand for his sonne Charles, and with the French King and Queene mother; first for the Duke of Aniou, afterwards King of Poland and France, by the name of Henry the third; and se­condly for the Duke of Alençon his yonger brother, com­monly knowen by the name of Monsieur, afterwards Duke of Aniou; alwayes interposed this condition, That they should innouate nothing in Religion, onely hauing the exercise of their owne in some priuate place to themselues: Shee that in the yeere 1579 entertained with all honourable respect Iohn Casimere, sonne to Frederike the third, Count Palatine, and great Vncle to Frederike the fift, who now gouernes, himselfe a Protestant, and hauing led an armie of Germanes in defence of the Prote­stants, aswell into France as into the Netherlands, bestowing on him the noble Order of the Garter, which with her own hands shee put on, together with many rich presents, and an yeerely pension during his life bestowed on him: Shee that was voy­ced by the Papists to conclude all her Parliaments with Axes and Taxes, because of her exactions vpon Recusants, and ri­gorous [Page 190] Lawes (as they pretended) against Seminary Priests & Iesuites, in regard whereof they compared her to Nero and Dioclesian, the most bloody Emperours and cruell persecu­tors of the Christians: Lastly, Shee that could not be won to yeelde one iote either by the flatteries and faire promises of Paulus Quartus, nor to shew any token of being dismayed or dishartened by the threats and thundering Bull of Pius Quin­tus, is it possible (I say) that she, who (notwithstanding all the difficulties & dangers that might from then cearise,) was from her cradle to her graue thus zealous and constant in her Reli­gion, sutable to that Motto which she had chosen to her selfe, Semper eadem, should now be said or thought to haue carried her selfe all her life long so coldly & indifferently, as to haue giuen hope to both contrary factions.

[But being, you say, the daughter of the Breach-maker, & hauing both h [...] Crowne and her life from the Schisme, it was both dishono­rable and dangerous for her to hearken to Reconcilement:] whereas in trueth she had her life, and held her Crowne from the Author of life and grand Commander of Crownes, to which shee had farre better right then hee, that would haue deposed her, to his triple Crowne, the one being helde of her by lawfull suc­cession, (which had beene so acknowledged by the Bishop of Rome himselfe, would shee haue submitted herselfe to the power of that See,) but the other of him by vnlawfull vsurpa­tion. And if in regarde shee was the daughter of the Breach­maker, it was both dishonourable and dangerous for her to hearken to Reconcilement, it must consequently follow, that likewise dangerous and dishonourable it would haue beene to keepe the Pontifician partie in hope: and though she were iustly prouo­ked by the biting Excommunication of Pius Quintus, being stricken by him before she was Legally cited or warned, in so much as some of the Romish Catholikes themselues, thought it a peece of rashnesse in that Pope so to deale with her, yet before this Bull was extant, shee gaue so little hope to those whom you call Catholikes, that the Pope therein labours to paint her foorth as a barbarous and bloody Persecutour: and wee may well imagine, that had shee giuen such hope as you pre­tend [Page 191] she did to the Romanists, the world had neuer heard the bellowing of that Bull: But thankes be vnto GodMath. 7. 25. 1. Cor. 10. 4. The raine fell, the floods came, the windes blewe, and beat sore vpon her house; but it fell not: for it was founded vpon a Rocke, and that Rocke was CHRIST. During her happie and glorious raigne somewhat aboue the space of 44. yeeres, shee saw the change of no lesse then 8. Popes, Paulus the 4^th. sitting in that See at her entrance, and Clement the eight at her death, be­tweene which two came these seuen, Pius 4. Pius 5. Crego­rie 13. Sextus 5. Vrban. 7. Gregorie 14. and Innocent the 9^th. all which wrought more or lesse both against her Person and State; so that she might deseruedly take vp that of the Psal­mist: [Psal. 22. 12. 13. Many Bulles haue compassed me, strong Bulles of Bashan haue beset me round, they gaped vpon mee with their mouthes, as a rauening and roaring Lyon]: But being by his Gracious proui­dence, (who set the Crowne vpon her head,) deliuered from all their snares, shee might well stampe that of the same Psal­mist vpon her coyne as shee did, and with all no doubt vpon her heart: Posui Deum adiutorem meum, and sing with Debo­rah after her victory vpon Sisera. I [...]dg. 5. 21 O my soule, thou hast mar­ched valiantly; or as some read it, thou hast troden downe strength. Now that which sharpened her against Pius Quintus, was not onely his Bull (though that were in it selfe cause sufficient to inrage her) but the setting aworke of one Ridolphus a Floren­tine, who vnder the colour of Marchandizing, became the Popes agent for blowing the coales, and stirring vp the minds, aswell of her owne Subiects, as of forraine Princes against her, by whom the olde Foxe promised if need were to goe in per­son himselfe against her, and to lay to pawne if occasion so re­quired all the goods of the See Apostolike, euen to the Chali­ces, the Crosiers, the Reliques and the Holy Vestments: Be­sides all this he conferred an yeerely pension, and titles of ho­nour vpon Tho Stanley aHis discon­tent arose for be­ing put by the Gouernment of Wexford which he hoped for. discontented fugitiue, only for ra [...] ­ling vpon her, and vainely bragging that he would set on fire her Nauie, and with three thousand Spaniards [...] subdue Ireland to the Spanish dominion. These and many other sufficient rea­sons to prouoke her, we find recorded by Hieronimus Catena, [Page 192] in the life of Pius Quintus, who was Secretarie to Cardinall Alexandrin that Popes Nephew, so that though he haue in that discourse discouered many things to the world, of Pius his proceedings against that Queene, before vnknowen to our English, yet may wee well by reason of his place afforde him credite, as also in regarde his booke was Printed and published in Rome it selfe, with the Priuiledge and approbation of Sixtus Quintus, next Successor to Pius saue one.

And had she not good reason then to suffer such Lawes to bee made by her Parliament, as might crie quittance with the Pope and Church of Rome? Yet I will bee bold to say that lesse inno­cent blood, nay, lesse blood was shed in her 44. yeeres in main­tenance of Christs and her owne authoritie, against the vsurpa­tion of the Pope, then in her sisters foure yeeres in maintenance of the Popes vsurpation against her owne and her Successours lawfull authority, insomuch as an Italian, and hee no Prote­stant (as I guesse) giues this testimonie of her, [Bizar. hist. Ge­n [...]ens. pag. 568. Tanta extitit eius animi moderatio, atque innata clementia, vt non immerito, &c. So great and so apparant was the moderation of her minde, and in­bred clemēcie, that not vndeseruedly it may be said of her, which the ancient histories haue left to posteritie of Alexander Seuerus, borne of his mother Mammaea, (Nempe Anaematon) hoc est citra san­guinem: namely, that shee hath gouerned her kingdome without bloodshed, Cum suapte natura, semper à caedibus & crudelitate ab­horreat, for euen her nature doth abhorre the thought of slaughter or crueltie.] & so he goeth on in a large discourse of her praise: And when he thus wrote, she had reigned twenty yeres, it be­ing a maruell (as the late Bishop of Lincolne in his answere to Parsons hath well obserued) their Index expurgatorius had not scowred him ere this, and for this; nay, their owne Priests shall speake for Queene Elizabeths Lawes, whoQuodlibet. pag. 269. 277. say that [conside­ring Iesuiticall practises shadowed vnder the cloake of Religi­on, all the Lawes enacted against Catholikes, were made with great moderation and clemencie, as comming from a Prince most milde and mercifull: nor haue they cause to vrge repeale of any Statute made, so long as Iesuits take such courses.] Nay, which is more, Parsons himselfe in the Preface to the [Page 193] first part of his triple conuersion commendeth Queene Elizabeth for her moderate gouernment, and that was in the last yeere of her reigne: and yet by the way it is worth the noting, that in one and the same leafe, hauing so commended her, in one page (mary then she was aliue) in the very next page, (for then he heard shee was dead) in a Preface to his Maiestie, he com­pares her to Dioclesian for crueltie, whereas her sobrietie and clemencie was such, that her brother King Edward was wont commonly to call her, His sweete sister Temperance; neither did shee euer heare of any capitall punishment (though neuer so deserued) vpon offenders, euen of such as had sought her own death, but it bred a kind of horror and sadnesse in her, whereby had not her Counsellers earnestly inculcated the necessitie of some exemplary iustice, many dangerous attempters had es­caped due punishment; which mooued her to say, being once questioning with a greatD.R. of C.C.C. Diuine in Oxford, about books meetest for Princes to studie on, that her reading of Senecade Clementia, had done her much good; but some would perswade her it had done her State as much harme: howsoeuer I will shut vp this point with S.Epist. 48. Augustine, (when he was intrea­ted to mediate for a mittigation of some strait Lawes) if Prin­ces serue Christ in making Lawes for Christ, they doe what they ought, I will not gaine say them; and your selfe graunt, that this course seemed in poli [...]ie necessary for her, who was the daugh­ter of King Henry the VIII. by Anne Bulleine, borne with the contempt of Rome, the disgrace of Spaine, and the preiudice of Scotland: and it is true indeede that it both seemed, and was a necessary course for her, not onely in policie, but in pietie, who was the daughter of him, who vpon iust reason vnhorsed the Pope of his pretended authoritie, by her who was not onely a zealous professour, but a Patronesse of that trueth which wee professe: and for her birth with the contempt of Rome, and dis­grace of Spaine, it seemed by her courses shee was not vn­willing to haue it so int [...]rpreted: but for the preiudice of Scot­land, shee was vpon all occasions (so farre as shee conceiued it stood with her safetie and honour) most willing to expresse the contrary: and surely by her liuing and dying in a single [Page 194] State without marriage, she rather prepared a way to the fur­therance of that Title, which wee now see to our great com­fort, as she would also no doubt to hers. (Si quis modo sensus in vmbris, if there were any feeling or knowledge in the dead of these temporall and transitory affaires) seeing it is fallen out to bee as true in that succession, as it is in its owne nature strange,

B. C.
33.

But now that your Maiestie is by the consent of all sides come to the Crowne, and your vndoubted Title setled with long succession, the case is very much altered: for your Maiestie hath no need of dispensations, nor will to pull downe Churches, nor no dependance at all on Henry the VIII: and if this Schisme could haue preuented your Title with the diuorce of one wife, and the marrying of fiue more, neither your mother, nor your selfe should euer haue made Queene Elizabeth afraid with your Right to the Crowne of Eng­land; and therefore though it were necessary, in reason of State, to continue theThat which you call the do­ctrine of diuision was taught long before the diuisi­on you speake of, was made, as hath beene already shewed, and his Maiestie; in regard of his father and grandfather, may aswell be called the fruit of Schisme as Queene Elizabeth doctrine of diuision, as long as the fruit of that do­ctrine did continue, yet now the fruit of Schisme is all spent, and that Parenthesis of State is at an end, there is no reason but that the old sentence may returne againe, and bee continued in that sense, as if the Parenthesis had been cleane left out, and that God had of purpose crossed the fleshly pretence of Schisme, and raised your Ma­iestie to restore it as your most wise and Catholike progenitor King Henrie the VII. did leaue it.

G. H.
33.

If his Maiestie, by the consent of all sides bee come to the Crowne, why did Clement the VIII. the yeere before his en­trance, [Page 195] and that as his Maiestie witnesseth in the Conclusion of his answere to Paulus Quintus his first Breue, [contrary to his manifold vowes and protestations at the same time, and as it were with the same breath deliuered to diuers of his Ma­iesties Agents abroad] send toSee the Relati­tion of the whole proceedings a­gainst the trai­tours Garnet and his consederates. Henry Garnet Iesuite, their Arch-priest in England, two Bulles to the contrary, the one to the Clergie, and the other to the Laitie. The Title of the former was, [Dilectis filijs, Archipresbytero, & reliquo Clero An­glicano, and the other, Dilectis filijs, principibus, & nobilibus Ca­tholicis Anglicanis, salutem & Apostolicam Benedictionem: The summe of both thus: To our Beloued sonnes the Archpriest, and the Clergie, the Peeres and nobles, Catholikes of England, greeting and Apostolicall benediction.] The tenor was, [That after the death of her Maiestie then liuing, whether by course of nature or otherwise, whosoeuer should layWho was here­in touched so neere as his Maiestie. Claime or Ti­tle to the Crowne of England, though neuer so directly and neerely interessed by discent, should not be admitted to the throne, vnlesse hee would first tolerate the Romish religion, and by all his best endeuours promote the Catholike cause, vn­to which by a solemne and sacred Oath, hee should religious­ly subscribe after the death of that miserable woman] (for so it pleased his Holinesse to terme Elizabeth, that most great and happie Queene;) By vertue of which Bulles, (if vertue may be in any such vicious libels) the Iesuites disswaded the Romish minded Subiects, from yeelding in any wise obedience vnto our most gracious Soueraigne now being. But this not wor­king to their wished effect, and hee now solemnely proclai­med with an vniuersall applause, loue, and peace, their hopes beganne to wither and growe colde; and no succours from Spaine being now to bee expected, Garnet the Superiour for the auoyding farther dangers, sacrificed these starued Buls to the God of fire. Moreouer, in the yeere 1588. when his Ho­linesse blessed that inuincible Spanish Nauie, was it to settle the Crowne vpon his Maiestie after Queene Elizabeth should be deposed? Surely his Maiestie both rightly conceiued, and freely expressed the contrary to Sir Robert Sidney, at that time sent into Scotland from Queene Elizabeth, affirming that hee [Page 196] expected none other good turne at the Spaniards hands, but that which Polyphemus promised to Vlisses, that others being first de­uoured himselfe should haue the fauour to bee swallowed last: And did not the greatest part of Pius his Bull, aiming principally at her, through her sides also strike his Maiestie? And did not one Robert Parsons who sate at the helme in Rome, write a cer­taine Booke of Titles, intituled Doleman, wherein he excludes his Maiestie, and prefers the Infant a of Spaines right before all other pretenders to the Crowne? but when hee once saw his Maiestie setled beyond all hope and expectation, he made as you doe, and the rest at that time did, a vertue of necessitie, acknowledging his vndoubted and lawfull Claime, in his Pre­face to his Triple conuersion, whereof for mine owne part I can giue none other reason then that which you adde to another purpose, the case is altered: Whiles his Maiestie was onely in hope you shewed your selues in your owne colours: being now quiet in possession, you plucke in your hornes, yeelde to the times, and are content to bee carried with the streame.

