CHAP.
I.
The
meanes
of
my
Conuersion
To
Catholike
Religion
.
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
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
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
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
Common-prayer-booke
,
and
the
Catechisme
therein
contained
,
to
hold
no
point
of
doctrine
expressely
contrarie
to
antiquitie
,
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
constructions
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
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
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
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
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
contemned
,
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
.
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
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
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
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
.
CHAP.
II.
The
hopes
I
haue
to
doe
your
Maiestie
no
ill
seruice
in
being
Catholike
.
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
common
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
sufficiently
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
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
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
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
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
.
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
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
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
,
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
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
,
&
watch-tower
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
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
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
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
,
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
whence
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
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
,
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
preferments
,
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
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
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
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
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
,
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
.
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
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
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
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
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
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
they
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
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
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
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
.
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
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
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
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
.
Your
Maiesties
true
seruant
and
Beadsman
.
B.
CARIER
.
Liege
Decemb.
12.
An.
1613.
PSAL.
119.
VERS.
5.
6.
Multum
incola
fuit
anima
mea
.
Cum
bis
,
qui
oderunt
pacem
,
eram
pacificus
:
cùm
loquebar
illis
impugnabant
me
gratis
.