I Must confesse to Gods honor, and my owne shame, that if it had bin in my power to choose, I would ne­uer haue bin a Catholike. I was borne and brought vp in schisme, and was taught to 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 hope to aduance my selfe thereby. Neither was my hope euer so great, as by your Maiesties fauour it was at the very in­stant of my resolution for Catholike religion, and the pre­ferment, I had together with the honor of your Maiesties seruice, was greater by much; then without your Maie­sties fauour, I looke for in this world. But although I was as ambitious of your Maiesties fauour, and as desirous of the honors 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 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 honor, nor to hazard my soule any far­ther in the iustification of that religion, which I saw was impossible to be iustified, by any such reason, as at the day of Iudgement would goe for payment, and that it may appeare, that I haue not respected any thing so much in this world, as my dutie to your Maiestie, and my loue to my friends and Country. I humbly beseech you giue me [Page 2] leaue as briefely as I can to recount vnto you the whole course of my studies, and endeuours in this kinde, euen from the beginning of my life vntill this ptesent.

2 I was borne in the yeare 1566. being the sonne of ANTY. CARIER, a learned and deuout man, who although he were a Protestant and a Preacher, yet he did so season me with the principles of pietie and deuotion, as I could not chuse but euer since be very zealous in matters of Re­ligion. Of him I learned that all false religions in the world, were but policies inuented of men 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. But true Chri­stian religion was a truth reuealed of God, for the eter­nall saluation of soules, and therefore was like to God, alwayes one and the same, so that all the Princes and States in the world, neuer haue beene, nor shall be able to ouerthrow that Religion. This to mee seemed an excellent ground, for the finding out of that religion, wherein a man might finde rest vnto his soule, which can­not be satisfied with any thing but eternall truth.

3 My next care then was, after I came to yeares of dis­cretion, by all the best means I could to informe my selfe, whether the Religion of England were indeed the very same, which being prefigured and prophecied in the old Testament, was perfected by our blessed Sauiour, and de­liuerd 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 of those dayes of the change of religion, which was then lately made in the beginning of Queene ELIZABETHS raigne.

4 I was sorie to heare of change, and of a new Reli­gion, seeing, me thought, in reason, if true religion were [Page 3] Eternall, then new religion could not be true. But yet I hoped that the religion of England was not a change or new religion, but a restitution of the olde, and that the change was in the Church of Rome, which in processe of time might, perhaps, grow to be superstitious and Ido­latrous; and therefore that England had done well to leaue the Church of Rome, and to reforme it selfe, and for this purpose, I did at my leasure and best oportunitie, as I came to more iudgement read ouer the Chronicles of England, and obserued all the alterations 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 of the first, but only that King HENRY the eight was desirous to change his old Bed-fellow, that he might leaue some heires male behind him, for belike hee feared that females would not be able to withstand the Title of Scotland; and that the change was continued and increa­sed by the posterity of his latter wiues. I could not choose but suspect something, but yet the 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.

5 This 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 the 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 duty, for the better satisfaction of mine owne soule, and the sauing of other mens, to looke as farre into the matter as possibly I could that I might find out the truth. And hauing the oportunity of a very good Library in that Colledge, I resolued with my selfe to studie hard and s [...]t­ting aside all respect of men then aliue or of Writers that had moued or maintained controuersies (further then to vnderstand the question which was betwixt them) I fell [Page 4] to my praiers, and betooke my selfe wholy to the reading of the Church historie, and of the ancient Fathers, which had no interest in either side, and especially I made choise of Saint AVGVSTINE, because I hoped to finde most comfort in him for the confirming of our Religion, and the confuting of the Church of Rome.

6 In this sort I spent my time continually for many yeares, 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 confirmed, and by most profound demonstrations out of holy Scripture, made most agreeable to the truth of Christs Gospell, and most conformable to all Christian soules, and saw the current opinions of our great Preachers to bee euery where confuted, either in plaine termes, or by most vn­answerable consequence, although my vnderstanding was thereby greatly edified (for which I had great cause to render immortall thankes to our blessed Sauiour, who by these meanes had vouchsafed to shew himselfe vnto me) yet my heart was much grieued, that I must be faine either not to preach at all, or else to crosse and varie from the doctrine which I saw was commonly receiued.

7 Being thus perplexed with my selfe, what course I were best to take I reflected back again vpon the Church of England, and because the most of those Preachers, which drew the people after them in those dayes, were Puritans, and had grounded their Diuinitie vpon CAL­VINS Institutions, I thought, peraduenture, that they hauing gotten the multitude on their side, might wrong the Church of 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 Common­prayer-booke, and the Catechisme therein contained, to hold no point of doctrine expressely contrarie to antiqui­tie, [Page 5] but only that it was very defectiue, and contained not enough. And that for the doctrine of Predestination, Sa­craments, Grace, Free-will, Sinne, &c. the new Cate­chismes and Sermons of those Preachers, did run wholly against the Common-prayer book and Catechismes ther­in, and did make as little account of the Doctrine esta­blished by law, as they did of 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 hurt.

8 This truely was a great increase of my griefe, for knowing diuers of those Preachers to be very honest men, and such as I did loue with all my heart, I was very loth to discent from them in priuate, much more loth to oppose them in publike. And yet seeing I must needs preach, I was lothest of all to oppugne mine owne con­science, together with the faith wherein I was baptized, and the soules of those to whom I preached. Neuerthe­lesse hauing gotten this ground to worke vpon, I began to comfort my selfe with hope to proue, that the Religi­on established by law in England, was the same, at the least in part, which now was, and euer had beene held in the Catholike Church, the defects whereof might be sup­plied, whensoeuer it should please God to moue your Maiesty thereunto, without abrogating of that which was already by law established, which I still pray for, and am not altogether out of hope to see: and therfore I thought it my duty, as farre as I durst, rather by charitable constru ctions reconcile things that seemed different, that so our soules might for euer be saued in vnitie, then by malici­ous calumniations to maintaine quarrells, that so mens turnes might for a time be serued in dissention.

9 In this course, although I did neuer proceed any far­ther then law would giue me leaue, yet I euer found the Puritans and Caluinists, and all the creatures of Schisme, to be my vtter enemies, who were also like the sonnes [Page 6] of ZERVIACH, too strong for DAVID himselfe, but I wel perceiued that all temperat and vnderstanding men, who had no interest in the Schisme, were glad to heare the truth honestly and plainly preached vnto them. And my hope was by patience and continuance, I should in the end vnmaske Hypocrisie, and gaine credit vnto the com­fortable doctrine of Antiquity, euen amongst those also, who out of misinformation and preiudice did as yet most dislike it. And considering with my selfe, that your right to the Crowne came only by Catholikes, and was anci­enter then the Schisme, which would very faine haue vt­terly extinguished it, and that both your disposition by nature, your amity 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 me leaue, should be well accepted of your Maiestie, and be as an introduction vnto farther peace and vnitie with the Church of Rome.

10 But when after my long hope, I at the last did plain­ly perceiue, that God for our sinnes had suffered the Di­uell, the author of dissention, so farre to preuaile, as part­ly by the furious practise of some desperate Catholikes, and partly by the fiery suggestions of all violent Puritans, he had quite diuerted that peaceable and temperat course, which was hoped for, and that I must now either alter my iudgement, which was impossible, or preach against my conscience, which was vntollerable: Lord, what anxietie and distraction of soule did I suffer day and night, what strife betwixt my iudgement; which was wholly for the peace and vnitie of the Church, and my affection, which was wholly to enioy the fauour of your Maiestie, and the loue of my friends and country. This griefe of soule grow­ing now desperate, did still more and more increase the infirmities of my bodie, and yet I was so loth to become a [Page 7] ptofessed Catholike, with the displeasure of your Maiesty, 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 me, then to satisfie it with reconciling my selfe vnto the Catholike Church. But it was Gods will that euer as I was about to forget the care of Religion, and to settle my selfe to the world a­mong my neighbours, I met with such humors, as I saw by their violence against Catholikes, and Catholike Reli­gion, were like to waken my soule by torture, rather then bring it a sleepe by temper. And therefore I was driuen to recoile to God, and to his Church, that I might finde rest vnto my soule.

