A missive to His Majesty of Great Britain, King James written divers yeers since by Doctor Carier ; conteining [sic] the motives of his conversion to Catholike religion ; vvith a notable fore-sight of the present distempers both in the church and state of His Majesties dominions, and his advice for the prevention thereof.

CHAP. II. The hopes I have to doe your Majestie no ill service in being Catholike.

MY first hope that your Majesty will accept of that for the best service I can do you, which doth most further the glory of our Blessed Saviour, and my own salvation. Indeed there are Kingdomes in the world, where the chiefe care of the Governor is, Non quàm bonis, sed quàm subditis regnent: such were the heathen Kingdoms which S. Augustine describes (in his 2. de Civit. Dei, cap. 20.) In such Common-wealths the way to be good Subjects is not to be good men, but to serve the times and the turns of them that beare the sway whatsoever they are. But if it be true, (as some holy & learned Fathers teach) that in a well-ordered Government there is, cadem faelicitas unius hominis, ac totius civitaiis, then I am sure that it must follow, that in a Common∣wealth truly Christian there is, eadem virtus boni

viri, ac boni Civis. And therefore being a Mini∣ster and Preacher of England, if I will rather serve your Majesty then my self, and rather procure the good of your Kingdome then my own prefer∣ment, I am bound in duty to respect and seek for those things above all other, that may advance the honour of God, and the salvation of my own soule, and the soules of those who do any way belong to my charge; and being sufficiently resolved, that nothing can more advance the honour of our Sa∣viour and the common salvation, then to be in the unity of his Church, I have done you the best ser∣vice I could at home, by preaching peace and re∣conciliation, and being not able for the malice of the times, to stand any longer in the breach at home, I think it safest in this last cast to look to mine own game, and by my daily Prayers and dying, to doe your Majestie the same service in the unity of the Church, which by my daily preaching and living, I did indeavour to do in the midst of the Schisme.

2. And though it be sufficient for a man of my profession, to respect only matters of heaven, and of another world, yet because this world was made for that other, I have not regarded my owne e∣state, that I might respect your Majesties therein, and after long and serious meditation, which Reli∣gion might most honour your Majesty even in this world, I have conceived undoubted hope that there is no other Religion that can procure true honour and security to your Majesty, and your Posterity in this world, but the true Catholike Romane Religi∣on, which is the very same, whereby all your glori∣ous Predecessors have been advanced and protected on earth, and are everlastingly blessed in heaven.

3. The first reason of my hope is, the promise of

God himselfe to blesse and honour those, that blesse his Church and honour him, and to curse and confound those that curse his Church, and dishonour him, which he hath made good in all ages. There was never any Man, or City, or State, or Em∣pire so preserved and advanced, as they that have preserved the unity and advanced the prosperity of the Church of Christ; nor ever any been made more miserable and inglorious, then they that have dishonoured Christ, and made havock of his Church by Schism and Heresie.

4. If I had leisure and bookes, it were easie for me to inlarge this point with a long inumeration of particulars. But I think it needlesse, because I can∣not call to mind any example to the contrary, ex∣cept it be the State of Q. Elizabeth, or some one or two other, lately fallen from the unity of the Ca∣tholike Church, or the State of the great Turk, that doth still persecute the Church of Christ, and yet continues in great glory in this world. But when I consider of Q. Elizabeth, I find in her many singu∣larities; she was a woman, and a Maiden Queen, which gave her manie advantages of admiration, she was the last of her race, and needed not care what became of the world after her owne daies were en∣ded. She came upon the Remainders of Devotion and Catholike Religion, which like a Bowle in his course, or an Arrow in his flight, would go on for a while by the force of the first mover, and she had a practise of maintaining warres among her neigh∣bours (which became a woman well) that she might be quiet at home. And whatsoever prosperity or

honour there was in her daies, or is yet remaining in England, I cannot but ascribe to the Church of Rome, and to Catholike Religion, which was for many hundred yeares together, the first mover of that Government, and is still in every setled Kingdome, and hath yet left the steps, and shadow thereof behind it, which in all likeli∣hood cannot continue many yeares without a new supply from the fountain.

5. As for the honor and greatnesse of the Turke, and other Infidells, as it reacheth no farther then this life, so it hath no beginning from above this world; and if we may believe S. Ambrose, those honors are conferred rather by Gods permis∣sion, then by his donation, being indeed ordained, and ordered by his providence, but for the sins of the people, conferred by the Prince that rules in the ayre. It is true, the Turkish Empire hath now con∣tinued a long time, but they have other principles of State to stand upon. The continuall Guard of 100000. Souldiers, whereof most of them know no parents, but the Emperor. The Tenure of all his Subjects, who hold all in capite ad voluntatem Do∣mini, by the service of the sword, their injoyned si∣lence, and reverence in matters of Religion, and their facility in admitting other Religions, as well as their owne to the hope of salvation, and to tole∣rate them, so that they be good Subjects.

These and such like are principles of great im∣portance to increase an Empire, and to main∣taine a Temporall State. But there is no State in Christendome that may indure these principles, un∣lesse they meane to turne Turks also, which al∣though some be willing to do, yet they will neither

hold in Capite, nor hold their peace in Religion, nor suffer their King to have such a guard about him, nor admit of Catholike Religion so much as the Turk doth.

6. It is most true, which I gladly write, and am ready, with all the honour I can of your Majesty, to speak, that I thinke there was never any Catholike King in England, that did in his time more im∣brace and favour the true bodie of the Church of England, then your Majesty doth that shadow thereof, which is yet left, and my firm hope is, that this your desire to honour our Blessed Saviour in the shadow of the Church of England, will move him to honour your Majesty so much as not to suffer you to die out of the body of his true Catholike Church, and in the mean time to let you understand that all honour that is intended to him by Schisme & Heresie doth redound to his great dishonour, both in respect of his Reall, and of his Mysticall Body.

7. For his Reall Bodie it is not as the Ubiquita∣ries would have it every where, as well without the Church as within, but only where himselfe would have it, and hath ordained that it should be, and that is onely amongst his Apostles and Dis∣ciples, and their Successors in the Catholike Church, to whom he delivered his Sacraments, and promised to continue with them untill the worlds end; So that though Christ be present in that Schisme, by the power of his Deity, (for so he is present in hell also) yet by the grace of his humanity, (by participation of which grace onely there is hope of salvation) he is not present there at all, except it be in corners and prisons, and places of persecution. And therefore whatsoever ho∣nour is pretended to be done to Christ in Schisme

and Heresie, is not done to him, but to his utter e∣nemies.

