The
meanes
of
my
Conuersion
to
Catholike
Religion
.
I.
I
MVST
confesse
to
Gods
Honour
,
and
my
owne
shame
,
that
if
it
had
byn
in
my
power
to
choose
,
I
would
neuer
haue
byn
a
Catholike
.
I
was
borne
,
and
brought
vp
in
schisme
,
and
was
taught
to
abhor
a
Papist
as
much
as
any
Puritan
in
England
doth
.
I
had
euer
a
great
desire
to
iustify
the
Religion
of
the
State
,
and
had
great
hope
to
aduance
my selfe
thereby
.
Neither
was
my
hope
euer
so
great
as
,
by
your
Maieiesties
fauour
,
it
was
at
the
very
instant
of
my
resolution
for
Catholike
Religion
;
and
the
preferment
I
had
,
together
with
the
honour
of
your
Maiesties
seruice
was
greater
by
much
,
then
without
your
Maiesties
fauour
I
can
looke
for
in
this
world
.
But
although
I
was
as
ambitious
of
your
Maiesties
fauour
,
and
as
desirous
of
the
honours
and
pleasures
of
my
Country
,
as
any
man
that
is
therin
;
yet
seeing
that
I
was
not
like
any
long
while
to
enioy
them
,
&
if
I
shold
for
my
priuate
commodity
speake
or
write
,
or
do
any
thing
against
the
honor
of
Christs
Church
,
&
against
the
euidence
of
my
own
conscience
,
I
must
shortly
appeare
before
the
same
Christ
,
in
the
presence
of
the
same
his
Church
,
to
giue
an
account
therof
.
Therefore
,
neyther
durst
I
any
further
to
pursue
my
owne
desire
of
honour
,
nor
to
hazard
my
soule
any
further
in
the
iustification
of
that
Religion
which
I
saw
was
impossible
to
be
iustified
by
any
such
reason
,
as
at
the
day
of
iudgement
would
go
for
payment
.
And
that
it
may
appeare
that
I
haue
not
respected
any
thing
so
much
in
this
world
as
my
duty
to
your
Maiesty
,
and
my
loue
to
my
friends
&
country
,
I
humbly
beseech
you
to
giue
me
leaue
as
briefly
as
I
can
to
recount
vnto
you
the
whole
course
of
my
studies
,
and
endeuours
in
this
kind
,
euen
from
the
beginning
of
my
lyfe
,
vntill
this
present
.
II
.
I
was
borne
in
the
yeare
1566.
being
the
Sonne
of
Antony
Carrier
,
a
learned
and
deuout
Man
,
who
although
he
were
a
Protestant
,
and
a
Preacher
,
yet
he
did
so
season
me
with
the
principles
of
piety
and
deuotion
,
as
I
could
not
choose
but
euer
since
be
very
zealous
in
matters
of
Religion
.
Of
him
I
learned
,
that
all
false
Religions
in
the
world
,
were
but
Policies
inuented
of
men
for
the
temporal
seruice
of
Princes
and
States
,
and
therfore
that
they
were
diuerse
,
and
alwayes
changeable
,
according
to
the
diuers
reasons
&
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
&
the
same
;
so
that
al
the
Princes
&
States
in
the
world
neuer
haue
byn
,
nor
shal
be
able
to
ouerthrow
that
Religion
.
This
to
me
seemed
an
excellent
ground
,
for
the
finding
out
of
that
Religion
,
wherein
a
man
might
find
rest
vnto
his
soule
,
which
cannot
be
satisfyed
with
any
thing
but
Eternall
Truth
.
III
.
My
next
care
then
was
after
I
came
to
yeares
of
discretion
by
all
the
best
meanes
I
could
to
informe
my selfe
,
whether
the
Religion
of
England
were
indeed
the
very
same
,
which
being
prefigured
,
and
prophecied
in
the
old
Testament
,
was
perfected
by
our
B.
Sauiour
,
and
deliuered
to
his
Apostles
and
Disciples
,
to
continue
by
perpetuall
succession
in
his
visible
Church
,
vntill
his
comming
agayne
:
Or
whether
it
were
a
new
one
,
for
priuate
purposes
of
Statesmen
inuented
,
and
by
humane
lawes
established
.
Of
this
I
could
not
choose
but
make
some
doubt
,
because
I
heard
men
talke
much
in
those
dayes
of
the
change
of
Religion
,
which
was
then
lately
made
in
the
beginning
of
Queen
Elizabeths
raigne
.
IIII
.
I
was
sorry
to
heare
of
Change
,
and
of
a
new
Religion
,
seeing
,
me
thought
in
reason
,
if
true
Religion
were
Eternal
,
then
new
Religion
could
not
be
true
.
But
yet
I
hoped
that
the
Religion
of
England
was
not
a
change
,
or
new
Religion
but
a
restitution
of
the
old
,
and
that
the
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
opportunity
,
as
I
came
to
more
iudgement
,
read
ouer
the
Cronicles
of
England
,
&
obserued
all
alterations
of
religion
that
I
could
find
therein
.
But
when
I
found
there
,
that
the
present
Religion
of
England
,
was
a
play
no
change
,
and
change
vpon
change
,
&
that
there
was
no
cause
of
the
change
at
all
of
the
first
,
but
only
that
K.
Henry
the
VIII
.
was
desirous
to
change
his
old
bed-fellow
,
that
he
might
leaue
some
heyres
male
behind
him
(
for
be
●ike
he
feared
that
females
wold
●ot
be
able
to
withstand
the
Ti●le
of
Scotland
)
&
that
the
change
was
continued
,
and
increased
●y
the
posterity
of
his
latter
wy●es
,
I
could
not
choose
but
sus●ect
some
thing
:
but
yet
the
loue
●f
the
world
,
and
hope
of
pre●erment
would
not
suffer
me
to
●elieue
,
but
that
all
was
well
,
&
●s
it
ought
to
be
.
V.
Thus
I
satisfyed
my selfe
●t
Schoole
,
and
studied
the
arts
●f
Philosophy
,
&
other
humane
●…
arning
,
vntill
being
Mayster
of
●rts
,
&
fellow
of
Corpus
Chri●…
i
Colledge
in
Cambridge
,
I
was
at
the
last
by
the
Statutes
of
that
house
,
called
to
the
study
of
Diuinity
,
and
bound
to
take
vpon
me
the
order
of
Priesthood
;
thē
I
thought
it
my
duty
,
for
the
better
satisfaction
of
my
owne
soule
,
and
the
sauing
of
other
mens
,
to
looke
as
farre
into
the
matter
as
possible
I
could
,
that
I
might
find
out
the
truth
.
And
hauing
the
opportunity
of
a
very
good
Library
in
that
Colledg
,
I
resolued
with
my selfe
to
study
hard
,
and
setting
aside
all
respect
of
men
then
aliue
,
or
of
writers
that
had
moued
,
or
maintayned
controuersies
(
further
then
to
vnderstand
the
question
which
was
betwixt
them
)
I
fell
to
my
prayers
,
and
betooke
my selfe
wholy
to
the
readinge
of
the
Church-history
,
and
of
the
ancient
Fathers
which
had
no
interest
in
eyther
side
:
and
especially
I
made
choyce
of
S.
Augustin
because
I
hoped
to
find
most
comfort
in
him
,
for
the
confirming
of
our
Religion
,
and
the
confuting
of
the
Church
of
Rome
.
VI
.
In
this
sort
I
spent
my
tyme
continually
for
many
yeares
,
and
noted
downe
whatsoeuer
I
could
gather
,
or
rather
snatch
eyther
from
the
Scriptures
,
or
the
Fathers
to
serue
my
turne
.
But
when
after
all
my
paines
,
and
desire
to
serue
my selfe
of
antiquity
,
I
found
the
doctrine
of
the
Church
of
Rome
to
be
euery
where
confirmed
,
and
by
most
profound
Demonstrations
out
of
holy
Scripture
,
made
most
agreable
to
the
truth
of
Christs
Ghospell
,
&
most
conformable
to
all
Christian
soules
;
and
saw
the
Current
opinions
of
our
great
Preachers
to
be
euery
where
confuted
,
eyther
in
playne
termes
,
or
by
most
vnanswerable
consequences
:
although
my
vnderstandinge
was
thereby
greatly
edifyed
(
for
which
I
had
great
cause
to
render
immortall
thankes
to
our
Blessed
Sauiour
,
who
by
these
meanes
had
vouchsafed
to
shew
himselfe
vnto
me
)
yet
my
heart
was
much
grieued
that
I
must
be
faine
eyther
not
to
preach
at
all
,
or
els
to
crosse
,
and
vary
from
the
doctrine
which
I
saw
was
commonly
receaued
.
VII
.
Being
thus
perplexed
with
my selfe
what
course
I
were
best
to
take
,
I
reflected
backe
agayne
vpon
the
Church
of
England
,
and
because
most
of
those
Preachers
which
drew
the
people
after
thē
in
those
dayes
,
were
Puritanes
,
&
had
grounded
their
Diuinity
vpon
Caluins
Institutions
;
I
thought
peraduenture
that
they
hauing
gotten
the
multitude
on
their
sides
,
might
wrong
the
Church
of
England
in
her
doctrine
,
as
well
as
they
desired
to
do
in
her
discipline
,
which
indeed
vpon
due
search
I
found
to
be
most
true
;
for
I
found
the
Common
Prayer-Booke
,
and
the
Catechisme
therein
contayned
,
to
hold
no
point
of
Doctrine
expressely
contrary
to
antiquity
,
but
onely
,
that
it
was
very
defectiue
,
and
contained
not
inough
.
And
for
the
doctrine
of
Predestination
,
of
Sacraments
,
of
Grace
,
Freewill
,
Sinne
&c.
the
new
Cateehismes
and
Sermons
of
those
Preachers
,
did
runne
wholy
against
the
Common
Praier-Booke
and
Catechismes
therin
,
and
did
make
as
litle
account
of
the
Doctrine
established
by
Law
,
as
they
did
of
the
Discipline
;
but
in
the
one
they
found
opposition
by
those
that
had
priuate
Interest
;
in
the
other
they
sayd
what
they
list
,
because
no
man
thought
himselfe
hurt
.
VIII
.
This
truly
was
a
great
increase
of
my
griefe
:
for
knowing
diuers
of
those
Preachers
to
be
very
honest
men
,
and
such
as
I
did
loue
with
all
my
heart
,
I
was
exceeding
loath
to
dissent
from
them
in
priuate
,
and
much
more
loath
to
oppose
thē
in
publike
.
Yet
seeing
I
must
needs
preach
,
I
was
loathest
of
al
to
oppugne
my
owne
conscience
,
togeather
with
the
fayth
wherein
I
was
baptized
,
and
the
soules
of
those
to
whome
I
preached
.
Neuerthelesse
,
hauing
gotten
this
ground
to
worke
vpon
,
I
began
to
comfort
my self
with
hope
to
proue
,
that
the
Religion
established
by
law
in
England
,
was
the
same
,
at
the
least
in
part
,
which
now
was
,
and
euer
had
bin
held
in
the
Catholike
Church
,
the
defects
wherof
might
be
supplied
whensoeuer
it
should
please
God
,
to
mooue
your
Maiesty
thereunto
,
without
abrogating
of
that
which
was
already
by
law
established
(
which
I
still
pray
for
and
am
not
altogeather
out
of
hope
to
see
)
&
therfore
I
thoght
it
my
duty
as
farre
as
I
durst
,
rather
by
charitable
constructions
to
reconcile
things
that
seemed
different
,
that
so
our
soules
might
for
euer
be
saued
in
vnity
;
then
by
malitious
calumniations
,
to
maintayne
quarrels
,
that
so
mens
turnes
might
for
a
tyme
,
be
serued
with
dissention
.
IX
.
In
this
course
although
I
did
neuer
proceed
any
further
then
law
wold
giue
me
leaue
,
yet
I
alwayes
found
the
Puritanes
&
Caluinistes
,
and
all
the
Creatures
of
Schisme
to
be
my
vtter
enemies
,
who
were
also
like
the
Sonnes
of
Seruiah
,
too
strong
for
Dauid
himselfe
;
but
I
well
perceaued
that
all
temperate
and
vnderstanding
men
who
had
no
interest
in
the
Schisme
,
were
glad
to
heare
the
truth
honestly
and
playnely
preached
vnto
them
.
And
my
hope
was
by
patience
&
continuance
,
I
should
in
the
end
vnmaske
Hypocrisy
,
and
gayne
credit
vnto
the
comfortable
doctrine
of
antiquity
,
euen
amongst
those
also
,
who
out
of
misinformation
and
preiudice
,
did
as
yet
most
dislike
it
.
And
considering
with
my self
that
your
Maiesties
Right
vnto
the
Crowne
came
only
from
Catholikes
,
and
was
ancienter
then
the
Schisme
,
which
would
very
fayne
haue
vtterly
extinguished
it
;
and
that
both
your
disposition
by
nature
,
your
amity
with
Catholike
Princes
,
your
Speaches
,
and
your
Proclamations
did
at
the
beginning
all
tend
to
peace
and
vnity
;
I
hoped
that
this
endeauour
of
myne
,
to
enforce
Catholike
Religion
,
at
the
least
,
as
farre
as
the
Common
Prayer-Booke
,
and
Catechisme
would
giue
me
leaue
,
would
be
well
accepted
of
your
Maiesty
,
&
be
as
an
Introduction
vnto
a
further
peace
,
and
vnity
with
the
Church
of
Rome
.
X.
But
when
after
my
long
hope
,
I
at
the
last
did
playnely
perceaue
that
God
for
our
sinnes
had
suffered
the
Diuell
,
the
Authour
of
dissention
,
so
farre
to
preuayle
,
as
partly
by
the
furious
practise
of
some
desperate
Catholikes
,
and
partly
by
the
fiery
suggestions
of
all
violent
Puritanes
,
he
had
quite
diuerted
that
peaceable
and
temperate
course
,
which
was
hoped
for
;
and
that
I
must
now
eyther
alter
my
iudgment
which
was
impossible
,
or
preach
agaynst
my
conscience
,
which
was
intollerable
;
Lord
what
anxiety
and
distraction
of
soule
did
I
suffer
,
day
&
night
!
What
strife
betwixt
my
iudgment
which
was
wholy
for
the
peace
and
vnity
of
the
Church
,
and
my
affection
,
which
was
wholy
to
enioy
the
fauour
of
your
Maiesty
,
and
the
loue
of
my
friends
&
Countrey
!