And though the personall case bee altered in regard of his Maiestie, and Henry the VIII. yet if his Maiesty either needed the like dispensations, or had the like will to pull down Chur­ches, I make no question but his Holinesse would without any great difficulty giue way to both, conditionally that his pre­tended, but vsurped authority might be restored: But as he is a publique person, and represents the body of the State, the case is no way different, which is the freeing of it from for­raine and vniust vsurpation: And for Queene Elizabeth I will be bold to say it, that at her comming to the Crowne, she was not so farre ingaged for the defence of that religion, which she constantly maintained to her dying day, as his Maiesty hath by manifold obligations bound himselfe to the maintenance and continuance of that which she at her death left, and hee at his entrance found established amongst vs. For testimonies wee neede goe no farther then his frequent and solemne protesta­tions, aswell by his penne, as by word of mouth, and that not onely before, but since his comming to the Crowne; to which if we adde the carefull education of his Sonne, the most noble [Page 197] and hopefull Prince, euen in that respect, the bestowing of his onely daughter that most sweet and vertuous Lady vpon the Prince Palatine, not onely a Protestant, but as you terme them, a Caluinist, the honourable entertainement of Isaac Casaubon, and Peter Moulin, the liberty giuen to the French & Dutch, for the free and publike exercise of their religion in diuers parts of his Maiesties Dominions; and lastly his constant refusall of so much as the Toleration of any other religion, notwithstanding the importunitie of suits and supplications for it; the matter as I suppose will be cleane out of doubt. And as Queene Eliza­beth was prouoked by Pius V. so was his Maiesty by Paulus V. in a degree very little different; the one absoluing her subiects from their oath of Allegeance, and the other forbidding his to take such an oath: So that though the Parenthesis in regard of personall succession bee ended, yet in respect of profession (which of the two is the more to bee regarded) the sentence as yet runnes on, and as we hope will haue no period, but with the worlds end. But the more to exasperate his Maiesty against King Henry the VIII. and his daughter Queene Elizabeth, you tell him that if the Schisme could haue preuented his title, neither his Mother, nor himselfe should euer haue made Queene Eliza­beth afraid with their right to the Crowne of England. For the iustnesse of the diuorce I haue already deliuered mine opinion at large; and yet if any desire farther satisfaction, let him reade the first dialogue of Antisanderus, who both strongly main­taines the equity of the Kings proceedings in that businesse, and clearely confutes the slanders of that base fugitiue; and for his wiues, had the way bene fairely made vnto them, no iust exception could be taken to the number. Philip the II. of Spaine, besides his Mistresses, had successiuelyFrom England. From Portugale. From France. From Austria. foure wiues, whereof the first was his fathers Cousin germane, and the last his owne: For the compassing of which, what strange courses he tooke, I list not to relate, but referre the reader to the Prince of Aurange his Apologie; yet none that I know hath taxed him for his multitude of wiues, in as much as he liued and died a Romane Catholike. Did not Henry the last of France diuorce his first wife, after they had bene almost as long married, and [Page 198] vpon lesse shew of iust reason, then Henry the VIII. but the one made semblance at last of subiecting himselfe to the See Apostolike, which the other by no meanes could bee brought vnto, as he did at first, this alone beeing it that varied the case, and that which he did herein, may well be interpreted to haue sprong from a desire of setling the Crowne in his owne poste­rity, rather then of preiudicing the title of Scotland; For though during his reigne, some discontentments there were between the two nations, yet not long before his death hee concluded a match betwixt his sonne Prince Edward, and Queene Mary of Scotland, that as his father had vnited the white and the redde Roses in the royall branches of Yorke and Lancaster, so his sonne might vnite the Lions passant and rampant, in the armes of Eng­land and Scotland, but it so pleased God, that that match vp­on occasion fell asunder, and that happy vnion was reserued to our times.

Now for Queene Elizabeths feare, those of her Sexe indeed by their nature are fearefull, and great Princes by reason of the place they stand in, areDominantibus semperinuisus qu [...]squis pr [...]i [...]us designatur. [...]ealous, specially of the heire apparent, if hee be potent, if neere at hand, if remote in blood, if in Re­ligion different: yet all the feare she conceaued from his Ma­sties Mother arose partly from the practises of the French, with whose King she matched, and partly of the Seminarie Priests and Iesuites, and pretended Catholikes, euer making her the highest marke and pitch of their ambition, till they had brought her to the lowest ebbe of her misfortune; which was also hastned through her Subiects feare, rather then their own, as appeares by her seuerall answeres, and replies to the de­mands of the Parliament, and propositions of her counsel tou­ching that point: as also in that, as soone as the newes of it was brought to her, not thinking on any such matter, she recei­ued it with indignation, her countenance & her speech shew­ed it, with excessiue griefe; for a while she stood as it were a­stonished, and afterwards betook her selfe in priuate to mour­ning and weeping, shee sharpely entertained her counsellers, remooued them from her presence, and commanded Dauison her Secretarie, whom shee accused of being more foreward [Page 199] and officious in that businesse, then she either desired, or ex­pected to be brought to his triall in the Starre Chamber, where he was deepely censured in a mulcte of ten thousand pound, and imprisonment at the Queenes pleasure; but her displea­sure was so heauy against him, that hee continued there long, and assoone as the excesse of her griefe gaue her leaue, she thus briefly wrote with her owne hande to the King of Scotland, now our gracious Soueraigne.

Yet out of the blacke cloud of this sad accident, did the dis­position of diuine prouidence, as some wise men haue obser­ued, most clearely shine, in as much as those things which both Q. Elizabeth of England, & Q. Mary of Scotland chiefly desired, and shot at in all their consultations, were by this meanes effected: The latter (as at her death she witnessed) wi­shed nothing more earnestly, then that the two diuided Realmes of England and Scotland might bee vnited in the per­son of her dearest sonne: The former, that true Religion, toge­ther with the safetie and securitie of the Kingdome might bee preserued entire; and that God was pleased to grant both their wishes, to our comfort, wee feele, and can not but most wil­lingly acknowledge: And for his Maiestie; he both signified to Queene Elizabeth by Sir Francis Walsinghame, in the yeere 1583. (almost foure yeeres before his mothers death,) that he would most constantly maintaine the same Religion which was then publikely receiued, and againe, sent her the same message by Sir Robert Sidney about two yeeres after; So that [Page 201] she needed not to feare his right in that regarde, and for his af­fection otherwise, hee both testified it before her death in the Preface to his Basilicon Doron, where he thus speakes, [In Eng­land reignes a lawfull Queene, who hath so long, with so great wise­dome and felicitie gouerned her kingdomes, as I must in true since­ritie confesse, that the like hath not beene read or heard of, either in our time, or since the dayes of the Roman Emperour Augustus.] And since her death, hee hath yeelded the like testimonies of her, aswell in his Apologie, as also in his Premonition, where he remembers, that being chosen to be his Godmother, shee sent into Scotland the Font wherein he was baptized: So that (if by outward actions and speeches, we may make coniecture of the inward thoughts and Passions of the minde) shee was so farre from fearing his Maiesties right to the Crowne, as she endeuou­red rather by all conuenient meanes to aduance it: neither doe I find it recorded by her friends, or obiected by her ene­mies, that, during all her reigne vpon any occasion, shee euer conceiued a thought, or cast out a word toward the setting vp of any other Successour, or the preiudicing of his right; Nay in the yeere 1587. she sent the Lord Hunsdon gouernour of Ber­wike into Scotland, to giue him notice that the Iesuiticall faction euen while his mother liued, proiected, how they both might be put by their right, and the Spaniard brought in: and with­all was presented him an instrument, subscribed by the Iudges of England, assuring him that the sentence passed vpon his mother, could no way bee preiudiciall in law to the right of his title.

But it will be sayd shee discouered her feare in stopping any declaration of the heire apparent, specially being vrged there­unto by the three estates assembled in Parliament, in the yeere, 1566. whereas in trueth she in reading might haue obserued, that few or no Successors in collaterall line had beene decla­red, a [...] Lewis Duke of Orleans was not declared heire to Charles the eight, yet succeded peaceably, that it hath o [...]ten prooued dangerous to name a successour, not only to the pos­sessours, but sometimes to the Successours themselues: as it [Page 202] did to Roger Mortimer Earle of March, designed heire to the Crowne by Richard the second, his sonne Edmund being helde in prison, and there pining away vpon none other reason. The like befell Iohn de la Poole, designed by Richard the third (after the death of his owne sonne) to bee his Successour, himselfe being alwayes euen in that respect suspected of Henry the VII. till at last he was slaine, and his brother vnder Henry the VIII. beheaded. These reasons might mooue her Maiestie for the stopping of that declaration, not the feare of his Maiesties right, but the care of preseruing it, being sufficiently proclaimed in his blood and discent. Whatsoeuer it were, since his Maiestie who had the neerest interest in that errand, hath bene content thus graciously to passe it ouer, it cannot but argue want both of wisdome and charitie in M^r. Doctor, thus vnseasonably, and maliciously to reuiue it.

Lastly, God of purpose no doubt raised vp his Maiestie, to crosse the worldly and diuelish pretence of Rome, and to per­petuate the life of that Religion which you call Schisme, and I make no doubt but if King Henry the VII. had found it left by his predecessor in the state, that his Maiestie did, hee would in his wisedome haue left it to his Successor, as hee is like to doe, and I am the rather induced to thinke so; because in the first yeere of his raigne, the Pope hauing excommunicated all such persons as had bought allome of the Florentines, by his permis­sion, if not command, it was resolued by all the Iudges of Eng­land, that the Popes Excommunication ought not to be obey­ed, or to bee put in Execution within the Realme of England: and in the same yeere hee suffered sharpe lawes to be made by the Parliament, to which himselfe gaue, being by his Royall as­sent for the reformation of his Clergie, then growen very dis­solute: and in the eleuenth yere of his raigne, a Statute was en­acted, that [though by the Ecclesiasticall Lawes allowed within this Realme, a Priest cannot haue two Benefices, nor a bastard be a Priest, yet it should be lawfull for the King to dis­pence with both of these, as being mala prohibita, but not ma­la per se,] all which argues that they then held the King to bee [Page 203] personam mixtam, as it was declared in the tenth yeere of his reigne, that is a person mixt, because hee hath both Ecclesiasti­call and Temporall iurisdiction vnited in his person.

B. C.
34.

But perhaps the Schisme, though it serue you to none other vse at all for your title, yet it doth much increase your authority and yourMine answere touching wealth I leaue to the next Section which is the pro­per place for it. wealth, and therefore it cannot stand with your honour to further theThat which you cal the vnity of the Church, is indeed the buil­ding of the king­dome of Anti­christ. vnity of the Church of Christ. Truely those your most famous and renowned ancestours, that did part with their authority and their wealth, to bestow them vpon the Church of CHRIST, and did curse and execrate those that should diminish and take them away againe, did not thinke so, nor finde it so: And I would to God your Maiesty were so powerfull and so rich, as some of those kings were that were most bountifull that way. You are ourHow is he a Soueraigne, if hee haue aboue him an higher power to command him? Soueraigne Lord: All our bodies, and our goods are at your command; but our soules as they belong not to your charge, but as by way of protection in Catholike religion; so they cannot increase your honour and au­thority, but in a due subordination vnto Christ, and toThat is his Holines of Rome. those that supply his placeIndirecte too (at least) and in o [...]dine ad spiritua­lia, they supply his place in ijs qu [...] sunt iuris human [...]. in iis quae sunt iuris diuini. It was essentiall to Heathen Emperours to bee Pontifices as well as Reges, because they were themselues authors of their owne religion: But among Christians, where Religion comes from CHRIST, who was no worldy Emperour, (though aboue them all) the spiritua [...] and tem­porall authority haue two beginnings, and therefore two Supremes, who if they bee subordinate, doe vphold and increase one another, but if the temporall authority oppose the spirituall, it destroyeth it selfe, and dishonoureth him from whom the spirituall authority is deriued. Heresie doth naturallyWe find that verified in the spreading of the Romish religion▪ spread it selfe like a ca [...]k [...]r, and needes little helpe to put it forward: So that it is an easie matter for a meane Prince to be aWhat makes a great man but great power in commanding, & if a great king cannot gouerne them▪ how shall a meane prince be able to com­mand them. great man amongst heretikes, but it is an hard matter for a great king toFor any thing I can finde in my reading of the Chronicles, of our own land or forraine histories, Princes had more adoe in gouerning their subiects before the reformation then since, I meane those Princes who haue imbraced that religion. gouerne them. When I haue sometimes obserued how hardly your Maiesty could effect your most [Page 204] reasonable desires amongst those that stand most vpon your Supre­macy, I haue bene bold to beeYou might rather haue bene angry with them who standing least vpon his Mai [...]sties supre­macie, not onely endeuor to crosse his desires, but to indanger his person, and to cut off himselfe and his posterity. angry, but durst say nothing; onely I did with my selfe resolue for certaine, that the keyes were wont to doe theBy the keyes doing the Crowne seruice▪ belike you meane the triple Crowne▪ Crowne more seruice, when they were in the armes of the miter, then they can doe now they are tyed together with theThat the Keyes are tyed to the Scepter is false, his Mai [...]sty neither hauing, nor challenging the right of binding and loosing, but true that by the Pope both Scepter and sword too, are tyed to the Keyes. sce­pter, and that your title in spirituall affaires doth but serueIf his M [...]sti [...]s title rather serue others then himselfe, we are sure his Holinesse title rather serues himselfe then others. other mens turnes, and not your owne.

G. H.
34.

Hauing passed your supposed remoouall of all opposition both in doctrine and State, thereby to make a readier way to your imaginary reconciliation, you now come to an ende­uour of clearing such obiections, as you conceiued would offer themselues; whereof the first is, that the religion established, (which you call schisme) serues to increase his Maiesties authori­tie and wealth, and therefore it cannot stand with his honour to fur­ther the vnity of the Church of CHRIST: Indeed it must be con­fessed, and cannot bee denied, that the religion established, yeelds his Maiestie the authority due vnto him, which is more then the Romish yeelds to the Soueraigne Princes of her pro­fession, and yet no more then CHRIST and his Apostles in practise yeelded, and in precept command: And yet withall it cannot be denied, but some of his Maiesties ancestours, partly through the insensible incrochment of some ambitious Popes, and partly through the neglect of some weake kings, did part indeed with some of their authority, to bestow it vpon that Church, to which you intitle Christ: yet that they reserued to themselues a power euen in Ecclesiasticall causes, I haue alrea­dy made sufficiently to appeare in mine answere to the 16▪ se­ction of the first chapter, and in diuers other places; to which I wil presume to adde that, which his Maiesty hath published to the world touching this very point in his Premonition to all Christian Princes and States.

[Page 205] [My Predecessors (ye see) of this kingdome,Pag. 28. 29. 30. 31. 32. euen when the Popes triumphed in their greatnesse, spared not to punish any of their Subiects that would preferre the Popes obedi­ence to theirs, euen in Church matters, so farre were they then from acknowledging the Pope their temporall Superi­our, or yet from doubting that their owne Church men were not their Subiects. And now I will close vp all these exam­ples with an Acte of Parliament in King Richard the II. his time, whereby it was prohibited that none should procure [...] benefice from Rome, vnder paine to be put out of the kings protection. And thus may ye see that what those kings succes­siuely one to another by foure generations haue acted in pri­uate, the same was also maintained by a publike law. By these few examples now I hope I haue sufficiently cleared my selfe from the imputation, that any ambition or desire of no­uelty in me should haue stirred mee, either to robbe the Pope of any thing due vnto him, or to assume vnto my selfe any farther authority, then that which other Christian Empe­rours and kings through the world, and my owne Predeces­sours of England in especiall haue long agone maintained. Neither is it enough to say a [...] Parsons doth in his answere to the Lord Cooke: that farre more kings of this Countrey haue giuen many more examples of acknowledging, or not resist­ing the Popes vsurped authority; some perchance lacking the occasion, and some the ability of resisting them: for euen by the ciuill Law in the case of a violent intrusion, and long wrongfull possession against me, it is enough if I proue that I haue made lawful interruption vpon conuenient occasions.] Hitherto his Maiesty. And I cannot but wonder what M^r. Do­ctour meant, (if he had read it,) not to take any notice of it, or if he reade it not, how he durst presume thus to write to his Maiesty, without so much as the reading of his writings: From whence we may gather, that what Henry the VIII▪ acted [Page 206] in that regard, was but a manifestation of the intents and de­sires of his predecessors, which they durst not fully expresse, and what they enacted, a preparatiue to the roundnesse of his proceedings.