8. And for his mysticall Body, which is his Church and Kingdome, there can be no greater di••honor done to Christ, then to maintain schisme and dissen∣tion therein. What would your Majesty think of a∣ny Subjects of yours, that should go about to raise civill dissention or warres in your Kingdome, and of those that should f••ster, and adhere unto such men? It is the fashion of all Rebells when they are in Armes, to pretend the safety of the King, and the good of the Countrey; but pre∣tend what they will, you cannot account such men any better then Traytors. And shall we beleeve that our B. Saviour, the King of Kings, doth sit in heaven, and either not see the practises of those, that under colour of serving him with Reformation, do nothing else, but serve their owne turnes, and distract his Church, that is his Kingdome on earth, with sedition? Or shall we think that he will not in time revenge his wrong? Verily he sees it, and doth regard it, and will in time revenge it.

9. But I hope and pray, that he may not revenge it upon you, nor yours, but rather that he will shew, that your desire to honour him, is accepted of him, and therefore will move you to honour your selfe, and your posterity, with bestowing the same your favour upon his Church in the unity thereof, which you do now bestow in the Schisme, and that he will reward both you and yours for the same, according to his promise, not only with everlasting glory in heaven, but also with long continued temporall ho∣nour and security in this world. And this is the

first reason of my hope, grounded upon the pro∣mise of God.

The second Reason of my hope, that Catholike Religion may be a great meanes of honour and se∣curity, to your Majesties posterity, is taken from the consideration of your neighbours, the Kings and Princes of Christendome; among whom there is no State ancient, and truly honourable, but only those that are Catholike. The reason whereof I take to be, because the Rules of Catholike Religi∣on are eternall, universall, and constant unto them∣selves, and withall so consonant unto Majestie and greatnesse, as they have made and preserved the Ca∣tholike Church most reverent and venerable throughout the world for these 1600. yeares, and those Temporall States that have been conforma∣ble thereunto, have been alwaies most honourable, and so are like to continue, untill they hearken unto Schisme. And as for those that have rejected and opposed the Rules of Catholike Religion, they have been driven in short time to degenerate, and become either tyrannicall or popular; your Majestie, I know doth abhor Tyranny, but if Schisme and Heresie might have their full swing cover the Seas, the very shadow and Reliques of Ma∣jesty in England, should be utterly de∣faced and turned into Helvetian, or Belgian popularity: For, they that make no conscience to prophane the Majesty of God and his Saints, in the Church, will, after they feel their strength, make no bones to violate the Majesty of the King, and his Children in the Common-wealth.

10. I know well that the Puritanes of England, the Huguenots of France, and the Gueses of Germa∣ny,

together with the rest of the Calvinists of all sorts are a great faction of Christendome, and they are glad to have the pretence of so great a Majesty to be their chief, and of your posterity to be their hope: but I cannot be perswaded that they ever will or can joyne together to advance your Majesty, or your Children farther then they may make a present gaine by you. They are not agreed of their own Reli∣gion, nor of the principles of U∣niversall and Eternall Truth, and how can they be constant in the rules of particular, and transitory honor? where there is Nullum Prin∣cipium ordinis, there can be Nullum Principium honoris; such is their case, there is a voice of Con∣fusion among them, as well in matters of State as of Religion. Their power is great, but not to edifi∣cation, but destruction. They joyne together only against good order, which they call the Common E∣nemy, and if they can destroy that, they will in all likelihood turn their fury against themselves, and like Devills torment, like Serpents devoure one an∣other. In the meane time if they can make their Burgers, Princes, and turn old Kingdomes into new States, it is like enough they will do it, but that they will ever agree together to make any one Prince, King, or Emperour over them all, and yeeld due obedience unto him, further then either their gaine shall allure them, or his Sword shall com∣pell them, that I cannot perswade my selfe to be∣lieve. And therefore I cannot hope that your Maje∣sty or your posterity can expect the like honour or security from them, which you might do from Ca∣tholike Princes, if you were joyned firmly to them in the unity of Religion.

12. The third reason of my hope, that Catholike Religion should be most available for the honour and security of your Majesty, and your children, is taken from the consideration of your Subjects, which can be kept in obedience to God, and to their King by no other Religion, and least of all by the Calvinists; for if their principles be received once, and well drunk in, and digested by your Subjects, they will openly maintaine, that God hath as well predestinated men to be Traytors, as to be Kings, and he hath as well predestinated men to be Theeves, as to be Judges, and he hath as well prede∣stinated that men should sin, as that Christ should die for sin; which kind of disputations, I know by my experience in the Coun∣trey, are ordinary, among your Countrey Calvi∣nists, that take themselves to be learned in the Scriptures, especially when they are met in the Ale∣house, and have found a weaker brother, whom they think sit to be instructed in the profound my∣steries. And howsoever they be not yet all so im∣pudent, as to hold these conclusions in plain termes, yet it is certain they all hold these principles of Do∣ctrine, from whence working heads of greater li∣berty, do at their pleasures draw these consequences, in their lives, and practises. And is this a Religion sit to keep Subjects in obedience to their Soveraigns?

13. Here I know the great Masters of Schisme, will never leave objecting the horrible treason of certaine Catholikes against your Majesty, which if

the Devill had not wrought to their hands, they had had little to say against Catholike Religion be∣fore this day. But I humbly intreat that the fact of of some few men, may not be for ever objected a∣gainst the truth of a generall Rule. It is not the question which Religion will make all your Subjects 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 Subjects, so when they fall to it, they are the worst Traytors. But if we will look upon examples, or consider of reasons, the Catholike is the only Religion, which as it doth duly subordi∣nate Kings unto God, so doth it effectually bind Subjects to performe all lawfull obedience to their Kings, I will not repeat examples, because the an∣cient are tedious, and the present are odious. But if there can be but one King named in all the world, that did ever receive honour from Calvi∣nists, farther then to be their Champion or Prote∣ctor, untill their turne were served, then I may be content to believe that your Majestie, and your Fa∣mily shall receive perpetuity from them. But if your Calvinists do professe to honor you, and all other Calvinists do overthrow their Kings and Princes wheresoever they can prevaile, I can hardly believe that yours do mean any more good earnest then the rest. There is certainly some other mat∣ter that they are content for a time to honour your Majesty, it cannot be their Religion that ties them to it, for it doth not tie them to it selfe. There is no principle of any Religion, nor any Article of any Faith, which a Calvinist wil not call in question and either altogether deny, or expound after his

owne fancy, and if he be restrained, he cries out by and by, that he cannot have the liberty of his Con∣science. And what bond of obedience can there be in such Religion?

