A Treatise, Written by M. Doctor CARIER, wherein he layeth down sundry learned and pithy considerations, by which he was moved, to forsake the Protestant Congregation, and to betake himself to the Catholic Apostolic Roman Church.  
Agreeing verbatim with the written Copy, addressed by the said Doctor to the King his most Excellent MAJESTY.  PSALM. 44. 
Mine heart will utter forth a good matter: I will entreat in my works of the King.  
1614   

The Preface to the Reader.  
Having exactly perused, (good Reader) this Treatise, here presented to thy view, and finding it both in stuff and style to be learnedly, and eloquently contrived; I took myself, in some sort, obliged in Christian duty, to divulge it in Print to the World: unwittingly, I confess to the Author: Howbeit encroaching upon his charitable consent; who, I am well assured, is most forward to defray his Talon, in aught, wherein the Catholic Roman Religion may be advanced. Of this full and firm resolution he hath made effective proof, not only in words, but also in works.  
The Author, as it is notoriously known, hath gained Name and Fame among the Protestants: Having been a Teacher in their Colleges, a Preacher in their Pulpits, a Doctor in their Schools, a Canon in their Churches, Chapplain to the King his most excellent Majesty, flowing in wealth, supported with the credit of the Court, most likely, in short time, to aspire to higher Ecclesiastical preferments, had he persisted in the course of his former Profession: yet notwithstanding all these worldly allurements, which are, in good sooth, wondrous enticing baits, to hook and to hold an unstaid Soul: M. Doctor Carier, having from his greener years, wallowed himself in the choicest Writings of the most learned Protestants, and confronting in his mature Age, their wavering opinions with the uniform and settled consent of the ancient Fathers, found the New so opposite to the Old, that at length receiving gracious light from the Father 
Pac. 17. 19  of lights, did tear at a trice all these forementioned earthly snares, resolving not to wander any longer like a lost sheep, but to come to the fold of the Catholic Roman 
Luc. 15. 4.  Church, and conscquently choosing, like a zealous Moses, to be afflicted with the people of God, then to have 
Heb 15. 25  the pleasure of temporal sin: These and the like pregnant points are sufficiently debated in this Treatise; which I wish thee gentle Reader, to peruse with heedful attention, whereby the Author his pains may turn to thy profit, if happily thou be altenated from the Catholic Roman Religion: Always presenting thy prayers to our Lord, sweet jesus, that he vouchsafe, to illuminate thy mind in the passage of thy eternal salvation, that thou mayest prefer light before darkness, truth before falsehood, Catholic Religion before particular opinions, as M. Doctor Carier hath done, upon such sound and grounded reasons as he hath opened in this Treatise. And this wishing that good to thy Soul, which I wish to mine own, I betake thee, good Reader, to the direction and protection of 
Psa. 83. 12.  the Author and giver of grace and glory.   

MOST EXCELLENT AND RENOWNED SOVEREIGN.  
IT is not unknown to all that know me in England, that for these many years I had my health very ill. And therefore having from time to time used all the means and medicines that England could afford. Last of all, by the advice of my Physicians, I made it my humble suit unto your Majesty, that I might tranell unto the Spa for the use of those waters, purposing with myself, that if I could be well, I would go from thence to Heydelberg, and spend this Winter there. But when I was gone from the Spa, to Aquisgrane, and so to Colin, I found myself rather worse then better than I was before. And therefore I resolved with myself, that it was high time for me to settle my thoughts upon another world. And seeing I was out of hope to enjoy the health of my body, at the least to look to the health of my soul, from whence both Art and experience teacheth me, that all my bodily infirmities have their beginning, for if I could by any study have proved Catholic religion to be false, or by any means have professed it to be true in England, I doubt not but the contentment of my soul would have much helped the health of my body. But the more I studied the Scriptures and most ancient Fathers to confute it the more I was compelled to see the truth thereof. And the more I laboured to reconcile the religion of England thereunto, the more I was disliked, suspected, and condemned as a common enemy. And if I would have been either ignorant or silent, I might, perhaps, with the pleasures and commodities of my preferments, have in time cast off the care of religion. But seeing my study forced me to know, and my place compelled me to preach, I had no way to avoid my grief, nor no means to endure it. I have therefore apprehended the opportunity of my Licence to travel, that I may withdraw myself for a while from the sight and offence of those in England which hate Catholic religion, and freely and fully enjoy the presence of our blessed Saviour, in the unity of his Catholic Church, wherein I will never forget at the daily oblation of his most blessed body and blood, to lift up my heart unto him, and to pray for the admission of your Majesty thereunto. And in the mean time I have thought it my duty to write this short Treatise with mine own hand, wherein, before I publish myself unto the world, I desire to show to your Majesty these two things: 