This
griefe
of
soule
growing
now
desperate
,
did
still
more
&
more
increase
the
infirmities
of
my
body
,
and
yet
I
was
so
loath
to
become
a
professed
Catholike
,
with
the
displeasure
of
your
Maiesty
,
and
of
all
my
honourable
and
louing
friends
,
as
I
rather
desired
to
silence
my
iudgement
with
the
profits
&
pleasures
of
the
world
which
were
before
me
,
then
to
satisfy
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
setle
my selfe
to
the
world
amonge
my
neyghbours
,
I
met
with
such
humours
,
as
I
saw
,
by
their
violence
agaynst
Catholiks
&
Catholike
Religion
,
were
more
like
to
waken
my
soule
by
Torture
,
rather
then
bring
it
asleepe
by
Temper
.
And
therefore
I
was
driuen
to
recoile
to
God
,
and
to
his
Church
,
that
I
might
find
rest
vnto
my
soule
.
XI
.
And
yet
because
I
had
heard
often
that
the
practise
of
the
Church
of
Rome
,
was
contrary
to
her
doctrine
,
I
thought
good
to
make
one
trial
more
before
I
resolued
;
and
therfore
hauing
the
aduise
of
diuers
learned
Phisitians
to
go
to
the
Spaw
for
the
health
of
my
body
,
I
thoght
good
to
make
a
vertue
of
necessity
,
and
to
get
leaue
to
go
,
the
rather
for
the
satisfaction
of
my
soule
,
hoping
to
find
some
greater
offence
,
in
the
Seruice
of
the
Church
of
Rome
,
thē
I
had
done
in
her
Bookes
;
that
so
I
might
returne
better
contented
to
persecute
and
abhorre
the
Catholikes
at
home
,
after
I
should
find
them
so
wicked
,
and
idolatrous
abroad
as
they
were
in
euery
pulpit
in
England
affirmed
to
be
.
For
this
purpose
before
I
would
frequent
their
Churches
,
I
talked
with
such
learned
men
as
I
could
meet
withall
,
and
did
of
purpose
dispute
agaynst
them
,
and
with
all
the
wit
and
learning
I
had
,
both
iustify
the
doctrine
of
England
established
by
law
,
and
obiect
the
superstition
&
Idolatry
which
I
thought
they
might
commit
,
eyther
with
the
Images
in
the
Churches
,
or
with
the
Sacrament
of
the
Altar
.
XII
.
Their
common
answere
was
that
,
which
by
experience
I
now
find
to
be
true
,
viz.
that
they
do
abhor
all
Idolatry
and
superstition
,
&
do
diligently
admonish
the
people
to
take
heed
thereof
.
And
that
they
vse
Images
for
no
other
purpose
,
but
only
for
a
deuout
memory
,
and
representation
of
the
Church
triumphant
,
which
is
most
fit
to
to
be
made
in
the
tyme
,
&
place
of
prayer
,
where
after
a
more
speciall
manner
we
should
with
all
reuerence
haue
our
conuersation
amongst
the
Saints
in
Heauen
:
And
for
the
B.
Sacrament
they
do
not
worship
the
Accidents
which
they
see
,
but
the
substance
which
they
belieue
;
and
surely
if
Christ
be
there
truly
&
really
present
(
as
your
Maiesty
seemeth
to
graunt
)
he
is
as
much
to
be
worshipped
,
as
if
we
saw
him
with
our
bodily
eyes
.
Neyther
is
there
any
more
Idolatry
in
the
one
then
in
the
other
.
If
our
B.
Sauiour
himselfe
should
visibly
appeare
in
person
as
he
was
vpon
the
Earth
,
Iewes
and
Infidels
would
hold
it
for
Idolatry
to
worship
him
,
and
would
crucify
him
agayne
;
&
so
would
all
Heretikes
also
,
who
refuse
to
worship
him
in
the
Sacrament
where
he
is
really
present
.
XIII
.
After
diuers
other
obiections
which
I
made
,
not
so
much
because
I
was
not
,
as
because
I
desired
not
to
be
satisfied
,
I
came
to
the
Popes
supposed
pride
,
and
tyranny
ouer
Kings
&
Princes
,
and
told
them
of
the
most
horrible
treason
intended
and
practised
by
Catholikes
agaynst
your
Maiesty
,
which
hath
not
yet
been
iudicially
condemned
by
the
Church
of
Rome
.
They
all
seemed
to
abhorre
the
fact
,
as
much
as
the
best
subiects
in
the
world
,
and
much
more
to
fauour
,
and
defend
the
Authority
of
their
Kings
and
Princes
,
then
Heretikes
doe
.
And
they
sayd
,
that
although
your
Maiesty
were
out
of
the
Church
,
yet
they
doubted
not
,
but
if
complaint
were
made
in
a
Iudiciall
proceeding
,
that
fact
would
be
iudicially
condemned
.
In
the
meane
tyme
it
was
sufficient
,
that
all
Catholike
writers
did
condemne
it
,
and
that
the
Pope
by
his
Breue
had
condemned
it
,
exhorting
the
Catholikes
of
England
to
all
Christian
patience
,
and
obedience
.
As
for
any
other
authority
,
or
superiority
of
the
Pope
,
then
such
as
is
spirituall
,
and
necessary
for
the
vnity
of
the
Church
,
I
haue
met
with
none
that
do
stand
vpon
it
.
XIIII
.
So
that
,
whereas
my
hope
was
,
that
by
finding
out
the
corruptions
of
the
church
of
Rome
,
I
should
grow
further
in
loue
with
the
Church
of
England
,
&
ioyfully
returne
home
,
and
by
inueighing
agaynst
the
Papists
,
both
enioy
my
present
preferments
,
and
obtayne
more
and
more
;
I
saw
the
matter
was
like
to
fall
out
quite
contrary
.
It
is
true
indeed
,
that
there
are
many
corruptions
in
all
States
.
God
hath
no
wheat
field
in
this
world
wherein
the
Diuell
hath
no
tares
growing
;
and
there
are
no
tares
more
rancke
,
then
those
that
grow
among
the
wheat
,
for
optimi
corruptio
pessima
:
and
where
grace
aboundeth
,
if
it
be
contemned
,
there
sinne
aboundeth
much
more
.
But
seeing
both
my
reading
,
and
experience
hath
now
taught
me
,
that
the
truth
of
Christian
Religion
taught
&
practised
at
this
day
in
the
Church
of
Rome
,
and
all
the
obedient
members
therof
,
is
the
very
same
in
substance
,
which
was
prefigured
and
prophesied
from
the
beginning
of
the
world
,
perfected
by
Christ
himselfe
,
deliuered
to
his
Apostles
,
and
by
them
and
their
successours
perpetually
,
&
vniuersally
,
in
one
vniformity
practised
vntill
this
day
,
without
any
substantiall
alteration
;
and
that
the
new
Religion
of
England
,
wherin
it
doth
differ
,
hath
no
ground
,
but
eyther
the
pleasure
of
the
Prince
and
Parlament
or
the
common
cry
and
voyce
of
the
people
,
nor
no
constancy
or
agreement
with
it selfe
,
whatshould
I
now
do
?
It
is
not
in
my
power
,
not
to
know
that
which
I
do
know
,
nor
to
doubt
of
that
wherein
I
haue
spent
so
much
time
,
and
taken
such
paynes
,
and
bestowed
so
much
cost
,
&
made
so
many
trialls
to
find
.
And
yet
I
know
,
if
I
should
yield
to
be
reconciled
to
this
Church
,
I
should
be
,
for
this
world
,
in
all
likelyhood
,
vtterly
vndone
;
and
that
,
which
grieued
me
most
,
I
should
be
reiected
of
your
Maiesty
,
my
most
Redoubted
Lord
&
Maister
,
and
despised
by
all
my
deare
friends
,
and
louers
in
England
.
XV
.
These
very
my
thoughts
at
the
Spaw
,
which
did
so
vexe
and
afflict
my
soule
,
as
that
the
waters
could
do
my
body
no
good
at
al
,
but
rather
much
hurt
.
Neuertheles
I
auoyded
the
company
of
Catholikes
,
abstayned
from
their
Church
,
&
did
both
dispute
,
and
write
agaynst
the
Church
of
Rome
as
occasion
was
offered
.
I
still
hoped
that
tyme
would
giue
me
better
counsell
,
and
therefore
resolued
to
go
from
the
Spaw
to
Heidelberge
to
do
my
duty
there
.
In
the
meane
tyme
I
thought
with
my selfe
;
It
may
be
,
God
hath
moued
his
Maiesties
heart
to
thinke
of
peace
and
reconciliation
.
I
know
his
disposition
was
so
in
the
beginning
,
&
I
remember
M.
Casaubon
told
me
when
I
brought
him
out
of
France
,
that
his
errand
was
nothing
els
,
but
to
mediate
peace
betwixt
the
Church
of
Rome
,
&
the
Church
of
England
.
Therefore
I
thought
,
before
I
would
submit
my self
to
the
Church
of
Rome
,
I
would
write
vnto
Maister
Casaubon
such
a
letter
as
he
might
shew
vnto
your
Maiesty
,
contayning
such
conditions
as
I
thought
might
satisfy
your
Maiesty
,
if
they
were
performed
by
the
Church
of
Rome
.
The
copy
of
which
letter
is
to
long
heer
to
be
set
downe
.
But
when
M.
Casaubon
answered
me
,
that
he
knew
your
Maiesty
was
resolued
to
haue
no
society
with
the
Church
of
Rome
vpon
any
condition
whatsoeuer
,
and
that
it
would
be
my
vndoing
,
if
those
my
letters
should
come
to
your
Maiesties
hands
,
or
of
those
that
bare
the
sway
,
I
began
to
despayre
of
my
returne
into
England
,
vnlesse
I
would
ouerthrow
both
the
health
of
my
body
,
and
the
quiet
of
my
mynd
;
and
eyther
vtterly
damne
my
owne
soule
,
or
greatly
endanger
not
onely
my
liuing
and
credit
,
but
my
life
it selfe
also
,
by
reason
of
your
Maiesties
displeasure
,
and
the
seuerity
of
the
Statutes
made
,
and
in
force
agaynst
Catholikes
,
and
Catholike
Religion
.
XVI
.
There
is
a
statute
in
England
made
by
King
Henry
the
8.
to
make
him
Supreme
Head
of
the
Church
in
Spirituall
and
Ecclesiasticall
causes
,
which
statute
inioines
all
the
subiects
of
England
,
on
payne
of
death
to
belieue
,
&
to
sweare
,
they
do
belieue
that
it
is
true
.
And
yet
all
the
world
knowes
,
if
K.
Henry
the
8.
could
haue
gotten
the
Pope
to
diuorce
Q.
Catherine
that
he
might
mary
Anne
Bullen
,
that
statute
had
nener
byn
made
by
him
.
And
if
that
Title
had
not
enabled
the
King
to
pull
downe
Abbeys
,
and
Religious
houses
,
and
giue
them
to
lay
men
,
the
Lords
and
Commons
of
that
tyme
would
neuer
haue
suffered
such
a
statute
to
be
made
.
This
Statute
was
continued
by
Q.
Elizabeth
,
to
serue
her
owne
turne
,
and
it
is
confirmed
by
your
Maiesty
to
satisfy
other
men
.
And
yet
your
Maiesty
yieldeth
the
Church
of
Rome
to
be
the
Mother-Church
,
and
the
Bishop
of
Rome
to
be
the
chiefe
Bishop
or
Primate
of
all
the
Westerne
Churches
:
which
I
do
also
verily
belieue
,
and
therefore
I
do
verily
thinke
he
hath
,
or
ought
to
haue
some
spirituall
Iurisdiction
in
England
.
And
although
in
my
yonger
dayes
,
the
fashion
of
the
world
made
me
sweare
,
as
other
men
did
(
for
which
I
pray
God
forgiue
me
)
yet
I
euer
doubted
,
&
am
now
resolued
that
no
Christian
man
can
take
that
oath
with
a
safe
conscience
;
neyther
will
I
euer
take
it
,
to
gayne
the
greatest
preferment
in
the
world
.
XVII
.
There
is
another
Statute
in
England
,
made
by
Queen
Elizabeth
,
and
confirmed
by
your
Maiesty
,
That
it
is
death
for
any
English
man
to
be
in
England
,
being
made
a
Priest
by
authority
deriued
,
or
pretended
to
be
deriued
from
the
Bishop
of
Rome
.
I
cannot
belieue
that
I
am
a
Priest
at
all
,
vnlesse
I
be
made
by
authority
deriued
from
Gregory
the
Great
,
from
whence
all
the
Bishops
in
England
haue
their
being
,
if
they
haue
any
being
at
all
.
XVIII
.
There
is
another
Statute
in
like
manner
made
and
confirmed
,
That
it
is
death
to
be
reconciled
by
a
Catholike
Priest
,
to
the
Church
of
Rome
;
I
am
persuaded
that
the
Church
of
Rome
is
our
Mother-Church
,
and
that
no
man
in
England
can
be
saued
,
that
continues
willfully
out
of
the
visible
vnity
of
that
Church
;
&
therefore
I
cannot
choose
but
persuade
the
people
to
be
reconciled
thervnto
,
if
possibly
they
can
.
XIX
.
There
is
another
Statute
in
like
manner
,
made
&
confirmed
,
That
it
is
death
to
exhort
the
people
of
England
to
the
Catholike
Roman
Religion
.
I
am
persuaded
that
the
Religion
prescribed
,
and
practised
by
the
Church
of
Rome
,
is
the
true
Catholike
Religion
,
which
I
will
particularly
iustify
,
and
make
playne
from
point
to
point
,
if
God
giue
tyme
and
opportunity
,
and
therefore
I
cannot
choose
but
persuade
the
people
thereunto
.
XX
.
It
may
be
,
these
are
not
all
seuerall
Statutes
,
some
of
thē
may
be
members
of
the
same
,
(
for
I
haue
not
my
Books
about
me
to
search
)
but
I
am
sure
all
of
them
do
make
such
felonies
and
treasons
,
as
were
the
greatest
vertues
of
the
primitiue
Church
,
&
such
as
I
must
needs
confesse
,
I
cannot
choose
if
I
liue
in
England
but
endeauour
to
be
guilty
of
;
and
then
it
were
easy
to
find
Puritanes
inough
to
make
a
Iury
agaynst
me
,
and
there
would
not
want
a
Iustice
of
Peace
to
giue
a
sentence
:
and
when
they
had
done
,
that
which
is
worse
then
the
persecution
it selfe
,
they
would
all
sweare
solemnely
that
D.