14. It is commonly objected by States-men, that it is no matter what opinions men hold in matters of Religion, so that they be kept in awe by Justice, and by the Sword: Indeed for this world it were no matter at all for Religion, if it were possible with∣out it to do Justice, and to keep men in awe by the Sword. In Military estates whilest the Sword is in the hand, there is the lesse need of Religion, and yet the greatest and most Martiall States that ever were, have been willing to use the conscience and reverence of some Religion or other, to prepare the Subjects to obedience. But in a peaceable Go∣vernment, such as all Christian Kingdomes do pro∣fesse to be, if the reines of Religion be let loose, the Sword commonly is too weak, and comes too late, and will be like enough to give the day to the Rebell: and seeing the last and strongest bond of Justice is an Oath which is a principall act of Re∣ligion, and were but a mockery, if it were not for the punishment of hell, and the reward of heaven, it is unpossible to execute Justice without the help of Religion. And therefore the neglect and contempt of Religion hath ever been, and ever shall be the fore-runner of destruction in all setled States what∣soever.

15. The Devill that intends the destruction as well of bodies, as of soules, and of whole States, as of particular men, doth not commonly begin with mens bodies, and with matters of State, but being himself a spirit, and the Father of lies, he doth first insinuate himself into mens understandings by

false principles of Religion, whereunto he hath the more easie entrance, because he hath perswaded their Governours to believe that it is no great mat∣ter what opinions men hold in matters of Religion, so that they look well into their actions, and keep them in obedience, which perswasion is all one, as if the Enemy that besiegeth a City, should perswade the Garrison, that they might surrender the Castle unto him well enough, and keep the base Towne, and all the people of the Towne to themselves. But when the divell hath prevailed so far, as by false opinions in matters of the first truth, that is of Religion, to get the understanding in possession, which is the Castle as it were, and watch-tower both of the soule, and body, and state, and all, he will peradventure 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 believe, that the world is amended; for, Nemo repentè sit pessimus, but shortly after when he sees his time, he will out of his Arsenal of false apprehensions in under∣standing, send forth such distorted Engines of life and action, as will easily subdue both body, and goods, and states, and all, to his devotion,

16. The Calvinisticall Preacher, when he hath gotten his honest, abused, and misguided flock about him, will cry out against me for this Popish collecti∣on, and call God and them to witnesse, that he doth daily in his Sermons exhort men to good works, and to obedience unto the Kings Majesty; and am not I and my brethren (saith he) and our flock, as honest, and as civill men, as any Papist of them all? For my own part I will not accuse any Calvinist though I could, neither

can I excuse all Papists, though I would.

Iliacos intra muros peccator & extra.

But I must never forget that most true & wise obser∣vation which the noble & learned Sir Francis Bacon makes in one of his first Essaies, viz. That all Schis∣maticks utterly failing in the Precepts of the first Table concerning the Religion and worship of God, have necessity in policie to make a good shew of the second Table, by their civill & demure conversation towards men. For otherwise they should at the first appeare, as afterwards they shew themselves, 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 every mutation of State, the Authors of the Change, will for a while shew themselves, or pretend to be honest, rather of spite, then of conscience, that they may disgrace those, whom they have suppressed: but it doth never hold in the next generation. You shall scarce heare of a Puritan father, but his son proves either a Catholike or an Atheist: Muti∣nous Souldiers whilest the Enemy is in the field, will be orderly, nor for love of their Generall, but for feare of the Enemie: but if they be not held in the ancient Discipline of Warrs, they will upon the least truce or ceslation, quickly shew them∣selves.

17. And as for their exhortations to obedience to your Majesty, when they have first infected the understanding of your Subjects, with such principles of Rebellion, as have disturbed and overthrown all other States, where they had their will, it is a ridiculous thing to think upon such exhortati∣ons, and all one, as if a phantasticall fellow,

finding a herd of young Cattell in a close, should first break downe the hedges, and then cry loud to the Cattell, not to venture to go out, nor to seek a∣ny fatter pasture, for fear they be put into the pound, and if they chance to feed where they are, because they have no experience of other, and to tarry in the Close for an houre or two, then the unhappy fellow should run to the owner of the Cattell, and tell him what great service he had done him, and how he had kept his Cattell in the Close by his goodly charmes and exhortations. Let them say what they list of their own honesty, and of their exhortations to obedience, as long as they do free∣ly infect the peoples soules with such false opinions in Religion, they do certainly sow the seeds of dis∣obedience, and Rebellion in mens understandings, which if they be not prevented by your Majesties gi∣ving way to Catholike Religion, will in all like∣lihood spring up in the next generation, to the great prejudice, and mo∣lestation of your Majesty, and your posterity. So that whether I doe respect heaven, or earth, my own soule, or the service of your Majesty, God, or your Neighbours, or your Subjects, my assured hope is, that by joyning my selfe to the Catholike Church, I neither have done, nor ever shall do any ill duty or service unto your Majesty.

18. But perhaps there is such opposition both in matter of Doctrine, and in matter of State, as it is unpossible that ever there should be any reconci∣lation at all betwixt the Church of England, and the Church of Rome, of which I humbly pray your Majesty to give me leave to shew you what I have ob∣served.

19. It is true, the breach hath continued now these many yeares, and it is much increased by so long continuance, so that it was never greater, then it seems to be at this day, nor ever more dangerous to deal 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 neverthelesse the greatnesse of the noise ought not to discourage us, but rather to give us 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 judge∣ment, which is quiet, constant, and alwaies like it self; for if a man ask in cold blood, whether a Ro∣mane Catholike may be saved, the most learned Church-man will not deny it. And if a man aske, whether a Romane Catholike may be a good Sub∣ject, the most wise States-man will easily grant it; May we be both saved? then we are not divided in God. May we be both good Subjects? then we are not divided in the King. What reason is there then that we should be thus hotly and unplacably di∣vided?

20. Truly there is no reason at all, but only the violence of affection, which being in a course, can∣not without some force be staied. The multitude doth seldome or never judge according to truth, but according to customes; and therefore having of purpose been bred, and brought up in the hatred of Spaniards and Papists, cannot chuse but think they are bound to hate them still; and that whosoever speaks a word in favour of the Church of Rome, or of Catholike Religion, is their utter enemy. And the Puritannicall Preacher, who can have no being in charity, doth never cease by falsifications, and

slanders, to blow the coales, that he may burn them, and warm himselfe.