1. The means of my conversion unto Catholic Religion.  
2. The hopes I have to do your Majesty no ill service therein.    
I humbly crave your majesties pardon, and will rest ever  
Your majesties faithful and truly denoted servant, B. CARIER. Liege Decemb. 12. 1613.   

CHAP. I. The means of my Conversion To Catholic Religion.  
I Must confess to God's honour, and my own shame, that if it had been in my power to choose, I would never have been a Catholic. I was borne and brought up in schism, and was taught to abhor a Papist, as much as any Puritan in England doth. I had ever a great desire to justify the Religion of the State, and had great hope to advance myself thereby. Neither was my hope ever so great, as by your majesties favour it was at the very instant of my resolution for Catholic religion, and the preferment, I had together with the honour of your majesties service, was greater by much; then without your majesties favour, I look for in this world. But although I was as ambitious of your majesties favour, and as desirous of the honours and pleasures of my Country, as any man that is therein: yet seeing that I was not like any long while to enjoy them, and if I should for my private commodity speak or write, or do any thing against the honour of Christ his Church, and against the evidence of mine own conscience, I must shortly appear before the same Christ, in the presence of the same his Church, to give an account thereof. Therefore I neither durst any further to pursue my own desire of honour, nor to hazard my soul any farther in the justification of that religion, which I saw was impossible to be justified, by any such reason, as at the day of judgement would go for payment, and that it may appear, that I have not respected any thing so much in this world, as my duty to your Majesty, and my love to my friends and Country. I humbly beseech you give me leave as briefly as I can to recount unto you the whole course of my studies, and endeavours in this kind, even from the beginning of my life until this ptesent.  
2 I was borne in the year 1566. being the son of ANTY. CARIER, a learned and devout man, who although he were a Protestant and a Preacher, yet he did so season me with the principles of piety and devotion, as I could not choose but ever since be very zealous in matters of Religion. Of him I learned that all false religions in the world, were but policies invented of men for the temporal service of Princes and States, and therefore that they were divers and always changeable, according to the divers reasons and occasions of State. But true Christian religion was a truth revealed of God, for the eternal salvation of souls, and therefore was like to God, always one and the same, so that all the Princes and States in the world, never have been, nor shall be able to overthrow that Religion. This to me seemed an excellent ground, for the finding out of that religion, wherein a man might find rest unto his soul, which cannot be satisfied with any thing but eternal truth.  
3 My next care than was, after I came to years of discretion, by all the best means I could to inform myself, whether the Religion of England were indeed the very same, which being prefigured and prophesied in the old Testament, was perfected by our blessed Saviour, and delivered to his Apostles and Disciples, to continue by perpetual succession in his visible Church, until his coming again: or whether it were a new one for private purposes of Statesmen invented, and by human laws established. Of this I could not choose but make some doubt, because I heard men talk much of those days of the change of religion, which was then lately made in the beginning of Queen ELIZABETH'S reign.  
4 I was sorry to hear 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 process of time might, perhaps, grow to be superstitious and Idolatrous; and therefore that England had done well to leave the Church of Rome, and to reform itself, and for this purpose, I did at my leisure and best opportunity, as I came to more judgement read over the Chronicles of England, and observed all the alterations of religion that I could find therein: but when I found there that the present religion of England was a plain change, and change upon 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 bedfellow, that he might leave some heirs male behind him, for belike he 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 wives. I could not choose but suspect something, but yet the love of the world, and hope of preferment would not suffer me to believe, but that all was well, and as it ought to be.  