Carrier
was
not
put
to
death
for
Catholicke
Religion
,
but
for
felony
,
and
treason
.
I
haue
no
hope
of
protection
agaynst
the
cruelty
of
those
Lawes
,
if
your
Maiesty
be
resolued
vpon
no
comditions
whatsoeuer
,
to
haue
society
at
all
,
nor
communion
with
the
Church
of
Rome
.
And
therfore
whilst
the
Case
so
standes
,
I
dare
not
returne
home
agayne
.
But
I
cannot
be
altogeather
out
of
hope
of
better
newes
before
I
die
,
as
long
as
I
do
belieue
,
that
the
Saints
in
heauen
do
reioice
at
the
conuersion
of
a
sinner
to
Christ
,
and
do
know
that
your
Maiesty
by
your
birth
,
hath
so
great
an
interest
in
the
Saintes
of
heauen
,
as
you
shall
neuer
cease
to
haue
,
vntill
you
cease
to
be
the
sonne
of
such
a
Mother
,
as
would
reioyce
more
then
all
the
rest
for
your
Conuersion
.
And
therefore
I
assure
my selfe
,
that
she
with
all
the
rest
do
pray
,
that
your
Maiesty
before
you
die
may
be
militant
in
the
communion
of
that
Church
,
wherein
they
are
triumphant
.
And
in
this
hope
I
am
gone
before
,
to
ioyne
my
prayers
with
theirs
in
the
vnity
of
the
Catholike
Church
.
And
do
humbly
pray
your
Maiesty
to
pardon
me
for
doing
that
which
was
not
in
my
power
to
auoyd
;
and
to
giue
me
leaue
to
liue
,
where
I
hope
shortly
to
die
,
vnles
I
may
hope
to
do
your
Maiesty
seruice
;
and
without
the
preiudice
of
any
honest
man
in
England
,
to
see
some
vnity
between
the
Church
of
England
,
&
her
Mother
the
Church
of
Rome
.
And
now
hauing
declated
the
meanes
of
my
Conuersion
to
Catholike
Religion
,
I
will
briefly
also
shew
vnto
you
,
the
hopes
I
haue
to
do
your
Maiesty
no
ill
seruice
therein
.
The
hopes
I
haue
to
do
your
Maiesty
no
ill
seruice
,
being
a
Catholike
.
1.
MY
first
hope
is
,
that
your
Maiesty
will
accept
of
that
for
the
best
seruice
I
can
do
you
,
which
doth
most
further
the
glory
of
our
Blessed
Sauiour
,
&
my
owne
saluation
.
Indeed
there
are
Kingdomes
in
the
world
,
where
the
chiefe
care
of
the
Gouernors
is
,
Non
quam
bonis
prosint
,
sed
quam
subditis
:
such
were
the
heathen
Kingdomes
which
S.
Augustine
describes
in
his
2.
booke
de
Ciuit
.
Dei
ca.
20.
In
such
Common
wealths
the
way
to
be
good
subiects
is
not
to
be
a
good
man
,
but
to
serue
the
tymes
,
and
the
turnes
of
them
that
beare
the
sway
,
whatsoeuer
they
be
.
But
if
it
be
true
,
as
some
Holy
and
learned
Fathers
teach
,
that
in
a
well-ordered
gouerment
,
there
is
eadem
faelicitas
vnius
hominis
,
ac
totius
Ciuitatis
;
then
I
am
sure
,
that
it
must
follow
,
that
in
a
Common
wealth
truly
Christian
,
there
is
,
eadem
virtus
boni
viri
,
ac
boni
Ciuis
.
And
therfore
being
a
Minister
and
Preacher
of
England
,
if
I
will
rather
serue
your
Maiesty
then
my selfe
,
&
rather
procure
the
good
of
your
kingdom
then
my
owne
preferment
,
I
am
bound
in
duty
to
respect
,
and
seeke
for
those
things
aboue
all
other
,
that
may
aduance
the
honor
of
God
,
and
the
saluation
of
my
owne
soule
,
and
the
soules
of
those
which
do
any
way
belong
to
my
charge
.
And
being
sufficiently
resolued
,
that
nothing
can
more
aduance
the
honor
of
our
Sauiour
,
and
the
common
saluation
,
then
to
be
in
the
vnity
of
his
Church
;
I
haue
done
you
the
best
seruice
I
could
at
home
,
by
preaching
peace
&
reconciliation
:
and
being
not
able
for
the
malice
of
the
times
to
stand
any
longer
in
the
breach
at
home
,
I
think
it
safest
in
this
last
cast
,
to
looke
to
myne
owne
game
,
and
by
my
daily
prayers
&
dying
,
to
do
your
Maiesty
the
same
seruice
in
the
vnity
of
the
church
,
which
by
my
daily
preaching
and
liuing
I
did
endeauor
to
do
in
the
midst
of
the
Schisme
.
II
.
And
although
it
be
sufficient
for
a
man
of
my
profession
to
respect
only
matters
of
heauen
,
and
of
another
world
,
yet
because
this
world
was
made
for
that
other
,
I
haue
not
regarded
my
owne
estate
,
that
I
might
respect
your
Maiesties
therein
;
&
after
long
and
serious
meditation
,
which
Religion
might
most
honor
your
Maiesty
euen
in
this
world
,
I
haue
conceaued
vndoubted
hope
,
that
there
is
no
other
Religion
,
that
can
procure
true
honour
&
security
to
your
Maiesty
,
and
your
posterity
in
this
world
,
but
the
true
Catholike
Roman
religion
,
which
is
the
very
same
,
wherby
all
your
glorious
predecessors
haue
bin
aduanced
,
and
protected
on
Earth
,
and
are
euerlastingly
blessed
in
Heauen
.
III
.
The
first
reason
of
my
hope
is
,
the
promise
of
God
himselfe
to
blesse
and
honour
those
that
blesse
his
Church
and
honour
him
;
and
to
curse
and
confound
those
that
curse
his
Church
&
dishonour
him
:
which
he
hath
made
good
in
all
ages
.
There
was
neuer
any
man
,
or
Citty
,
or
State
,
or
Empire
so
preserued
,
&
aduanced
,
as
they
that
haue
preserued
the
vnity
,
and
aduanced
the
prosperity
of
the
Church
of
Christ
:
Nor
euer
any
bin
made
more
miserable
and
inglorious
,
then
they
that
haue
dishonored
Christ
,
and
made
hauock
of
his
Church
,
by
Schisme
&
Heresie
.
IV
.
Yf
I
had
leasure
&
bookes
,
it
were
easy
for
me
to
enlarge
this
point
with
a
long
enumeration
of
particulars
.
But
I
thinke
it
needles
,
because
I
cannot
call
to
mynd
any
example
to
the
contrary
,
except
it
be
the
state
of
Queene
Elizabeth
,
or
some
one
or
two
other
,
lately
fallen
from
the
vnity
of
the
catholike
church
;
or
the
state
of
the
Great
Turke
,
that
doth
still
persecute
the
Church
of
christ
,
&
yet
continue
in
great
glory
in
this
world
.
But
when
I
consider
that
of
Queene
Elizabeth
,
I
find
in
her
many
singularities
:
she
was
a
woman
,
and
a
Maiden-Queene
,
which
gaue
her
many
aduantages
of
admiration
.
She
was
the
last
of
her
race
,
and
needed
not
care
what
became
of
the
world
after
her
owne
dayes
were
ended
.
She
came
vpon
the
Remainders
of
Deuotion
,
and
Catholike
Religion
,
which
like
a
Bowle
in
his
course
,
or
an
Arrow
in
his
flight
,
would
go
on
for
a
while
by
the
force
of
the
first
mouer
;
and
she
had
a
practice
of
mayntaining
warres
among
her
Neighbours
(
which
became
a
woman
well
)
that
she
might
be
quiet
at
home
.
And
whatsoeuer
prosperity
or
honour
there
was
in
her
dayes
,
or
is
yet
remaining
in
England
,
I
cannot
but
ascribe
it
to
the
church
of
Rome
,
and
to
catholicke
Religion
,
which
was
for
many
hundred
yeares
to
geather
,
the
first
mouer
of
that
Gouerment
,
and
is
still
in
euery
setled
kingdome
,
and
hath
yet
left
the
steps
,
and
shadow
therof
behind
it
,
which
in
all
likelihood
cannot
continue
many
yeares
,
without
a
new
supply
from
the
fountaine
.
V.
As
for
the
honor
&
greatnes
of
the
Turke
and
other
Infidels
,
as
it
reacheth
no
further
thē
this
life
,
so
it
hath
no
begining
from
aboue
this
world
:
and
if
we
may
belieue
S.
Ambrose
(
in
Luc
.
4.
)
those
honours
are
conferred
rather
by
gods
permission
,
then
by
his
donation
,
being
indeed
ordained
,
and
ordered
by
his
prouidence
,
but
for
the
sinnes
of
the
people
,
conferred
by
the
Prince
that
rules
in
the
aire
.
It
is
true
,
that
the
Turkish
Empire
,
hath
now
continued
a
long
time
,
but
they
haue
other
principles
of
State
to
stand
vpon
:
The
continuall
guard
of
an
hundred
thousand
souldiars
,
wherof
most
of
them
know
no
parents
,
but
the
Emperor
:
The
Tenure
of
all
his
subiects
who
hold
all
in
capite
ad
voluntatem
Domini
,
by
the
seruice
of
their
sword
:
Their
enioyned
silence
,
&
reuerence
in
matters
of
Religion
,
&
their
facility
in
admitting
other
Religions
as
well
as
their
owne
to
the
hope
of
saluation
,
and
to
tolerate
them
so
that
they
be
good
subiects
.
These
,
and
such
like
are
principles
of
great
importance
to
increase
an
Empire
,
and
to
maintayne
a
Temporall
state
.
But
there
is
no
state
in
Christendome
that
may
endure
these
principles
,
vnlesse
they
meane
to
turne
Turks
also
:
which
although
some
be
willing
to
do
,
yet
they
will
neyther
hold
in
Capite
,
nor
hold
their
peace
in
Religion
,
nor
suffer
their
King
to
haue
such
a
guard
about
him
,
nor
admit
of
Catholike
Religion
,
so
much
as
the
Turke
doth
.
VI
.
It
is
most
true
,
which
I
gladly
write
,
and
am
wont
withall
the
honor
I
can
of
your
Maiesty
to
speake
,
that
I
think
there
was
neuer
any
Catholike
King
in
England
,
that
did
in
his
time
more
imbrace
,
and
fauour
the
true
Body
of
the
Church
of
England
,
then
your
Maiesty
doth
that
shadow
therof
,
which
is
yet
left
:
and
my
firme
hope
is
,
that
this
your
desire
to
honour
our
Blessed
Sauiour
in
the
shadow
of
the
church
of
England
,
will
moue
him
,
to
honour
your
Majesty
so
much
as
not
to
suffer
you
to
die
out
of
the
Body
of
his
true
cath
church
;
and
in
the
mean
time
to
let
you
vnderstand
,
that
all
honor
that
is
intended
to
him
by
Schisme
and
Heresie
,
doth
redound
to
his
great
dishonour
,
both
in
respect
of
his
Reall
,
and
of
his
Mysticall
Body
.
VII
.
For
his
Reall
Body
,
it
is
not
as
the
Ubiquitaries
wold
haue
it
,
euery
where
,
as
well
without
the
Church
as
within
,
but
only
where
himselfe
wold
haue
it
,
and
hath
ordained
that
it
should
be
;
and
that
is
,
only
amongst
his
Apostles
&
Disciples
,
&
their
successors
in
the
Catholike
church
,
to
whom
he
deliuered
his
Sacraments
and
promised
to
continue
with
them
vntill
the
worlds
end
:
so
that
,
although
christ
be
present
in
that
schisme
,
by
the
power
of
his
Deity
(
for
so
he
is
present
in
hell
also
)
yet
by
the
grace
of
his
Humanity
(
by
participation
of
which
grace
only
there
is
hope
of
saluation
)
he
is
not
present
there
at
all
,
except
it
be
in
corners
,
and
prisons
,
and
places
of
persecution
.
And
therfore
whatsoeuer
honor
is
pretended
to
be
done
to
Christ
in
Schisme
&
Heresie
,
is
not
done
to
Him
,
but
to
his
vtter
Enemies
.
VIII
.
And
for
his
Mystical
body
which
is
his
Church
&
Kingdome
,
there
can
be
no
greater
dishonour
done
to
christ
,
then
to
maintayne
schisme
,
and
dissention
therin
.
What
would
your
Maiesty
thinke
of
any
subiects
of
yours
,
that
shold
go
about
to
raise
ciuill
dissention
,
or
wars
in
your
Kingdome
,
and
of
those
that
shold
foster
,
and
adhere
vnto
such
men
?
It
is
the
fashion
of
all
Rebells
when
they
are
in
Armes
,
to
pretend
the
safety
of
the
King
,
and
the
good
of
the
countrey
;
but
pretend
what
they
will
,
you
cannot
account
such
men
any
better
then
Traytors
.
And
shall
we
belieue
,
that
our
Blessed
Sauiour
,
the
King
of
Kings
,
doth
sit
in
heauen
,
and
either
not
see
the
practises
of
those
that
vnder
colour
of
seruing
him
with
Reformation
,
do
nothing
els
but
serue
their
own
turnes
,
&
distract
his
Church
,
that
is
,
his
Kingdome
on
earth
,
with
sedition
?
Or
shall
we
thinke
,
that
he
will
not
in
time
reuenge
this
wronge
?
Verily
he
seeth
it
,
and
doth
regard
it
,
and
will
in
time
reuenge
it
.
IX
.
But
I
hope
,
and
pray
that
he
may
not
reuenge
it
vpon
you
,
nor
yours
,
but
rather
that
he
will
shew
that
your
desire
to
honor
him
,
is
accepted
of
him
,
and
therfore
will
mooue
you
to
honor
your selfe
,
&
your
posterity
,
with
bestowing
the
same
your
fauour
vpon
his
Church
,
in
the
vnity
therof
,
which
you
do
now
bestow
in
the
Schisme
;
and
that
he
wil
reward
both
you
&
yours
for
the
same
,
accordinge
to
his
promise
,
not
onely
with
euerlasting
glory
in
heauen
,
but
also
with
long
continued
temporall
honour
&
security
in
this
world
.