But if your Majesty shall ever bee pleased to command those make bates to hold their peace a while, and to say nothing, but what they are able to prove by sufficient authority, before those who are able to judge, and in the mean 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 ex∣treme ignorance, are not yet so uncapable, but they will be glad to heare of the truth, when it shall be simply and evidently delivered by honest men; and then they will plainly see, that their Light of the Gospell, which they so much talk of, is but a counterfeit light in a Theeves lan∣tern, whereby honest mens eyes are dazzled, and their Purses robbed. And it will also appear that there is not indeed any such irreconcile∣able opposition betwixt the Church of England, and the Church of Rome, as they that live by the Schisme, do make the world believe there is, neither in matter of Doctrine, nor matter of State.

21. For matter of Doctrine there is no reason that your Majesty or the Kingdome should be mo∣lested, or burdened for the maintenance of Calvi∣nisme, which is as much a∣gainst the Religion of England, as it is against the Religion of Rome, and will by necessary consequence overthrow not on∣ly the Catholike Church, the Communion of Saints, and the forgivenesse of sinnes, but also all the Articles of

the Creed, saving only so much as the Turk himselfe will be content to believe, which will be easie to prove upon better leisure.

The Doctrine of England is that which is con∣tained in the Common Prayer Book and Church Catechisme confirmed by Act of Parliament, and by your Majesties Edict, wherein all English men are Baptized, and ought to be confirmed, and therefore there is some reason that this should be stood upon.

But this Doctrine, in most of the main points thereof (as hath been touched before, and requi∣reth a just treatise to set down in particular,) doth much differ from the current opinions and Catechismes of Calvinisme, or doth very neer a∣gree with, or at least not contradict the Church of Rome, if we list with patience to hear one another. And those points of Doctrine wherein we are made to be at warrs with the Church of Rome, whether we will or not, do rather argue the Corruptions of that state, from whence they come, then are argued by the grounds of that Religion whereupon they stand; and the contradiction of Doctrine hath followed the altera••ion of State, and not the alteration of State been grounded upon any truth of Doctrine.

22. For when the breach was resolved upon for the personall and particular ease of King Hen∣ry the eight, and the Children of his later Wives, it was necessary to give every part of the Common∣wealth contentment, for which they might hold out in the heat of affection, and study to main∣tain the breach, otherwise it was likely that in the clearnesse of Judgement it would quickly have grown together again, and then the Authors thereof

must have been excluded, and given account of their practise.

23. Therefore to the Lords and Favourites of the Court were given the Lands and Inheritance of the Ab∣beys, and religious Houses, that having once as it were, washed their hands in the bowells and blood of the Church, both they and their posterity might be at utter de∣fiance therewith. And so having overthrowne and prophaned the good works of the Saints, it was ne∣cessary for them to get them Chaplains that might both dispute, preach and write against the merits of good works, the Invocation of Saints, the sacri∣fice 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 overthrowne and prophaned. And it was not hard for those Chaplains by some shew of Scripture to prove that which their Lords and their followers were so willing to believe.

24. To the Commons was given great hope of re∣liefe for their poverty, case of Subsidies, and of the burden of so great a Clergie, and many other good∣ly gay nothings. And for the present they should have liberty, and the benefit of the Common-Law, that is, leave to live by such Lawes as themselves list to make, and to contemne the Authority of the Church, which although it were for their benefit e∣very way, yet because it crossed their affections, like wayward Children, they could never abide it. And was not this reason enough for them to hold out

the breach, and to study Scripture themselves, that they might be able to confute Confession, Satisfa∣ction, Penance, and to declaime against all that Tyranny of the Church of Rome, whereby them∣selves, and their fore-fathers had been kept in awe and obedience unto God, and their Kings?

25. To the Clergy men that would turne with the times, besides the possibility of present prefer∣ment by the alteration, was given shortly after leave to marry, and to purchase, and injoy the pro∣fit and pleasure of the world, as well as the Laity. And what carnall minded Monk, or Priest, would not with might and maine keep open the breach, af∣ter he was once plunged in it, rather then be in dan∣ger to forgo so pleasing a commodity? Hence did arise a necessity of speaking, and writing against Vowes, Virginity, Poverty, Fasting, Praying, Watching, Obedience, and all that austerity of life, which is by the Lawes of the Church required in a Monasticall, and Priestly Conversation.

26. Upon these conditions, the Lords, the Com∣mons, and the Clergie, were content to believe that the King was supreme Head of the Church of En∣gland, not that they did think so indeed, or that they desired to augment his authority, but that they might be protected by him, and freely injoy those commodities, which they thought Schisme had brought unto them, and feared the unity of the Church might again take from them. Hence did arise a necessity of inveigh∣ing against the Pope, and the Church of Rome, as against An∣tichrist and Babylon, and the

greatest enemies of the State of England.

Insomuch that that Clergie-man was most accep∣table to them, and in their opinion most wor∣thy 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 never so false. These and such like are those temporall respects, which would faine seem the daughters of those Doctrines, which themselves have brought forth, and to be divided from the Catholike Church by Doctrine, when they themselves have caused the Doctrine of Division.

27. In all these, and all other Doctrines of Di∣vision, men have received great countenance, and incouragement from Geneva; For although ••. John Calvin were never any good Subject, or friend to Bishop, Duke, or King, yet he did so fit the common people with new Doctrine, that no Gospell can be so pleasing to them, nor so light∣some as his. For finding Geneva to be fallen out both with their Bishop, (who was their anci∣ent Prince) and their Duke, to whom they pre∣tended against their Bishop, and to be all in a com∣bustion among themselves for want of government, although he were then a stranger, and a very young man of some 26. or 27. years old at the most, yet he thought good upon the oportunity to give the ven∣ture, 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 contemn all ancient Learning and authority, and save themselves by a strong fan∣cy, which he called Faith. And this pleased the Burgers of Geneva so well, that they called a mee∣ring,

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 Geneva, hath lost much of M. Calvins greatnesse, yet the Ci∣ty hath had the fortune ever since by the help of their neighbours to hold out against their Bishop, and their Duke, and all their ancient Governours.

28. Now it is the nature of all common peo∣ple, especially of Islanders, not only still to affect more and more novelty and liberty, and to be wearie of their old Cler∣gie, but also to admire any thing that comes from beyond the Seas, & to cherish, and comfort one another with reporting the good successe which Schismaticks and Rebells happen to have against their lawfull Prelates and ancient Governours, & to impute all their good fortune to their new Religion. Hence it comes to passe, that that Doctrine, which is indeed the lawfull Doctrine of the Church of England, is neglected, and contemned as a Relique, or a Rag of Popery, and Calvins Institutions being come from Geneva, and fairly bound up 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 up by voices to be the only current Divinity in Court, and Countrey. In hope (be∣like) that it may one day serve the turn in England, as well as it hath done in Geneva, and in other pla∣ces where it hath prevailed.