11 And yet because I had heard often that the practize 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 diuers learned Phisiti­ons to goe to the Spaw, for the health of my body, I thought good to make a vertue of necessity, and to get leaue to goe, the rather for the satisfaction of my Soule, hoping to finde some greater offence in the seruice of the Church of Rome, then I had done in her books, that so I might returne better contented, to persecute and abhorre the Catholikes at home, after I should find them so wic­ked and Idolatrous abroad, as they were in euery Pulpit in England affirmed to be. For this purpose, before I would frequent their Churches, I talked with such lear­ned men as I could meet withall, and did of purpose di­spute against them, and with all the wit and learning I had, both iustifie the doctrine of England established by Law, and obiect the Superstition and Idolatry, which I thought they might commit, either with the Images in the Church, or with the Sacrament of the Altar.

12 Their common answer was, that which by experi­ence I now find to be true, vz. that they doe abhor all I­dolatry and superstition, and doe diligently admonish the [Page 8] people to take heed thereof. And that they vse Images for no other purpose, but only for a deuout memory, and re­presentation of the Church Triumphant, which is most fit to be made in the time and place of prayer, where after a more speciall manner we should with all reuerence haue our conuersation amongst the Saints in heauen.

And for the B. Sacrament, they doe not worship the Accidents, which they see, but the Substance, which they belieue; and surely, if Christ be there truly and really present (as your Maiesty seemeth to grant he is) he is as much to be worshipped, as if we saw him with our bodi­ly eyes; Neither is there any more Idolatrie in the one then in the other. If our blessed Sauiour himselfe should visibly appeare in person as he was vpon the earth, Iewes and Infidels would hold it for Idolatrie to worship him, and would crucifie him againe, and so would all Heretikes also, who refuse to worship him in the Sacrament, where he is really present.

13 After diuers other obiections which I made, not so much because I was not, as because I desired not to be sa­tisfied, I came to the Popes supposed pride and tyranny o­uer Kings and Princes, and told them of the most horrible treason intended & practised by Catholikes against your Maiestie, which hath not yet bin iudicially condemned by the Church of Rome. They all seemed to abhorre the fact as much as the best subiects in the world, and much more to fauour, and defend the authoritie of their Kings and Princes, then the Heretikes doe. And they said, that al­thoug your Maiestie were out of the Church, yet they doubted not but if complaint were made in a iudicial pro­ceeding, that fact should be iudicially condemned. In the meane time it was sufficient that all Catholike writers did condemne it, and that the Pope by his Breue had con­demned it, exhorting the Catholikes of England to all Christian patience and obedience. As for any other au­thority or superiority of the Pope, then such as is spirituall [Page 9] and necessary, for the vnitie of the Church, I haue met with none that doe stand vpon it.

14 So that whereas my hope was, that by finding out the corruptions of the Church of Rome, I should grow farther 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 matter was like to fall out cleane contra­ry. It is true indeed that there are many corruptions in all States. God hath no Wheat-field in this world, wherein the Diuell hath no Tares growing, and there are no Tares more ranck, then those that grow among the Wheat. For optimi corruptio pessima, and where grace aboundeth, if it be cōtemned, there sin aboundeth much more. But seeing both my reading & experience hath now taught me that the truth of Christian Religion, taught and practised at this day in the Church of Rome, and all the obedient members thereof; is the very same in substance, which was prefigured and prophesied from the beginning of the world, perfected by Christ himselfe, deliuered to his Apo­stles, and by them and their Successors perpetually and v­niuersally in one vniformity practized vntill this day, without any substantiall alteration. And that the new Re­ligion of England, wherin it doth differ, hath no ground, but either the pleasure of the Prince and Parliament, or the common cry and voice of the People, nor no constan­cy 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 yet I know if I should yeeld to be reconciled to the Church, I should be for this world in all likelihood, vtterly vndone; and that which grieued me more, I should be reiected of your Maiesty my most redoubted Lord and Master, and despised by all my deare friends and louers in England.

[Page 10] 15 These were my thoughts at the Spaw, which did so vex and afflict my soule, as that the waters could doe my bodie no good at all, but rather much hurt. Neuerthelesse I auoided the company of Catholikes, abstained from the Church, and did both dispute & write against the Church of Rome, as occasion was offred. I still hoped that time would giue me better counsell, and therefore resolued to goe from the Spaw to Heidelberg, to doe my duty there. In the mean time I thought with my selfe, It may be God hath moued his Maiesties heart to think of peace and re­conciliation. I know his disposition was so in the begin­ning, and I remember Master CAVSABON tould me, when I 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 Master CAVSABON such a letter as he might shew vnto your Maiestie, containing such conditions as I thought might satisfie your Maiesty, if they were performed by the Church of Rome. The copy of which letter is too long heere to set downe. But when Master CAVSABON answered me, that he knew your Maiesty was resolued to haue no society with the Church of Rome vpon any condition whatsoeuer, and that it would be my vndoing, if those my letters should come to your Maiesties hands, or of those that bare the sway, I be­gan to despaire of my returne into England, vnlesse I would ouerthrow both the health of my body, and the quiet of my minde, and either vtterly damne mine owne soule, or greatly endanger not only my liuing and credit, but my life it selfe also, by reason of your Maiesties dis­pleasure, and the seueritie of the Statutes made, and in force against Catholikes, and Catholike Religion.

16 There is a Statute in England made by King HEN­RY the eight, to make him supreame head of the Church in Spirituall and Ecclesiasticall causes, which Statute en­ioynes [Page 11] all the subiects of England, on paine of death to beleeue, and to sweare they do beleeue that it is true. And yet all the world knowes, if King HENRY the eight could haue gotten the Pope to diuorce Queene KATHE­RINE, that he might marry ANNE BOLEINE, that Statute had neuer beene made by him, and if that Title had not enabled the King to pull downe Abbeyes, 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 Maiesty to satisfie other men. And yet your Maiesty yeeldeth the Church of Rome to be the Mother Church, and the Bishop of Rome to be the chiefe Bishop or Primate of all the Westerne Churches, which I doe also verily beleeue; and therefore I doe verily thinke he hath, or ought to haue some spirituall Iurisdiction in in England. And although in my yonger dayes, the fashi­on of the world made me sweare as other men did (for which I pray God forgiue me) yet I euer doubted, and am now resolued that no Christian man can take that oath with a safe conscience, neither will I euer take it, to gaine the greatest preferment in the world.

17 There is another Statute in England, made by Queene ELIZABETH, and confirmed by your Maie­sty, that it is death for any English man to be in England, being made a Priest by authoritie deriued, or pretended to be deriued from the 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.

18 There is another Statute in like manner made and confirmed, that it is death to be 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 [Page 12] man in England can be saued, that continues wilfully out of the visible vnitie of that Church, and therefore I can­not choose but perswade the people to be reconciled thereunto, if possibly they can.

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

It may be these are not all seuerall Statutes, some of them may be members of the same, (for I haue not my books about me to search) but I am sure all of them doe make such felonies and treasons, as were the greatest ver­tues of the Primitiue Church, and such as I must needs confesse my-selfe, I cannot choose if I liue in England, but endeauour to be guilty of, and then it were easie to finde Puritans enough to make a Iury against me, and there would not want a Iustice of Peace to giue a sentence, and when they had done, that which is worse then the perse­cution it selfe, they would all sweare solemnely that Do­ctor CARIER was not put to death for Catholike Re­ligion, but for felony and treason. I haue no hope of pro­tection against the crueltie of those lawes, if your Maie­stie be resolued vpon no conditions whatsoeuer, to haue no society at all, nor no communion at all with the Church of Rome. And therfore whilest the case so stands, I dare not returne home againe. But I cannot be altoge­ther out of 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 your birth, hath so great an interest in the Saints of heauen, as you shall neuer cease to haue, vntill you cease to be the sonne of such a mother, as would re­ioyce [Page 13] more then all the rest for your conuersion. And therefore I assure my selfe, that she with all the rest doe pray that your Maiestie before you die may be militant in the communion of that Church wherein they are trium­phant.