And
this
is
the
first
reason
of
my
hope
,
grounded
vpon
the
promise
of
God
.
X.
The
second
Reason
of
my
hope
,
that
Catholike
Religion
may
be
a
great
meanes
of
honour
and
security
to
your
Maiesties
posterity
,
is
taken
from
the
consideration
of
your
Neighbours
,
the
Kings
and
Princes
of
Christendome
;
among
whome
there
is
no
State
ancient
,
and
truly
honourable
,
but
only
those
that
are
Catholike
.
The
reason
whereof
I
take
to
be
,
because
the
Rules
of
Catholike
Religion
are
Eternall
,
Vniuersall
,
and
Constant
vnto
themselues
,
and
withall
consonant
vnto
Maiesty
and
Greatnes
,
as
they
haue
made
,
and
preserued
the
Catholike
Church
most
Reuerend
&
venerable
throughout
the
world
for
these
1600.
yeares
.
And
those
temporall
States
that
haue
byn
conformable
thereunto
,
haue
byn
alwayes
most
honorable
,
and
so
are
like
to
continue
,
vntill
they
hearken
vnto
Schisme
.
And
as
for
those
that
haue
reiected
,
and
opposed
the
Rules
of
Catholicke
Religion
,
they
haue
byn
driuen
in
short
tyme
to
degenerate
,
and
become
eyther
Tyrannicall
,
or
popular
.
Your
Maiesty
,
I
know
doth
abhorre
Tyranny
:
but
if
Schisme
and
Heresy
might
haue
their
full
swing
ouer
the
seas
,
the
very
shadow
and
Reliques
of
Maiesty
in
England
,
should
be
vtterly
defaced
,
and
quickly
turned
into
Heluetian
,
or
Belgian
popularity
;
for
they
that
make
no
conscience
to
prophane
the
Maiesty
of
God
&
his
Saints
in
the
Church
,
wil
after
they
feele
their
strength
,
make
no
bones
to
violate
the
Maiesty
of
the
King
,
and
his
Children
in
the
Common
wealth
.
XI
.
I
know
well
that
the
Puritanes
of
England
,
the
Hugenots
of
France
,
and
the
Geuses
of
Germany
,
togeather
with
the
rest
of
the
Caluinists
of
all
sorts
,
are
a
great
faction
of
Christendome
,
&
they
are
glad
to
haue
the
pretence
of
so
great
a
Maiesty
to
be
their
chiefe
,
and
of
your
posterity
to
be
their
hope
:
But
I
cannot
be
persuaded
,
that
they
euer
will
,
or
can
ioyne
togeather
to
aduance
your
Maiesty
,
or
your
children
,
further
then
they
may
make
a
present
gayne
by
you
.
They
are
not
agreed
of
their
own
Religion
,
nor
of
the
principles
of
Vniuersall
and
Eternall
truth
;
&
how
can
they
be
constant
in
the
Rules
of
particular
,
and
transitory
honor
?
Where
there
is
nullum
Principium
Ordinis
,
there
can
be
nullum
principium
Honoris
:
such
is
their
Case
.
There
is
a
voyce
of
Confusion
among
them
as
well
in
matters
of
State
as
of
Religion
.
Their
power
is
great
,
but
not
to
edification
,
but
to
destruction
:
They
ioyne
togeather
onely
a
gaynst
good
Order
,
which
they
call
the
Common
Enemy
;
and
if
they
can
destroy
that
,
they
wil
in
all
likelihood
turne
their
fury
agaynst
themselues
,
and
like
Diuells
torment
,
like
Serpents
deuoure
one
another
.
In
the
meane
time
if
they
can
make
their
Burgers
,
Princes
,
and
turne
old
Kingdomes
into
new
States
,
it
is
lyke
inough
they
will
do
it
:
but
that
they
will
euer
agree
togeather
,
to
make
any
one
Prince
,
King
or
Emperour
ouer
them
al
,
&
yield
due
obedience
vnto
him
further
,
then
eyther
their
gayne
shall
allure
them
,
or
his
sword
shall
compell
them
,
that
I
cannot
persuade
my selfe
to
belieue
.
And
therfore
I
cannot
hope
that
your
Maiesty
,
or
your
Posterity
can
expect
the
like
honour
or
security
from
them
,
which
you
might
do
from
Catholike
Princes
,
if
you
were
ioyned
firmely
to
them
in
the
vnity
of
Religion
.
XII
.
The
third
reason
of
my
hope
,
that
Catholike
Religion
shold
be
most
auailable
for
the
honor
and
security
of
your
Maiesty
,
and
your
children
,
is
taken
from
the
consideration
of
your
subiects
,
which
can
be
kept
in
obedience
to
God
,
and
to
their
King
by
no
other
Religion
,
and
least
of
all
by
the
Caluinistes
.
For
if
their
Principles
be
receaued
once
,
and
well
druncke
in
,
&
digested
by
your
subiects
,
they
will
openly
maintayne
,
that
God
hath
as
well
predestinated
men
to
be
Traytours
,
as
to
be
Kings
:
and
he
hath
as
well
predestinated
men
to
be
Theeues
,
as
to
be
Iudges
:
&
he
hath
as
well
predestinated
that
men
should
sinne
,
as
that
Christ
should
die
for
sin
.
Which
kind
of
disputations
I
know
by
my
experience
,
that
they
are
ordinary
among
your
Countrey
Caluinists
,
that
take
themselues
to
be
learned
in
the
Scriptures
,
especially
when
they
are
met
in
the
Alehouse
,
and
haue
found
a
weaker
Brother
,
whome
they
thinke
fit
to
be
instructed
in
these
profound
mysteries
.
And
howsoeuer
they
be
not
yet
all
so
impudent
,
as
to
maintayne
these
Conclusions
in
playne
termes
;
yet
it
is
certayne
they
all
hold
these
principles
of
doctrine
;
from
whence
working
heads
of
greater
liberty
do
at
their
pleasure
draw
these
consequences
,
in
their
liues
and
practises
.
And
is
this
a
Religion
fit
to
keep
subiects
in
obedience
to
their
Soueraygne
?
XIII
.
Heere
I
know
the
great
Maysters
of
Schisme
,
will
neuer
leaue
obiectinge
the
horrible
Treason
of
certayne
Catholiks
agaynst
your
Maiesty
,
which
if
the
Diuell
had
not
wrought
to
their
hands
,
they
had
had
little
to
say
agaynst
Catholike
Religion
before
this
day
.
But
I
humbly
intreat
that
the
fact
of
some
few
men
,
may
not
be
for
euer
obiected
agaynst
the
truth
of
a
generall
Rule
.
It
is
not
the
question
,
Which
Religion
will
make
all
your
subiects
true
,
but
which
Religion
is
most
like
to
make
all
true
?
It
is
certaine
there
be
Traitors
against
God
and
man
,
of
all
Religions
;
&
Catholikes
as
they
are
the
best
subiects
,
so
when
they
fall
to
it
,
they
are
the
worst
Traitors
.
But
if
we
will
looke
vpon
Examples
,
or
consider
of
reasons
,
The
catholike
is
the
only
religion
,
which
as
it
doth
duly
subordinate
Kinges
vnto
God
,
so
doth
it
effectually
bind
subiects
to
performe
all
lawfull
obedience
vnto
their
Kinges
.
I
will
not
heere
stand
vpon
repetition
of
examples
,
because
the
auncient
are
tedious
,
and
the
present
are
odious
.
But
if
there
can
be
but
one
King
named
in
all
the
world
,
that
did
euer
receaue
honor
from
Caluinists
further
then
to
be
their
Champion
,
or
Protector
vntill
their
turnes
were
serued
,
then
I
will
be
content
to
belieue
that
your
Maiesty
,
and
your
Familie
shall
receaue
perpetuity
from
them
.
But
if
your
Caluinists
do
professe
to
honour
you
,
and
all
other
caluinistes
do
ouerthrow
their
Kinges
and
Princes
whersoeuer
they
can
preuaile
;
I
can
hardly
belieue
that
yours
do
meane
any
more
in
good
earnest
then
the
rest
.
There
is
certainly
some
other
matter
,
that
they
are
content
for
a
tyme
to
honour
your
Maiesty
;
it
cannot
be
their
Religion
that
ties
them
to
it
,
for
it
doth
not
tie
them
to
it selfe
.
There
is
no
Principle
of
any
Religion
,
nor
no
article
of
any
faith
,
which
a
Caluinist
will
not
call
in
question
,
and
either
altogether
deny
,
or
expound
after
his
owne
fancy
;
and
if
he
be
restrained
,
he
cries
out
by
and
by
,
that
he
cannot
haue
the
liberty
of
his
conscience
.
And
what
bond
of
obedience
can
there
be
in
such
a
Religion
?
XIV
.
It
is
commonly
obiected
by
States-men
,
that
it
is
no
mattet
what
opinions
men
hold
in
matters
of
Religion
,
so
that
they
be
kept
in
awe
by
Iustice
,
&
by
the
sword
.
Indeed
for
this
world
,
it
were
no
matter
at
all
for
Religion
,
if
it
were
possible
without
it
to
do
Iustice
,
and
to
keep
men
in
awe
by
the
sword
.
In
Military
Estates
,
whilest
the
sword
is
in
the
hand
,
there
is
the
lesse
need
of
Religion
;
and
yet
the
greatest
and
most
martiall
States
that
euer
were
,
haue
bin
willing
to
vse
the
conscience
,
and
reuerence
of
some
Religion
or
other
,
to
prepare
the
subiects
to
obedience
.
But
in
a
peaceable
gouerment
,
such
as
all
christian
Kingdomes
do
professe
to
be
,
if
the
reynes
of
Religion
be
let
loose
,
the
sword
commonly
is
to
weake
,
and
comes
to
late
,
and
wil
be
like
in●…
ugh
to
giue
the
day
to
the
Rebell
.
And
seing
the
last
,
and
strongest
bond
of
Iustice
is
an
oath
,
which
is
a
principall
Act
of
Religion
,
and
were
but
a
mockery
,
if
it
were
not
for
the
punishment
of
Hell
,
and
the
reward
of
Heauen
;
it
is
vnpossible
to
execute
Iustice
without
the
help
of
Religion
.
And
therefore
the
neglect
&
contempt
of
Religion
hath
euer
byn
,
&
euer
shal
be
the
fore-runner
of
destruction
,
in
all
setled
States
whatsoeuer
.
XV
.
The
Diuell
,
that
intendeth
the
destruction
as
well
of
bodies
as
of
soules
,
&
of
whole
States
,
as
of
particular
men
,
doth
not
commonly
begin
with
mens
bodies
,
&
with
matters
of
State
;
but
being
himselfe
a
spirit
,
&
the
Father
of
lies
,
he
doth
first
insinuate
himselfe
into
mens
vnderstandings
,
by
false
principles
of
Religion
,
wherin
to
he
hath
the
more
easie
entrance
,
because
he
hath
persuaded
their
Gouernors
to
belieue
,
that
it
is
no
great
matter
what
opinions
men
hold
in
matters
of
Religion
,
so
that
they
looke
well
into
their
actions
,
and
keep
them
in
obedience
.
Which
persuasion
is
all
one
,
as
if
the
Enemy
that
beseigeth
a
Citty
should
persuade
the
Garrison
that
they
might
surrender
the
Castle
vnto
him
well
inough
,
and
keep
the
lower
Towne
,
and
all
the
people
of
the
towne
to
themselues
.
But
when
the
diuell
hath
preuailed
so
farre
,
as
by
false
opinions
in
matters
of
the
first
truth
,
that
is
of
Religion
,
to
get
the
vnderstanding
in
possession
,
which
is
the
Castle
as
it
were
,
&
watch-tower
both
of
the
soule
,
body
,
state
,
&
all
;
he
will
peraduenture
dissemble
his
purpose
for
a
while
,
&
by
slaundering
of
the
truth
,
&
pleasing
them
with
the
Trifles
of
the
world
(
which
by
Gods
permission
are
in
his
power
)
make
men
belieue
,
that
the
world
is
amended
,
for
Nemo
repentè
fit
pessimus
;
But
shortly
after
,
when
he
seeth
his
time
,
he
will
out
of
his
Arsenall
of
false
apprehensions
in
vnderstanding
,
send
forth
such
distorted
Engines
of
life
&
action
,
as
will
easily
subdue
both
body
,
and
goodes
,
and
states
,
and
all
to
his
deuotion
.
XVI
.
The
Caluinisticall
Preacher
,
when
he
hath
gotten
his
honest
abused
,
&
misguided
Flocke
about
him
,
will
cry
out
against
me
for
this
Popish
collection
,
&
call
God
&
them
to
witnes
,
that
he
doth
daily
in
his
Sermons
exhort
men
to
good
workes
,
and
to
obedience
vnto
the
Kings
Maiesty
:
And
am
not
I
,
&
my
brethren
(
sayth
he
)
and
our
flocke
,
as
honest
,
and
as
ciuill
men
,
as
any
Papist
of
them
all
?
For
my
own
part
I
will
not
accuse
any
Caluinists
,
though
I
could
,
neyther
can
I
excuse
all
Papists
,
though
I
would
:
—
Iliacos
intra
muros
peccator
,
&
extra
.
—
But
I
must
neuer
forget
that
most
true
and
wise
obseruation
which
the
Noble
&
learned
Syr
Francis
Bacon
,
maketh
in
one
of
his
first
Essayes
,
viz.
that
all
Schismatikes
vtterly
fayling
in
the
Precepts
of
the
first
Table
,
concerning
the
religion
&
worship
of
God
,
haue
necessity
in
Policy
to
make
a
good
shew
of
the
second
Table
,
by
their
ciuil
and
demure
conuersation
towards
men
.
For
otherwise
,
they
should
at
the
first
,
appeare
to
be
(
as
afterwards
they
shew
themselues
to
be
)
altogeather
out
of
their
Ten
Commandements
;
and
so
men
wold
be
as
much
ashamed
to
follow
them
at
the
first
,
as
they
are
at
the
last
.
XVII
.
It
is
a
sure
Rule
of
Policy
,
that
in
euery
mutation
of
State
,
the
Authors
of
the
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
shal
scarce
heare
of
a
Puritan
father
,
but
his
sonne
proues
either
a
Catholike
,
or
an
Atheist
.