Besides I see not, but if his Maiesties predecessors granted that to his Holinesse, which was indiuidually annexed to the Crowne, as being a speciall branch of their prerogatiue Royall, his Maiestie stands none otherwise bound to main­taine that graunt, then they held themselues obliged to make that good, which King Iohn had yeelded vnto him, and if they did part with their authoritie (as your selfe speake) then was it their owne before they parted with it, and not the Bi­shops of Rome, (as your Romane Catholikes would haue it) by Diuine right: and consequently beeing their owne, as they vpon occasion best knowen to themselues, conferred it: so vp­on a contrary occasion (I see no reason, but) either themselues or their successours might as lawfully resume it: But the trueth is, that it was not giuen by them, but stollen by the Bishop of Rome, and by him held vnder colour of prescrip­tion, yet your selfe by discourse of reas [...]n, and force of trueth are driuen to confesse, that our bodies and goods are at his Ma­iesties command, either forgetting [...] whom you wrote, or not remembring, or it may bee so much as knowing what the Church of Rome (whose defence you vndertake) defends touching theEx [...]mpti [...] Cle­ricorum in rebus p [...]li [...]ici [...], t [...]m quoad personas, tū quoad bona, introducta est iure human [...] parit [...]r & diuino, Bel. l. de cle. cap. 28▪ exemption, aswell of the bodies, as the goods of Churchmen from the iurisdiction of the secular, though Supreame power: and how his Maiestie in diuers parts of his writings, hath most sufficiently prooued the nouelty of this doctrine: so that what you write herein can bee imputed to none other but to grosse flattery, or palpable ignorance: flattery of his Maiestie, in that which he truely holds, or igno­rance of that which is falsely held by the Church of Rome; but like a shrewd Cow that hath yeelded a good meale o [...] milke, and then ouerthrowes it with a spurne of her foote; so hauing subiected our bodies and goods to his Maiesties commaund, you ex­empt our soules from his charge, but by way of protection in Ca­tholike Religion, as if you meant purposely to crosse that of the [Page 207] Apostle, [Let euery soule be subiect to the higher powers:] But I would [...]aine d [...]maund if his Maiestie should not pro­tect vs in that Religion which you call Catholike, whether our bodies and goods shall then bee at his commaund? Surely if his Holinesse (whom you cannot but vnderstand by those that supplie Christs place, in ijs quaesunt iuris diuini, and to whom you would haue vs subordinate,) haue the command of our soules, and his Maiestie onely of our bodies, the later may command what hee list: but men will execute his commands no farther then the former will be pleased to giue leaue, whereof we haue had often and fresh experience, aswel in the Bulls of Pius Quin­tus, and in the Breu [...]s of Paulus Quintus: and in trueth [...] can­not but commend his wit, though not his honestie, that hee intitleth himselfe vnto, and interesteth himselfe in the more actiue and noble part, the bodie without the soule being as the shales without the kernell, or the scabberd without the sword.

Those Kings that out of their Regall authoritie purged the Church of corruptions,2. Sam. 17. 6 and reformed the abuses thereof, brought the Arke to her resting place,1. Chron. [...]3. 12. dedicated the Tem­ple,2 Chr [...]n. 6. and consecrated it with prayers, proclaimed fastes, cau­sed the booke of the Lawe new found to bee read to the people,2. King. 23. 2. 2. Ch [...]o. 20. 3. renewed he Couenant betweene God and his peo­ple,Nehem. 9. 38. bruised the brasen Serpent in pieces,2. King. 18. 4. which was set vp by the expresse commandement of God, and was a figure of Christ, destroyed all Idols and false Gods, make a pub­lique reforma [...]ion by a Commission of Secular men and Priests mixed for that purpose,2. Chron. 17. 8. deposed the high Priest, and set vp another in his place,1. King. 2. 27. they that lawfully called Generall Councils, for the suppressing of heresies, asSocr. 1. 9. Constantine did the Nicene, Theod. 1. 9. Theodosius the elder, the first at Constantinople, Theodoretus l [...]. 5 cap. 9. Theodosius the yonger, the Ephesin, Euagri [...]. lib. 1. cap. 2. Valentinian & Martian the Chalcedonian; they that made Lawes for the ordering of Church-men and Church-matters, asLe [...] Epist. 43. Iustinian and Charle­maine, cannot in the iu [...]gement of any indifferent man be said, to haue no charge of the soules of such a [...] are committed to their charge, but onely by way of protection.

[Page 208] Neither doeth it follow that his Maiestie in taking the charge of soules vpon him, according to the qualitie of his of­fice, and Gods appointment, whose officer hee is, should therfore be himself a Priest, or be the author of his owne Religion, as you would maliciously inferre, from the custom of the hea­then Emperors, no more then the Kings of Israel, or the Empe­rors of the Christian Primitiue Church were Priests, or authors of that religion, which by diuine ordinance they tooke care of, aswell in the Priest, as in the people, aswell in confirming and countenancing what was in order, as in censuring and restoring what was amisse: neither was it in the time of the law of na­ture held vnlawfull, that both the Regall and the Ecclesia­sticall, the princely and the priestly power should reside to­gether in one person, during which Law wee haue not ma­ny examples of Kings that gouerned a people, where the Church of God was planted: there is onely mention to my re­membrance of Melchisedecke King of Salem, Gen. 14. 19. and of him it is sayd withall, that hee was a Priest of the most High God; so that in his person these two offices, the principalitie and the Priesthood, were ioyned; both which followed the prero­gatiue of the birth-right: and to this double dignity was an­swerable a double portion: the like do we reade of Anias, that he was Rex idem hominū, Poebi (que) Sacerdos; and it was the speach ofApud Sto [...]. de regn [...]. Diogenes the Pythagorean, that [to make a compleat King, hee had need bee a Captaine,See to this purpose, Aristot. pol. lib. 3. cap. 11. a Iudge, and a Priest,] of which two of these were ioyned in Ely and Samuel, and the other two in Moses. The name of Presbyter Iohn seemes to import that they haue beene, or should bee Priests, and at this day the Kings ofFerdin. Lop [...]z. lib. 1. Hist. Iud. Cap. 14. Malabar in the East Indies are all of them Bramenes, that is, Priests: whereby it appeares that the Office of a King, and a Priest are not incompatible in the same person: but as they are not incompatible; so neither among the Heathen was the Priest-hood essentially annexed to the Regall power (as M. Do­ctor affirmeth)Quia in Ciuita­te bellicosa, plures Romuli quam Nu­mae similes reges putabat fore, itu­rosque ips [...]s ad bel­la, ne sacra desere­ [...]entur, flaminē I [...] ­ui assiduum Sa­cerdotem [...]reauit Liu. lib. 1. Romulus indeed ioyned them, but Numa dis­ioyned them, and Augustus againe reioyned them, aswell for the safetie, as the honour of the Emperour; yet not so, but that they might, and afterwards did fall asunder. Indeede the Bi­shop [Page 209] of Rome, now as he succeedes those Emperours in place; so doth he in that chalenge, assuming to himselfe, (but in ano­ther sense then hee spake it, whose Successour hee pretends himselfe) Regale Sacerdotium, a royall Priest-hood. And being 2. P [...]t. 2. 9. Christs Vicar, he cannot for shame take to himselfe the title of Emperour or King, but a power aboue them all, as you truely tell vs CHRIST had: but to none other purpose (as I conceaue) but from him, to deriue it to his Vicar, he being not only1. Cor. 2. 15. that Spi­rituall man, who iudgeth all things, himselfe being iudged of none, (by which hee is inabled to deposeMaynard. de priui. Eccl. art. 9. Princes) but a Spirituall Prince himselfe, which is the most fauourable construction that possibly can be giuen of those words,Bulla P [...] Quin. Hunc vnum super omnes Gentes, & omnia regna, principem constituit, where Christ, (vnto whom all power was giuen both in heauen and earth,) is made to make the Bishop of Rome, his Vicar, the Soueraigne Lord, and graund Commander of all the Nations and King­domes in the world, applying that, as properly meant of him­selfe, which was figuratiuely spoken to the Prophet, [Ier. 1. 10. I haue this day set thee ouer the nations, and ouer the Kingdomes, to roote out, to pull downe, to destroy, to ouerthrow, to build, and to plant] but in that hee makes himselfe a Prince, he goes beyond euen the literall Commission of the Prophet.

The vse hath beene that the Christian Emperours at their Coronation,See their book of Sacred Cere­monies. should administer to the Pope in place of Sub­deacon, should put on a Surplis, & be admitted as Canonicks, not onely of S. Peters Church in Rome, but of S^t. Iohn Late­rane, which argues their acknowledgement of some Ecclesia­sticall power, to haue beene in them: Nay Maximilian the first, a Catholike Emperour, went so farre as to attempt the Monit. Po [...]. vniting of the Papacie to the Empire: The Pope neuer yet at­tempted so much in open shew, and plaine termes; but hath effected no lesse, nay more, indeede, and in trueth, in making the Papacie the Substantiue, and the Empire the Adiectiue: But among Christians, (saith our D^r.) the Spirituall and Tempo­rall authoritie haue two beginnings, as if hee who gaue his Apo­stles Commission to preach the Gospel, did not also pro­claime in the eight of the Prouerbes [Matth. 28. 18. By me Kings reigne] it is [Page 210] there deliuered in the person of wisedome, by which no doubt is to be vnderstood the second person in Trinitie, the wisedome of the Father. It may be his meaning is, that the Spirituall au­thority is from the good God, and the Temporall from the euill god, distinguishing as the Manicheans did: Or that the Spiri­tuall is from God, and the Temporall from the people; or the Spirituall from Christ, and the Temporall from Antichrist: How­soeuer from a double beginning he inferres a double Suprema­cie, whereas to speake properly; that is onely Supreme which giues beginning, and not that which receiues, howbeit in themselues (since the institution of the Leuiticall Law) wee must confesse them distinct and independant, the Priest de­pending on the Prince, in regard of externall coactiue iuris­diction, but not of inward vocation, or outward ordination: Power of the keyes, of administring the Sacraments, of prea­ching the Word, in himselfe hee hath not, and consequently cannot confer it vpon others, and therefore was1. Sam. 13. 13. Saul repro­ued by Samuel for sacrificing a burnt offering, and2. Cro. 26. 19. Vzziah plagued with leprosie for burning incense in the Temple: Yet by special dispensation,Exod. 28. Moses the Supreme ciuilWithout all contradiction the lesse is blessed of the greater, Heb. 7. 7. Magistrate consecrated Aaron the high Priest, and is in regarde of pre­heminence termedExod. 4. 16. his god, and Iehoshaphat King of Iudah by his ordinary power gaue instructions, aswel to the2. Chron. 19. Priests as to the Iudges, how to administer their seuerall charges, him­selfe being as it were the head, and these two as his two eyes or armes. Indeed before the Kingdome was erected, I take the highDeut. 17. 12. Priest, and the chiefe Iudge among the Israelites, to haue bene as two heads, without any appeale either from each to other, or to any Superior: But when once they had a King, appeales lay to him from both. Thus did SaintActs 25. 11. Paul appeale from the high Priest of his owne Nation to Caesar though an Heathen Emperour, and from him was there no appeale at all: So that the Spirituall authoritie was then subordinate to the Temporall: but when once it began to interpose it selfe in Tem­porall affaires, and within a while after to oppose it selfe against the Temporall power, it made a ready way to the destruction of both.

B. C.
35.

As for your wealth, it is true that the Crowne hath more pence payed vnto it now, then in the Catholike times it had: but it hath neuer the more wealth. It is but the gaine of the tellers to haue more money. True wealth is [...] hee is the richest Prince that hath meanes to maintaine the greatest armie, and to doe most magnificent workes both in warre and in peace: wherin the facts of your Catholike ancestors doe appeare vpon good Record: your Maiesties are but yet hoped for, and if euer you haue the helpe of Catholike Religion to assist you, I hope you shall excell them all; otherwise I assure my selfe, theIt is more to be feared that Rome will doe what she can to make him poore: but neuer com­plaine that he is not rich. Schisme will doe what it can to make you poore, and then complaine that you are not rich. It was indeed one of the maine pretenses in the statutes of Henry the VIII. that the Schisme might inrich the King, and maintaine his warres; but God did notThe reason why God did not blesse it, I haue giuen in mine answere. blesse it: for notwithstanding all the Church lands, and goods, and tenths, and fruits, and premuniries: King Henry the VIII. was faine to abase 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 theThe Court of augmentation is annexed to the Exchequer, and yeelds yeerely to his Maiestie as much as euer, as I thinke. Court of Augmentation? what be­nefit doe you receiue of all the Church lands, more then your Proge­nitors did when they were in theAs they were then in the hands of the Clergie, they yeelded no­thing but at their pleasure. hands of the Clergie? what ease haue your Subiects of Subsidies thereby? or in briefe, how much your You obiect to his Maiestie his empty Cof­fers, but labour to make them more emptie by subiecting him to Rome. Coffers are inriched, you may be pleased to bee informed, by those that haue to doe in those offices, and can readily giue you an ac­count; for mine owne part, I haue diligently read ouer theHow dili­gently you haue perused the Sta­tutes, I haue made it appeare in mine answere to the later part of your first chapter, and yet it seemes you are more skilfull in them then in the Satutes whereof Dauid speakes, I will delight my sel [...]e in thy Statutes. Psa. 119. 16. Sta­tutes made by Henry the VIII. and doe finde that the euents are so cleane contrary to the Prefaces, and pretences of them, as if God, of purpose would laugh them to scorne.