And in this hope I am gone before to ioyne my prayers with theirs in the vnity of the Catholike Church. And doe humbly pray your Maiesty to pardon me, for doing that which was not in my power to auoide: and to giue mee leaue to liue, where I hope shortly to die, vnlesse I may hope to doe your Maiesty seruice, and without the preiu­dice of any 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 conuersion to Catho­like Religion. I will briefely also shew vnto you the hopes I haue to do your Ma­iesty no ill seruice therein.

MY first hope, that your Maiesty will accept of that for the best seruice I can doe you, which doth most further the glorie of our blessed Sauiour, and my owne saluation. Indeed there are Kingdomes in the world, where the chiefe care of the Gouernour is, Non quam bonis prosme, sed qua subditis, such were the Heathen King­domes which S. AVGVSTINE describes in his 2. De ci­uit. Dei. cap. 20. In such common-wealths, the way to be good subiects is not to be a good man, but to serue the times and the turnes of them that beare the fway, whatso­euer they are. But if it be true, that as some holy and lear­ned Fathers teacheth, that in a well ordered gouernment there is, eadem faealicitas vnius hominis ac totius ciuit atis, then I am sure that it must follow, that in a cōmon wealth truly Christian, there is, eadem virtus boni viri, ac boni ciuis. And therefore being a Minister and Preacher of England, if I wil rather serue your Maiesty then my selfe, and rather procure the good of your Kingdom then my owne prefer­ment, I am bound in duty to respect and seeke for those things aboue all other, that may aduance the honour of God, and the saluation of my owne soule, and the soules of those which doe any way belong to my charge; and being sufficiētly resolued, that nothing can more aduance the honor of our Sauiour and the common saluation, then to be in the vnitie of his Church, I haue done you the best seruice I could at home, by preaching peace and reconci­liation, and being not able for the malice of the times to stand any longer in the breach at home, I thinke it safest [Page 15] in this last cast to looke to mine owne game, and by my daily prayers, and dying, to doe your Maiesty the same seruice in the vnity of the Church, which by my daily preaching and liuing I did endeauour to doe in the midst of the Schisme.

2 And although it be sufficient for a man of my pro­fession to respect only matters of heauen, and of another world, yet because this world was made for that other, I haue not regarded mine owne estate, that I might respect your Maiesties therein, and after long and serious medi­tation, which Religion, might most honor your Maiesty euen in this world, I haue conceiued vndoubted hope, that there is no other Religion that can procure true ho­nor and securitie to your Maiesty, and your posteritie in this world: but the true Catholike Roman Religion, which was the very same, whereby all your glorious pre­decessors haue beene aduanced, and protected on earth, and are euerlastingly blessed in heauen.

3 The first reason of my hope, is the promise of God himselfe, to blesse and honor those, that blesse his Church and honor him; and to curse and confound those that curse his Church and dishonor him, which he 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 euer any beene made more miserable and inglorious, then they that haue dishonored Christ, and made hauoke of his Church by Schisme and Heresie.

4 If I had leasure and bookes, it were easie for me to enlarge this point with a long enumeration of particu­lars. But I thinke it needlesse, because I cannot call to minde any example to the contrarie, except it bee the State of Queene ELIZABETH, or some one or two o­ther, lately fallen from the vnity of the Catholike Church, or the State of the great Turke, that doth stil persecute the [Page 16] 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 a Maiden Queen, which gaue her many advantages of ad­miration, she was the last of her Race, and needed not care what became of the World after her owne dayes were ended. She came vpon the Remainders of deuotion and Catholike Religion, which like a Bowle in his course, or an Arrow in his flight, would goe on for a while by the force of the first Mouer, and she had a practize of main­tayning Warres among her Neighbours (which became a Woman well) that she might be quier at home. And whatsoeuer prosperity or honour there was in her dayes, or is yet remayning in England, I cannot but ascribe it to the Church of Rome, and to Catholike Religi­on, which was for many hundred yeares togither, the first Moouer of that Gouernment, and it is still in euery setled Kingdome, and hath yet left the steps, and sha­dow thereof behind it, which in all likelihood cannot continue many yeares without a new supply from the Fountaine.

5 As for the honour and greatnesse of the TVRKE and other Infidells, as it reacheth no farther then this Life, so it hath no beginning from aboue this World, and if we may belieue Saint AMBROSE, in LVC. 4. Et alibi. Those honours are conferred rather by Gods per­mission, then by his donation, being indeed ordayned, and ordered by his Prouidence, but for the sinnes of the People, conferred by the Prince that rules 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 Guard of an hundred thou­sand Souldiers, whereof most of them know no Pa­rents, but the Emperour. The Tenure of all his Sub­iects who hold all in capite ad voluntatem Domini, by the seruice of the Sword, their enioyned silence, and re­uerence [Page 17] in matters of religion, and their facility in admit­ting other religions, as well as their owne, to the hope of saluation, and to tolerate them, so that they be good subiects.

These and such like are principles of great importance to encrease 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 hould in Capite, nor hould their peace in religion, nor suffer their King to haue such a guard a­bout him, nor admit of Catholike religion so much as the Turke doth.

6 It is most true, which I gladly write, and am so out with all the honor I can of your Maiestie, to speake that I thinke, there was neuer any Catholike King in England, that did in his time more embrace and fauor the true bo­dy of the Church of England, then your Maiesty doth that shadow thereof, which is yet left; and my firme hope is, that this your desire to honor our blessed Sauiour in the shadow of the Church of England, will moue him to honor your Maiesty so much, as not to suffer you to die out of the bodie of his true Catholike Church: and in the meane time to let you vnderstand, that all honor that is intended to him by Schisme and Heresie, doth redound to his great dishonor, both in respect of his Reall, and of his Mysticall body.

7 For his Real body, it is not as the Vbiquitaries would haue it, euery where, as well without the Church as with­in, but only where himselfe would haue it, and hath or­dained that it should be, and that is only amongst his A­postles and Disciples, and their successors in the Catho­like Church, to whom he deliuered his Sacraments, & pro­mised to continue with them vntil the worlds end: so that although Christ be present in that Schisme by the power of his Deity (for so he is present in hell also) yet by the [Page 18] grace of his humanitie, by participation of which grace only there is hope of saluation, he is not present there at all, except it be in corners, and prisons, and places of per­secution. And therefore whatsoeuer honor is pretended to be done to Christ in Schisme and Heresie, is not done to him, but to his vtter enemies.

8 And for his Mysticall body, which is his Church and Kingdome, there can be no greater dishonour done to Christ, then to maintaine Schisme and dissention therein. What would your Maiesty think of any subiects of yours, that should goe about to raise 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, to 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 Traytors. And shall we beleeue that our blessed Sauiour, the King of Kings doth sit in heauen, and either not see the practi­ses of those, that vnder colour of seruing him with Refor­mation, doe nothing else but serue their owne turnes, and distract his Church that is his Kingdome on earth, with sedition? Or shall we thinke that he will not in time re­uenge this wrong? Verily he seeth it, and doth regard it, and will in time reuenge it.

9 But I hope and pray that he may not reuenge it vp­on you, nor yours; but rather that he will shew, that your desire to honor him, is accepted of him, and therefore will moue you to honor your selfe, and your posteritie, with bestowing the same your fauour vpon his Church, in the vnitie thereof, which you doe now bestow in the Schisme, and that he will reward both you and yours for the same, according to his promise, not only with euerla­sting glory in heauen, but also with long continued tem­porall honor and securitie in this world. And this is the first reason of my hope, grounded vpon the promise of God.