Mutinous
Souldiars
,
whilst
the
Enemy
is
in
the
field
,
will
be
orderly
,
not
for
loue
of
their
Generall
,
but
for
feare
of
the
Enemy
:
but
if
they
be
not
held
in
the
ancient
discipline
of
warrs
,
they
will
vpon
the
least
Truce
,
or
Cessation
of
Armes
quickly
shew
themselues
.
XVIII
.
And
as
for
their
Exhortations
to
obedience
to
your
Maiesty
,
when
they
haue
first
infected
the
vnderstanding
of
your
Subiects
,
with
such
Principles
of
Rebellion
,
as
haue
disturbed
,
and
ouerthrowne
all
other
States
where
they
had
their
will
;
it
is
a
ridiculous
thing
to
thinke
vpon
such
Exhortations
,
and
all
one
as
if
a
phantasticall
fellow
,
finding
a
heard
of
yong
cattle
in
a
close
,
should
first
breake
downe
the
hedges
,
&
then
cry
alowd
to
the
cattle
,
that
they
do
not
venture
to
go
out
,
nor
to
seeke
any
fatter
Pasture
,
for
feare
they
be
put
into
the
Pound
.
And
if
they
chance
to
feed
where
they
are
,
because
they
haue
no
experience
of
other
,
and
to
tarry
in
the
Close
for
an
houre
or
two
,
then
the
vnhappy
fellow
should
run
to
the
owner
of
the
cattle
,
and
tell
him
what
great
seruice
be
had
don
him
,
&
how
he
had
kept
his
cattle
in
the
close
,
by
his
goodly
charmes
,
&
exhortations
.
Let
them
say
what
they
list
of
their
owne
honesty
,
&
of
their
Exhortations
to
Obedience
;
as
long
as
they
do
freely
infect
the
peoples
soules
,
with
such
false
opinions
in
Religion
,
they
do
certainly
sow
the
seeds
of
Disobedience
,
and
Rebellion
in
mens
vnderstandings
;
which
if
they
be
not
preuented
by
your
Maiesties
giuing
way
to
Catholike
Religion
,
will
in
all
likelibood
spring
vp
in
the
next
generation
to
the
great
preiudice
and
molestation
of
your
Maiesty
,
&
your
posterity
.
So
that
whether
I
do
respect
heauen
,
or
earth
,
my
owne
soule
,
or
the
seruice
of
your
Maiesty
,
God
,
or
your
Neighbours
,
or
your
subiects
,
my
assured
hope
is
,
that
by
ioyning
my selfe
to
the
Catholike
Church
,
I
neither
haue
done
,
nor
euer
shall
do
any
ill
duty
,
or
seruice
,
vnto
your
Maiesty
.
XIX
.
But
perhaps
there
is
such
opposition
both
in
matter
of
Doctrine
,
and
in
matter
of
State
,
as
it
is
vnpossible
that
euer
there
should
be
any
Reconciliation
at
all
betwixt
the
Church
of
England
,
and
the
church
of
Rome
;
of
which
I
humbly
pray
your
Maiesty
to
giue
me
leaue
to
shew
to
you
what
I
haue
obserued
.
It
is
true
,
the
breach
hath
continued
now
these
many
yeares
,
and
it
is
much
increased
by
by
so
long
continuance
,
so
that
it
was
neuer
greater
,
thē
it
seems
to
be
at
this
day
,
nor
neuer
more
dangerous
to
deale
with
all
.
For
if
a
man
do
but
go
about
to
stop
it
,
there
ariseth
presently
a
great
and
fearefull
noyse
,
and
roaring
of
the
waters
agaynst
him
;
but
yet
neuertheles
the
greatnes
of
the
noyse
ought
not
to
discourage
vs
,
but
rather
to
giue
vs
hope
,
that
although
it
be
wide
,
yet
it
is
but
shallow
,
as
proceding
from
affection
,
which
is
suddaine
and
violent
,
and
not
from
iudgment
,
which
is
quiet
,
constant
,
and
alwayes
like
it selfe
.
For
if
a
man
aske
in
cold
bloud
,
whether
a
Roman
Catholike
may
be
saued
?
the
most
learned
Churchman
will
not
deny
it
.
And
if
a
man
aske
,
whether
a
Roman
catholike
may
be
a
good
subiect
?
the
most
wife
States-mā
wil
easily
grant
it
.
May
we
be
both
saued
?
Then
we
are
not
deuided
in
God
.
May
we
be
both
good
subiects
?
Then
we
are
not
deuided
in
the
King
.
What
reason
is
there
then
,
that
we
should
be
thus
hoatly
&
vnplacably
diuided
?
XX
.
Truly
there
is
no
reason
at
all
,
but
only
the
violence
of
affection
,
which
being
in
a
course
cannot
without
some
force
be
stayed
.
The
multitude
doth
seldome
or
neuer
iudge
according
vnto
truth
,
but
according
vnto
custome
.
And
therfore
hauing
of
purpose
byn
bred
,
&
brought
vp
in
the
hatred
of
Spaniards
&
Papists
,
cannot
choose
but
thinke
they
are
bound
to
hate
them
stil
;
and
that
whosoeuer
speaketh
a
word
in
fauour
of
the
church
of
Rome
,
or
of
Catholike
Religion
,
is
their
vtter
enemy
.
And
the
Puritanicall
Preacher
,
who
can
haue
no
being
in
Charity
,
doth
neuer
cease
by
falsifications
,
&
slaunders
,
to
blow
the
coales
,
that
he
may
burne
them
,
and
warme
himselfe
.
But
if
your
Maiesty
shall
euer
be
pleased
to
commaund
those
Make-bates
to
bold
their
peace
a
while
,
and
to
say
nothing
but
what
they
are
able
to
proue
by
sufficent
authority
,
before
those
that
are
able
to
iudge
,
&
in
the
mean
time
to
admit
a
Conference
of
learned
and
moderate
men
on
either
side
the
people
who
are
now
abused
,
and
with
the
light
of
the
Ghospell
held
in
extreme
ignorance
,
are
not
yet
so
vncapable
,
but
they
wilbe
glad
to
heare
of
the
truth
,
when
it
shal
be
simply
,
and
euidently
deliuered
by
honest
men
,
and
then
they
wil
plainly
see
,
that
their
Light
of
the
Ghospell
,
which
they
so
much
talke
of
,
is
but
a
counterfayt
light
in
a
Theeues
lanterne
,
wherby
honest
mens
eyes
are
dazeled
and
their
Purses
robbed
.
And
it
will
also
appeare
,
that
there
is
not
indeed
any
such
irreconciliable
opposition
betwixt
the
Church
of
England
,
&
the
Church
of
Rome
,
as
they
that
liue
by
the
Schisme
,
do
make
the
world
belieue
there
is
,
neither
in
matter
of
Doctrine
,
nor
matter
of
State
.
XXI
.
For
matter
of
Doctrine
there
is
no
reason
,
that
your
Maiesty
,
or
the
Kingdome
shold
be
molested
,
or
burdened
for
the
maintenance
of
Caluinisme
,
which
is
as
much
against
the
Religion
of
England
,
as
it
is
against
the
Religion
of
Rome
,
and
will
by
necessary
consequence
ouerthrow
,
not
only
the
Catholike
Church
,
the
Communion
of
Saints
,
and
the
Forgiuenes
of
sinnes
;
but
also
all
the
articles
of
the
Creed
,
sauing
only
so
much
as
the
Turke
himselfe
wilbe
content
to
belieue
:
which
wil
be
easie
to
proue
vpon
better
leasure
.
The
Doctrine
of
England
is
that
which
is
contained
in
the
Common
Prayer-booke
&
Church-Catechisme
,
confirmed
by
act
of
Parlament
,
and
by
your
Maiesties
Edict
,
wherin
all
Englishmen
are
baptized
,
and
ought
to
be
confirmed
,
and
therfore
there
is
some
reason
that
this
should
be
stood
vpon
.
XXII
.
But
this
Doctrine
in
most
of
the
mayne
pointes
therof
,
as
hath
bin
touched
before
,
&
requireth
a
iust
Treatise
to
set
downe
in
particuler
,
doth
much
differ
from
the
Current
opinions
and
Cathechismes
of
Caluinisme
,
or
doth
very
neere
agree
with
,
or
at
least
not
contradict
the
Church
of
Rome
,
if
wee
list
with
patience
to
heare
one
another
.
And
those
points
of
doctrine
wherin
we
are
made
to
be
at
wars
with
the
church
of
Rome
whether
we
will
or
no
,
do
rather
argue
the
Corruptions
of
that
State
from
whence
they
come
,
then
are
argued
by
the
groundes
of
that
Religion
wherupon
they
stand
;
and
the
contradiction
of
doctrine
hath
followed
the
alteration
of
State
,
and
not
the
alteration
of
State
bin
grounded
vpon
any
truth
of
doctrine
.
For
when
the
breach
was
resolued
vpon
for
the
personall
and
particular
end
of
King
Henry
the
8.
&
the
Children
of
his
latter
wiues
,
it
was
necessary
to
giue
euery
part
of
the
Common
wealth
contentment
,
for
which
they
might
hold
out
in
the
heate
of
affection
and
study
to
maintayne
the
breach
;
otherwise
it
was
likely
that
in
the
cleernes
of
iudgment
it
wold
quickly
haue
growne
together
againe
,
and
then
the
Authors
therof
must
haue
bin
excluded
,
&
giuen
account
of
their
practice
.
XXIII
.
Therfore
to
the
Lordes
and
Fauorites
of
the
Court
were
giuen
the
landes
,
and
inheritance
of
the
Abbeys
,
and
Religious
houses
,
that
hauing
once
as
it
were
washed
their
hands
in
the
bowels
,
and
bloud
of
the
Church
,
both
they
and
their
posterity
might
be
at
vtter
defiance
therwith
.
And
so
hauing
ouerthrown
and
prophaned
the
good
workes
of
the
Saints
,
it
was
necessary
for
them
to
get
them
Chaplains
that
might
both
dispute
,
preach
,
&
write
against
the
merit
of
Good
workes
,
the
Inuocation
of
Saints
,
the
Sacrifice
of
the
Altar
,
Prayer
for
the
dead
,
and
all
such
points
of
Catholike
doctrine
,
as
were
the
grounds
of
those
Churches
,
and
Religious
houses
,
which
they
had
ouerthrowne
and
prophaned
.
And
it
was
not
hard
for
those
Chaplains
by
some
shew
of
Scripture
,
to
proue
that
which
their
Lordes
,
and
their
followers
were
so
willing
to
belieue
.
XXIV
.
To
the
Commons
was
giuen
great
hope
of
beleife
for
their
Pouerty
,
ease
of
Subsidies
,
&
of
the
burden
of
so
great
a
Clergy
,
and
many
other
goodly
gay-Nothings
.
And
for
the
present
they
should
haue
liberty
and
the
benefit
of
the
Common
law
,
that
is
,
leaue
to
liue
by
such
lawes
as
themselues
list
to
make
,
and
to
contemne
the
authority
of
the
Church
;
which
although
it
were
for
their
benefit
euery
way
,
yet
because
it
crossed
their
affections
,
like
way
ward
children
they
could
neuer
abide
it
.
And
was
not
this
reason
inough
for
them
to
hold
out
the
breach
,
&
to
study
Scripture
themselues
,
that
they
might
be
able
to
confute
Confession
,
Satisfaction
,
Pennance
,
and
to
declayme
agaynst
all
that
Tyranny
of
the
Church
of
Rome
,
by
which
themselues
,
and
their
forefathers
had
byn
kept
in
awe
and
obedience
vnto
God
,
and
their
Kings
?
XXV
.
To
the
Clergy-men
that
would
turne
with
the
times
,
besides
the
possibility
of
present
preferment
by
the
alteration
,
was
giuen
shortly
after
leaue
to
marry
,
and
to
purchase
,
and
to
enioy
the
profit
,
and
pleasure
of
the
world
,
as
well
as
the
Laity
.
And
what
carnall-minded
Monke
,
or
Priest
,
would
not
with
might
&
mayne
keep
open
the
breach
,
after
he
was
once
plunged
in
it
,
rather
then
be
in
danger
to
forgoe
so
pleasing
a
commodity
.
Hence
did
arise
a
necessity
of
speaking
and
writing
agaynst
Vowes
,
Virginity
,
Pouerty
,
Fasting
,
Praying
,
Watching
,
Obedience
,
&
all
that
austerity
of
life
,
which
is
by
the
Lawes
of
the
Church
required
in
Monasticall
,
and
Priestly
Conuersation
.
XXVI
.
Vpon
these
conditions
,
the
Lords
,
the
Commons
,
and
the
Clergy
,
were
content
to
belieue
,
that
the
King
was
supreme
Head
of
the
Church
of
England
,
not
that
they
did
thinke
so
indeed
,
or
that
they
desired
to
augment
his
authority
,
but
that
they
might
be
protected
by
him
,
and
freely
enioy
those
commodities
,
which
they
saw
Schisme
had
broght
vnto
them
,
&
feared
,
the
vnity
of
the
Church
might
agayne
take
from
them
.
Hence
did
arise
a
necessity
of
inueighing
agaynst
the
Pope
,
and
the
Church
of
Rome
,
as
agaynst
Antichrist
&
Babylon
,
&
the
greatest
Enemies
of
the
State
of
England
.
In
so
much
that
that
Clergyman
was
most
acceptable
to
them
,
and
in
their
opinion
most
worthy
of
preferment
,
that
could
most
confidently
preach
,
and
write
the
most
foule
,
and
monstruons
assertions
of
the
Pope
,
&
the
Church
of
Rome
,
though
they
were
neuer
so
false
.
These
,
and
such
like
are
those
temporall
respects
,
which
would
faine
seeme
the
daughters
of
those
doctrines
which
themselues
haue
brought
forth
,
and
to
be
deuided
from
the
Catholike
Church
by
doctrine
,
when
they
themselues
haue
caused
the
doctrine
of
diuision
.
XXVII
.
In
all
these
,
and
all
other
doctrine
of
diuision
,
men
haue
receaued
great
countenance
,
and
encouragement
from
Geneua
:
for
although
M.
Iohn
Caluin
were
neuer
any
good
subiect
,
or
friend
to
Bishop
,
Duke
,
or
King
,
yet
he
did
so
fit
the
Common
People
,
with
new
doctrine
,
that
no
Ghospell
can
be
so
pleasing
to
them
,
nor
so
lightsom
as
his
.