28. These reasons, or rather Corruptions of State,

have 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 on both sides like two fools, who being set back to back, do think they are as far asunder as the Horizons are, which they look upon. But if it might please your Majesty to command them to turne but each of them a quarter about, and looke both one way to the Service of God, and your Majesty, and to the salvation of soules, they should presently see themselves to be a great deale more neer together in matters of Doctrine, then the Puritannicall Preachers on both sides doe make them believe they are. I cannot in the brevi∣ty of this discourse descend into particulars, but if it please your Majesty, to command me, or any o∣ther honest man, that hath taken paines to under∣stand, and observe all sides freely, and plainely to set downe the difference betwixt Calvinisme, and the Doctrine of England established by Law, and and then to shew Locos concessos, and Locos contro∣versos, 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 Majestie, be easily compounded.

30. But perhaps there is so great opposition in matter of State, that although the Doctrine might be compounded, yet it is unpossible to heare of a∣greement. And if there be the same reason of State which there was in the beginning, and con∣tinued all Q. Elizabeths daies, there is as little hope now that your Majestie should hearken to reconcilia∣tion, as there was that King Henry 8. or Q. Elizabeth would. But when I doe, with the greatest respect I can, consider the State of your Majesty, your Lords,

your Commons, and your Clergie, I do find as little cause of holding out, in reason of State, as I do in truth of Doctrine.

31. King Henry the 8. (although he had written that book against the Schisme of Luther, in the defence of the Sea Apostolike, for which he deser∣ved the Title of Defensor Fidei, yet) when he gave way to the lust of Anne Bolen, and the flattery of his Favourites, and saw he could not otherwise have his will, he excluded the Pope, and made him∣selfe supreme Head of the Church, that so he might not only dispense with himselfe for his lust, but al∣so 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 wiving, nor in his thriving, he was weary of his Supremacy before he died, and wished himselfe in the Church again, but he died in the Curse of his Father, whose foundati∣tions he overthrew, and hath neither child to honour him, nor so much as a Tomb upon his grave to re∣member him, which some men take to be a token of the Curse of God.

32. Q. Elizabeth, although she were the daugh∣ter of Schisme, yet at her first coming to the Crown, she would have the Common-Prayer Booke, and Ca∣techisme, so set down, that she might both by English service, satisfie the Commons, who were greedy of alteration, and by Catholike opinions give hope to her Neighbour Princes, that she would her selfe continue Catholike. And all her life long she carri∣ed her selfe so betwixt the Catholikes, and the Cal∣vinists, as she kept them both still in hope. Yet being the daughter of the breach-maker, and having 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 provoked by the excommunication of Pius Quintus, she did suffer such Laws to be made by her Parliaments, as might cry quittance with the Pope, and the Church of Rome. And this course seemed in policy necessary for her, who was the daughter of King Henry the 8. by Anne Bolen, born with the contempt of Rome, the disgrace of Spaine, and the prejudice of Scotland.

33. But now that your Majesty is by the consent of all sides come to the Crown, and your undoubted Title setled with long possession, the case is very much altered, for your Majesty hath no need of dis∣pensations, nor no will to pull down Churches, nor no dependence at all on Henry the 8. and if this Schisme could have prevented your Title with the divorce of one wife, and the marrying of five more, neither your Mother nor your self, should ever have made Q. Elizabeth afraid with your right to the Crown of England. And therefore although it were necessary in reason of State to continue the Doctrine of division, as long as the fruit of that Doctrine did continue, yet now the fruit of Schism is all spent, and that Parenthefis of State is at an end, there is no reason, but that the old sentence may return againe, and be continued in that sense, as if the Parenthesis had been clean left out; and that God had of purpose crossed the fleshly pretence of Schisme, and raised your Majesty to restore it, as your most wise, and Catholike Progenitor King Henry the 7. did leave it.

34. But perhaps the Schisme though it serve you to no use at all for your Title, yet it doth much in∣crease your authority and your wealth, and there∣fore it cannot stand with your honour to farther the unity of the Church of Christ.

Truly those your most famous and renowned Ancestors, that did part with their authority, and their wealth to bestow them upon the Church of Christ, and did curse and execrate those that should diminish them, and take them away againe, did not think so, nor find it so: and I would to God your Majesty were so powerfull, and so rich, as some of those Kings were, that were most bountifull that way. You are our Soveraigne Lord, all our bodies, and our goods are at your command, but our souls, as they belong not to your charge, but by way of protection in Catholike Religion, so they cannot increase your honour or authority, but in a due subordination unto Christ, and to those that supply his place in iis quae sunt Juris divini. It was essentiall to heathen Emperors to be Pontifi∣ces, as well as Reges, because they were themselves Authors of their owne Religion. But among Chri∣stians, where Religion comes from Christ, who was no worldly Emperor (though above them all,) the Spirituall and Temporall Authority, have two beginnings, and therefore two supremes, who if they be subordinate, doe uphold and increase one another; but if the temporall authority doe oppose the spirituall, it destroyes it selfe, and dishonours him from whom the spirituall authority is derived. Heresie doth naturally spread it self, like a Canker, and needs little help to put it forward; So that it is an easie matter for a mean Prince to bee a great man amongst Heretikes, but it is an hard matter for a great King to govern them. When I have somtimes observed, how hard∣ly your Majesty could effect your most unreasonable desires

amongst those that stand most upon your Suprema∣cy, I have been bold to be angrie, but durst say no∣thing, only I did with my selfe resolve for certaine, that the Keyes were wont to do the Crowne more service, when they were in the Armes of the M••••er, then they can do, now they are tied together with the Scepter, and that your Title in spirituall af∣faires doth but serve other mens turnes, and not your own.