G. H.
35.

If the Crowne haue more Pence paid in now then in former times, it must needes follow, that were it not by default of officers [Page 212] the meanes might bee greater to doe great workes both in peace and in warre; & whereas you vpbraid his Maiestie, that his are but yet hoped for, hee hath had other occasions (as the world well knoweth) of expence, then his ancestors had, and those occasions that they had, hee hath not, whether in building at home, or in warring abroad: theirs it may be were more conspicuous, but his more necessary; and yet I doubt not but vpon iust occasion his Maiestie would bee able to maintaine as great and as powerfull an armie as any of his pre­decessors, to the terror of Rome and the Romanists, who are so farre from complaining of his Maiesties wants, as they would rather triumph most in this, that hee were not rich. Gretser, (in your account, I am sure a good Catholike) complaines not, butscoffes at his Maiesties neede of money, in his answere to Monsieur Plessis his Epistle Dedicatory to his Maiesty, prefixed to his Mysteriū iniquitatis; in which his Maiestie being incou­raged by that noble Lord, to lay by his Pen, and take his sword in hand, though it were to the passing of the Alps, and the sacking of Rome, Gretser in his replie makes it the burden of his song in diuers periods, Sed deest pecunia. But the onely sure way (you say) for his Maiestie to inrich himselfe, is, to turne Ro­mane Catholike; as if it were not fresh in memorie what infi­nite masses of treasure the pretence of that Religion carried out of the land, to the triple Crowne of Rome, and other for­reiners, well neere as much as was brought to the Crowne of England it selfe; as appeares in Bonners Preface to Gardiners o­ration of true obedience: In the reigne of King Henry the third, it amounted by iust computation, to the summe of 60000. markes, which amounts to an incredible masse at this day, and was more then the standing reuenues of the Crowne at that time, as the Author of the British antiquities reports it, out of Matthew Paris, in the life of Boniface, Archbishop of Canterbu­rie: in which relation are also set downe the grieuances which the Bishops, the Abbots, the Barons, and the king himselfe ex­hibited in their seuerall Letters to his Holinesse, touching the grieuousnesse of his exactions, the effect whereof was as fol­loweth.

[Page 213] 1 That the Pope being not content with that aide which is called Peter-pence, hee made money here in England, by a thousand cun­ning sleights and trickes, without the con­sent of the King, against the ancient Right and Liberties of the Kingdome, and against the Appeales put in by the Kings Ambassa­dours and Proctors in the Council of Lions.

2 That the Benefices and Prebendaries in En­gland, were by him conferred vpon Italians and Romanes, not able to speake, or so much as to vnderstand our language, and that many times, one Italian succeeded another, as in lawfull inheritance: the Church re­uenues being by this meanes wasted and caried out of the kingdome, the word of God not preached, Ecclesiasticall dueties not obserued, hospitality, almes, and Diuine Seruice neglected, and lastly the walles and roofe of Chancels and Parsonage houses suffered to drop downe, to the indangering of many soules, and the vtter desolation of the Church.

3 That of those Churches into which hee thrust not strangers, he exacted Pensions, against his owne promise by letter.

[Page 214] 4 That the natiue English were vpon all oc­casions drawen by Citations to the Court of Rome, against the Customes and Com­mon Law of the Kingdome, and against the Popes owne priuiledges, formerly granted.

To like purpose is that which I finde in a Manuscript of M^r. Hales, a man renowned in his time, aswell for his learning as his honestie; his words are these, speaking of the cunning fetches of the Bishops of Rome, for the enriching of them­selues and their Clergie, to the impouerishing of the King and the State.

First (saith hee) they exempted the Clergy, as­well the Secular as the regular, from the au­thoritie of the Kings of England, whereby they neither would obey the Prince, but when and wherin it pleased them, nor albe­it they had the greater part of the possessi­ons and profits of the Realme, they would be contributory to the charges of the de­fence thereof, but when it listed them.

Secondly, they reserued to themselues the col­lations generally & specially of all Archbi­shopricks, Bishopricks, Abbies, Priories, & all other dignities and benefices in England, which many times they gaue to aliants, that neuer dwelt in England, nor euer came into England. So the reuenues thereof were not [Page 215] spent in the Realme, but caried out of the same, & when they gaue them to any of the Realme, they made them pay exceeding summes of money for Palls, Annats, First fruits, Tenths, and such like, whereby the Realme from time to time was very much impouerished.

Thirdly, they vsed to dispence, not onely with their owne Lawes and Canons, but also ma­ny times with Gods word in matters of Ma­trimony, and otherwise, whereby they suc­ked no litle treasure out of the Realme.

Fourthly, in causes testamentary, in causes of Matrimony, and diuorces, right of tithes, oblations, and obuentions, they had de­creed that men might appeale from any Court within this Realme to the Court of Rome, whereby the people of this nation was very much troubled, by reason it was so farre distant from this Realme, and when they came thither, they could not in long time haue redresse, but with long delayes were constrained to spend whatsoeuer they had.

Fiftly, with dispensations for eating flesh, and white meates, for pardons and redemption [Page 216] of soules out of Purgatory, for dispensations with vowes, and such like beggery, they scraped together infinite summes of money: and because no fish should escape for lacke of bait, they had their Dataries and Colle­ctours continually gaping for the prey, resi­dent here in England.

Lastly, the Clergie of this Realme being ani­mated by the authority of the Bishop of Rome, the Arch-bishops, Bishops, and such as had Spirituall Iurisdiction within this Realme, not onely vnreasonably troubled, and vexed the people of this realme in their Courts, but also exceedingly pilled, polled and robbed them vnder colour of Fees and duties. The Parsons and Vicars were not content with the moderate Mortuaries and Corse-presents, but also daily increased the same, and would haue what it pleased them, without any consideration of the misery and pouerty of the widow and children li­uing, yea, and many times where the dead had but a bare vse, and no property in the goods and chattels, they were found in his possession, and in many places they would neither baptize nor marry, nor bury, but [Page 217] they would haue some extraordinary re­ward, & the common sort of Priests would not depart with any their Masses or praiers, vnlesse they were sure to haue money.

Of these and the like most vnsufferable vexations, Iohn of Sa­risbury in his 6. booke, and 24. chapter De nugis Curalium, complaines. Polidor Virgil himselfe an Italian, in his 8^th. booke and second chapter De inuentoribus rerum, is not spa­ring in the relation of them: and the booke aboue mentioned, intituled Antiquitates Britannicae is so full of them, as it seemes to haue bene written to none other purpose: which notwith­standing I finde not gainesaid by any Romanist. And can wee expect then that his Maiesty by the helpe of Romish Catholike Re­ligion, should euer bee enriched? Surely in reason, that which is the meanes of impouerishing his Realme, and his subiects, can not be a meanes of inriching him: [In the want of people (saith Pro [...]. 14. [...]. Solomon, he might as well haue sayd in the peoples want) is the destruction of the Prince,] For as the multitude of people is the kings honour; so the wealth of the people is the kings riches, and the welfare of the people the kings safety.

But saith M^r. Doctour, one of the maine pretenses of Henry the VIII. was, to enrich himselfe in the spoile of the Church, which notwithstanding in euent proued to be contrary; to which I reply with the Poet,

Actions are not so much to be measured by their issues and euents, as by the causes from which they spring, and the ends to which they are directed.Exod. 36. When the people exceeded too much in offring gifts toward the worke of the Sanctuary, by the discretion of Moses they were restrained, and a procla­mation made throughout the Campe they should bring no more: Why should it not be as lawfull for Henry the VIII. to restore it backe againe to the owners, if too much were giuen, as for Moses to restraine them for giuing: hee tooke it out of [Page 218] their hands who vpon al occasions at the Popes command were ready to vse it as a weapon against himselfe, and in defence of their holy Father, and conferd it vpon those who therewith were to serue both himselfe and the State in peace at home, and in wars abroad. As the Church prayes for the ciuill state; so is it to shield the Church: and better it were the Church should quit a part of her maintenance, then that the whole should lie obnoxious to the [...]acrilegious hands of forreine v­surpation: If in performance hereof, that which should haue bene ordained to publike, or sacred, was by some ill disposed persons, or the king himselfe, turned to priuate and prophane vses; or if that which inseperably belongs to the maintenance of Ecclesiasticall persons, were put into the possession of those who serued not at the altar, this manner of proceeding might so staine and vitiate the whole action, as it might carry a secret curse with it vpon the authours and actours of it. No doubt but a good cause, and in it selfe most iust both may bee and oft is marred in the handling: and being handled neuer so well, yet in the issue it may miscarry, Gods iudgements being alwayes in themselues most iust, but many times their causes hidden from vs. I vndertake not the defence of Henry, or any other Prince or person in robbing the Church, but to his vnfortu­nate euents, we may oppose the happy successe of Queene Eli­zabeth his daughter, and successour both in gouernment and in opposition to the Church of Rome: She maintained long and chargeable wars, in diuers kingdomes abroad, against Ba­lak and Balaam, Gog and Magog, to the infinite expense of her treasure, and yet at her death she left more in her coffers then her Romish Catholike sister, and immediate predecessour, not­withstanding her peace abroad, her mariage with the Lord of the Indies, and her readmittance (though with much adoe) of the Popes authority.

Lastly for full satisfaction in this point, M^r. Doctor hauing so good intelligence of his Maiesties disposition, and being so inwardly acquainted with his secrets, as he makes himselfe, could not well be ignorant that his Maiesty▪ is so farre from in­riching, or hoping to inrich himselfe in the spoile of the Church, vn­der [Page 219] colour of religion, that to his immortall fame since his com­ming to the Crowne,See the Sta­tute. he hath bound his owne hands and his posterity from alienating the reuenues consecrated to the Churches vse: so that your inuectiue in this place is malici­ous against King Henry, if in no other regard, yet because it is impertinent in regard of his Maiesty, who hath no Monasteries to pull downe, nor (as your selfe before confesse) will to pull downe Churches: but though he haue no will to pull downe Chur­ches, but rather to set them vp, it followes not, but that he should be willing to Witnesse the Church of Saint Albons. preserue that Church (wherof vnder God he is set by God as the chiefe Gouernour) from the spoile and tyrannie of forreine vsurpers: Nay the latter may not vnfitly be inferred vpon the former: And if in regard of that preserua­tion onely wee now pay his Maiesty what those tyrants for­merly receiued, he receiues nothing but what he rightly may, nor we pay but what in duety and conscience we ought.

B. C.
36.

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 Maiestie hath vndertaken the cause in writing, and set out a booke in print, and it must needes be great dishonour to you to recall it. This indeede is it which I haue heard theIt seemes then that they whom you call Caluinists as tou­ching the con­fession of his faith, are of the same iudgement with his Maiesty Caluinists of England often wish for before it was done, and much boast of after it was by meanes effected, that your Maie­stie should no longer be able to shew your selfe indifferent, as you did at the first, but were now ingaged vpon your honour to maintaine their party, and oppugne the Catholikes, and altogether to suppresse them: But there isTo grant tha [...] which notwith­standing is not false as I haue shewed in mine answere to this Sect. yet are there many things in the same booke, which if his Ma­i [...]sty maintaine, as vpon his ho­nor he is bound to doe, he can neuer turne Ro­mane Cath. nothing in that booke why your Maiesty may not when you please admit the Popes Supremacie in spirituals, and you are partly ingaged thereby to admit the triall of the first general Councels, and most ancient fathers, and as for the question of An­tichrist, it is but an Hypotheticall Proposi [...]ion, and so reserued as you may recall your selfe when you will: And howsoeuer that booke cameforth, either of your owne disposition, or by the daily instigation of some others that did abuse your clemency, and seeke to send you of [Page 220] their owne errand; it cannot serue their turnes, nor hinder your Ma­iestie from hearkening to an end of conte [...]tion. For if King Henry the VIII. in the iudgement of Protestants might saue his honour and K. Henry neuer contradicted his booke. contradict hi [...] booke from very good to starke naught, they must not deny, but that your Maiesty may increase your Honour by altering your booke from lesseFrom thence it followes, that by your owne acknowledge­ment, what his Maiestie hath written is good. good to much better.

G. H.
36.

There are not onely two, but many more Obiections that might be made in reason of State concerning his Maiesty, which not onely seeme, but are indeede harder to answere, then your poore and slight euasions can giue satisfaction to any man of iudgement; whereof a chiefe one is his Maiesties vndertaking the cause in writing, wherein wee are bound to blesse God that hath set such a King ouer vs, whom he hath indowed with such singular gifts, as to giue occasion to such an Obiection. Hee was no foole that pronounced that Cōmon-wealth happy, where learned men had the gouernment, or the gouernors were lear­ned: and another who holds those wise men in the Gospel who came from the East, are therefore held Kings, because they were learned, which I speake not to derogate frō other Kings, but to thanke God for our owne, whose drops that fall both from his tongue and Pen are as the Prophet Dauid speakes in another case, like raine falling vpon the mowen grasse, or as showers that water the earth. We haue read in our own Chro­nicles of one Bladud a Brittish King, who studied at Athens, of Alured a Saxon King, who translated the Psalter into his own language, of Henry a Norman King, who for his great schol­lership was surnamed the Beauclarke, but for a King (only Da­uid and Salomon excepted) that hath written so much, and so well as his Maiestie, & exposing it to publike censure, hath left it as an euerlasting monumēt of his name to posterity, for mine owne part I must confesse in my small reading, I haue not met with any, either in our owne or forreine History: Some Kings haue done some what in this kinde, but hee excelleth them all: [Page 221] so that for a Christian King to write and to publish his wri­tings to the world, euen in matter of Religion, is not without example. The Booke of Charlemaine in defence of the decree of the Synode of Frankeford, which himselfe had thither called, and against the Canons of the second Nicene Council, touching the controuersie of adoring images, is yet extant to bee seene in the Palatine library: & so is it acknowledged by Augustinus Steuchus in his second booke of Constantines donation, where hee presses some things in that Booke for the Popes aduantage: Howbeit Bellarmine in his second Booke of Images and 15^th. Chapter, labourto prooue the contrary, granting that it was sent by that Emperour to Pope Adrian, but not as his owne. His Maiesties Bookes, aswell the former in defence of the Oath of Allegeance, as the later by way of Premonition to the Chri­stian States, are no doubt, as great corrasiues and eyesores to you, as to vs they are cordiall and comfortable: and cannot be but to him as dishonourable, if hee should recall them, as now they are honourable if hee continue constant to himselfe and them.

Now that they should proceede rather from the instigation of others, then his owne disposition, is a surmise of your owne, I know not, whether more foolish, as being ignorant of that which hee had both written and spoken and done since hee came to yeeres of discretion conformably thereunto, or dis­honest in calling his Maiesties singular wisedome into que­stion, in suffering himselfe to bee so farre abused, as vnwit­tingly to bee sent on other mens errands, and to serue other mens turnes.