[Page 19] The second Reason of my hope, that Catholike Reli­gion may be a great meanes of honour and security, to your Maiesties posteritie, is taken from the consideration of your Neighbours, the Kings and Princes of Christen­dome; among whom there is no State ancient, and truly Honorable, but only those that are Catholike. The rea­son whereof I take to be, because the Rules of Catholike Religion are Eternall, vniuersall and constant vnto them­selues, and withall so consonant vnto Maiestie and Great­nesse, as they haue made and preserued the Catholike Church most Reuerent and Venerable through out the World, for these thousand and six hundred yeares, and those temporall States that haue been conformable there­vnto, haue been alwaies most honorable, and so are like to continue, vntill they hearken vnto Schisme. And as for those that haue reiected and opposed the rules of Catho­like Religion, they haue been driuen in short time to de­generate, and become either Tyrannicall, or Popular, your Maiesty, I know, doth abhorre Tyrannie, but if Schisme and Heresie might haue their full swing ouer the Seas, the very shadow and Rehques of Maiesty in England, should be vtterly defaced and quickly turned into Heluetian, or Belgian popularitie, for they that make no conscience to prophane the Maiesty of God & his Saints, in the church, will after they feele their strength, make no bones to vio­late the Maiesty of the King, and his children, in the com­mon wealth.

11 I know well that the Puritans of England, the Hu­genots of France, and the Geuses of Germanie, togither with the rest of the Caluinists of all sorts, are a great facti­on of christendom, and they are glad to haue the pretence of so great a Maiesty to be their chiefe, and of your po­sterity to be their hope, but I cannot be perswaded, that they euer will, or can ioyne togither, to aduance your Maiesty, or your children, farther then they may make a present gaine by you. They are not agreed of their [Page 20] owne religion, nor of the principles of vniuersall and e­ternall truth, and how can they be constant in the rules of particular, and transitory honor, where there is Nullum Principium ordinis, there can be Nullum Principium hono­ris, such is their case, there is a voice of confusion among them, as well in matters of State, as of Religion. Their power is great, but not to edification. They ioyne toge­ther only against good order, which they call the Com­mon Enemy, and if they can destroy that, they will in all likelihood turne their fury against themselues, and like Diuells torment, like Serpents deuour one another. In the meane time, if they can make their Bourgers Princes, and turne old Kingdomes into new States, it is like e­nough they will do it, but that they will euer agree to­gether, to make any one Prince, King, or Emperour ouer them all, and yeeld due obedience vnto him, further then either their gaine shall allure them, or his sword shall compell them; that I cannot perswade my selfe to be­leeue. And therefore I cannot hope that your Maiesty, or your posterity can expect the like honor or security from them, which you might doe from Catholike Princes, if you were ioyned firmely to them in the vnity of Reli­gion.

12 The third reason of my hope, that Catholike reli­gion should be most auailable for the honor 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 the 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 Traitors, as to be Kings, and he hath as well predestinated men to be Theeues, as to be Iudges, and he 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 [Page 21] Country, that they are ordinary among your country Cal­uinists, that take themselues to be learned in the Scrip­tures, especially when they are met in the Ale-house, and haue found a weaker brother, whom they thinke fit to be instructed in these profound mysteries. And howsoeuer they be not yet all so impudent, as to hold all 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 Soue­raignes?

13 Heere I know the great Masters of Schisme, will ne­uer leaue obiecting the horrible treason of certaine Ca­tholikes against your Maiesty, which if the Diuell had not wrote to their hands, they had had little to say against Catholike Religion before this day. But I humbly in­treat that the fact of some few men, may not be for euer obiected against the truth of a generall Rule. It is not the question which Religion will make all your subiects true, but which religion is most like to make all true. It is certaine there be Traytors against God and man, of all Religions, and Catholikes, as they are the best sub­iects, so when they fall to it, they are the worst Traytors. But if we will looke vpon examples, or consider of rea­sons. The Catholike is the only Religion, which as it doth duely subordinate Kings vnto God, so doth it ef­fectually binde subiects to performe all lawfull obedi­ence vnto their Kings. I will not repeate examples, be­cause the Ancient are tedious, and the present are odious. But if there can be but one King named in all the world, that did euer receiue honor from Caluinists, farther then to be their Champion, or Protector, vntill their turne were serued: then I may be content to beleeue that your Maiesty, and your Family shall receiue perpetuity from them. But if your Caluinists doe professe to honor you, [Page 22] and all other Caluinists doe ouerthrow their Kings and Princes, wheresoeuer they can preuaile. I can hardly be­leeue that yours doe meane any more good earnest then the rest. There is certainly some other matter, that they are contented for a time to honor your Maiesty, it cannot be their religion that tyes them to it, for it doth not tye them to it selfe. There is no principle of any religion, nor no article of any faith, which a Caluinist will not call in question, and either altogether deny, or expound after his owne fancie, and if he be restrained, he cries out by and by, that he cannot haue the liberty of his conscience. And what bond of obedience can there be in such religion?

14 It is commonly obiected by Statesmen, 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 without it to doe Iustice, and to keepe men in awe by the sword. In Military estates whilest the sword is in the hand, there is the lesse need of religion, and yet the greatest and most Martiall States that euer were, haue beene willing to vse the conscience and reue­rence of some religion or other, to prepare the subiects to obedience. But in a peaceable Gouernment, such as all Christian Kingdomes doe professe to be; if the reines of religion be let loose, the sword commonly is too weake, and comes too late, and will be 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 mockry, 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 been, and euer shall be the fore-runner of destruction in all set­led States whatsoeuer.

15 The Diuell that intendeth the destruction as well of bodies, as of soules, and of whole States, as of particu­lar [Page 23] men, doth not commonly beginne with mens bodies, and with matters of State; but being himselfe a spirit, and the father of lyes, he doth first insinuat himselfe into mens vnderstandings, by false principles of religion, whereinto he hath the more easie entrance, because he hath perswa­ded their Gouernours 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 keep them in obe­dience, which perswasion is all one, as if the Enemy that besiegeth a Citie, should perswade the garrison that they might surrender the castle vnto him well enough, and keepe the base towne to themselues. But when the Di­uell hath preuailed so farre, as by false opinions in matters of the first truth, that is, of Religion, to get the vnderstan­ding in possession, which is the castle, as it were, & watch­tower of both the soule, and body, and state, and all: he will peraduenture dissemble his purpose for a while, and by slandering of the truth, 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 Nemorepentè fit pessimus, but shortly after, when he seeth his time, he will out of his Arsenale of false apprehensions in vnderstanding, send forth such distorted engines of life and actions, as will easily subdue both body and goods, and states, and all to his deuotion.

16 The Caluinisticall Preacher, when he hath gotten his honest abused, and misguided flock about him, will cry out against me for this Popish collection, and cal God and them to witnes, that he doth daily in his Sermons exhort men to good workes, and to obedience vnto the Kings Maiesty, and am not I and my brethren, saith he, and our flocks, as honest, and as ciuill men, as any Papist of them all? For mine owne part, I will not accuse any Caluinist, though I could, neither can I excuse all Papists, though I would. Iliacos inter muros peccator & extra! But I must neuer forget that most true and wise obseruation, which [Page 24] the Noble and learned Sir FRANCIS BACON, ma­keth in one of his first Essayes, vz. that all Schismatikes vt­terly failing in the Precepts of the first Table, concerning the religion and worship of God, haue Necessity in Poli­cie to make a good shew of the second Table, by their ci­uill and demure conuersation towards men. For other­wise they should at the first appeare to be, as afterwards they shew themselues to be altogether out of their ten Commandements, and so men would be 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, whom they haue suppressed, but it doth neuer hold in the next generation. You shall scarce heare of a Puritan father, but his sonne proues either a Catho­like or an Atheist. Mutinous souldiers, whilest the enemy is in the field, will be orderly, not for loue of their Gene­rall, but for feare of the enemie: but if they be not held in the ancient discipline of warres, they will vpon the least truce or cessation, quickly shew themselues.

17 And as for their exhortations to obedience to your Maiesty, when they haue first infected the vnderstanding of your subiects, with such principles of rebellion, as haue disturbed and ouerthrowne all other States, where they had their will: it is a ridiculous thing to thinke vp­on such exhortations, and all one, as if a phantasticall fel­low, finding a herd of yong cattell in a close, should first breake downe the hedges, and then cry alowd to the cattell, they do not venture to go out, nor to seeke any fatter pasture, for feare they be put into the pound; and if they chance to feed where they are, because they haue no experience of other, and to tary in the close for an houre or two, then the vnhappy fellow should runne to the owner of the cattell, and tell him what great ser­uice he had done him, and how he had kept his cattell in [Page 25] the close, by his goodly charmes and exhortations. Let them say what they list of their owne honesty, and of their exhortations to obedience, as long as they do freely infect the peoples soules, with such false o­pinions in Religion, they do certainly sow the seeds of disobedience, and Rebellion in mens vnderstandings, which if they be not preuented by your Maiesties gi­uing way to Catholike Religion, will in all likelihood spring vp in the next generation to the great preiudice and molestation of your Maiesty, and your posterity. So that whether I do respect heauen, or earth, mine owne soule, or the seruice of your Maiesty, God, or your Neigh­bours, or your subiects, my assured hope is, that by ioy­ning my selfe to the Catholike Church, I neither haue done, nor euer shall do any ill duty or seruice, vnto your Maiesty.