35. As for your wealth, it is true, that the Crown hath more pence paid unto it now, then in Catho∣like times it had, but it hath never the more wealth. It is but the gain of the Tellers to have more mo∣ney, true wealth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is the richest Prince, that hath meanes to main••••ine the greatest Army, & to do most magnificent works both in war and peace, wherein the facts of your Catho∣like Ancestors do appeare upon good Record, your Majesties are but yet hoped for, and if ever you have the help of Catholike Religion to assist you, I hope you shall excell them all; otherwise I assure my self, 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 main pretences in the Statutes of Henry the 8. that the Schisme might inrich the King, and maintain his wars, but God did not blesse it; for notwithstanding all the Church-lands, and Goods, and Tenths, and Fruits, and Praemunires, King Henry the 8. was faine to abase his coine 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 receive of all the Church-lands, more then your Progenitors did when they were in the hands of the Clergie, what case your Subjects have of Subsidies thereby, or in briefe, how much your Coffers are in iched, you may be pleased to be in∣formed by th••se that have to do with those offices, and can readily give you an account: for mine own part I have diligently read over all the Statutes made by Henry the 8. and do find that the Events are so clean contrary to the Prefaces and pretences of them, as if God of purpose would laugh them to scorne.

36. There is yet another objection or two in reason of State concerning your Majestie, which seem to be harder to answer, then all the rest, whereof the one is, that your Majestie hath under∣taken the cause in writing, and set out a booke in Print, and it must needs be great dishonour to you to recall it. This indeed is that which I have heard the Calvinists of England often wi••h for, before it was done, and much boast of, after it was by means effected, that your Majestie should be no longer a∣ble to shew your selfe indifferent, as you did at the first, but were now ingaged upon your honour, to maintain their party, and to oppugne the Catho∣likes, and altogether to suppresse them. But there is nothing in that book, why your Majesty may not when you please admit the Popes Supremacy in spiritualls. And you are partly ingaged thereby to admit the triall of the first Generall Councells, and most Ancient Fathers. And as for the que∣stion of Antichrist, it is but an Hypotheticall proposition, and so reserved, as you may recall your self when you will; and howsoever that booke came forth either of your owne disposi∣tion,

or by the daily instigation of some others, that did abuse your Clemencie, and seek to send you of their own Errand, it cannot serve their turns, nor hinder your Majesty from harkening to an end of contention. For if King Henry the 8. in the Judgement of Protestants, might save his Honour, and contradict his Book from very good, to stark naught, they must not deny, but that your Majesty may encrease your Honour by altering your Book from lesse good, to much better.

37. The other and the greatest objection, that howsoever your Majesty before your coming to the Crowne, and in the beginning of your Raigne, were indifferent, yet after the Gunpowder Treason, you were so angred, and averted, as now you are resolved never to be friends. And therefore he is no good Subject, that will either himselfe be re∣conciled to the Church of Rome, or perswade any of your Subjects thereunto. It is true, I confesse, your Majesty, had great cause to bee throughly angry, and so had all good men, whether Catho∣likes or Protestants: but if your Majesty will harken to those, that work their own purposes out of your anger, you shall be driven to live and die out of Charity; which although it be not so horrible to the body, yet is it more harmfull to the soule, then violent or suddain death. It is hard I confesse for a private man to asswage his anger on the suddain, and there is as much difference betwixt the anger of a private man, and the indignation of a Prince, as betwixt a blast upon the River, which is soon down, and a storme upon the Sea, which having 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 seven yeares is a long time. When a man is in the midst of his anger, it pleaseth him not to be intreated by his neighbours, much lesse by his servants; but when a man hath chidden, and punished untill he is weary, he will be content to heare his servant speake rea∣son. And though he be not the wisest, yet he is the lovingest servant that will venture to speake to his Master in such a case. God himself is ex∣orable, and it pleaseth him to be intreated by his Servants for his Enemies. I am perswaded there is no good Catholike in the world, that can be your Majesties Enemy. And therefore I doe assure my selfe, that God will be pleased with you to heare them speake, and not angry with me for moving you•• thereunto. And if your Majesty do but vouchsafe so much patience as to give equall hearing, I doubt not but you shall receive such satisfaction, as will give you great quiet, and contentment, and disquiet none of your Subjects, but those only, that do for their advan∣tage misinforme your Majesty, and mislead your people.

And if your Majesty have no such use of the Schisme, as King Henry the 8. and Q. Elizabeth had, and that it doth neither increase your authori¦ty, nor your wealth, nor your honour, but rather hinder them all, and deprive you of that blessing which otherwise you might expect from Christ and his Church, from your Catholike neighbour Princes, and Subjects, and from the Saints 〈◊〉〈◊〉 heaven, in whose communion is the great∣est comfort of every Christian, both in life and death, then whatsoever some great Statesman may say to the contrary, I do verily believe they doe

but speak for themselves, and that there is no true Reason, that may concern your Majesty, to hinder you from admitting a toleration of Catholikes, and Catholike Religion, that those who cannot com∣mand their understanding to think otherwise, may find the comfort, they do with so great zeale pursue, in the unity of the Catholike Church, amongst whom I confesse my self to be one, that would think my self the happiest man in the world, if I might un∣derstand that your Majesty were content that I should be so.

38. But although your Majesty sit at the sterne, and command all, yet you are carried in the same ship; and it is not possible to weild so great a vessell against wind and tide. And therefore although it do not concern your Majesty in your own estate, yet if your Lords, and your Commons, and your Clergie do reap any great benefit by the Schisme, it will be very hard for your Majesty to effect unity. But if upon due examination there be no such matter, then it is but the cry of the passengers, who, for want of experience, are afraid where there is no danger, and that can be no hinderance to any course your Maje∣sty shall think to be best, for the attaining of the haven.

39. For my own part, for the discharge of my duty, and conscience, I have considered of all their states, ••nd can resolve my self, that I have not pre∣judiced the state of any good Subject of yours, but mine own, in coming to the Catholike Church. And first for your Lords and Nobles. It is true that ma∣ny of their Ancestors were allowed a very good share in the division of the Church, when the Schism began, and therefore it concerned them in reason of their state to maintaine the doctrine of division. But

I think there are very few in England, either Lords, or other now possest of Abbey lands, which have not paid well for them, and might not as well pos∣sesse them in the unity of the Church; as in the Schisme. And there was a Declaration made by the Pope to that purpose in Queen Maries dayes; so that there is now no need at all to preach against the merits of good works, nor the vertue of the Sacra∣ments, nor the Invocation of Saints, nor the rest of that Popery, that built Churches, unlesse it be to help the Huguenots of France to pull them down.