Howsoeuer, there is nothing (you say) in that booke (by which you cannot but vnderstand both the Premonition, and the Apo­logie, both bound together in one volume, and titled together in one front) why his Maiestie may not when he please admit the Popes Supremacie in Spirituals: wherein first you dash (though peraduenture vnawares) against your great Cardinal, who in his Letter to Blackwell, professeth, [that in whatsoeuer words the Oath of Allegeance (in defence of which his Maiestie wrote his Apologie) bee conceiued, it tends to none other [Page 222] end, but that the authorie of the head of the Church of Eng­land, may bee transferred from the Successour of S. Peter to the Successour of K. Henry the VIII.] this indeed he affirmes falsly, but both in his Tortus against his Maiesties Apologie, and in his Apologie against his Maiesties Premonition, hee affir­meth truely that the vsurped Supremacy of the Bishop of Rome is in them both impugned: And I cannot but marueile at such shamelesse impudencie as dares thus to write to his Maiestie touching his owne writings, whose very words toward the la­ter end of his Apologie are these (discoursing before of the Su­premacie of K. Henry the VIII. in Church-matters, for which Bishop Fisher, and Sir Thomas Moore were pretended to haue suffered.) [I am sure (saith hee) that the Supremacie of Kings may and will euer be better maintained by the word of God (which must euer be the true rule to discerne all weighty heads of doctrine by) to bee the true and proper office of Christian Kings in their owne dominions, then hee will euer be able to maintaine his annihilating Kings and their authorities, together with his base and vnreue­rent speaches of them, wherewith both his former great volumes and his late bookes against Venice are filled.] Where he goes on and proues this Supremacie aswell by the Old as the New Te­stament, and the practise both of the Kings of Israel and the Christian Emperours in the Primitiue Church, both expla­ning and iustifying the Oath of Supremacie, as it is by him impo­sed, and taken by vs, and in his Premonition written after­ward (though set before in the Booke) he is so cleere in this point, that M^r. D^r. cannot but stand conuinced either of grosse negligēce in not reading, or vnpardonable forgetfulnes in not remembring what he had read: His Maiesties words are these: [But as I well allow of the Hierarchie of the Church for di­stinction of orders (for so I vnderstand it) so I vtterly deny that there is an earthly Monarch thereof, whose word must be a Law, and who cannot erre in his sentence by an infabi­litie of spirit. Because earthly Kingdomes must haue earth­ly Monarchies; it doth not follow that the Church must haue a visible Monarch too: for the world hath not one earthly [Page 223] Temporall Monarch. Christ is his Churches Monarch, and the holy Ghost his Deputie,Luke 22. 25. Reges gentium dominantur eorum, vos autem non sic. Christ did not promise before his Ascension to leaue Peter with them to direct and in­struct them in all things,Iohn 14. 26. but he promised to send the holy Ghost vnto them to that end. And for these two before ci­ted places, whereby Bellarmine maketh the Pope to tri­umph ouer Kings; I meaneIohn 21. 15. 16. 17. Pasce oues, andMat. 18. 18. Tibi dabo claues, the Cardinall knowes well enough the same wo [...]s of Tibi dabo are in another place spoken by Christ in the plurall number: and hee likewise knowes what reasons the ancients doe giue why Christ bade Peter Pasce oues: and also what a cloud of witnesses there is, both of ancients, and euen of late Popish Writers, yea diuers Cardinals, that doe all agree, that both these speeches vsed to Peter were meant to all the Apostles represented in his person, otherwise how could Paul direct the Church of Corinth to excommunicate the Incestuous person Cum Spiritu suo, 1. Cor. 5. 4. whereas he should then haue sayed Cum Spiritu Petri? and how could all the Apostles haue otherwise vsed all their censures only in Christs Name, and neuer a word of his Vicars? Peter we read did in all the Apostles meetings sit among them as one of their number,Acts 15. and when chosen men were sent to An­tiochia from that Apostolike Councell at Ierusalem, the text sayeth, it seemed good to the Apostles and Elders, with the whole Church to send chosen men, but no mention made of the head thereof; and so in their Letters no mention is made of Peter, but onely of the Apostles, Elders, and Bre­thren. And it is a wonder why Paul rebuketh the Church of Corinth, for making exception of persons,1. Cor. 1. 11. because some followed Paul, some Apollos, some Cephas; if Pe­ter was their visible head: for then those that followed not [Page 224] Peter or Cephas renounced the Catholike Faith: But it appeareth well, that Paul knew little of our new doctrine, since he handleth Peter so rudely,Gal. 2. as hee not only compa­reth; but preferreth himselfe vnto him: But our Cardinall prooues Peters Superiority by Pauls going to visite him: Indeed Paul sayeth, he went to Ierusalem to visite Peter, and to conferre with him:Gal. 1. 18. but he should haue added, and to kisse his feet: To conclude then, the trueth is, that [...]eter was both in age, and in the time of Christs calling him one of the first of the Apostles: in order the principall of the first twelue, and one of the three, whome Christ for orders sake preferred to all the rest, and no further did the Bishop of Rome claime for three hundreth yeere after Christ: Subiect they were to the generall Councels, and euen but of late did the Councell of Constance depose three Popes, and set vp the fourth, and till Phocas dayes, that murthered his Master, were they subiect to Emperours: But how they are now come to bee Christs Vicars, Gods on earth, Triple Crowned Kings of Heauen, Earth, and Hell, Iudges of all the world, and none to iudge them, heads of the Faith, absolute deciders of all controuersies by the infallibi­litie of their spirit▪ hauing all power both Spirituall and Temporall in their hands, the high Bishops, Monarchs of the whole earth, Superiours to all Emperours, and Kings, yea Supreme Vice-gods, who, whether they will or not, can not erre. How they are now come, I say to this top of great­nesse I know not: but sure I am, Wee that are kings, haue greatest need to looke to it. As for me, Paul and Peter I know, but these men I know not, and yet to doubt of this, is to denie the Catholike Faith, nay, the Word it selfe must be turned vpside downe, and the order ofBel. de Rom. p [...]nt. lib. 1. cap. 27. Nature inuerted, (making the left hand to haue the place before the right,) [Page 225] that this Primacie may be maintained.] Thus we see how clearely and strongly his Maiestie both in his Apologie proues the Supremacie of Kings in causes Ecclesiasticall, and disproues in his Premonition the pretended Supremacie of Popes, euen in Spirituals, denying them to be Christs Vicars, Peters Succes­sors, visible Monarchs, heads of the Faith, deciders of all con­trouersies, high Priests, vniuersall Bishops, and destroying the two maine grounds of that Monarchie, the Supremacie of S. Peter, and their infallibilitie in iudging.

Truely in the Writing hereof mee thought I was touched with shame and pittie, that a Diuine should with such palpa­ble falshoods, belie his Soueraigne, and gull the world, and a Doctor of Diuinitie so fowlie stumble in so plaine and mani­fest a case: howbeit it cannot be denyed to be true, which he addes, that his Maiestie by that Booke is partly ingaged to admit the triall of the first generall Councels, and the most ancient Fa­thers.

For the Councels [I reuerence and admit (saith hee) the foure first generall Councels as Catholike & Orthodoxe, and the said foure generall Councels are acknowledged by our Acts of Parliament, and receiued for Orthodoxe by our Church. And for the Fathers (saith hee) I reuerence them as much and more then the Iesuits doe, for what euer the Fathers, for the first fiue hundred yeeres, did with an vnanime consent agree vpon, to be beleeued as a necessarie point of saluation, I either will beleeue it also, or at least will be humbly silent, not taking vpon me to condemne the same: but for euery priuate Fathers opinion, it bindes not my con­science more then Bellarmines, euery one of the Fathers vsually contradicting others. I will therefore in that case follow S. Augustines rule in iudging of their opinions, as I find them agree with the Scriptures: what I find agree­able thereunto I will gladly imbrace, what is otherwise I will with their reuerence reiect.] So that his Maiestie ad­mitteth [Page 226] the foure first Councels, not as Diuine Oracles, or as the foure Gospels, but as Catholike and Orthodoxe, and reue­renceth the most ancient Fathers, not as the holy Scriptures, but as consonant thereunto.

And if that triall should be made, your holy Father would thereby gaine as litle for the countenancing of his vsurped Su­premacie, as Zozimus, Boniface, and Celestine his Predeces­sours, in forging a Canon of the first Nicene Councell for their pretended Iurisdiction in appeales, and labouring to force the Councell of Carthage thereunto, whereas that Councell in precise termes confineth other Bishops, and Patriarchs to the exercise of their iurisdictiō within their own Diocesses or Pro­uinces, as the Custome of the Bishop of Rome was, the words are these,Can. 6. [Let old Customes be kept: they that are in Egypt, and Lybia, and Pentapolis: that the Bishop of Alexandria haue the preheminence of all these, because such is the Custome of the Bishop of Rome too: likewise also in Antioch and in other Prouinces, let the Churches enioy their dignities and prerogatiues] which words of the Councel grounding on the Custome of the B. of Rome, that as he had preeminence of all the Bishops about him: so Alexandria and Antioch should haue of all about them; and likewise other Churches, as the Metropolitan each in their owne Prouinces, doe shew that the Pope neither had preemi­nence of all through the world before the Nicene Councell, nor ought to haue greater preeminence by their iudgement then he before time had.

This Councell was called about 327. yeeres after Christ, and there met in it 318. Bishops, the chiefe lights of Christi­an Religion at that time, Ambrose saying,In prefat. lib. de fide. that their number was mistically prefigured in those 318. Souldiers, by whome Abraham got the victory ouer the fiue Kings.

The second generall Councell was helde at Constantinople, against Macedonius, who denyed the Diuinitie of the holy Ghost consisting of 150. Bishops, about the yeere 383. cal­led by Theodosius the Elder, who both prescribed the place and time, the matter to be discussed, and maner of proceeding in it, sent his Deputie thither to supplie his roome, as mode­rator [Page 227] or president for the keeping of order & obseruing of de­cencie, and lastly by his Imperiall power, ratified the Decrees thereof: all which acts flowing from the prerogatiue of his place and office, are now denyed by the Pope and his flatte­rers any way to belong to Emperours, or Christian Princes: besides this, the Councell it selfe layed a foundation for that which the fourth generall Councell further built vpon, in e­qualizing the See of Constantinople, or new Rome to that of the olde.

The thirde generall Councell was held at Ephesus in the yeere 430. summoned by Theodosius the younger against the Nestorian heresie, which diuided Christ into two persons, it consisted of 200. Bishops: This Councell (in which S. Cyrill was president) not onely prescribed and limited the Popes Le­gate, and others that were sent in ambassage to the Prince, what they should doe, but added this threatning, [Scire autem volumus vestram Sanctitatem, quòd si quid horum contemptum fue­rit, ne (que) Sancta Synodus habebit rata, ne (que) vos Communionis sinet esse participes: Wee giue your Holinesse to vnderstand, that if any of these things (which we haue appointed you) be omit­ted by you, neither will this holy Synode ratifie your actes, nor receaue you to the Communion:] By which it is euident that the lawful and generall Councell of Ephesus, thought they might, and sayd they would; not onely controle; but euen ex­communicate the Popes Vicegerent, if hee did not that which was enioyned him by the Synode.

The fourth and last generall Councell which his Maie­stie reuerenceth as Orthodoxe, was the great Councel of Chal­cedon, consisting of 630. Bishops, called by Martian the Em­perour in the yeere 454. against Eutiches, who in extreame opposition to Nestorius confounded the natures of Christ, ma­king of two distinct natures but one, whereas Nestorius rent asunder his person, making of one two. This great Coun­cell then gaue the Bishop of Constantinople equall priuiledges with the Bishop of Rome, as may appeare in the fifteenth Acte of that Councell, and when Paschasinus and Lucentius, who represented the person of Leo, then Bishop of Rome, the [Page 228] next day desired of the noble men that sate there by the Em­perours appointment, as Iudges and Moderatours, that the matter might be brought about againe, and put to voices, pre­tending that it was not orderly past, the Councell that in the absence of the Popes Legates had made this Decree, in their presence confirmed the same, they contradicting and labou­ring, as it had beene for their liues to withstand it.

And since his Maiestie and the Realme haue vndertaken the defence of these foure Councils, it were to bee wished they might, if not otherwise, yet by publike authority▪ bee faithfully translated by some chosen men of our owne, out of their Originals; and where diuerse readings offer themselues vpon comparing of the best printed Copies and Manuscripts, the most likely might bee giuen; the worke would not bee great and the benefit in my iudgement issuing from thence not small.

Now for such things as may in shew bee drawen out of these Councils to make against vs, and for the Church of Rome, I referre the reader toPag. 89, 90, 91, 92. 93. Bellarmines Apologie against his Maiesties Premonition, where hee hath put together whatsoe­uer either diligence could obserue, or malice wrest, so that whosoeuer shall now gleane after him, shall gaine as little cre­dite to himselfe, as aduantage to his cause, yet whatsoeuer he hath said, or for his purpose pressed from thence, is so fully and sufficiently answered by a reuerend & learnedEpisc. Eli. in respons. ad Apol. Card. Bellar. pag. 167, 168, 169, 170▪ 171, 172. Prelate of our owne, as if our Doctor would haue dealt either as a Scholler, or an honest man, hee should first haue vndertaken the confu­tation of that answere, before hee had againe pressed his Ma­iestie with the triall of those Councils.

From the first Generall Councils, hee proceedes to the most ancient Fathers; but what neede any farther question of single Fathers, since wee haue heard them sp [...]aking, met to­gether in Councill? His Maiestie confines himselfe to the first 500. yeeres, and to their Vnanime consent, and that in matters of saluation, and all this granted, hee doth not alwayes pro­mise a stedfast beleefe, but an humble silence. Now Bellar­mine, despairing belike, to put the matter to the triall of their [Page 229] testimonies, complaines that his Maiestie descends not lower, and stoopes aswell to the later writers, as Bonauent [...]re, and Thomas, and Anselme, whereas our Controuersies are of that nature, as they cannot bee receiued as sufficient witnesses in the deciding of them: they fell vpon those times, which the farther distant they were from the fountaine, the more filth they gathered, and as the winds are hot, or cold, dry or moyst, according to the qualitie of the Regions through which they blowe, and waters relish of the soile through which they run, so did they of the ages in which they liued. And for the most ancient, Bellarmine himselfe commonly dazels the eyes of the world, either with the bastardy of false, or the corruptiō of true Fathers, whom hee esteemes, as they make more or lesse for his purpose, none otherwise then merchants doe their casting counters; sometimes in his valuation they stand for pounds, sometimes for shillings, sometimes for pence, sometimes for nothing.Lib. 5. vltra med. in Apol. 1. & 2. sapius repetit. Ireneus, and Iustin Martyr, who succeeded Poly­carpe and Ignatius, the hearers and disciples of S. Iohn the Euan­gelist▪ held [that the deuils were not tormented, nor to bee tormented, before the generall day of Iudgement] in which opinion they are seconded byIn ha [...]si Se­thianorum in cap. vlt. 1. Pet. Epiphanius and Oecumenius, neither doe I see (sayth Bellarmin) how we may defend them from errour; ofDe Sanct. b [...] ­atit. lib. 1. cap. 6. Origen he sayes who liued about 200. yeeres after CHRIST, that hee was seene to burne in Hell fire with Lib. 2. de pur­gat. cap. 8. Arrius and Nestorius; ofDe S. beat. lib. 1. cap. 5. Tertullian (who liued about the same time) that he was an Arch-heretike of no credit,Lib. 4 de R [...]. Pont. cap. 8. Soze­men hee accuses of falsehood in hisPag. 89. Apologie, touching Paph­nutius his proceeding about the marriage of Churchmen, and the Fathers yeelding vnto him in the Nicen Councill; tou­ching the iurisdiction of Bishops:Lib. 1. de Rom. Pont. cap. 8. Ieromes opinion (saith he) is false, and in its proper place to bee refuted; S. Augustine ex­pounding those wordes as wee doe, Thou art Peter, and vpon this Rocke will I build my Church, he charges with errour out of his ignorance in the Hebrew tongue: Whereby we may per­ceiue what account themselues make of the ancient Fathers, who call most hotly for a triall by them.