For
finding
Geneua
to
be
fallen
out
both
with
their
Bishop
,
who
was
their
ancient
Prince
,
and
their
Duke
to
whome
they
pretended
agaynst
their
Bishop
,
and
to
be
al
in
a
combustion
among
themselues
for
want
of
gouernement
,
although
he
were
then
a
stranger
,
and
a
very
young
man
of
some
26.
or
27.
yeares
old
at
the
most
,
yet
he
thought
good
,
vpon
the
opportunity
,
to
giue
the
aduenture
,
and
to
step
in
himselfe
,
to
be
the
founder
of
a
new
Church
,
and
State
amongst
them
;
and
for
that
purpose
,
he
found
them
out
such
a
Catechisme
,
as
they
might
easily
contemne
all
ancient
learning
,
and
authority
,
and
saue
themselues
by
a
strong
Fancy
,
which
he
called
Fayth
.
And
this
pleased
the
Burgers
of
Geneua
so
well
,
that
they
called
a
meeting
,
and
caused
all
the
Cittizens
to
sweare
,
that
that
Catechisme
was
true
,
&
that
all
Popery
was
false
,
as
may
appeare
in
Caluins
life
,
written
by
Beza
himselfe
,
&
prefixed
to
his
Epistles
.
And
althogh
the
Ministeriall
Presbitery
of
Geneua
,
haue
lost
much
of
M.
Caluins
greatnes
,
yet
the
Citty
hath
had
the
fortune
euer
since
by
the
help
of
their
Neyghbours
,
to
hold
out
agaynst
their
Bishop
,
&
their
Duke
,
and
all
their
ancient
Gouernours
.
XXVIII
.
Now
,
it
is
the
Nature
of
all
Common
People
,
especially
of
Ilanders
,
not
only
still
to
affect
more
and
more
Nouelty
and
Liberty
,
&
to
be
weary
of
their
old
Clergy
,
but
also
to
admire
any
thing
that
comes
from
beyond
the
seas
,
&
to
cherish
,
and
comfort
one
another
with
reporting
the
good
successe
,
which
Scismatikes
,
&
Rebells
happen
to
haue
against
their
lawfull
Prelates
,
&
Ancient
Gouernours
,
and
to
impute
all
their
good
fortune
vnto
their
new
Religion
.
Hence
it
is
come
to
passe
that
that
Doctrine
,
which
is
indeed
the
lawful
doctrine
of
the
church
of
England
,
is
neglected
,
&
contemned
as
a
Relique
,
or
a
Rag
of
Popery
,
and
Caluins
Institutions
being
come
from
Geneua
,
&
fairely
bound
vp
,
with
the
Preface
of
the
Ghospell
,
is
dispersed
throughout
al
Schooles
,
Citties
,
and
Villages
of
England
;
&
hath
so
infected
both
Priest
,
and
People
,
as
although
it
be
against
Law
,
yet
it
is
cried
vp
by
voyces
to
be
the
only
Current
Diuinity
in
Court
,
and
Countrey
;
in
hope
belike
,
that
it
may
one
day
serue
the
turne
in
England
,
as
well
as
it
hath
done
in
Geneua
,
&
in
other
places
,
where
it
hath
preuailed
.
XXIX
.
These
Reasons
or
rather
Corruptions
of
State
,
haue
so
confounded
the
doctrine
of
the
Church
of
England
,
and
so
slaundered
the
doctrine
of
the
church
of
Rome
,
as
it
hath
turned
mens
braines
,
and
made
the
multitude
on
both
sides
like
two
fooles
,
who
being
set
back
to
back
,
do
thinke
they
are
as
far
asunder
as
the
Horizons
are
which
they
looke
vpon
.
But
if
it
might
please
your
Maiesty
to
comaund
them
to
turne
but
each
of
them
a
quarter
about
,
and
looke
both
one
way
to
the
seruice
of
God
,
&
your
Maiesty
,
and
to
the
saluation
of
soules
,
they
should
presently
see
themselues
to
be
a
great
deale
more
neere
togeather
in
matters
of
doctrine
,
then
the
Puritanicall
Preachers
on
both
sides
do
make
them
belieue
they
are
I
cannot
in
the
breuity
of
this
discourse
descend
into
particulars
:
but
if
it
please
your
Maiesty
,
to
commaund
me
,
or
any
other
honest
man
that
hath
taken
paines
to
vnderstand
,
&
obserue
all
sides
freely
,
and
plainly
to
set
downe
the
difference
betwixt
Caluinisme
,
and
the
doctrine
of
England
established
by
law
,
and
then
to
shew
Locos
concessos
,
and
Locos
controuersos
,
betwixt
the
Church
of
England
,
and
the
Church
of
Rome
,
I
doubt
not
but
the
distance
that
wil
be
left
betwixt
,
for
matter
of
doctrine
,
may
,
by
your
Maiesty
,
be
easily
compounded
.
XXX
.
But
perhaps
there
is
so
great
oppositions
in
matter
of
State
,
that
although
the
Doctrine
might
be
compounded
,
yet
it
is
vnpossible
to
heare
of
agreement
.
And
if
there
be
the
same
reason
of
State
,
which
there
was
in
the
beginning
,
and
continued
all
Q.
Elizabeth
dayes
,
there
is
as
little
hope
now
that
your
Maiesty
should
hearken
vnto
Reconciliation
,
as
there
was
that
King
Henry
the
8.
or
Q.
Elizabeth
wold
.
But
when
I
do
with
the
greatest
respect
I
can
,
consider
the
State
of
your
Maiesty
,
your
Lordes
,
your
Commons
,
&
your
Clergy
,
I
do
find
as
little
cause
of
holding
out
in
reason
of
State
,
as
I
do
in
truth
of
Doctrine
XXXI
.
King
Henry
the
VIII
.
although
he
had
written
that
learned
booke
against
the
Schisme
of
Luther
,
in
defence
of
the
Sea
Apostolike
,
for
which
he
deserued
the
Title
of
Defensor
Fidei
,
yet
when
be
gaue
way
to
the
lust
of
Anne
Bullen
,
and
the
flattery
of
his
Fauorites
,
&
saw
he
could
not
otherwise
haue
his
will
,
he
excluded
the
Pope
,
&
made
himself
supreme
Head
of
the
church
,
that
so
he
might
not
only
dispence
with
himselfe
for
his
lust
,
but
also
supply
his
excesse
with
the
spoile
of
the
Church
,
which
was
then
very
rich
.
But
when
he
saw
God
blessed
him
not
,
neither
in
his
wiuing
,
nor
in
his
thriuing
,
he
was
weary
of
his
Supremacy
before
he
died
,
and
wished
himselfe
in
the
Church
againe
:
but
be
died
in
the
curse
of
his
Father
,
whose
foundations
he
ouerthrew
,
and
hath
neither
child
to
honor
him
,
nor
so
much
as
a
Tombe
vpon
his
graue
to
remember
him
;
which
some
men
take
to
be
a
token
of
the
curse
of
God
.
XXXII
.
Queene
Elizabeth
,
although
she
were
the
Daughter
of
Schisme
,
yet
at
her
first
comming
to
the
crowne
,
she
would
haue
the
Common
Prayer-booke
,
and
Catechisme
so
set
downe
,
that
she
might
both
by
English
Seruice
satisfy
the
Commons
,
who
were
greedy
of
Alteration
,
and
by
Catholike
opinions
giue
hope
to
her
Neighbour-Princes
that
she
would
herselfe
continue
Catholike
.
And
all
her
life
long
she
carried
herselfe
so
betwixt
the
Catholikes
,
&
the
Caluinists
,
as
she
kept
them
both
still
in
hope
.
But
yet
being
the
daughter
of
the
Breach-maker
and
hauing
both
her
Crowne
,
&
her
Life
from
the
Schisme
,
it
was
both
dishonorable
,
and
dangerous
for
her
to
hearken
to
a
Reconcilement
.
And
therfore
after
she
was
prouoked
by
the
Excommunication
of
Pius
Quintus
,
she
did
suffer
such
lawes
to
be
made
by
her
Parlaments
,
as
might
cry
quittance
with
the
Pope
and
the
church
of
Rome
.
And
this
course
seemed
in
Policy
necessary
for
her
,
who
was
the
daughter
of
King
Henry
the
8.
by
Anne
Bullen
,
borne
with
the
contempt
of
Rome
,
the
disgrace
of
Spayne
,
and
the
preiudice
of
Scotland
.
XXXIII
.
But
now
that
your
Maiesty
is
by
the
consent
of
all
sides
come
to
the
Crowne
,
and
your
vndobted
Title
setled
with
long
possession
,
the
case
is
very
much
altered
.
For
your
Maiesty
hath
no
need
of
dispensations
,
nor
no
will
to
pull
downe
Churches
,
nor
no
dependance
at
al
on
Henry
the
8.
And
if
this
Schisme
could
haue
preuented
your
Title
with
the
diuorce
of
one
wife
,
and
the
marrying
of
fiue
more
,
neyther
your
Mother
,
nor
your selfe
,
should
euer
haue
made
Q.
Elizabeth
afrayd
with
your
Right
to
the
Crowne
of
England
.
And
therefore
although
it
were
necessary
in
reason
of
state
to
continue
the
doctrine
of
diuision
,
as
long
as
the
fruit
of
that
doctrine
did
continue
;
yet
now
the
fruite
of
Schisme
being
all
spent
,
&
that
Parenthesis
of
State
is
at
an
end
,
there
is
no
reason
,
but
that
the
old
sentence
may
returne
againe
,
and
be
continued
in
that
sense
,
as
if
the
Parenthesis
had
byn
cleane
left
out
;
and
that
God
had
of
purpose
crossed
the
fleshly
pretence
of
Schisme
,
&
raysed
your
Maiesty
to
restore
it
,
as
your
most
Wise
,
and
Catholike
Progenitor
King
Henry
the
seauenth
did
leaue
it
.
XXXIIII
.
But
perhaps
the
Schisme
,
though
it
serue
you
to
no
vse
at
all
for
your
Title
,
yet
it
doth
much
increase
your
authority
,
and
your
wealth
,
and
therefore
it
cannot
stand
with
your
honour
to
further
the
vnity
of
the
Church
of
Christ
.
Truly
those
your
most
famous
and
renowned
Auncestours
,
that
did
part
with
their
authority
,
and
their
wealth
,
to
b●stow
them
vpon
the
Church
of
Christ
,
and
did
curse
&
execra●e
those
that
shold
diminish
them
and
take
them
away
agayne
,
did
not
thinke
so
,
nor
find
it
so
:
and
I
would
to
God
your
Maiesty
were
so
Powerfull
,
and
so
Rich
,
as
some
of
those
Kings
were
,
that
were
most
bountiful
that
way
.
You
are
our
Soueraygne
Lord
,
all
our
Bodies
,
and
our
Goods
are
at
your
commaund
;
but
our
Soules
,
as
they
belong
not
to
your
charge
,
but
as
by
way
of
protection
in
Catholike
Religion
,
so
they
cannot
increase
your
Honor
or
Authority
,
but
in
a
due
subordination
vnto
Christ
,
&
to
those
that
supply
his
place
,
in
ijs
quae
sunt
Iuris
diuini
.
It
was
essentiall
to
Heathen
Emperours
to
be
Pontifices
as
wel
as
Reges
,
because
they
were
themselues
Authours
of
their
own
Religion
.
But
among
Christians
,
where
Religion
comes
from
Christ
,
who
was
no
worldly
Emperour
(
though
aboue
them
all
)
the
Spirituall
and
Temporall
authority
haue
two
beginnings
,
&
therefore
two
Supremes
,
who
if
they
be
subordinate
,
do
vphold
,
and
increase
one
another
.
But
if
the
temporall
authority
do
oppose
the
Spirituall
it
destroyeth
of
selfe
,
&
dishonoureth
him
from
whome
the
Spiritual
authority
is
deriued
.
Heresy
doth
naturally
spread
it selfe
like
a
Canker
,
and
needs
litle
help
to
put
it
forward
,
so
that
it
is
an
easy
matter
for
a
meane
Prince
,
to
be
a
great
man
amongst
Heretickes
,
but
it
is
an
hard
matter
for
a
great
King
to
gouerne
them
.
When
I
haue
somtimes
obserued
,
how
hardly
your
Maiesty
could
effect
your
most
reasonable
desires
amongst
those
that
stand
most
vpon
your
Supremacy
,
I
haue
bin
bold
to
be
angry
,
but
durst
say
nothing
;
only
I
did
with
my selfe
resolue
for
certaine
,
that
the
Keyes
were
wont
to
do
the
Crowne
more
seruice
,
when
they
were
in
the
Armes
of
the
Miter
,
then
they
can
do
now
they
are
tyed
togeather
with
the
Scepter
;
and
that
your
Title
in
spirituall
affaires
doth
but
serue
other
mens
turnes
,
and
not
your
owne
.
XXXV
.
As
for
your
wealth
,
it
is
true
,
that
the
Crowne
hath
more
Pence
payed
vnto
it
now
,
then
in
Catholike
tymes
it
had
,
but
it
hath
neuer
the
more
Wealth
.
It
is
but
the
gayne
of
the
Tellers
to
haue
more
money
:
true
wealth
is
〈◇〉
,
he
is
the
richest
Prince
,
that
hath
means
to
mayntaine
the
greatest
Army
,
and
to
do
most
magnificent
workes
both
in
warre
and
in
peace
,
wherin
the
facts
of
your
Catholike
Ancestors
do
appeare
vpon
good
Record
;
your
Maiesties
are
but
yet
hoped
for
,
and
if
euer
you
haue
the
help
of
Catholike
Religion
to
assist
you
.
I
hope
you
shall
excell
them
a●l
;
otherwise
I
assure
my selfe
,
the
Schisme
will
do
what
it
can
to
make
you
poore
,
and
then
complaine
that
you
are
not
Rich
.
It
was
indeed
one
of
the
mayne
pretenses
in
the
Statutes
of
Henry
the
VIII
.
that
the
Schisme
might
enrich
the
King
,
&
mayntaine
his
wars
.
but
God
did
not
blesse
it
,
for
notwithstanding
all
the
Church-Landes
,
and
Goods
,
and
Tenths
,
and
Fruites
,
&
Premumires
,
King
Henry
the
8.
was
fayne
to
aba●e
his
coyne
more
then
once
,
and
yet
he
died
not
so
rich
as
his
Catholike
Father
left
him
.