5 This I satisfied myself at school, and studied the Arts and Philosophy, and other human learning, until being Master of Arts, and Fellow of Corpus Christi College in Cambridge, I was at the last by the Statutes of that house, called to the study of Divinity, and bound to take upon me the order of Priesthood, than I thought it my duty, for the better satisfaction of mine own soul, and the saving of other men's, to look as far into the matter as possibly I could that I might find out the truth. And having the opportunity of a very good Library in that College, I resolved with myself to study hard and s●tting aside all respect of men then alive or of Writers that had moved or maintained controversies (further then to understand the question which was betwixt them) I fell to my prayers, and betook myself wholly to the reading of the Church history, and of the ancient Fathers, which had no interest in either side, and especially I made choice of Saint AUGUSTINE, because I hoped to find 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 years, and noted down whatsoever I could gather, or rather snatch, either from the Scriptures or the Fathers to serve my turn. But when after all my pains and desire to serve myself, of antiquity, I found the doctrine of the Church of Rome to be every where confirmed, and by most profound demonstrations out of holy Scripture, made most agreeable to the truth of Christ's Gospel, and most conformable to all Christian souls, and saw the current opinions of our great Preachers to be every where confuted, either in plain terms, or by most unanswerable consequence, although my understanding was thereby greatly edified (for which I had great cause to render immortal thanks to our blessed Saviour, who by these means had vouchsafed to show himself unto me) yet my heart was much grieved, that I must be fain either not to preach at all, or else to cross and vary from the doctrine which I saw was commonly received.  
7 Being thus perplexed with myself, what course I were best to take I reflected back again upon the Church of England, and because the most of those Preachers, which drew the people after them in those days, were Puritans, and had grounded their Divinity upon calvin's Institutions, I thought, peradventure, that they having gotten the multitude on their side, might wrong the Church of England in her doctrine, as well as they desired to do in her Discipline, which indeed upon due search I found to be most true, for I found the common-prayer-book, and the Catechism therein contained, to hold no point of doctrine expressly contrary to antiquity, but only that it was very defective, and contained not enough. And that for the doctrine of Predestination, Sacraments, Grace, Free-will, Sin, etc. the new Catechisms and Sermons of those Preachers, did run wholly against the Common-prayer book and Catechisms therein, 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 private interest; in the other they said what they list, because no man thought himself hurt.  
8 This truly was a great increase of my grief, for knowing divers of those Preachers to be very honest men, and such as I did love with all my heart, I was very loath to descent from them in private, much more loath to oppose them in public. And yet seeing I must needs preach, I was loathest of all to oppugn mine own conscience, together with the faith wherein I was baptised, and the souls of those to whom I preached. Nevertheless having gotten this ground to work upon, I began to comfort myself with hope to prove, that the Religion established by law in England, was the same, at the least in part, which now was, and ever had been held in the Catholic Church, the defects whereof might be supplied, whensoever it should please God to move your Majesty 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 therefore I thought it my duty, as far as I durst, rather by charitable constructions reconcile things that seemed different, that so our souls might for ever be saved in unity, then by malicious calumniations to maintain quarrels, that so men's turns might for a time be served in dissension.  
9 In this course, although I did never proceed any farther than law would give me leave, yet I ever found the Puritans and Caluinists, and all the creatures of Schism, to be my utter enemies, who were also like the sons of ZERVIACH, too strong for DAVID himself, but I well perceived that all temperate and understanding men, who had no interest in the Schism, were glad to hear the truth honestly and plainly preached unto them. And my hope was by patience and continuance, I should in the end unmask Hypocrisy, and gain credit unto the comfortable doctrine of Antiquity, even amongst those also, who out of misinformation and prejudice did as yet most dislike it. And considering with myself, that your right to the Crown came only by Catholics, and was ancienter than the Schism, which would very fain have utterly extinguished it, and that both your disposition by nature, your amity with Catholic Princes, your speeches, and your proclamations did at the beginning all tend to peace and unity, I hoped that this endeavour of mine, to enforce Catholic religion, at the least as far as the Common-prayer book and Catechism would give me leave, should be well accepted of your Majesty, and be as an introduction unto farther peace and unity with the Church of Rome.  