And in trueth if M^r. Doctour had well considered how Po­licarpe, [Page 230] S. Iohns scholler (as I sayd before) withstood Anicetus Bishop of Rome about the obseruation of Easter, and Poly­crates Victor in the same businesse; how vehemently Stephen was resisted byCypr-Epist. ad Pompo. cont. Epist. Steph. Cyprian Bishop of Carthage, dying as a mar­tyr, and Canonized for a Saint, to whom hee imputes errour, and the maintenance of the cause of Heretikes against the Church of God, the defence of things superfluous, imperti­nent, false, naught, contrary to themselues, presumption, fro­wardnesse, peruersenesse, blindnesse of heart, inflexible obsti­nacie: Lastly, how Athanasius that renowned Patriarch of A­lexandria, that stout champion of IESVS CHRIST, that pil­lar of the Church, and hammer of Heretikes, was persecuted for the Catholike faith, Pope Liberius consenting and subscri­bing to the Synodal sentence, whereby he was excluded from the Communion of the Church, as witnessethPag. 474. Binius in his first Tome of the Councils: If Mr. Doctour, I say, had well co [...]ered this, together with that famous resistance made by the sixt Councill of Carthage (in which S. Augustine was a member) to the vniust claime of three succeeding Popes, Zo­zimus, Boniface and Celestine, in the high businesse of Appeales; hee might in good discretion haue forborne to presse his Ma­iestie to the triall of the most ancient Fathers.

Now touching the question of Antichrist, it is not discussed by his Maiestie as an hypotheticall proposition, but as his opinion, his Maiesties words are these, [As for the definition of Anti­christ I will not vrge so obscure a point as a matter of faith to be ne­cessarily beleeued of all Christians, but what I thinke herein I will simply declare.] Cardinall Peron indeed makes the proposition of deposing Kings, to bee problematicall, and yet withall a part of the Catholike faith; but his Maiestie, though he make his opinion of Antichrist no part of his faith, yet beeing his opinion, in regard of his apprehension, you cannot make it hypotheticall, which hee also declared to bee his iudgement be­fore his comming to the Crowne of England, by his Commen­tarie on certaine verses of the 20^th. Chapter of the Reuelation of S. Iohn, neither is his Maiestie the onely King that hath been of that opinion. You may remember not long since one of [Page 231] the French, who stamped on his coyne, Perdam Babylonem; vntill then, his Maiesties substantiall and weighty reasons tou­ching that point, bee disprooued, I see no reason hee hath to recall what hee hath written; in the meane time his Maiestie may more iustly take vp that, then the Author of it, [Iohn 19. 22. what I haue written, I haue written] lest hee should incurre the cen­sure of [Ecclus. 27. 11. changing as the Moone.]

Lastly, for the example of Henry the VIII. it is both false and impertinent, false, in that you say he contradicted his booke, whereas his booke (as I haue already shewed) is onely tou­ching the seuen Sacraments, which he held to his dying day: impertinent, in that you take it as granted that his Maiesty by recalling himselfe should alter from lesse good to much better, which is the thing alwayes by vs denied, but neuer was or euer can be proued by you. Indeed we find that S. Augustine made his Retractations from naught or lesse good to better, and Bel­larmine in his Recognitions from bad to worse, and D^r. Carier to haue fallen from a formall Protestant, to a professed Papist: and as our Sauiour speakes to Saint Peter, thou being conuerted, strengthen thy brethren; So hee contrariwise being himselfe peruerted, labours to weaken his Maiesties faith, but it is grounded on that Rocke, against which the gates of hell with their power, much lesse the instruments of Rome with their foisting and cogging shall neuer be able to preuaile.

B. C.
37.

The other and the greatest obiection, that howsoeuer your Ma­iesty before your comming to the Crowne, and in the beginning of your reigne were indifferent; yet after the Gun-powder treason you were so angred and auerted, as now you are resolued neuer to be friends, and therfore he is noIndeed he can­not well bee a good subiect, who either re­conciles himselfe or perswades o­thers to be re­conciled to that Church, which maintaines here­tikes to be as in­fidels, if not worse, & his Ma­iesty an heretike. good subiect that will either himselfe be reconciled to the Church of Rome, or perswade any of your sub­iects thereunto. I confesse your Maiesty had good cause to bee [Page 232] throughly angry, and so had all good men whetherI guesse at your meaning, your Cath, had cause to be an­gry that it suc­ceeded not. Catholikes or Protestants, but if your Maiesty will hearken toBelike you vnderstand the Parliament, who perswaded his Maiesty to the imposing of the oath of alle­geance. those that worke their owne purposes out of your anger, you shall bee driuen toHis Maiesty may both detest the fact, and pu­nish the offen­dours, and en­deuour by whol­some lawes to preuent the like mischiefe, and yet both liue and die in charity. liue and die out of charity, which although it bee not so horrible to the body, yet is it much more harmefull to the soule, then violent or sud­den death. It is hard I confesse for a priuate man to asswage his an­ger on the sudden, and there is as much difference betwixt the anger of a priuate man, and the indignations of a Prince, as betwixt a blast vpon the riuer which is soone downe, and a storme vpon the sea, which hauing raised the billowes to the height, is nourished by the motion thereof, and cannot settle againe in a long time; but there is a time for all things, and seuen yeeres is a long time. When a man is in the midst of his anger, it pleaseth him not to bee intreated by his neighbours, much lesse by his seruants, but when a man hath chid­den and punished vntill he is weary, hee will bee content to heare his seruant speakeWhere is that reason? reason, and though he be not the wisest, yet he is the louingst seruant that will venter to speake to his master in such a case.God indeed is exorable, but vpon submission, and hearty con­trition, which yet appeares not, ei­ther in the tongues or pens of Romanist. God himselfe is exorable, and it pleaseth him to be intreated by his seruants for his enemies. I am perswaded there is no good Catholike in the world that can be your Maiesties enemy, and ther­fore I doe assure my selfe that God will be pleased with you to heare them speake, and not bee angry with me for mouing you thereunto. And if your Maiesty doe but vouchsafe so much patience, as to giue equallQuid opus est verbis, quum fa­cta se ostendunt? hearing, I doubt not but yo [...] shall receiue such satisfaction as will giue you great quiet and contentment, and disquiet none of your subiects, but those onely that doe for their aduantageHis Maiesty is as the Angel of God, wise to dis­cerne who they are that labour to misinforme him, and mis­leade his people. misin­forme your Maiesty, and misleade your people. And if your Ma­iesty haue no such vse of the Schisme, as King Henry the VIII. and Queene Elizabeth had, and that it doth neither increase your au­thority, nor your wealth, nor your honour, but rather hinder them all, and depriue you of that blessing which otherwise you might expect from CHRIST and his Church, from your Catholike neighbour Princes and subiects, and from the Saints in heauen, in whose Com­munion is the comfort of euery Christian both in life and death, then whatsoeuer some great Statesman may say to the contrary, I do verely beleeue they doe but speake for themselues: And that there is no true reason that may concerne your Maiesty to hinder you from [Page 233] admitting aIt should seeme then, you are fallen from the hope of per­swading his Ma­iesty to become a Rom. Cath. to the toleration of that religion, which notwith­standing he can­not admit with­out double per­iury, See T [...]rtu [...]a Torti, pag. 82. toleration of Catholikes and Catholike Religion, that those who cannot command their vnderstanding to thinke otherwise, may find the comfort they doe with so great zeale pursue in the vni­tie of the Catholike Church, amongst whome I confesse my selfe to be one, that would thinke my selfe the happiest man in the world, if I might vnderstand that your Maiesty were content that I should bee so.

G. H.
37.

You come at last to the greatest obiection, as you terme it, which is the Gun-powder treason, but doubtlesse in the iudge­ment of any indifferent reader, you say least in the clearing of it, seeming rather in conclusion to referre it to a farther hea­ring, then for the present to answere the obiection, or excuse the plot: That which you haue to say, is, that there is a time for all things, and God himselfe is exorable, as if his Maiesty were mercilesse and inexorable: whereas hee proceeded vpon the discouery of that most barbarous designe, with such rare cle­mency and singular moderation, that iustice was onely taken vpon the very actors, and offenders themselues, and that in as honourable and publike a forme of triall, as euer was vsed in this kingdome; and [although (as his Maiesty himselfe hath well obserued) the onely reason they gaue for plotting so hainous an attempt was, the zeale they caried to the Romish Religion; yet were neuer any other of that profession the worse vsed for that cause,] as by his Maiesties gracious Proclamation, immediately after the discouery of the said fact, doth plainely appeare, onely at [the next sitting down againe of the Parliament, were there Lawes made, enacting some such orders as were thought fit for the preuen­ting the like mischiefe in time to come, amongst which a forme of oath was framed, to bee taken by his subiects, whereby they should make a cleare profession of their resolution, faithfully to persist in their obedience, according to their naturall allegeance, to the end a separation might bee made betweene so many of his Maiesties Subiects, who although they were otherwise Popishly affe­cted, yet retained in their hearts the print of their naturall Al­legeance [Page 234] to their Soueraigne, and those who being caried away with the like fanaticall zeale that the Powder-traitours were, could not containe themselues within the bounds of their na­turall Allegeance; but thought diuersitie of Religion a safe pre­text for all kinde of Treasons and Rebellions against their Soue­raigne:] Which godly and wise intent God blessed with suc­cesse accordingly; for very many Subiects that were Popishly affected, aswell Priests, as Laickes, did freely take the same oath, whereby they both gaue his Maiestie occasion to thinke the better of their fidelitie, and likewise freed themselues of that heauie slaunder, that [although they were Fellow-professours of one Religion with the Powder-traitors, yet were they not ioy­ned with them in treasona [...]le courses against their Soueraigne, whereby all quietly minded Papists were put out of despaire, and his Maiestie gaue good proofe, that hee intended no persecution against them for conscience sake; but onely desired to be secured of them for ciuill obedience, which for conscience sake they were bound to per­forme] I vse his Maiesties very words, because he is best able to expresse himselfe, and I know not how to expresse my selfe better, nor by many degrees so well.

These were the greatest effects of his Maiesties anger vpon occasion of the Powder-treason, which notwithstanding, to shew your Rhetorike, you compare to a storme vpon the Sea raising vp the billowes to the height, making him inexorable, impatient of any equall hearing, chiding and punishing, vntill he were weary: wher­as if his Mai [...]stie had but giuen way to the fury of the multi­tude, the chiefe offenders (no doubt) had beene torne in pie­ces before they could haue come to the place of execution, or of triall, and if the like monstrous, and neuer heard of of­fence had beene committed by Protestants, for their Religi­ons sake in other countries, the body of that profession had suffered for it. Indeed his Maiestie had sufficient occasion gi­uen, that his wrath should haue beene as the roaring of a Lyon, which is the Herauld of death: but bearing the Image of God, and being the Vicegerent of God on earth, nay stiled God, by God himselfe, his mercy so tri [...]mphed against his iustice, that he seemed not to be mooued as the hainousnes of so horrible [Page 235] a fact required, vntill his Holinesse by his two Breues, and Car­dinall Bellarmine by his Letter to the Arch-priest, throughly awakened him, they thereby disswading his Subiects from ta­king that most reasonable Oath of Allegeance, and checking the Arch-priest for taking it: to these his Maiestie in his booke Intituled Triplici nodo triplex cuneus, or an Apologie for the oth of Allegeance, vouchsafed with his owne Penne to frame a full and quicke answere, aswell for the satisfaction of scrupulous consciences, as for the iustifying of his owne proceedings, to which the Cardinal vnder the name of Tortus makes his reply, and hauing on his visarde, dealt with his Maiestie at his plea­sure, in such termes, as neither became a Churchman to giue, nor a Prince to take: whereupon his Maiestie being nowe somewhat warmed, once againe tooke his quill in hand, and wrote that excellent Premonition to the Monarchs and free States of Christendome (as the Prince of Aurange did his Apo­logie to the States of the Netherlands, hauing his head pro­scribed by Phillip the second King of Spaine for the summe of 25000. Crownes) wherein hee not onely refutes Bellarmines reply; but by a large Confession of his Faith cleareth himselfe from all imputation of Heresie, and with all most iudiciously setteth downe the reasons of his opinion, why he cannot but conceaue the Bishop of Rome to be Antichrist: To this the Cardinall againe reioyneth, somewhat more manerly in shew, but indeed no whit lesse saucily then in his former discourse, and how manyChristanouic Pacenius Becan Parsons Coqueus Eudamon Schoppius Reboule Coffeteau Peletier Gretser Suarez Beaumanoir Hell-hounds haue followed vpon the same sent, the world to well knoweth, besides it is not vnknowen how some of the plotters, or at leastwise abettors in that inten­ded Tragedy, haue their Apologies published from Rome, and o­thers their protection in Rome; nay, the doctrine which gaue life to that, and giues way to the like attempt, is as violently maintained by the Romish Doctors, as euer, beside infinite o­ther writers, witnes Beaumanoirs expostulatory defence of Sua­rez against Seruius expository cōplaint, as also Cardinal Per­rons, and his fellow Prelates late proceedings in France, toge­ther with his Holinesse benedictiō for that speciall peece of ser­uice, both the Cardinal in his oration, & the Pope in his Letter, [Page 236] labouring to disgace our Church & State: with what assurance then can this Maiesty ioyne hands with Rome? since though the Powder be remoued frō vnder the Parliament house, yet they still prepare new matter for the like Blow, and no doubt but Paulus V. would be as ready to make his Oration in Conclaue, in commendation of it being once acted, as Sixtus Quintus was in commending that mortall blow giuen Henry the thirde of France by a Friar Iacobin; which that it may the rather appeare, I will hereunto annexe the Translation of his Letter to Cardi­nall Perron, and the other French Prelates assembled in Parlia­ment, the Originall it selfe is but a barbarous Papall stile, and therefore it cannot be expected, but the Translation should be sutable, the Letter was written vpon occasion of a Bill pas­sed in the Lower-house, crossing the Popes pretended Power, in Deposing and Murthering Princes, and crossed by the Clergie.

Now as long as such griefe, such ioy, such hope, such feare, such loue, such ielousie, is so passionately expressed in the main businesse, about which his Maiesties personall and publique quarrell with Rome first beganne, what likelihood is there of perswading his Maiestie, that no Roman Catholike in the world can bee his enemie, except first hee bee perswaded that the Pope of Rome is no Roman Catholike, yet, how farre hee was mooued to anger, vpon occasion of the Powder-trea­son against the body of that profession, his owne wordes de­liuered in the next session of Parliament, after the discouery of that bloody designe shall testifie, [as for mine owne part (sayth hee) I would wish with those ancient Philosophers, that there were a Christall window in my brest, wherein all my people might see the secretest thoughts of my heart: for then might you all see no alteration in my mind for this accident, further then in these two points. The first, caution and warinesse in gouernment, to discouer and search out the mysteries of this wickednesse, as farre as may be [...] The other after due triall, seuerity of punishment vpon those that shall bee found guilty of so detestable and vnheard of a villenie.] This was the height of his anger, any more then this he decla­red not, and lesse then this well he could not. But, before this (you say in the entrance of this Section, stil harping vpon your old string.) He was indifferent, wheras your great Cardinall (a man of no meane intelligence) in his Tortus, makes his Maiesty to haue bene a Puritane whiles hee was in Scotland, and againe confirmes the same in his Apologie, for that in the first booke of his Ba [...]ilicon Doron, he affirmes that the religiō there professed, was grounded vpon the plaine words of the Scripture, and a­gaine (in his second booke) that the re [...]ormation of religion in Scotland was extraordinarily wrought by God: And before [Page 243] the Powder treason, he makes him so farre from indifferencie, as he faines the seuerity of his lawes against Romane Catholikes, to haue giuen occasion to that foule conspiracy, and to the conspirators (being then without all hope) of entring into so desperate a course. And sure it seemes the Powder-traytours themselues held him not indifferent; for they discouered grea­ter anger towards him in the proiecting of that bloody trea­son, then he toward them or their associates, after the disco­uery of it, which notwithstanding it seemes by Watsons confes­sion (not long before his execution) the Iesuites were hatch­ing before his (vndertaken for religion too) was detected; not full three moneths after his Maiesties right to the Crowne before it was setled, or so much as set on his head: nay Garnet himselfe, their Arch-Priest being sollicited, not long before the Queenes death, by a gentleman of a noble family (but Po­pishly affected) that when time serued hee would set forward the kings title among Catholikes, returned this answere [that he had nothing to doe with the kings right, or the promoting it, in as much, as he was so hardened in a religion contrary to his, that now there was no hope of his conuersion left.]