18 But perhaps there is such opposition, both in mat­ter of doctrine, and in matter of State, as it is impossible that euer there should be any reconciliation in at all be­twixt the Church of England, and the Church of Rome; of which I humbly pray your Maiesty to giue me leaue to shew to you what I haue obserued.

19 It is true, the breach hath continued now these ma­ny years, and it is much increased by so long continuance, so that it was neuer greater, then it seems to be at this day, nor neuer more dangerous to deale withall; for if a man do but go about to stop it, there ariseth presently a great and fearfull noise, and roaring of the waters against him; but yet neuerthelesse, the greatnes of the noise ought not to discourage vs, but rather to giue vs hope, that al­though it be wide, yet it is but shallow, and not far 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 cold bloud, whether a Roman Catholike may be saued, the most learned Church-man will not deny it. And if a [Page 26] man aske whether a Roman Catholike may be a good subiect, the most wise Statesman will easily grant it; May we be both saued, then we are not diuided in God? May we be both good subiects, then we are not diuided in the King? What reason is there then, that we should be thus hotly and vnplacably diuided?

20 Truely there is no reason at all, but only the vio­lence of affection, which being in a course, cannot with­out some force be stayed. The multitude doth seldome or neuer iudge according vnto truth, but according vnto customes. And therefore hauing been bred and brought vp in the hatred of Spaniards, and Papists, cannot choose 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 by falsifications, and slanders, to blow the coales, that he may burne them, and warme himselfe.

But if your Maiesty shall euer be pleased to command those 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 meane time, to admit a conference of learned and mode­rate men on either side; the people who are now abused, and with the light of the Gospell held in extreame igno­rance, are not yet so vncapable, but they will be glad to heare of the truth, when it shall be simply and euidently deliuered by honest men: and then they will plainly see, that their light of the Gospell, which they so much talke of, is but a counterfeit light in a Theeues lanterne, where­by honest mens eyes is dazeled, and their purses robbed. And it will also appeare, that there is not indeed any such irreconciliable opposition betwixt the Church of Eng­land, and the Church of Rome, as they that liue by the Schisine, doe make the world beleeue there is, [Page 27] neither in matter of Doctrine, nor matter of State.

21 For matter of Doctrine, there is no reason that your Maiesty or the Kingdome should be molested, or burthe­ned for the maintenance of Caluinisme, which is as much against the religion of England, as it is against the religi­on of Rome, and will by necessary consequence ouer­throw, not only the Catholike Church, the Communion of Saints, and the forgiuenes of sins, but also all the Arti­cles of the Creed, sauing only so much as the Turke him­selfe will be content to beleeue, which will be easie to proue vpon better leasure.

The Doctrine of England is that which is contained in the Common-prayer booke and Church Catechisme, confirmed by Act of Parliament, and by your Maiesties Edict, wherein all English-men are Baptised, 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 thereof, as hath bin touched before, and requireth a iust treatise to set downe in particular, doth much differ from the cur­rent opinions and Catechismes of Caluinisme, or doth ve­ry neere agree with, or at least not contradict the Church of Rome, if we list with patience to heare one another. And those points of Doctrine, wherm we are made to be at warres with the Church of Rome, whether we will or not, do rather argue the corruptions of that State, from whēce they come, then are argued by the grounds of that religion whereupon they stand; and the contradiction of Doctrine hath followed the alteration of State, and not the alteration of State bin grounded vpon any truth of Doctrine.

22 For when the breach was resolued vpon, for the personall and palticular ease of King HENRY the eight, and the children of his latter wiues, it was necessary to giue euery part of the Common-wealth contentment, for which they might hold out in the heat of affection, and [Page 28] studie to maintayne the breach, otherwise it was likely that in the clearnesse of iudgement it would quickly haue growne together againe, & then the Authors therof must haue been excluded, and giuen account of their practise.

23 Therefore to the Lords and Fauorites of the Court were giuen the lands and inheritance of the Abbeyes, and Religious houses, that hauing once, as it were, washed their hands in the bowels and bloud of the Church, both they and their posteritie might be at vtter defiance there­with. And so hauing ouerthrowne and prophaned the good workes of the Saints, it was necessarie for them to get them Chaplains, that might both dispute, preach, and write against the merits of good Works, the Invocation of Saints, the sacrifice of the Altar, praier for the Dead, and all such points of Catholike doctrine, as were the grounds of those churches and religious houses, which they had ouerthrowne and prophaned. And it was not hard for those Chaplains, by some shew of Scripture, to proue that which their Lords, and their followers, were so willing to beleeue.

24 To the Commons was giuen great hope of reliefe for their poucrtie, ease of Subsidies, and of the burden of so great a Clergie, and many other goodly gay Nothings. And for the present, they should haue libertie, and the be­nefit of common law, that is leaue, to liue by such Lawes as themselues list to make, and to contemne the authority of the Church, which although it were for their benefit euery way, yet because it crossed their affections; like way ward children, they could neuer abide it. And was not this reason enough for them to hold out the breach, and to studie Scripture themselues, that they might be able to confute Confession, Satisfaction, Penance, and to declaim against all that. Tyrannie of the Church of Rome, where­by themselues, and their forefathers, had beene kept in awe and obedience vnto God, and their Kings?

25 To the Clergy men, that would turn with the times, besides the possibilitie of present preferment by the alte­ration, [Page 29] was giuen shortly after leaue to Marrie, and to purchase, and to enioy the profit and pleasure of the World, as well as the Laitie. And what carnall minded Monke, or Priest, would not with might and maine keepe open the breach, after he was once plunged in it, rather then be in danger to forgoe so pleasing a commoditie: Hence did arise a necessitie of speaking and writing a­gainst Vowes, Virginitie, Pouertie, Fasting, Praying, Watching, Obedience, and all that austeritie of life, which is by the Lawes of the Church required in a Monasticall, and Priestly conuersation.

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 indeede, or that they desired to aug­ment his authoritie, but that they might be protected by him, and freely enioy those commodities, which they thought Schisme had brought vnto them, and feared the vnitie of the Church might againe take from them. Hence did arise a necessitie of inveighing against the Pope, and the Church of Rome, as against Antichrist and Babilon, and the greatest Enemies of the state of England.

In so much that that Clergie man was most acceptable to them, and in their opinion most worthie of prefermēts, that could most confidently preach, and write, the most foule, and monstruous assertions of the Pope, and the Church of Rome, though they were neuer so false. These and such like are those temporall respects, which would faine seeme the daughters of those doctrines, which them selues haue brought forth, and to bee diuided from the Catholike Church by doctrine, when they themselues haue caused the doctrine of diuision.

27 In all these and all other doctrine of diuision, Men haue receiued great countenance, & encouragement from Geneua. For although M. IOHN CALVIN, were neuer any good Subiect or Friend, to Bishop, Duke, or King, yet [Page 30] he did so fit the Common people with new Doctrine, that no Gospell can be so pleasing to them, nor so lightsome as his. For finding Geneua to be fallen out, both with their Bishop, who was their ancient Prince, and their Duke, to whom they pretended against their Bishop, and to be all in a combustion among themselues, for want of gouernment, although he were then a stranger and a very yong man of some six and twenty or seuen and twenty yeares old at the most: yet he thought good, vpon the o­portunity to giue the venture, and to step in himselfe, to be the founder of a new Church, and State amongst them, and for that purpose, he found them out such a Cate­chisme, as they might easily contemne all ancient lear­ning and authority, and saue themselues by a strong fan­cy, which he called 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 that all Popery was false, as may appeare in CAL­VINS life, written by BEZA himselfe, and prefixed to his Epistles. And although the Ministeriall Presbytery of Geneua, haue lost much of Master CALVINS greatnes, yet the City hath had the fortune euer since, by the helpe of their neighbours, to hold out against their Bishop, and their Duke, and all their ancient Gouernours.