10 But when after my long hope, I at the last did plainly perceive, that God for our sins had suffered the Devil, the author of dissension, so far to prevail, as partly by the furious practice of some desperate Catholics, and partly by the fiery suggestions of all violent Puritans, he had quite diverted that peaceable and temperate course, which was hoped for, and that I must now either alter my judgement, which was impossible, or preach against my conscience, which was untolerable: Lord, what anxiety and distraction of soul did I suffer day and night, what strife betwixt my judgement; which was wholly for the peace and unity of the Church, and my affection, which was wholly to enjoy the favour of your Majesty, and the love of my friends and country. This grief of soul growing now desperate, did still more and more increase the infirmities of my body, and yet I was so loath to become a ptofessed Catholic, with the displeasure of your Majesty, and of all my honourable and loving friends, as I rather desired to silence my judgement with the profits and pleasures of the world which was before me, then to satisfy it with reconciling myself unto the Catholic Church. But it was God's will that ever as I was about to forget the care of Religion, and to settle myself to the world among my neighbours, I met with such humours, as I saw by their violence against Catholics, and Catholic Religion, were like to waken my soul by torture, rather than bring it a sleep by temper. And therefore I was driven to recoil to God, and to his Church, that I might find rest unto my soul.  
11 And yet because I had heard often that the practise of the Church of Rome, was contrary to her doctrine, I thought good to make one trial more before I resolved, and therefore having the advise of divers learned Physicians to go to the Spa, for the health of my body, I thought good to make a virtue of necessity, and to get leave to go, the rather for the satisfaction of my Soul, hoping to find some greater offence in the service of the Church of Rome, than I had done in her books, that so I might return better contented, to persecute and abhor the Catholics at home, after I should find them so wicked and Idolatrous abroad, as they were in every 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 withal, and did of purpose dispute against them, and with all the wit and learning I had, both justify the doctrine of England established by Law, and object 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, uz. that they do abhor all Idolatry and superstition, and do diligently admonish the people to take heed thereof. And that they use Images for no other purpose, but only for a devout 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 special manner we should with all reverence have our conversation amongst the Saints in heaven.  
And for the B. Sacrament, they do not worship the Accidents, which they see, but the Substance, which they believe; and surely, if Christ be there truly and really present (as your Majesty 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 Idolatry in the one then in the other. If our blessed Saviour himself should visibly appear in person as he was upon the earth, jews and Infidels would hold it for Idolatry to worship him, and would crucify him again, and so would all Heretics also, who refuse to worship him in the Sacrament, where he is really present.  
13 After divers other objections which I made, not so much because I was not, as because I desired not to be satisfied, I came to the Pope's supposed pride and tyranny over Kings and Princes, and told them of the most horrible treason intended & practised by Catholics against your Majesty, which hath not yet been judicially condemned by the Church of Rome. They all seemed to abhor the fact as much as the best subjects in the world, and much more to favour, and defend the authority of their Kings and Princes, than the Heretics do. And they said, that although your Majesty were out of the Church, yet they doubted not but if complaint were made in a judicial proceeding, that fact should be judicially condemned. In the mean time it was sufficient that all Catholic writers did condemn it, and that the Pope by his Breve had condemned it, exhorting the Catholics of England to all Christian patience and obedience. As for any other authority or superiority of the Pope, than such as is spiritual and necessary, for the unity of the Church, I have met with none that do stand upon it.  