Thus we see that neither the Powder-traitours themselues, nor Watson and Clerke Priests, nor the Iesuits, nor the Arch-Priest, nor the Cardinall held him indifferent before the Powder-treason, yet M^r. Doctor is of a contrary opinion to them all, perswaded (it may be) by his Maiesties Letters, pretended to be addressed before his entrance into this kingdome, in the yeere 1598. to Pope Clement the VIII, Cardinall Aldobrandin, and Cardinall Bellarmine, that some one of the Scottish nation might bee created Cardinall, by whose intercourse he might more freely and safely negotiate with the Pope: this reason indeede I haue heard some Romane Catholikes much stand vpon; and except this be it, I cannot conceiue what should moue M^r. Doctour thus boldly and frequently, to vpbraid his Maiesty with indif­ferency, which was the fault of the Angel of the Church of the R [...]. 3. 15. Laodiceās. And surely he that writing to his Maiesty so grosly, erreth about his Maiesties writings; I may (I hope without breach of charity) suppose that hee neuer so much as read or [Page 244] saw the fullAd M. Torti lib. Resp. pag. 191 answere to this obiection, long since published to the view of the world, standing partly vpon his Maiesties pe­remptory deniall, of euer yeelding his consent to the sending of such letters, and giuing the Pope to vnderstand by messages deliuered by word of mouth, that if hee ha [...] receiued any let­ters at all, as written from him, he should esteeme them none otherwise, but as counterfeit, or gotten by stealth; partly vpon the confession of theL. of Balme­rinoch then his Maiesties Secre­tary. party himselfe before his Maiesty, and the Lords of his Counsell, who, (out of an ambitious desire of aduancing his neere kinsman to the dignity of a Cardinal,) be­ing then the Secretary of State, shufled in those letters among others, when his Maiesty was ready to take horse, and so by cunning got them to be subscribed; and partly vpon the Popes proceedings after the receit of them, which was the shewing of them to such as came thither of the Scottish nation, and de­manding whether they thought the subscription to bee his Maiesties owne hand, & suffering some to take copies of them; besides he neither answered the Letters, nor granted the suite contained in them, and some yeeres after writing to his Ma­iesty by S^r. Iames Lindsey, he neither mentioned those letters, nor blessed his Maiesty with Apostolike benediction; and after all this, sent his two Breues to the Romane Catholikes here in England, for the excluding of him from the Crowne. And thus haue we now not onely the traitours, the secular Priests, the Iesuits, the Arch-Priest, the Cardinall, but the Pope himselfe, making against this vaine supposition of his Maiesties indiffe­rencie before the Powder-treason.

To conclude this Section then, and therewithall my re­ply to such pretended motiues, as might incline his Maiestie to reconcilement with the Church of Rome, or toleration of Roman Catholikes, if his Maiestie haue as great reason to con­tinue seperation with the Church of Rome, as Henry had to make it, and Queene Elizabeth to maintaine it, and that it doth increase his lawfull authoritie, both ouer more persons, and in more causes, if it may serue for the better inriching of his coffers, an vnion with that Church, can not but bring both his honour and wisedome into question, being so farre [Page 245] prouoked without iust occasion giuen, or any satisfaction hi­therto made; and hauing so deepely ingaged himselfe in the quarrell, if thereby hee shall depriue himselfe of that blessing, which otherwise he might expect, and hitherto hath felt from Christ his Sauiour, whose cause hee pleadeth from his Christi­an and truely Catholike neighbour Princes states and Sub­iects; and lastly, from the Church of CHRIST, in whose com­munion is the greatest comfort both in life and death, then whatsoeuer some discontented fugitiue, or hired aduocate of Rome, may say to the contrary, I doe verely beleeue they doe but speake for themselues, and that there is no true reason that may concerne his Maiesties good, but rather danger and harme, why hee should admit a publike toleration of Papists and Popish Religion, who stoppe their eares at home against the charmer, charme hee neuer so wisely, and abroad with great eagernesse pursue the ruine of their natiue countrey, among whom I pro­fesse I must hold M^r. Doctor to haue been one, till I be better informed to the contrary.

B. C.
38.

But although your Maiestie sit at the Sterne and commaund all, yet are you caried in the same [...]hippe, and it is not possible to weild so great a vessell against winde and tyde, and therefore though it doe not concerne your Maiestie in your owne estate, yet if your Lords and your Commons and your Clergie doe reape any great benefit by the Schisme; it will be very hard for your Maiestie to [...]f­fect vnitie, but if vpon due examination there bee no such matter, then is it but the crie of the passengers, who for want ofMany of those passengers who iustly feare dan­ger, haue greater experience in the guiding of this ship then your selfe could haue. experience are afraid, where there is no danger, and that can be no hinderance to any course your Maiestie shall thinke to bee best for the attaining of theThe attaining of your Hauen, we take not to bee the way to Heauen. hauen.

G. H.
38.

From his Maiestie that sits at the Sterne, and commands all, you come to the Subiect, but if it were in the power of Roma­nists, I doubt much, whether hee should long sit there, and how hee commaunds all, well appeares by their refusall to take those lawfull Oathes, which hee imposeth. Now for the Sub­iect, you beginne first with the Lords, and so descend to the Commons, Concluding lastly with the Clergy, and sing them seuerally a Syrens song, that so being lulled asleepe the com­mon ship they are caried in, may dash vpon the Rocke of Rome.

B. C.
39.

For mine owne part, for the discharge of my duetie and consci­ence, I haue considered of all there States, and can resolue my selfe that I haue not preiudiced the State of any good Subiect of yours, but mine owne, in comming to the Catholike Church. And first, for your Lords and Nobles, it is true, that many of their an [...]estors were allowed a very good share in the diuision of the Church, when the Shisme began, & therfore it concerned them (in reason of State) to maintaine the doctrine of diuision, but I thinke there are very few in England, either Lords or other, now possest of Abbey lands, which haue not payed well for them, and might aswell possesse them in the vnitie of the Church as in the Schisme, and there was a decla­ration made by the Pope to that purpose in Queene Maries dayes, so that now there is no neede at all to preach against the merits of good workes, nor the vertue of the Sacraments, nor the inuocation of Saints, nor the rest of Popery that built Churches, vnlesse it bee to helpe the Hugonotes of France to pull them downe.

G. H.
39.

Hauing entred into a deepe studie, and serious considerati­on of all States, at length you resolue (as from the oracle) that you haue preiudiced none, in playing the turnecoate, but your selfe, and sure I am of the same opinion, there being none, as I hope, so vnwise as to be turned by you. Now in taking this suruey, you begin with the Lords, who were allowed a very good share (you would say a great) in the diuision of the Church, yet if they will bee so good as to side with the Pope, they shall both enioy their Religion, and keepe their possessions, as now (in this Religion) they doe, so wee see you would iuggle at fast and loose, play at small game rather then sit out, and became all vnto all, that you might winne some, though in another sense, then S. Paul both meant and practised it. And whereas you would salue the matter by th [...]ir paying for those possessions, that shift will not serue the turne for Queene Maries dayes, when the greatest part of them were both vnsold and vnbought, o­therwise then in the first sharing. By your opinion, that Ab­bey lands may bee aswell possessed in the vnitie of the Church, as in the Schisme, (as you are pleased to call it) it seemeth you haue seene the motiues perswading to a dispensation in that behalfe, collected and reduced into writing in the second yeere of Queene Maries reigne, the originall of which (amongst o­ther authentike remembrances of that time) is preserued in the Office of his Maiesties Papers; which, because I verely thinke it was the ground of that Declaration made by the Pope in Queene Maries time, which you speake of, and a prin [...]ipal in­ducement of the Statute made the same yeere, in confirmati­on thereof, and for that also I suppose it is not any where pub­likely to be found, I will here insert.

Those possessions indeed in many places (I speake special­ly of Tenths) which by reason of Popish dispensations were first caried from the Church, are as the fl [...]sh which the Eagle stole from the Altar, carying a coale of fire with it, to the bur­ning down and quite consuming of the nests of many of them that held them; and in this respect M^r. Doctor may well say, that the most part of them who now enioy them, haue payed well for them; in asmuch as the first owners were enforced, or their po­steritie within a generation or two, to sell that which others purchased. Now this curse of God I can impute to none other [Page 253] thing then to the alienation of Tenths from their proper vse, to which they were, and still should be ordained, or at leastwise the bare and scant allowance which is made to the Minister of the greatest part of the fattest Impropriations; so that commonly no Parishes are worse prouided for, then those that pay most, the redresse wherof, if it should please God to put into his Ma­iesties heart, and the assembly of the Estates in parliament, it would bee a worke no doubt honourable in it selfe, acceptable to CHRIST, and beneficiall to his Church, for which he would the rather blesse their other proceedings: I speake not for the restoring of Impropriations, (though that were rather to be wi­shed then hoped, their value being little or nothing inferiour to the Benefices) but the making of a cōpetent allowance out of them, for the maintenance of a preaching Minister, and I am sory to heare that some of them should be so backward in the former, who most vrge the later, the rather for that I would not haue it thought our Religion cannot stand, but by the spoyle of the Church liuings, though the Pope (as it seemes by M^r. Doctor) cares not who loseth so that himselfe may winne.

The vertue of the Sacraments expressed in holy Scripture wee preach not against, but as for merit of workes, and inuocati­on of Saints they were preached against, and that in England long before the lands were taken from the Abbeys; and though they are still preached against, yet with vs are the Saints reue­renced with the honour due vnto them, by our obseruation of the dayes consecrated to the memorials of their glorious and precious deaths: And some Churches are built among vs as oc­casion serues, and necessitie requires; but more Hospitals, Schooles, almeshouses, Colledges, Libraries, and the like cha­ritable workes, since the beginning of Queene Elizabeths reigne to this present time, then in the space of any three score yeeres successiuely taken since the Conquest, which I speake not to boast of the fruits of our Religion, but to giue God the honour; and as for the Hugonotes of France (as you are pleased to terme them) if they bee guilty of pulling downe Churches, wee neither incourage them to it, nor defend them in it, as nei­ther doe wee the Papists in their barbarous massacres, but [Page 254] onely say of them as the parents of the blind man, they are of sufficient age, let them answere for themselues.

Lastly, because you addresse your discourse in particular to the Nobles in this Section, I craue leaue to put them in mind of a peece of a letter written by their predecessors to the Bi­shop of Rome, during the reig [...]e of Henrie the III. I will recite it in the words of Matthew Parris translated. [The great ones (sayth hee) by writing to the Pope, complained of the scandals bred out of the rapine and auarice of Rome, and spread not onely in England, but through the Christian world, that themselues would not endure that their countrey from thencefoorth should bee so rude­ly handled, no though the King himselfe should winke at it, and vnlesse (say they) these matters bee speedily redressed by you, let your Holinesse know for certaine, that it may not vniustly bee feared that such a danger is likely thereby to ensue, both to the Church of Rome, and to our Lord the King, that no remedie will easily bee found for it.] My hope then is, that our Nobles being now far­ther enlightned by the beames of the Gospell, and the cleare discouery of the trueth in the writings of learned men, then their predecessours, who liued in those times of darkenesse, will, like the Noble Theophilus, (to whom S. Luke dedicates his Gospell, and The Actes of the Apostles) and those noble Bereans, (Acts 17. 10. who the more noble they were, receiued the word with the greater readinesse) hold fast the profession which they haue vowed themselues vnto, by resisting the vsurpation and tyranny of that man of sinne, and maintaining the libertie and freedome of their countrey.

In the first Parliament held by Queene Mary after her Comming to the Crowne, the Nobilitie of England, though they gaue way to the administration of the Sacraments, and o­ther doctrinall points, as they were vsed and held in her Fa­ther Kings Henries time, yet could they hardly be induced, ei­ther by her importunitie (whom it most concerned, in regard of her birthright, made good by the Popes dispensation) or by the perswasions of Cardinall Poole her Cosin, and by her made Archbishop of Canterbury, who had beene for many yeeres maintained, (for the most part) at the Popes charge, to yeeld [Page 255] that the Queene should surrender her title of Supreme head of the Church of England, or that the Pope should bee suffered to exercise his wonted iurisdiction within her dominions, how much more then at this time should they plucke vp their spi­rits to the abandoning of that vniust challenge, hauing now a Soueraigne who in his Defence du Droit des Rois, pag. 111. & 112. writings last published to the world bea­ring the date of this yeere [Consecrates his Scepter, his Sword, his pen, his endeuours, vnto God, in a thankefull acknowledgment of the grace bestowed on him, in freeing him from the error of this age, and his kingdome from the Popes yoke which kept it in thraldome, in which God is now sincerely serued, and called vpon in a language vnder stood of all, in which the people may read the Scriptures with­out any speciall priuiledge, and with the same freedome, as the people of Ephesus, of Rome, of Corinth, reade the Epistles written by S. Paul; in which they pay no more tribute by the Polle, thereby to ob­taine the remission of there sinnes, as they did scarce one hundreth yeeres yet past, neither are they inforced to seeke their pardons be­yond the Seas, and the mountaines, God himselfe presenting them to my Subiects (sayeth hee) in there owne Countrey, by the doctrine of the Gospel; and if in this regard it bee, that the Cardinall termes the Churches of my Kingdome miserable, for mine owne part 1 e­steeme our misery aboue his happinesse,] since then wee haue (by Gods prouidence) such a Soueraigne, let that aspersion neuer be fastened vpon our Nobility, which his Maiesty iustly casteth vpon the French, that [in as much as they gaue way to the acknow­ledging of their King to bee deposable by the Pope, it were fit that withall they should diuest themselues of their titles, and resigne them to the third estate, who were the only men that could neither bee so drawen by promises, nor affrighted by threats, but that they e­uer helde them fast to the maintenance of their Kings honour, and the surety of his person.