40. But perhaps the Commons of England do gain so much by the Schisme, as they cannot abide to heare of unity. Indeed when the Puritan Prea∣cher hath called his flock about him, and described the Church of Rome, to be so ignorant, so idola∣trous, and so wicked as he hath made himself believe she is; then is he wont to congratulate his poor de∣ceived Audience, that they, by the means of such good men as himself is, are delivered from the dark∣nesse, idolatry, and wickednesse of Popery, and there is no man dare say a word, or once mutter to the contrary. But the People have heard these lies so long, as most of them begin to be weary, and the wisest of them cannot but wonder, how these Pu∣ritan Preachers should become more learned, and more honest, then all the rest that lived in anci∣ent times, or that live still in Catholike Countries, or then those in England, whom these men are wont to condemne for Papists. Neverthelesse I confesse there be many honest men and women amongst them, that being carried away with prejudice and pretext of Scriptures, do follow these Preachers out of zeale and devotion to the truth, as my selfe did, untill I knew it was but counterfeit. And these

good People, if they might be so happy as to heare Catholikes answer for themselves, and tell them the truth, would be the most devout Catholikes of all other. But most of the People were never led by Sermons; if they were, the Catholike Church is both able, and willing to supply them far better then the Schisme. But it was an opinion of wealth and liberty, which made them break at the first, and if they doe duly consider of it, they are never the better for either of both, but much the worse.

41. For wealth the Puritan unthrift, (that looks for the overthrow of Bishops, and Churches Cathedrall) hopes to have his share in them, if they would fall once; and therefore he cannot chuse, but desire to increase the Schisme, that he may gain by it: but the honest Protestant that can en∣dure the State of the Church of England as it is, could be content it were, as it was, for he should re∣ceive more benefit by it every way.

The poore Gentleman and Yeoman, that are burdened with many Children, may remember that in Catholike times, the Church would have re∣ceived and provided for many of their sonnes and daughters, so as themselves might have lived and died in the service of God without posterity, and have helped to maintain the rest of their Families, which was so great a benefit to the Common∣wealth, both for the exoneration and provision thereof, as no humane policie can procure the like. The Farmer and Husbandman, who labors hard, to discharge his payments, and hath little or no∣thing left at the years end to lay up for his Chil∣dren, that increase and grow upon him, may re∣member that in Catholike times there were better penny-worths to be had, when as the Clergie had a

great part of the land in their hands, who had no need to raise their Rents themselves, 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 carried with envy against the Clergie, are wont to object the multitude of them, and the greatnesse of their provisions, they speak therein, as much against them∣selves as is possible. For the greater the number is of such men as are Mundo mortui, the more is the exoneration of the Commons, and the more the lands are of such, as can have no propriety in them, the bet∣ter is the provision of the Commons. For themselves can have no more but their food, and regular appa∣rell, all the rest either remaines in the hands of the Tenants, or returnes in Hospitality, and relief to their Neighbours, or is kept as in a living Exchequer, for the service of Prince and Country in time of necessity. So that the Commons do gain no wealth at all, but rather lose much by the Schisme.

42. And as for liberty, they are indeed freed from the possibility of going to shrift, that is of confessing their sinnes to God, in the eare of a Ca∣tholike Priest, and receiving comfort and counsell against their sinnes from God, by the mouth of the same Priest, which duty is required of Catholike People, but only once in the yeare, but performed by them with great comfort and edification, very of∣ten; so that a man may see and wonder to see many hundreds at one Altar to communicate every Sunday with great devotion, and likely no day passe, but divers do confesse, are absolved, and receive the blessed Sacrament.

The poor Commons of England are freed from this comfort; neither is it possible, (unlesse their

Ministers had the seat of Secrecie) for them to use it. And what is the liberty that they have instead thereof? Surely the servants have great liberty a∣gainst their Masters by this meanes, the Chil∣dren, against their Parents, the People against their Prelates, the Subjects against their King, and all against the Church of Christ, that is against their own good, and the Common salvation; for without the use of this Sacrament, neither can Inferiors be kept in awe, but by the Gallowes, which will not save them from hell; nor Superiors be ever told of their Errors, but by Rebellion, which will not bring them to heaven. These & such like be the liberties, that both Prince & People do enjoy by the want of Confession, and of Catholike Religion.

43. As for the liberty of making Lawes in Church-matters, the Common Lawyer may perhaps make an advantage of it, and therefore greatly stand upon it, but to the common people it is no pleasure at all, but rather a great burthen. For the great Multitude of Statutes, which have been made since the Schisme, (which are five times more then ever they were before, since the name of Parliament was in England) hath caused also an infinite num∣ber of Lawyers, all which must live 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 re∣quest, the Lawyers market would soon be marred.

And therefore most of your Lawyers in this point are Puritans, & do still furnish the Parliament, with grievances against the Clergie, as knowing very well, that their own glory came at the first from the Court Infidell, and therefore cannot stand with the Authority of the Church, which came at the first

from the Court Christian. I speak not against the Ancient Lawes of England, which since King Ethelberts time were all Catholike, nor against the honest Lawyers of England. I know many, and ho∣nour all good men among them, and do hope for better times by the learning wisedom, & 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 prejudice your Majesty, and pleasure none at all, but the Puritan, and pet∣ty-fogging Lawyer, that would faine fetch the an∣tiquity 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 liberty of the Commons of England, if the Puritan Preacher, and Puritan Lawyer, who both do seek the overthrow of the Church, and deceive, and consume the people, would let them alone, there would quickly appeare no reason of their Sta••e at all, why they should hate the Catholike Church, that is so comfortable, and beneficiall unto them, or maintain the Schisme▪ that with sugred speeches, and counterfait faces doth so much abuse them.

44. I am therefore in very assured hope, that by my coming to the Catholike Church, besides the sa∣tisfying, and saving of my own soule, I shall do no ill service to your Majesty, 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 in any of these, that is sufficient to disswade unity. There is only the Clergy left

which (if Calvinisme may go on, and prevaile as it doth) shall not in the next age be left to be satis∣fied.