28 Now it is the nature of all Common-people, especi­ally of Ilanders, not only still to affect more and more No­uelty and liberty, and to be weary of their old Clergie, but also to 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 Prelats, and an­cient Gouernours, and to impute all their good fortune vnto 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, and contemned as a Relike, or a Ragge of Popery, and CALVINS Institu­tions [Page 31] being come from Geneua, and fairely bound vp with the Preface of the Gospell, is dispersed throughout all Schooles, Cities and Villages of England, and hath so infected both Priest and people, as although it be against law, yet it is cried vp by voyces to be the only current Diuinity in Court and Country. In hope, belike, that it may one day serue the turne in England, as well as it hath done in Geneua, and in other places, where it hath pre­uailed.

29 These Reasons, or rather corruptions of State, haue so confounded the Doctrine of the Church of England, and so slandred the Doctrine of the Church of Rome, as it hath turned mens braines, and made the multitude on both sides like two fooles, who being set back to back, do thinke they are as far asunder as the Horizons are, which they looke vpon. But if it might please your Ma­iesty to command them to turne but each of them a quar­ter about, and looke both one way to the seruice of God, and your Maiesty, and to the saluation of soules, they should presently see themselues to be a great deale more neere together in matters of Doctrine, then the Puritani­call Preachers on both sides do make them beleeue they are. I cannot in the breuity of this discourse descend into particulars. But if it please your Maiesty, to command me, or any other honest man, that hath taken pains, to vnder­stand, and obserue all sides freely, and plainly to set down the difference betwixt Caluinisme, and the Doctrine of England established by law, and then to shew Locos con­cessos, and Locos controuersos, betwixt the Church of Eng­land, and the 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.

30 But perhaps there is so great oppositions in mat­ter of State, that although the Doctrine might be com­pounded, yet it is impossible to heare of agreement. And if there be the same reason of State, which there was in [Page 32] the beginning, & continued all Queene ELIZABETHS daies, there is as little hope now that your Maiesty should hearken vnto reconciliation, as there was that King HENRY the eight, 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 doe finde as little cause of holding out in reason of State, as I doe in truth of Doctrine.

31 King HENRY the eight, although he had written that booke against the Schisme of LVTHER, in the de­fence of the See Apostolike, for which he deserued the Title of Defensor fidei; yet when he gaue way to the lust of ANNE BOLEINE, and the flattery of his fauorites, and saw he could not otherwise haue his will, he excluded the Pope, & made himself supreame head of the Church, that so he might not only dispence with himselfe for his lust, but also supply his excesse with the spoile of the Church, which was then very rich. But when he saw God blessed him not, neither in his wiuing, nor in his thriuing, he was weary of his supremacie before he died, & wished himselfe in the Church againe, but hee died in the curse of his father, whose foundations he ouerthrew, and hath neither childe to honor him, nor so much as a Tombe vp­on his graue to remember him, which some men take to be a token of the curse of God.

32 Queene ELIZABETH, although shee 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 greedy of alteration, and by Catholike opinions gaue hope to her neighbour Princes that she would her selfe continue Catholike. And all her life long shee carried her selfe 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 [Page 33] hauinig both her Crowne, and her life from the Schisme, it was both dishonorable, and dangerous for her to hear­ken to reconcilement. And therefore after shee was pro­voked by the Excommunication of PIVS QVINTVS, she did suffer such lawes to be made by her Parliaments, as might crie quittance with the Pope, and the Church of Rome. And this course seemed in policie necessarie for her, who was the daughter of King HENRY the eight by ANNE BOLEINE, borne with the contempt of Rome, the disgrace of Spaine, & the preiucice of Scotland.

33 But now that your Maiesty is by the consent of all sides come to the Crowne, and your vndoubted Title set­led with long possession, the case is very much altered, for your Maiestie hath no need of dispensations, nor no will to pull downe Churches, nor no dependance at all on HENRY the eight: 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 Queen ELIZABETH afraid with your Right to the Crowne of England. And there­fore, although it were necessary in reason of State to con­tinue the Doctrine of Diuision, as long as the fruit of that Doctrine did continue: yet now the 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 be continued in that sence, as if the Parenthesis had beene 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 HENRY the seuenth, did leaue it.

34 But perhaps the Schisme, though it serue you to no other vse at all for your Title, yet it doth much en­crease your authoritie, and your wealth, and therefore it cannot stand with your honor to further the vnitie of the Church of Christ.

Truely those your most famous and renowned An­cestors, [Page 34] that did part with their authority & 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 Maiestie were so powerfull, and so rich, as some of those Kings weré, that were most boun­tifull that way. You are our 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 encrease your honor or authoritie, but in a due subordination vn­to Christ, and to those that supply his place in ijs quae sunt Iuris diuini. It was essentiall to Heathen Emperors to be 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 worldly Emperour (though aboue them all) the Spirituall and Temporall authoritie haue two beginnings, and there­fore two Supreames, who if they be subordinate, doe vp­hold and increase one another. But if the Temporall au­thoritie doe oppose the Spirituall, it destroyeth it selfe, and dishonoreth him from whom the Spirituall authority is deriued. Heresy doth naturally spread it selfe, like a can­ker, and needs little help to put it forward, so that it is an easie matter for a mean Prince to be a great man amongst Heretikes, but it is an hard matter for a great King to go­uerne them. When I haue sometimes obserued, how hardly your Maiestie could effect your most reasonable desires amongst those that stand most vpon your Supre­macie, I haue beene bold to be angrie, but durst say no­thing, only I did with my selfe resolue for certaine, that the Keyes were wont to doe the Crowne more seruice, when they were in the Armes of the Miter, then they can doe, now they are tyed together with the Scepter, and that your Title in Spirituall affaires, doth but serue o­ther mens turnes, and not your owne.

[Page 35] 35 As for your wealth, it is true, that the Crowne hath more pence payed vnto it now, then in 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 [...], He is the richest Prince, that hath meanes to maintaine the greatest Armie, and to doe most magnifi­cent workes both in warre and in peace, wherein the facts of 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, the Schisme will do what it can to make you poore, and then complaine, that you are not Rich. It was indeed one of the maine pretenses in the Statutes of HENRY the eight, that the Schisme might enrich the King, and maintaine his warres; but God did not blesse it: for notwithstan­ding all the Church-lands, and goods, and tenths, and fruits, and premuniries: King HENRY the eight 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 the Court of augmentation? what benefit you receiue of all the Church-lands, more then your Progenitors did when they were in the hands of the Clergie? what ease your subiects haue of subsidies thereby; or in briefe, how much your coffers are enriched: you may be pleased to be informed by those that haue to doe with those offices, and can readily giue you an ac­count; for mine owne part I haue diligently read ouer all the Statutes, made by HENRY the eight, and doe finde that the Euent are so cleane contrary to the Prefaces and pretences of them, as if God of purpose would laugh them to scorne.

36 There is yet another obiection or two in Reason of State, concerning your Maiestie, which seeme to be harder to answere, then all the rest, whereof the one is [Page 36] that your Maiestie hath vndertaken the cause in writing, and set out a booke in print, and it must needs be great dishonor to you to recall it. This indeed is that which I haue heard the Caluinists of England often wish for, be­fore it was done, and much boast of, after it was by means effected, that your Maiestie should be no longer able to shew your selfe indifferent, as you did at the first, but were now engaged vpon your honor, to maintaine their par­tie, and to oppugne the Catholikes, and altogether to sup­presse them. But there is nothing in that booke why your Maiestie may not, when you please, admit the Popes su­premacie in spiritualls. And you are partly engaged there­by to admit the triall of the first generall Councels, and the most ancient Fathers. And as for the question of An­tichrist, it is but an Hypotheticall proposition, and so re­serued, as you may recall your selfe when you will. And howsoeuer that booke came forth either of your owne disposition, or by the daily instigation of some others, that did abuse your clemencie, and seeke to send you of their owne errand; it cannot serue their turnes, nor hin­der your Maiestie from hearkening to an end of contenti­on. For if King HENRY the eight in the iudgement of Protestants, might saue his honor, and contradict his booke from very good to starke naught; they must not deny, but that your Maiestie may encrease your honor by altering your booke from lesse good to much better.