And
since
his
time
what
is
become
of
the
Court
of
Augmentation
?
What
benefit
do
you
receaue
of
all
the
Church-lands
,
more
then
your
Progenitours
did
,
when
they
were
in
the
hands
of
the
Clergy
?
What
ease
your
Subiects
haue
of
subsidies
thereby
,
or
in
briefe
,
how
much
your
coffers
are
enriched
,
you
may
be
pleased
to
be
informed
by
those
that
haue
to
do
with
those
offices
&
can
readily
giue
an
account
.
For
mine
owne
part
,
I
haue
diligently
read
ouer
all
the
Statutes
made
by
Henry
the
8.
and
do
find
,
that
the
Euents
are
so
cleane
contrary
to
the
Prefaces
,
and
Pretences
of
them
,
as
if
God
of
purpose
would
laugh
thē
to
scorne
.
XXXVI
.
There
is
yet
another
obiection
or
two
in
Reason
of
State
,
concerning
your
Maiesty
,
which
seeme
to
be
harder
to
answere
then
all
the
rest
;
whereof
the
one
is
that
your
Maiesty
hath
vndertaken
the
cause
in
writing
and
set
out
a
Booke
in
Print
,
&
it
must
needs
be
great
dishonour
to
you
to
recall
it
.
This
indeed
is
that
which
I
haue
heard
the
Caluinists
of
England
often
wish
for
,
before
it
was
done
,
&
much
boast
of
,
after
it
was
by
their
meanes
effected
,
and
that
your
Maiesty
should
be
no
longer
able
to
shew
your selfe
indifferent
,
as
you
did
at
the
first
but
were
now
engaged
vpon
your
Honour
,
to
maintaine
their
party
,
and
to
oppugne
the
Catholikes
,
and
altogeather
to
suppresse
them
.
But
there
is
nothing
in
that
Booke
,
why
your
Maiesty
may
not
when
you
please
,
admit
the
Popes
Supremacy
in
Spirituall
matters
;
&
you
are
partly
engaged
thereby
to
admit
the
Trial
of
the
first
generall
Councells
,
and
most
Ancient
Fathers
.
And
as
for
the
Question
of
Antichrist
,
it
is
but
an
Hypotheticall
Proposition
,
and
so
reserued
,
as
you
may
recall
your selfe
when
you
will
.
And
howsoeuer
that
book
came
forth
eyther
of
your
owne
disposition
,
or
by
the
dayly
instigation
of
some
others
,
that
did
abuse
your
Clemency
,
and
sought
to
send
you
of
their
owne
Errand
;
it
cannot
serue
their
turnes
,
nor
hinder
your
Maiesty
from
hearkning
to
an
end
of
contention
.
For
if
King
Henry
the
8.
in
the
iudgment
of
Protestants
,
might
saue
his
honour
,
and
contradict
his
Booke
from
very
good
,
to
starke
naught
;
they
must
not
deny
,
but
that
your
Maiesty
may
increase
your
Honor
by
altering
your
Book
from
lesse
good
,
to
much
better
.
XXXVII
.
The
other
and
the
greatest
obiection
,
That
howsoeuer
your
Maiesty
before
your
comming
to
the
Crowne
,
and
in
the
beginning
of
your
Raigne
,
were
indifferent
;
yet
after
the
Gunpowder-treason
,
you
were
so
angred
,
and
auerted
,
as
now
you
are
resolued
neuer
to
be
friends
;
and
therefore
he
is
no
good
Subiect
,
that
will
either
himselfe
be
reconciled
to
the
church
of
Rome
,
or
persuade
any
of
your
subiects
thereunto
.
It
is
true
I
confesse
,
your
Maiesty
had
great
cause
to
be
throughly
angry
,
and
so
had
all
good
men
,
whether
Catholicks
,
or
Protestants
:
but
if
your
Maiesty
will
hearken
to
those
,
that
worke
their
owne
purposes
out
of
your
Anger
,
you
shal
be
driuen
to
liue
,
and
dy
out
of
Charity
;
which
although
it
be
not
so
horrible
to
the
Body
,
yet
is
it
more
harmefull
to
the
soule
,
then
violent
or
suddayne
death
.
It
is
hard
I
confesse
for
a
priuate
man
to
asswage
his
anger
on
the
suddaine
,
and
there
is
as
much
difference
betwixt
the
anger
of
a
priuate
man
,
and
the
indignation
of
a
Prince
,
as
betwixt
a
blast
vpon
a
Riuer
which
is
soone
downe
,
and
a
storme
vpon
the
Sea
,
which
hauing
raised
the
billowes
to
the
height
,
is
nourished
by
the
motion
therof
,
and
cannot
settle
againe
in
a
long
tyme
.
But
there
is
a
tyme
for
all
thinges
,
and
seauen
yeares
is
a
long
time
.
When
a
man
is
in
the
midst
of
his
anger
,
it
pleaseth
him
not
to
be
intreated
by
his
Neighbours
,
much
lesse
by
his
seruants
;
but
when
a
man
hath
chidden
,
and
punished
vntill
he
be
weary
,
he
wil
be
content
to
heare
his
seruant
speak
reason
.
And
though
perhaps
he
be
not
the
wisest
,
yet
surely
he
is
the
louingest
seruant
,
that
will
venter
to
speake
to
his
Master
in
such
a
Case
.
God
himselfe
is
exorable
,
and
it
pleaseth
him
to
be
intreated
by
his
seruants
for
his
Enemies
.
I
am
persuaded
there
is
no
good
Catholike
in
the
world
,
that
can
be
your
Maiesties
Enemy
.
And
therefore
I
do
assure
my selfe
,
that
God
wil
be
pleased
with
you
to
heare
them
speake
,
and
not
angry
with
me
for
mouing
you
therunto
.
And
if
your
Maiesty
do
but
vouchsafe
so
much
patience
,
as
to
giue
equall
hearing
,
I
doubt
not
but
you
shall
receaue
such
satisfaction
,
as
will
giue
you
great
quiet
and
contentment
,
and
disquiet
none
of
your
Subiects
but
those
only
,
that
do
for
their
aduantage
misinforme
your
Maiesty
,
and
misleade
your
People
.
XXXVIII
.
And
if
your
Maiesty
haue
no
such
vse
of
the
Schisme
,
as
King
Henry
the
8.
and
Queene
Elizabeth
had
,
and
that
it
doth
neither
increase
your
Authority
,
nor
your
Wealth
,
nor
your
Honour
,
but
rather
hinder
them
all
,
and
depriue
you
of
that
blessing
,
which
otherwise
you
might
expect
from
Christ
,
&
his
Church
,
from
your
Catholike
Neighbour-Princes
,
and
Subiects
,
and
from
the
Saintes
in
heauen
,
in
whose
Communion
is
the
greatest
comfort
of
euery
Christian
,
both
in
life
and
death
;
then
whatsoeuer
some
great
Statesmen
may
say
to
the
contrary
,
I
do
verily
belieue
,
they
do
but
speake
for
themselues
,
and
that
there
is
no
true
Reason
,
that
may
concerne
your
Maiesty
,
to
hinder
you
from
admitting
a
toleration
of
Catholiks
,
and
Catholike
Religion
,
that
those
who
cannot
command
their
vnderstanding
to
thinke
otherwise
,
may
find
the
comfort
they
do
,
with
so
great
zeale
,
to
persist
in
the
vnity
of
the
Catholike
Chur●h
,
amongst
whome
I
confesse
my self
to
be
one
,
that
wold
thincke
my selfe
the
happiest
man
in
the
world
,
if
I
might
vnderstand
that
your
Maiesty
were
content
that
I
should
be
so
.
But
although
your
Maiesty
sit
at
the
sterne
,
and
commaund
all
,
yet
you
are
carried
in
the
same
ship
,
and
it
is
not
possible
to
weild
so
great
a
Vessell
against
wynd
and
tide
.
And
therefore
although
it
do
not
concerne
your
Maiesty
in
your
owne
Estate
;
yet
if
your
Lords
,
and
your
Commons
,
and
your
Cleargy
do
reape
any
great
benefit
by
the
Schisme
,
it
wil
be
very
hard
for
your
Maiesty
to
effect
Vnity
.
But
if
vpon
due
examination
there
be
no
such
matter
,
then
it
is
but
the
cry
of
the
passengers
,
who
for
want
of
experience
,
are
afraid
where
there
is
no
danger
,
and
that
can
be
no
hinderance
to
any
course
your
Maiesty
shall
thinke
to
be
best
,
for
the
attaining
of
the
Hauen
.
XXXIX
.
For
my
owne
part
,
for
the
discharge
of
my
duty
,
and
conscience
.
I
haue
considered
of
all
their
States
and
can
resolue
my selfe
,
that
I
haue
not
preiudiced
the
state
of
any
good
subiect
of
yours
,
but
myne
owne
,
in
comming
to
the
catholike
church
.
And
first
for
your
Lordes
&
Nobles
,
it
is
true
,
that
many
of
their
Ancestours
were
allowed
a
very
good
share
in
the
diuision
of
the
Church
,
when
the
Schisme
began
,
and
therefore
it
concerned
them
in
reason
of
their
state
,
to
maintayne
the
doctrine
of
diuision
.
But
I
thinke
there
are
very
few
in
England
,
either
Lords
,
or
others
now
possest
of
Abbey-Lands
,
which
haue
not
paid
well
for
them
,
and
might
not
aswell
possesse
them
in
the
vnity
of
the
Church
,
as
in
the
Schisme
.
And
there
was
a
declaration
made
by
the
Pope
to
that
purpose
,
in
Queene
Maries
dayes
,
so
that
there
is
now
no
need
at
all
,
to
preach
against
the
Merrits
of
Good-workes
,
nor
the
vertue
of
the
Sacraments
,
nor
the
Inuocation
of
Saints
,
nor
the
rest
of
that
Popery
,
that
built
Churches
,
vnlesse
it
be
to
help
the
Hugenots
of
France
to
pull
them
downe
.
XXXX
.
But
perhaps
the
Commons
of
England
do
gaine
so
much
by
the
Schisme
,
as
they
cannot
abide
to
heare
of
vnity
.
Indeed
when
the
Puritan
Preacher
hath
called
his
flocke
about
him
;
and
described
the
Church
of
Rome
,
to
be
so
ignorant
,
so
Idolatrous
,
and
so
wicked
as
he
hath
made
himselfe
belieue
she
is
,
then
is
he
wont
to
congratulate
his
poore
deceaued
audiece
,
that
they
,
by
the
means
of
such
good
men
as
himselfe
is
are
deliuered
from
the
darknes
,
and
Idolatry
,
and
wickednes
of
Popery
;
and
there
is
no
man
dare
say
a
word
,
or
once
mutter
to
the
contrary
.
But
the
People
haue
heard
these
lies
so
long
,
as
most
of
them
begin
to
be
weary
,
and
the
wysest
of
them
cannot
but
wonder
,
how
these
Puritan
Preachers
should
become
more
learned
,
and
more
honest
,
then
all
the
rest
that
liued
in
Ancient
times
,
or
that
liue
still
in
Catholike
Countries
,
or
then
those
in
England
,
whom
these
men
are
wont
to
condemne
for
Papists
.
Neuertheles
I
confesse
there
be
many
honest
men
and
women
amongst
them
,
that
being
caried
away
with
preiudice
and
pretext
of
Scriptures
,
do
follow
these
Preachers
more
of
zeale
and
deuotion
to
the
truth
,
as
my selfe
did
,
vntill
I
knew
it
was
but
counterfait
.
And
these
good
People
,
if
they
might
be
so
happy
as
to
heare
Catholickes
answere
for
themselues
,
and
tell
them
the
truth
,
would
be
the
most
deuout
Catholikes
of
all
other
.
But
the
most
of
the
People
were
neuer
led
by
sermons
,
and
if
they
were
,
the
Catholike
Church
is
both
able
,
and
willing
to
supply
them
far
better
then
the
Schisme
:
but
it
was
an
opinion
of
wealth
and
liberty
,
which
made
them
breake
at
the
first
;
and
if
they
dewly
consider
of
it
,
they
are
neuer
the
better
for
eyther
of
both
,
but
much
the
worse
.
XXXXI
.
For
wealth
,
the
Puritan
vnthrift
,
that
lookes
for
the
ouerthrow
of
Bishops
,
and
Churches
Cathedrall
,
hopes
to
haue
his
share
in
them
,
if
they
would
fa●l
once
,
and
therefore
cannot
choose
,
but
desire
to
increase
the
Schisme
,
that
he
may
gayne
by
it
.
But
the
honest
Protestant
,
that
can
endure
the
State
of
the
Church
of
England
as
it
is
,
could
be
content
it
were
as
it
was
,
for
he
should
receaue
more
benefit
by
it
euery
way
.
The
poore
Gentleman
and
Yeoman
,
that
are
burdened
with
many
Children
,
may
remember
that
in
catholike
times
,
the
Church
wold
haue
receaued
and
prouided
for
many
of
their
sonnes
and
daughters
,
so
as
themselues
might
haue
liued
and
dyed
in
the
seruice
of
God
without
posterity
,
&
haue
helped
to
maintayne
the
rest
of
their
families
;
which
was
so
great
a
benefit
to
the
common
wealth
both
for
the
exoneration
,
and
prouision
thereof
,
as
no
humane
Policy
can
procure
the
like
.
The
Farmer
&
Husbandman
who
laboureth
hard
to
discharge
his
payments
,
and
hath
litle
or
nothing
left
at
the
yeares
end
to
lay
vp
for
his
Children
that
increase
&
grow
vpon
him
,
may
remember
,
that
in
Catholicke
tymes
there
were
better
penny-worths
to
be
had
,
when
as
the
Clergy
had
a
great
part
of
the
land
in
their
hands
,
who
had
no
need
to
raise
their
Rents
themselues
,
&
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
,
carryed
with
enuy
agaynst
the
Clergy
,
are
wont
to
obiect
the
multitude
of
them
,
&
the
greatnes
of
their
prouisions
,
they
speake
therein
as
much
agaynst
themselues
as
is
possible
.
For
the
greater
the
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
haue
no
propriety
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
eyther
remaines
in
the
hands
of
the
Tenants
,
or
returnes
in
Hospitality
,
and
reliefe
to
their
Neigbours
,
or
is
kept
as
in
a
liuing
Exchequer
for
the
seruice
of
the
Prince
&
Country
in
tyme
of
necessity
.