And there is little reason, that any man that loves the Clergie, should desire to satisfie such Cler∣gie men, as do under hand favour Calvinists, and maintain such points of Doctrine, as if your Maje∣sties favour were not, would out of hand overthrow the Clergie, and instead of them set up a few sti∣pendary Preachers,

45. There never was, is, or shall be any well set∣led State in the world, either Christian, or Hea∣then, but the Clergie or Priesthood was, is, and must be a principall part of the Government de∣pending upon none, but him only, whom they sup∣pose to be their God. But where Calvinisme pre∣vailes, three or four stipendary Ministers, that must preach, as it shall please Mr. Mayor, and his Bre∣thren, may serve for a whole City. And indeed if their opinions be true, it is but a folly for any State ••o maintain any more. For if God hath predistina∣ted a certain Number to be saved, without any con∣dition at all of their being in the visible Church by Faith, or their persevering therein by good works; If God hath reprobated the greatest part of the world, without any respect at all of their infidelity, heresie, or wicked life; If the Faith of Christ be nothing els, but the assured perswasion of a Mans own Predestination to glory, by him; If the Sacra∣ments of the Church be nothing but signes, and badges of that grace, which a man hath before by the carnall Covenant of his Parents faith; If Priesthood can do nothing but preach the Word (as they call it) which Lay-men must judge of and may preach too, if they will, where occasion serves;

If the studie an I knowledge of Antiquity, Univer∣sality, and Consent be not necessary, but every man may expound Scripture, as his own spirit shall move him; If I say, these and such like opi∣nions be as true, as they are among Calvinists in the world common, and in England too much fa∣voured, and maintained, there will certainly appear no reason at all to your Parliament, whensoever your Majesty or your Successor shall please to ask them, why they should be at so great a charge as they are, to maintain so needlesse a party, as these opinions do make the Clergy to be. They can have a great many more Sermons, a great deale better cheap, and in the opinion of Calvinisme, the Clergy do no other service. They that do in England favour, and maintain those opinions, and suppresse, and disgrace those that do confute them; they, although themselves can be content to be Lords, and go in Rochets, are indeed the greatest Ene∣mies of the Clergy. And it were no great matter for the Clergy they might easily turn Lay, and live as well as they do for the most part. But it is a thing full of compassion, and commiseration to see, that by these false and wicked opinions, the Divell, the the Father of these and all other lies, doth daily take possession of the soules of your Subjects, both of Clergy and Laity.

These kind of Clergy men I confesse, I do not desire to satisfie any other way, then as I have al∣waies done, that is by the most friendly and plain confutation of their errors, to shew them the truth. As for other Clergy men that are conformable to the Religion established by Law, as well for their

Doctrine, as for their Discipline, if they be good Schollers, and temperate men, (as I know many of them are) they cannot but in their judgements approve the truth of Catholike Religion; and if it were not for fear of losse, or disgrace to their wives, and Children, they would be as glad as my selfe, that a more temperate course might be held, and more liberty afforded unto Catholikes, and Catho∣like Religion in England.

These Clergy-men, I am, and ever shall be desirous to satisfie, not only in respect of themselves, but al∣so in respect of their wives and children, whom I am so far from condemning and disliking, as that I do account my selfe one of them, and I desire no∣thing more in this world, then in the toleration of Catholike Religion, to live & die among them. And therefore I have had so great care in this point, as before I did submit my self to the Catholike Church, I received assurance from some of the greatest, that if your Majesty would admit the Ancient subordina∣tion of the Church of Canterbury unto that Mother Church by whose authority all other Churches in England at the first were, and still are subordinate unto Canterbury, and the free use of that Sacra∣ment, for which especially all the Churches in Chri∣stendome were first founded; the Pope for his part would confirme the Interest of all those, that have present possession in any Ecclesiasticall living in England; And would also permit the free use of the Common Prayer Book in English for Morning and Evening Prayer, with very little or no alteration, And for the contentment and security of your Ma∣jesty, he would give you not only any satisfaction but all the honor, that with the unity of the Church, and the safety of Catholike Religion, may be re∣quired;

which seemed to me so reasonable, as being before satisfied of the truth of Catholike Religion, I could ask no more. So that I am verely perswaded, that by yeilding to that truth, which I could not de∣ny, I have neither neglected my duty, and service to your Majesty, and your Children, nor my respect and honor to your Lords and Commons, nor my love and kindnesse to my honest friends, and bre∣thren of the Clergy; but rather that my Example and my Prayers shall do good unto all.

47. But that which I must trust to, when all the rest will faile me, is the service of God, and saving of my soule in the unity of that Church, which was founded by Christ himselfe, and shall continue un∣till his coming againe, wherein all the Saints of God have served him on earth, and do enjoy him in heaven, without which Holy Catholike Church, there is no Communion of Saints, no forgivenesse of sinnes, no hope of Resurection unto life ever∣lasting. I beseech your Majesty let not Calvins Ec∣clesia Praedestinatorum deceive you, it may serve a Turk, as well as a Christian, it hath no faith but opi∣nion, no hope, but presumption, no Charity, but lust, no faith, but a fancie, no God, but an Idoll. For Deus est omnibus Religionibus commune Nomen, All Religions in the world, begin their Creed, with I believe in God. But homini extra Ecclesiant, Re∣ligio sua est cultus phantasmatum suorum; and er∣ror suus est Deus suus, as S. Augustine affirmeth, Epist. 64.

48. I have more things to write, but the hast of answering your Majesties Commandement, signifi∣ed to me by Sir Thomas Lake his Letters, hath made me commit many faults in writing this very suddenly, for which I crave pardon, and cut off the rest.

But for my returning into England, I can an∣swer no otherwise but thus, I have sent you my soule in this Treatise, and if it may find entertain∣ment, and passage, my body shall most gladly fol∣low after. And if not, I pray God I send my soule to heaven, and my body to the grave, assoon as may be. In the mean time, I will rejoyce in no∣thing, but only in the Crosse of Christ, which is the glory of your Crown. And therefore I will triumph therein, not as being gone from you to your adver∣sary, but as being gone before you to your Mother, where I desire, and hope for ever to continue

Your Majesties true Servant, and Beadsman, B. CARIER.

Liege Decemb. 12. Anno, 1613.

Multum incola fuit anima mea Cum his qui oderunt pacem; eram pacificus, Cum loqucbar illis, impuguabant me gratis.

FINIS.

Notes

• No question but this will come home in the end to the Church-Pro∣phaners of our times.
• In Luc. 4. & alibi.
• You know who have done so of late.
• God grant this prove not too true.
• One may sweare it.
• Is not this now o∣penly professed, by those who would have the King called to an account? &c.
• It now ap∣pears it is not.
• It appears so now.
• K. Charles feels the sad effects of this predictiō.
• Indeed a true Protestant and a Papist are now almost e∣qually odious.
• In like manner the Members of Parliament, and their Adherents have now purcha∣sed the Bishops Lands at easie rates, &c.
• So our Pur∣chasers love not to hear of peace or unity, lest they should come to lose their so easie bought Bi∣shops lands, & other profits.
• These late times witnesse this truth suffi∣ciently.
• K. Cha. knows this to be true by wofull experi∣ence.
• No more will Church-lands inrich this Parliament, or the Pur∣chasers.
• The Protestant Clergie are now like to find this a true prediction.
• How right this points upon the Doctrine of these times.