37 The other, and the greatest obiection, that howso­euer your Maiestie before your comming to the Crowne, and in the beginning of your raigne, were in different, yet after the Gunpowder-treason, you were so angred, and auerted, as now you are resolued neuer to be friends. And therefore he is no good subiect, that will either himselfe be reconciled to the Church of Rome, or perswade any of your subiects thereunto. It is true, I confesse, your Maiestie had great cause to be throughly angrie, and so [Page 37] had all good men, whether Catholikes or Protestants, but if your Maiestie will hearken to those, that worke their owne purposes out of your anger, you shall be driuen to liue and die out of charitie, which although it be not so horrible to the bodie, yet is it more harmefull to the soule, then violent or sodaine death. It is hard, I con­fesse, for a priuate man to asswage his anger on the so­daine; 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 yeares is a long time, when a man is in the middest of his anger, it pleaseth him not to be entreated by his neighbours, much lesse by his seruants, but when a man hath chidden, and punished vn­till he is wearie, he will be content to heare his seruant speake reason. And though he be not the wisest, yet hee is the louingest seruant that will venter to speake to his Master in such a case. God himselfe is exorable, and it pleaseth him to be intreated by his seruants for his ene­mies. I am perswaded there is no good Catholike in the world, that can be your Maiesties enemie. And there­fore I doe assure my selfe, that God will be pleased with you to heare them speake, and not angrie with mee for mouing you thereunto. And if your Maiestie doe but vouchsafe so much patience as to giue equall hearing, I doubt not but you 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 ad­uantage misinforme your Maiestie, and mislead your people.

And if your Maiestie haue no such vse of the Schisme, as King HENRY the eight, and Queene ELIZABETH [Page 38] had, and that it doth neither encrease your authoritie, nor your wealth, nor your honor, 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 greatest comfort of euery Christian both in life and death, then whatsoeuer some great Statesman may say to the contra­rie, I doe verily beleeue they doe but speake for them­selues, and that there is no true reason, that may concerne your Maiestie to hinder you from admitting a toleration of Catholikes, and Catholike Religion, that those who cannot command their vnderstanding to thinke other­wise, may finde the comfort they doe, with so great zeale pursue in the vnitie of the Catholike Church, amongst whom I confesse my selfe to be one, that would thinke my selfe the happiest man in the world, if I might vnder­stand that your Maiestie were content that I should be so.

38 But although your Maiestie sit at the sterne, and command all, yet you are caried in the same ship, and it is not possible to weild so great a Vessell against winde and tide. And therefore, although 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 effect vnitie. But if vpon due examination there be no such matter, then it is but the crie of the passengers, who for want of experience, are afraid where there is no danger, and that can be no hindrance to any course your Maiestie shall thinke to be best, for the attaining of the Hauen.

39 For mine owne part, for the discharge of my dutie, and conscience, I haue considered of all their states, and can resolue my selfe, that I haue not preiudiced the state [Page 39] 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 Ancestors were al­lowed a very good share in the diuision of the Church, when the Schisme began, and therefore it concerned them in reason of their State to 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 paid well for them, and might not 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 there is now no need 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 be to helpe the Hugonots of France to pull them downe.

40 But perhaps the Commons of England doe gaine so much by the Schisme, as they cannot abide to heare of vnitie. Indeed, when the Puritan Preacher hath called his flocke about him, and described the Church of Rome, to be so ignorant, so Idolatrous, and so wicked, as hee hath made himselfe beleeue she is, then is he wont to congra­tulat his poore deceiued audience, that they by the means of such good men as himselfe is, are deliuered from the darkenesse, and Idolatrie, and wickednes of Poperie, and there is no man dare say a word, or once mutter to the contrarie. But the people haue heard these 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 more learned, and more honest, then all the rest that liued in ancient times, or that liue still in Ca­tholike Countries, or then those in England, whom th [...]se men are wont to condemne for Papists. Neuerthelesse, I confesse, there bee many honest Men and Women [Page 40] amongst them, that being caried away with preiudice & pretext of Scriptures, doe follow these Preachers more of zeale and deuotion to the truth, as my selfe did, vntill I knew it was but counterfeit. And these good people, if they might be so happy as to heare Catholikes answere for themselues, and tell them the truth, would be the most deuout Catholikes of all other. But the most of the people were neuer led by Sermons, if they were, the Catholike Church is both able, and willing to supply them farre better then the Schisme. But it was an opi­nion of wealth and libertie, which made them breake at the first, and if they doe duely consider of it, they are neuer the better for either of both, but much the worse.

41 For wealth the Puritan vnthrift, that lookes for the ouerthrow of Bishops, and Churches Cathedrall, hopes to haue his share in them, if rhey would fall once; and therefore he cannot choose, but desire to encrease the Schisme, that he may gaine by it: but the honest Prote­stant that can endure the State of the Church of England as it is, could be content it were as it was, for he 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 Common-wealth, both for the exoneration, and prouision thereof, as no humane policie can procure the like. The Farmer and Husband-man who laboureth hard, to discharge his payments, and hath little or nothing left at the yeares end to lay vp for his children, that encrease and grow vpon him, may remember that in Catholike times there [Page 41] were better peny-worthes to be had, when the Clergie had a great part of the land in their hands, who had no need to rayse their Rents themselues, and did what they might to make other Lords let at a reasonable rate, which was also an inestimable benefit to the Commons. So that whereas ignorant men caried 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 are Mun­do Mortus, the more is the exoneration of the Commons, and the more the lands is of such as can haue no proprie­tie in them, the better is the prouision of the Commons. For themselues can haue no more but their food, and re­gular apparell, all the rest either remaines in the hands of the Tenants, or returnes in hospitalitie, and reliefe to their neighbours, or kept as in a liuing Exchequer for the seruice of the Prince and Countrie in time of necessitie. So that the Commons doth gaine no wealth at all, but ra­ther doe lose much by the Schisme.

42 And as for libertie, they are indeed freed from the possibilitie of going to shrift, that is, of confessing their sinnes to God in the care of a Catholie Priest, and recei­uing comfort and counsel against their sinnes, from God; by the mouth of the same Priest, which duetie is required of Catholike people, but only once in the yeare, but per­formed by them with great comfort and edification, very often, so that a man may see, and wonder to see many hundred at one Altar to communicate euery Sunday with great deuotion, and lightly no day passe, but diuers doe confesse, are absolued, and receiue the blessed Sacra­ment.

The poore Commons of England are freed from this comfort, neither is it possible, vnlesse their Ministers had the seat of secresie for them to vse it. And what is the [Page 43] libertie that they haue in stead thereof? Surely the ser­uants haue great libertie against their Masters by this meanes, and the children, against their parents, and the people against their Prelats, and the subiects against their Ring, and all against the Church of Christ, that is, against their owne good, and the common sal­uation, for without the vse of this Sacrament, neither can inferiours bee kept in awe, but by the gallowes, which will not saue them from hell, nor superiours be euer told of their Errors, but by Rebellion, which will not bring them to Heauen. These and such like bee the liberties, that both Prince and People doe enioy by the want of Confession, and of Catholike Religion.

43 As for the libertie of making Lawes in Church matters, the common Lawyer may perhaps make an ad­vantage of it, and therefore greatly stand vpon it, but to the common People it is no pleasure at all, but rather a great burthen. For the great multitude of Statutes, which haue beene made since the Schisme (which are more then fiue times so many that euer were made before, since the name of Parliament was in England) hath caused also an infinite number of Lawyers, all which must liue by the Commons, and raise new Families, which cannot be done without the decay of the old. And if the Canons of the Church, and the Courts of Confession were in request, the Lawyers Market, would soone be marred.