B. C.
40.

But perhaps the Commons of England, doe gaine so much by the Schisme, as they cannot abide to heare of vnity; Indeed when the [Page 256] Puritan Preacher hath called his flocke about him, and described the Church of Rome to bee so ignorant, so Idolatrous, and so wick­ed, as hee hath made himselfe beleeue shee is, then is hee wont to Congratulate his poore deceiued audience, that they by the meanes of such good men as himselfe is, are deliuered from the darkenesse and Idolatry, and wickednesse of Popery, and there is no man dare say a word or once mutter to the contrary: But the people haue heard theseWhether your Preachers, or your Friars, and [...]esuites abuse the people more with lies in their Sermons let them iudge who haue heard both. lyes so long, as most of them beginne to bee wearie, and the wisest of them cannot but wonder how these Puritan Preachers should become moreFor morall and ciuill hone­stie there were a­mong the anci­ent Romans and more learned then they. learned and more honest then all the rest that liued in ancient times, or that liue still in Catholike Countreys, or then those in England,Belike they condemned you for one among the rest, and were not much mista­ken. whom these men are wont to Condemne for Papists. Neuerthelesse I confesse there bee manyIt is well you hold some honest men a­mongst them. least your selfe should bee accounted none. honest men and women amongst them, that being carried away with preiudice, or The Romish Church, for many chiefe points, hath not so much as pre­text of Scripture. pretext of Scriptures, doe follow these Preachers, more of zeale and deuotion to the Church, as my selfe did, vntill I knew it was but Counterfeite, and these good people if they might be soWe might say the like of some of your followers, & more truly, in as much as we beare them record that they▪ haue zeale, but not according to knowledge. happy as to heare Catholikes answere for themselues, and tell them the trueth, would bee the most deuout Catholikes of all other: But theWhat makes you to crie out so a­gainst Puritane Preachers, but that most of the people are led by Sermons? most of the people were neuer lead by Sermons, if they were the Catholike Church is both able and willing to supply them farre better then the Schisme:I haue said it before, and I will be bold vpon this occasion giuen, to report it againe, not to boast of it, but to praise God for it, that his Maiesties Dominions afford as many sufficient and learned Preachers, and that in a more substantiall and conscionable fashion, then the Popes Hierarchie, and that London alone affords more then Rome it selfe: and their readinesse to supply Sermons, is not so much out of any good will they beare that exercise, as out of ill will they beare vs. but it was an opinion of wealth and liberty made them breake at first, and if they doe duely consider of it, they are neuer the better for either of both, but much the worse.

G. H.
40.

From the Nobles you descend to the Commons, entring your discourse with the like imaginary Sermon of a Puritan [Page 257] Preacher, as before you brought vpon the Stage in the 16^th. Section of this Chapter: you paint him forth describing the Ig­norance, Idolatry, and Wickedn [...]sse of the Church of Rome; and surely if this make a Puritan, Dantes, and Boccace, and Petrarch, and Mantuan must bee Puritan Poets too, and Guicciardin a Puritan historian, and Sauanorola a Puritan Preacher (though all Italians and most of them well acquainted with the Court of Rome) which is now come (in a manner) to be all one with the Church of Rome. The Ignorance of the people is such, that they adore it as the mother of deuotion, contenting them­selues to beleeue as the Church beleeueth: Of their ordinary Priests, that my selfe meeting some of them in the streets, and inquiring the way in Latin, they haue replied they vnderstood not my Dutch; Of their Friars, that they haue a Company termed the Fraternitie of Ignorance: of their Bishops and Car­dinals, that in the Tridentine Councill scarce twenty of two hun­dreth durst aduenture to speake publiquely, but serued only as cyphers to fill vp the roomes, and make vp the number of voyces: Nay of their Popes themselues, that some haue passed their grants with Fiatur, in stead of Fiat, others haue excom­municated them who helde the Antipodes, as Zacharie at the instance of Boniface, Iohn. Aduen [...]. lib. 30. Anal. Boio. Archbishop of Mentz, did Vergilius the famous Mathematician: And lastly, some haue condemned them for heretikes, who studied the more refined kind of lear­ning, or any way smelt of the vniuersitie, as Platina reports it of Paulus Secundus, in whose time he liued, and with the descrip­tion of his life ended his owne.

Touching their Idolatrie, when I shall see Doctor Raynolds his booke De Idololatria Romana soundly and fully answered, I will in my Iudgement free them from that imputation, be­fore then I must take leaue to suspend it.

Lastly, concerning their wickednesse I maruell the Doctor would giue occasion to rubbe afresh vpon that sore, which if I should throughly open would proue so noisome, and vnsauo­ry: Now if this make a Püritan Preacher to informe his audito­ry of these corruptions in that Church, and to thanke God for our deliuerance from them, if not in whole, yet by Gods grace [Page 258] in some good measure, I confesse my selfe to be a Puritan Prea­cher, and thinke no honest minded Minister in England wil re­fuse that title tendred vnder those conditions: and if the peo­ple doe not acknowledge this inestimable blessing with hearty thankefulnesse to God for it, it is to bee feared he will remoue their Candlesticke, and in his iudgement suffer them to relapse againe into their former disease.

B. C.
41.

For wealth the Puritan vnthrift that lookes for the ouerthrow of Bishops and Churches Cathedrall, hopes to haue his share in them if they would fallonce, and therefore hee cannot chuse but desire to increase the Schisme, that he may gaine by it: but theSo that in Mr. Doctors Logick an honest Prote­stant may thus be defined: One that can endure the State of Eng­land as it is, and could be content it were as it was, that he might re­ceiue more bene­fit. honest Pro­testant that can endure the State of England as it is, could bee content it were as it was, for hee should receiue more benefit by it euery way. The poore Gentleman and Yeoman that are burthened with many children, may remember, that in Catholike times the Church would haue receiued, and prouided for many of their sonnes and daughters, so as themselues might haue liued and died in the seruice of God without posteritie, and haue helped to maintaine the rest of their families; which was so great a benefit to the Common­wealth, both for the exoneration and prouision thereof, as noYou tel vs be­fore that all false religions in the world are but humane policies, and we as truely returne it vpon you, that this hu­mane policie fa­uours of a false religion. hu­mane policie can procure the like. The Farmer and Husbandman (who laboureth to discharge his payments, & hath little or nothing left at theyeres end to lay vp for his children, that increase & grow vpon him) may remember, that in Catholike times there were bet­ter penny-worths to bee had, when the Clergie had a great part of the Land in their hands, who had no neede to raise the Rents themselues, and did what they could to make other Lords let at a reasonable rate, which was also an inestimable benefite to the Commons so that whereas ignorant men carried with enuie against the Clergie, are wont to obiect the multitude of them, and the great­nesse of their prouisions, they speake therein as much against them­selues as is possible; for the greater the number is of such men, as be [Page 259] Many of them though they pro­fessed themselues dead to y^e world yet were they a­liue to the flesh. mundo mortui, the more is the exoneration of the Commons, and the more the land is of such as can haue no proprietie in them, the better is the prouision of the Commons; for themselues can haue no more then their food, and their regular apparell, all the rest either remaines in the hands of the Tenants, or returnes in hospitalitie and reliefe to their neighbours, or is kept in a liuing Exchequer for the seruice of the Prince and Countrey in time of necessitie; so that the Commons doe gaine no wealth at all, but rather doe lose much by the Schisme.

G. H.
41.

You proceede, and assure the Commons, that our separation from Rome, makes much against their wealth and libertie, for proofe whereof you beginne with the Puritan vnthrift, who lookes for the ouerthrow of Bishops and Churches Cathedrall, hoping to haue his share in them. Now I denie not, but some such vn­thrifts there may bee, shrouding themselues vnder the vizard of those whome you call Puritans, but their power is not so great (God bee thanked) as wee neede feare them, nor I hope shall bee whiles his Maiestie and his posterity sway the Scep­ter, who is so farre from pulling them downe, or giuing any way vnto it, that hee hath not onely to his immortall fame, bound his hands from withdrawing any thing from them, but restored them in Scotland, and both often and openly profes­sed, [No Bishop, no King,] and as for them which looke for that ouerthrow, let their eyes drop out of their sockets, with looking, and the yong rauens deuoure them.

I haue heard of a platforme of our Church gouernment de­uised by Parsons, if the Pope should once againe recouer his footing amongst vs, in which one especiall piece of his pro­iect is, the pulling downe of the Bishopricks & Churches Ca­thedrall, that his Holinesse and the Padres may bee all in all, so that the Iesuites may most properly bee termed those Puri­tan vnthrifts: And I make no doubt, but if his Holinesse could [Page 260] dispence with those who withhold the Tenths of the Church, he might as well dispence with the pulling downe of Bishoprickes and Cathedrall Churches.

Now for those honest Protestants, who for matter of religion could be content it were as it was, conditionally themselues might receiue more benefit, their heads may bee in England, but sure their hearts are in Rome, deceiuing themselues aswell in vnder­valewing the benefit they haue, as in expecting that they haue not, nor are euer like to haue; the faire pretexts and promises made them from Rome, being like the Apothecaries boxes, ha­ [...]ng Catholicon set on their front in capitall letters, as if they conteined a soueraigne medicine for all diseases, but within are full of deadly poison; or like the apples of Sodome, which are to looke to, beautifull, bu [...] being touched onely with the fin­ger, presently are turned into dust.

The first apple you present the Commons, if they yeeld to the reentertaining of Popish religion, is increase of wealth: But be­fore we goe any farther in the triall of this point, I shall desire all ingenuous Papists, rightly to informe both themselues, and others, what the two Monkes Matthew Paris, and Matthew of Westminster haue left vpon record, touching the Bishop of Romes most intolerable exactions in this kingdome, whiles his authority here preuailed; and then to iudge indifferently whe­ther by submitting our neckes to that yoke, which our fathers were not able to beare, it be likely the wealth of our land should be increased. That which one of the Popes pronounced touching our Countrey, was doubtlesse the opinion of them all, I speake of latter times, [Verè hortus noster deliciarum est Anglia, verè puteus inexhaustus est, & vbi multa abundant, de multis multa pos­sunt extorqueri England is our Paradise of pleasure, a well ne­uer to bee drawne drie, and where much abounds, much may be taken.] It was the speach of Innocent the IV. reported by Ma [...]thew Paris, anno 1245. about which time S. Edmond Arch­bishop of Canterbury vndertooke a voyage to Rome, to com­plaine of the great vexations and extortions, offered the Cler­gie and people, by Ca [...]dinall Otho his Legate, who hiding him­selfe in the tower of Ousnie Abbey, for feare of a tumult of the [Page 261] Schollers of Oxford, they termed him Vsurer, Simonist, rent­racker, money-thirster, peruerter of the King, subuerter of the kingdome, enriching strangers with the spoiles of the En­glish; but Edmund returning home without successe in his complaint, and weary of his life in England, by reason that hee could not redresse the Popes oppressions, made choise of a vo­luntary banishment at Pountney in France, where hee died with the honour and opinion of a Saint.

Not long after, his Holinesse desirous to see England, caused his Cardinals to write their letters to the King, that it would be a thing tending much to his honour and safety, and to his kingdomes immortall glory, to enioy the Lord Popes presence, who did long to view the rarities of Westminster, and the riches of London, but the Kings Counsell told him plainely [that the Romane rapines and simonies had enough stained the English pu­ritie, though the Pope himselfe came not personally to spoile and prey vpon the wealth of this Church and kingdome.] the like deniall of entrance hee had found both in France and Arragon, it being said that [the Pope was like a mouse in a sachell, or a snake in ones bosome, who but ill repay their hosts for their lodging; and the in­famies of his Court deserued none other, whose filth saith our Monke [sent foorth a steame and stench, as high as the very cloudes.]

These and worse were the effects of the Bishop of Romes v­surpation here in England, by imposing continuall taxes and tallages, being sometimes the tenth, sometimes the fifteenth, sometimes the third, sometimes the moity of all the goods, both of the Clergie and Laity, vnder colour of maintaining the Popes holy warres against the Emperour, and the Greeke Church, who were then said to bee in rebellion against their Lady and Mistresse the Church of Rome: Besides for the spee­dy leuying and safe returne of these moneyes the Pope had his Lumbards, and other Italian Bankers and vsurers resident in London, and other parts of the Realme, who offered to lend and disburse the moneyes taxed, and returne the same by ex­change to Rome, taking such penall bands (the forme wherof is set downe in Matthew Paris) and such excessiue vsury, as [Page 262] the poore religious houses were faine to sell or pawne their Chalices, and Copes, and the rest of the Clergy and Laity had their backes bowed, and their estates broken vnder the bur­den: besides the Pope tooke for perquisites and casualties, the goods of all Clerkes that died intestate, the goods of all vsu­rers, and all goods giuen to charitable vses. Moreouer he had a swarme of Friers (the first corrupters of religion in England) who perswaded the Nobility and Gentry to put on the signe of the Crosse, and to vow themselues to the holy warres, which they had no sooner done, but they were againe perswaded to receiue dispensations of their vowes, and to giue money for the same to the Church of Rome. I omit diuers other policies then vsed by the Popes Collectours, to exhaust the wealth of the Realme, which they affirmed they might take with as good a conscience, as the Hebrewes tooke the iewels of the Egyptians, and should we now looke for better measure at his handes? no, no, he will rather bee ready to demand the principall with the interest and arrerages, and to bring vs so low as wee shall neuer be able to cast him againe. Those verses will euer bee true, though made for those times, and sutable to their barba­risme.

It is obseruable which one hath wittily noted, that the first letters of the words in that sentence, Radix Omnium Malorum Auaritia, make vp ROMA: And I could wish that for the bet­ter satisfaction of the Commons, to whom this section is dire­cted, so much of Matthew Paris as concernes this businesse, might be translated into English; he wrote of the times wher­in he liued, and was for his learned paines much honoured by the king, being admitted often to his table and chamber.

Now, as M^r. Doctours cunning may be obserued, in setting downe the benefits that arise by Monasteries, and concealing the Popes extortions, so his forgetfulnesse, in that before hee cuts off the meanes of the Monasteries, by assuring vs of the Popes inclination to dispence with those, in whose hands their reuenues rest; so that this argument of increase of wealth, or [Page 263] maintenance to the Commons can be of no force, till the owners of those reuenues be either forced by lawe, or perswaded by reason to restore them; or others to conferre new, which in reason will be found more difficult then the former: beside this argument, if it make for the poore Gentleman and Yeoman, it makes against the rich Gentleman and Nobleman, whose landes specially went to the building and maintaining of those houses: yet the poore Gentleman and Yeoman too, may remem­ber that whiles the monasteries stood, they were not so much eased by them of the burden of their children, as burthened with the keeping of Concubines for the Monkes and Abbots vse, or else their wiues serued the turne; so that whereas they were [...]ased of one child by the Monastery, they were oftener burdened with two or three from the Monasterie, and for their daughters, as by vailing them, and thrusting them into a Nun­nery, they disburdened their hands of them, so by the same meanes were they often burdened to the shame and griefe of their Parents, and dishonour of their profession; and yet such bribes and pensions were there payed for their admission, as many times they might haue maintained them at home with lesse charge and more honesty, or if their daughters escaped free, their sonnes (which was worse) supplied their sisters roomes, against which grieuous sinne, an acte was made in the reigne of Henry the first,Renulfus C [...]str. lib. 7. but Anselme then Archbishop of Canterbury stopped the publication of it, so that both for lacke of mariage, it more increased, and for lacke of publication was it lesse punished.