So
that
the
Commons
do
gayne
no
wealth
at
all
,
but
rather
do
loose
much
by
the
Schisme
.
XXXXII
.
And
as
for
Liberty
,
they
are
indeed
freed
from
the
possibility
of
going
to
Shrift
,
that
is
,
of
confessing
their
sinnes
to
God
in
the
care
of
a
Catholike
Priest
,
and
receauing
comfort
and
counsell
agaynst
their
sins
,
from
God
,
by
the
mouth
of
the
same
Priest
;
which
duty
is
required
of
Catholike
people
onely
once
in
the
yeare
,
but
performed
by
them
with
great
comfort
&
edification
,
very
often
;
so
that
a
man
may
see
,
and
wonder
to
see
,
many
hundreds
at
one
Altar
to
communicate
euery
Sunday
,
with
great
deuotion
,
&
lightly
no
day
to
passe
but
that
diuers
do
confesse
are
absolued
,
and
receaue
the
Blessed
Sacrament
.
The
poore
Commons
of
England
are
freed
from
this
comfort
;
neither
is
it
possible
,
vnlesse
their
Ministers
had
the
seat
of
secresy
for
them
to
vse
it
.
And
what
is
the
liberty
that
they
haue
insteed
therof
?
Surely
,
the
seruants
haue
great
liberty
agaynst
their
Maysters
by
this
meanes
,
&
the
Children
agaynst
their
Parents
,
and
the
People
agaynst
their
Prelates
,
and
the
subiects
against
their
King
,
&
all
agaynst
the
Church
of
Christ
,
that
is
,
agaynst
their
owne
good
,
and
the
Common
saluation
:
for
without
the
vse
of
this
Sacrament
,
neyther
can
inferiours
be
kept
in
awe
,
but
by
the
Gallowes
,
which
will
not
saue
them
from
hell
;
nor
Superiours
be
euer
told
of
their
Errors
,
but
by
Rebellion
,
which
will
not
bring
them
to
heauen
.
These
,
and
such
like
be
the
liberties
,
that
both
Prince
and
People
do
enioy
by
the
want
of
Confession
,
and
of
Catholike
Religion
.
XXXXIII
.
As
for
the
liberty
of
making
lawes
in
Church-matters
,
the
Common
Lawier
may
perhaps
make
an
aduantage
of
it
,
and
therfore
greatly
stand
vpon
it
:
but
to
the
Common
people
it
is
no
pleasure
at
all
,
but
rather
a
great
burthen
.
For
the
great
multitude
of
Statutes
,
which
haue
byn
made
since
the
Schisme
(
which
are
more
then
fiue
times
so
many
that
euer
were
made
before
since
the
name
of
Parlament
was
in
England
)
hath
caused
also
an
infinit
number
of
Lawiers
,
all
which
must
liue
by
the
Commons
,
and
raise
new
families
,
which
cannot
be
done
without
the
decay
of
the
old
.
And
if
the
Canons
of
the
Church
,
and
the
Courts
of
Confession
were
in
request
,
the
Lawiers
market
would
soone
be
marred
.
And
therfore
most
of
your
Lawiers
in
this
point
are
Puritans
,
and
do
still
furnish
the
Parlament
with
aggreiuances
against
the
Clergy
,
as
knowing
very
well
,
that
their
owne
glory
came
at
the
first
from
the
Court-Infidel
,
and
therfore
cannot
stand
with
the
authority
of
the
church
which
came
at
the
first
from
the
Court-Christian
.
I
speake
not
against
the
Ancient
Lawes
of
England
,
which
since
King
Ethelbert
his
time
were
all
Catholike
,
nor
against
the
honest
Lawiers
of
England
.
I
know
many
,
and
honour
all
good
men
among
them
,
and
do
looke
for
better
tymes
by
the
learning
,
wisedome
,
and
moderation
of
the
chiefest
.
But
I
am
verily
persuaded
,
that
the
pretended
liberties
of
the
Commons
,
to
make
Lawes
in
matter
of
Religion
,
doth
burthen
the
Common
wealth
,
&
both
trouble
and
preiudice
your
Maiesty
,
and
pleasure
none
at
all
,
but
the
Puritane
,
and
Petti-fogging
Lawier
,
that
would
fayne
fetch
the
antiquity
of
his
Common
law
from
the
Saxons
,
that
were
before
King
Ethelbert
.
So
that
,
whether
we
respect
the
spirituall
instruction
and
comfort
,
or
the
temporall
wealth
and
liberty
of
the
Commons
of
England
,
if
the
Puritan
Preacher
,
and
Puritan
Lawier
,
who
both
do
seeke
the
ouerthrow
of
the
Church
,
and
deceaue
and
consume
the
people
,
would
let
thē
alone
;
there
would
quickly
appeare
no
reason
of
their
state
at
all
,
why
they
shold
hate
the
Catholike
Church
,
that
is
so
comfortable
,
and
beneficiall
vnto
thē
;
or
mayntaine
the
Schisme
,
that
with
sugred
speaches
,
and
counterfaite
faces
,
doth
so
much
abuse
them
.
XLIIII
.
I
am
therfore
in
very
assured
hope
,
that
by
my
comming
to
the
Catholike
church
,
besides
the
satisfying
and
sauing
of
my
owne
soule
,
I
shall
do
no
ill
seruice
to
your
Maiesty
,
neyther
in
respect
of
your selfe
,
nor
your
children
,
nor
in
respect
of
your
Lords
,
and
Commons
;
and
that
there
is
no
reason
concerning
the
State
of
any
of
these
,
that
is
sufficient
to
dissuade
vnity
.
There
is
only
the
Clergy
left
,
which
if
Caluinisme
may
go
on
,
&
preuayle
as
it
doth
,
shall
not
in
the
next
age
be
left
to
be
satisfyed
.
And
there
is
litle
reason
,
that
any
man
that
loues
the
Clergy
,
should
desire
to
satisfy
such
Clergy
men
,
as
do
vnderhand
fauour
Caluinistes
,
and
mayntayne
such
points
of
doctrine
,
as
if
your
Maiesties
fauour
were
not
,
wold
out
of
hand
ouerthrow
the
Clergy
,
and
insteed
of
them
set
vp
a
few
stipendiary
Preachers
.
XLV
.
There
neuer
was
,
is
nor
shal
be
any
wel-setled
state
in
the
world
,
eyther
Christian
or
Heathen
,
but
the
Clergy
,
or
Priesthood
was
,
is
,
and
must
be
a
principall
part
of
the
gouernement
,
depending
vpon
none
,
but
him
only
,
whome
they
suppose
to
be
their
God
:
but
where
Caluinisme
preuayleth
,
there
three
or
foure
stipendiary
Ministers
,
that
must
preach
as
it
shal
please
M.
Maior
and
his
brethren
,
may
serue
for
a
whole
Citty
.
And
indeed
,
if
their
opinions
be
true
,
it
is
but
a
folly
for
any
State
to
maintayne
any
more
.
For
if
God
hath
predestinated
a
certayne
number
to
be
saued
,
without
any
condition
at
all
of
their
being
in
the
visible
Church
by
fayth
,
or
their
perseuering
therin
by
good
workes
;
if
God
hath
reprobated
the
greatest
part
of
the
world
,
without
any
respect
at
all
of
their
infidelity
,
heresy
,
or
wicked
life
;
if
the
fayth
of
Christ
be
nothing
els
,
but
the
assured
persuasion
of
a
mans
owne
Predestination
to
glory
,
by
him
;
if
the
Sacraments
of
the
Church
be
nothing
but
signes
,
and
badges
of
that
grace
which
a
man
hath
before
by
the
carnall
Couenant
of
this
Parents
fayth
;
if
Priesthood
can
do
nothing
but
preach
the
Word
(
as
they
call
it
)
which
Lay-men
must
iudge
of
,
and
may
preach
too
if
they
will
,
where
occasion
serues
;
if
the
study
and
knowledge
of
Antiquity
,
Vniuersality
,
and
Consent
be
not
necessary
,
but
euery
man
may
expound
Scripture
,
as
his
owne
spirit
shall
moue
him
;
if
I
say
,
these
&
such
like
opinions
be
as
true
,
as
they
are
amonge
Caluinists
in
the
world
common
,
and
in
England
too
much
fauoured
and
maintained
:
then
certainly
there
will
appeare
no
reason
at
all
vnto
your
Parlament
,
whensoeuer
your
Maiesty
,
or
your
Successors
shall
please
to
aske
them
,
why
they
should
be
at
so
great
a
charge
as
they
are
,
to
mayntaine
so
needles
a
party
,
as
these
opinions
do
make
the
Clergy
to
be
?
They
can
haue
a
great
many
more
Sermons
a
great
deale
better
cheap
,
if
in
the
opinion
of
Caluinisme
,
the
Clergy
do
no
other
seruice
.
They
that
do
in
England
fauor
,
and
mayntaine
these
opinions
,
and
suppresse
and
disgrace
those
that
do
confute
them
,
they
(
although
themselues
can
be
content
to
be
Lordes
,
and
to
go
in
Rochets
)
are
indeed
the
greatest
Enemies
of
the
Clergy
.
And
it
were
no
great
matter
,
for
the
Clergy
;
they
might
easily
turne
Lay
,
and
liue
as
well
as
t●…
y
do
for
the
most
part
:
but
it
is
a
thing
full
of
compassion
,
and
commiseration
to
see
,
that
by
these
false
,
and
wicked
opinions
,
the
Diuell
,
the
Father
of
these
and
all
other
lies
,
doth
daily
take
possession
of
the
soules
of
your
subiects
,
both
of
Clergy
and
Laity
.
XLVI
.
These
kind
of
Clergymen
I
confesse
,
I
do
not
desire
to
satisfy
any
other
way
,
then
as
I
haue
alwayes
done
;
that
is
,
by
the
most
friendly
&
playne
confutation
of
their
errors
to
shew
them
the
truth
.
As
for
other
Clergy
men
that
are
conformable
to
the
Religion
established
by
law
,
as
well
for
their
doctrine
,
as
for
their
discipline
,
if
they
be
good
Schollers
,
and
temperate
men
(
as
I
know
many
of
them
to
be
)
they
cannot
but
in
their
iudgments
approue
the
truth
of
Catholike
Religion
;
and
if
it
were
not
for
feare
of
losse
,
or
disgrace
to
their
wyues
,
&
children
,
they
wold
be
as
glad
as
my
selfe
,
that
a
more
temperate
course
might
be
held
,
and
more
liberty
affoarded
vnto
Catholikes
,
and
Catholike
Religion
,
in
England
.
XLVII
.
These
Clergy
men
,
I
am
,
and
euer
shal
be
desirous
to
satisfy
,
not
onely
in
respect
of
themselues
,
but
also
in
respect
of
their
wiues
&
children
,
whome
I
am
so
farre
from
condemning
and
disliking
,
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
therfore
I
haue
had
so
great
care
in
this
point
,
as
before
I
did
submit
my selfe
to
the
Catholike
Church
,
I
receaued
assurance
from
some
of
the
Greatest
,
that
if
your
Maiesty
would
admit
the
ancient
subordination
of
the
Church
of
Canterbury
vnto
that
Mother
Church
by
whose
authority
,
all
other
Churches
in
England
at
the
first
were
,
&
still
are
subordinate
vnto
Canterbury
,
&
the
free
vse
of
that
Sacrament
,
for
which
especially
,
all
the
Churches
in
Christendom
were
first
founded
;
the
Pope
for
his
part
would
confirme
the
Interest
of
all
those
that
haue
present
possession
in
any
Ecclesiasticall
liuing
in
England
;
&
would
also
permit
the
free
vse
of
the
common
Prayer-booke
in
English
for
morning
and
Euening
prayer
,
with
very
little
or
no
alteration
.
And
for
the
contentment
and
security
of
your
Maiesty
,
he
would
giue
you
not
onely
any
satisfaction
,
but
all
the
Honour
that
with
the
vnity
of
the
Church
,
and
the
safety
of
Catholike
Religion
may
be
required
.
Which
seemed
to
me
so
reasonable
,
as
being
before
satisfyed
for
the
truth
of
Catholike
Religion
.
I
could
aske
no
more
.
So
that
I
am
verily
persuaded
,
that
by
yielding
to
this
truth
,
which
I
could
not
deny
,
I
haue
neyther
neglected
my
duty
,
and
seruice
to
your
Maiesty
,
and
your
children
,
nor
my
respect
and
honour
to
your
Lords
and
Commons
,
nor
my
loue
and
kindnes
to
my
honest
friends
,
and
brethren
of
the
Clergy
,
but
rather
that
my
example
,
and
my
prayers
shall
do
good
vnto
all
.
XLVIII
.
But
that
which
I
must
trust
vnto
,
when
all
the
rest
will
fayle
me
,
is
the
seruice
of
God
,
and
sauing
of
my
soule
in
the
vnity
of
that
Church
,
which
was
founded
by
Christ
himselfe
,
and
shall
continue
vntill
his
comming
agayne
,
wherein
all
the
Saintes
of
God
haue
serued
him
on
earth
&
do
enioy
him
in
heaue
,
without
which
Holy
Catholique
Church
,
there
is
no
Communion
of
Saints
,
no
Forgiuenes
of
sinnes
,
no
hope
of
Resurrection
vnto
life
euerlasting
.
LXIX
.
I
beseech
your
Maiesty
,
let
not
Caluins
Ecclesia
Praedestinatorum
deceaue
you
;
it
may
serue
a
Turke
,
as
well
as
a
Christian
;
it
hath
no
faith
but
opinon
;
no
hope
,
but
presumption
;
no
Charity
,
but
Lust
;
no
faith
,
but
a
Fancy
;
no
God
but
an
Idoll
.
For
Deus
est
omnibus
Religionibus
commune
Nomen
;
All
Religions
in
the
world
,
begin
their
Creed
with
,
I
belieue
in
God
.
But
homini
extra
Ecclesiam
Religio
sua
est
cultus
phantasmatum
suorum
,
and
error
suus
est
Deus
suus
,
as
holy
S.
Augustine
affirmeth
Epist.
64.
L.
I
haue
more
thinges
to
write
,
but
the
hast
of
answering
your
Maiesties
Commandement
signified
to
me
by
Syr
Thomas
Lake
his
letters
,
haue
made
me
commit
many
faults
,
in
writing
this
very
suddainly
,
for
which
I
craue
pardon
,
and
cut
off
the
rest
.