And therefore, most of your Lawyers, in this point, are Puritans, and doe still furnish the Parliament with grie­uances against the Clergie, as knowing very well, that their owne glory came at the first from the Court Infidel, and therefore cannot stand with the authoritie of the Church, which came at the first from the Court Christian. I speake not against the ancient Lawes of England, which since King ETHELBERTS time were all Catho­like, nor against the honest Lawyers of England, I know [Page 43] many, and honor all good men among them; and doe for better times by the Learning, Wisedome, and moderation of the chiefest. But I am verily perswaded that the pre­tended liberties of the Commons, to make Lawes in mat­ter of Religion, doth burthen the Common-wealth, and both trouble and preiudice your Maiestie, and pleasure none at all, but the Puritan, and Petty-fogging Lawyer, that would faine fetch the Antiquitie of his common Law from the Saxons, that were before King ETHEL­BERT. So that whether we respect the spirituall instru­ction and comfort, or the temporall wealth and libertie of the Commons of England, if the Puritan Preacher, and Puritan Lawyer, who both doe seeke the ouerthrow of the Church, and deceiue and consume the people, would let them alone, there would quickly appeare no reason of their State at all, why they should hate the Ca­tholike Church, that is so comfortable and beneficiall vn­to them; or maintaine the Schisme, that with sugred speeches, and counterfeit faces doth so much abuse them.

44 I am therefore in very assured hope, that by my comming to the Catholike Church besides the satisfying and sauing of mine owne soule, I shall doe no ill seruice to your Maiestie, neither in respect of your selfe, nor your Children, nor in respect of your Lords, and Commons, and that there is no reason concerning the State, if any of these, that is sufficient to disswade vnitie. There is onely the Clergie left, which if Caluinisme may goe on, and preuaile as it doth, shall not in the next age be left to be satisfied.

And there is little reason, that any man that loues the Clergie, should desire to satisfie such Clergie men, as doe vnderhand fauour Caluinists, and maintaine such points of Doctrine, as if your Maiesties fauour were not, would out of hand ouerthrow the Clergie, and in stead of them set vp a few stipendarie Preachers.

[Page 44] 45 There neuer was, is, nor shall be any well setled State in the world, either Christian or Heathen; but the Clergie and Priest-hood was, is, and must be a principall part of the Gouernment, depending vpon none, but him only, whom they suppose to be their God. But where Caluinisme preuaileth, three or foure stipendarie Mini­sters, that must preach as it shall please Master Maior, and his brethren, may serue for a whole Citie. And indeed, if their opinions be true, it is but a folly for any State to maintaine any moe. For if God hath predestinated a cer­taine number to be saued, without any condition at all of their being in the visible Church by faith, or their perse­uering theroin by good workes; if God hath reprobated the greatest part of the world, without any respect at all of their infi delitie, Heresie, or wicked life; if the faith of Christ benothing else but the assured perswasion of a mans owne Predestination to glory by him; if the Sacra­ments of the Church be nothing but signes, and badges of that grace, which a man hath before by the carnall Co­uenant of his parents faith; if Priest-hood can do nothing but preach the Word (as they call it) which Lay-men must iudge of, and may preach to; if they will, where oc­casion serues; if the studie and knowledge of Antiquity; Vniuersalitie, and Consent be not necessarie, but euery man may expound Scripture, as his owne spirit shall moue him; if, I say, these and such like opinions, be as true, as they are among the Caluinists in the world common, and in England too much fauoured and maintained, there will certainly appeare no reason at all vnto your Parlia­ment, whensoeuer your Maiestie or your Successor shall please to aske them, why they should be at so great a charge as they are, to maintaine so needlesse a partie, as these opinions doe make the Clergie to be: They can haue a great many more Sermons, a great deale better cheape; and in the opinion of Caluinisme, the Clergie [Page 45] doe no other seruice. They that doe in England fauour, and maintaine those opinions, and suppresse, and disgrace those that doe confute them; they, although themselues can be content to be Lords, and to goe in Rochets, are indeed the greatest enemies of the Clergie. And it were no great matter for the Clergie, they might easily turne Lay, and liue as well as they doe, for the most part. But it is a thing full of compassion, and commiseration to see, that by these false and wicked opinions, the Diuell, the father of these and all other lies, doth daily take possessi­on of the soules of your subiects, both of Clergie and Laytie.

These kinde of Clergie men, I confesse, I doe not de­sire to satisfie any other way, then as I haue alwaies done, that is, by the most friendly and plaine confutation of their errors, to shew them the truth. As for other Cler­gie men, that are conformable to the Religion establi­shed by law, as well for their Doctrine, as for their Disci­pline, if they be good schollers, and temperate men, (as I know many of them are) they cannot but in their iudge­ments approue the truth of Catholike Religion, and if it were not for feare of losse, or disgrace to their wiues and children, they would be as glad as my selfe, that a more temperate course might be held, and more libertie affor­ded vnto Catholikes, and Catholike Religion in Eng­land.

These Clergie men, I am, and euer shall be desirous to satisfie, not only in respect of themselues, but also in re­spect of their wiues and children, whom I am so far from condemning and misliking, as that I do account my selfe one of them; and I desire nothing more in this world, then in the toleration of Catholike Religion, to liue and die among them. And therefore I haue had so great care in this point, as before I did submit my selfe to the Ca­tholike Church, I receiued assurance from some of the [Page 46] greatest, that if your Maiestie would admit the ancient subordination of the Church of Canterburie, vnto that Mother Church, by whose authoritie all other Churches in England at the first were, and still are subordinate vn­to Canterburie, and the first free vse of that Sacrament, for which especially all the Churches in Christendome were first founded. The Pope for his part would confirme the Interest of all these, that haue present possession in a­ny Ecclesiasticall liuing in England. And would also per­mit the free vse of the Common-prayer book in English, for Morning and Euening prayer, with very little or no alteration. And for the contentment and securitie of your Maiestie, he would giue you not only any satisfaction, but all the honor that with the vnitie of the Church, and the safetie of Catholike religion may be required: which see­med to me so reasonable, as being before satisfied for the truth of Catholike Religion, I could aske no more. So that I am verily perswaded, that by yeelding to that truth, which I could not deny, I haue neither neglected my duetie and seruice to your Maiestie, and your Chil­dren, nor my respect and honor to your Lords and Com­mons, nor my loue and kindnesse to my honest friends, and brethren of the Clergie; but rather that my example and my prayers shall doe good vnto all.

46 But that which I must trust to, when all the rest will faile me, is the seruice of God, and the sauing of my soule in the vnitie of that Church, which was founded by Christ himselfe, and shall continue vntill his comming againe, wherein all the Saints of God haue serued him on earth, and doe enioy him in heauen: without which Catholike Church, there is no communion of Saints, no forgiuenesse of sinnes, no hope of resurrection vnto life euerlasting. I beseech your Maiestie let not CALVINS, Ecclesia Predestinatorus deceiue you, it may serue a Turke as well as a Christian, it hath no Faith, but opinion no [Page 47] Hope, but presumption, no Charitie, but lust, no Faith, but a fancie, no God, but an Idoll. For Deus est omnibus Religionibus commune Nomen, Aug. Ep. All Religions in the world, beginne their Creede, with I beleeue in God. But homini extra Ecclesiani, Relligio sua est culius phantas­matum suorum, and error suus est Deus suus, as S. AVGV­STINE affirmeth.

48 I haue more things to write, but the hast of an­swering your Maiesties commandement, signified to mee by Sir THOMAS LAKE his Letters, haue made mee commit many faults in writing this very sodainly, for which I craue pardon, and cut off the rest.

But for my returning into England, I can answere no otherwise but thus, I haue sent you my SOVLE in this Treatise, and if it may finde entertainment, and passage, my BODIE shall most gladly follow after. And if not, I pray God I send my Soule to heauen, and my Bodie to the graue, assoone as may be. In the meane time, I will reioyce in nothing, but only in the Crosse of CHRIST, which is the glorie of your Crowne. And therefore I will triumph therein, not as being gone from you to your Aduetsarie, but as being gone before you to your Mother, where I desire and hope for euer to con­tinue.