14 So that whereas my hope was, that by finding out the corruptions of the Church of Rome, I should grow farther in love with the Church of England, and joyfully return home, and by inveighing against the Papists, both enjoy my present preferments, and obtain more and more, I saw the matter was like to fall out clean contrary. It is true indeed that there are many corruptions in all States. God hath no Wheat-field in this world, wherein the Devil hath no tars growing, and there are no tars more rank, than 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 himself, delivered to his Apostles, and by them and their Successors perpetually and universally in one uniformity practised until this day, without any substantial alteration. And that the new Religion of England, wherein 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 itself, what should I now do? It is not in my power, not to know that which I do know, nor to doubt of that which I have spent so much time, and taken so much pains, and bestowed so much cost, and made so many trials to find. And yet I know if I should yield to be reconciled to the Church, I should be for this world in all likelihood, utterly undone; and that which grieved me more, I should be rejected of your Majesty my most redoubted Lord and Master, and despised by all my dear friends and lovers in England.  
15 These were my thoughts at the Spa, which did so vex and afflict my soul, as that the waters could do my body no good at all, but rather much hurt. Nevertheless I avoided the company of Catholics, abstained from the Church, and did both dispute & write against the Church of Rome, as occasion was offered. I still hoped that time would give me better counsel, and therefore resolved to go from the Spa to Heidelberg, to do my duty there. In the mean time I thought with myself, It may be God hath moved his majesties heart to think of peace and reconciliation. I know his disposition was so in the beginning, and I remember Master CAUSABON told me, when I brought him out of France, that his errand was nothing else, but to mediate peace between the Church of Rome, and the Church of England. Therefore I thought, before I would submit myself to the Church of Rome, I would write unto Master CAUSABON such a letter as he might show unto your Majesty, containing such conditions as I thought might satisfy your Majesty, if they were performed by the Church of Rome. The copy of which letter is too long here to set down. But when Master CAUSABON answered me, that he knew your Majesty was resolved to have no society with the Church of Rome upon any condition whatsoever, and that it would be my undoing, if those my letters should come to your majesties hands, or of those that bore the sway, I began to despair of my return into England, unless I would overthrow both the health of my body, and the quiet of my mind, and either utterly damn mine own soul, or greatly endanger not only my living and credit, but my life itself also, by reason of your majesties displeasure, and the severity of the Statutes made, and in force against Catholics, and Catholic Religion.  
16 There is a Statute in England made by King HENRY the eight, to make him supreme head of the Church in Spiritual and Ecclesiastical causes, which Statute enjoins all the subjects of England, on pain of death to believe, and to swear they do believe that it is true. And yet all the world knows, if King HENRY the eight could have gotten the Pope to divorce Queen KATHERINE, that he might marry ANNE BOLEINE, that Statute had never been made by him, and if that Title had not enabled the King to pull down Abbeys, and Religious houses, and give them to Lay-men: the Lords and Commons of that time would never have suffered such a Statute to be made. This Statute was continued by Queen ELIZABETH, to serve her own turn, and it is confirmed by your Majesty to satisfy other men. And yet your Majesty yieldeth the Church of Rome to be the Mother Church, and the Bishop of Rome to be the chief Bishop or Primate of all the Western Churches, which I do also verily believe; and therefore I do verily think he hath, or aught to have some spiritual jurisdiction in in England. And although in my younger days, the fashion of the world made me swear as other men did (for which I pray God forgive me) yet I ever doubted, and am now resolved that no Christian man can take that oath with a safe conscience, neither will I ever take it, to gain the greatest preferment in the world.  
17 There is another Statute in England, made by Queen ELIZABETH, and confirmed by your Majesty, that it is death for any English man to be in England, being made a Priest by authority derived, or pretended to be derived from the Bishop of Rome; I cannot believe that I am a Priest at all, unless I be derived by authority from GREGORY the Great, from whence all the Bishops in England have their being, if they have any being at all.  
18 There is another Statute in like manner made and confirmed, that it is death to be reconciled by a Catholic 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 saved, that continues wilfully out of the visible unity of that Church, and therefore I cannot choose but persuade 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 Catholic Roman religion, I am persuaded that the religion prescribed, and practised by the Church of Rome, is the true Catholic religion, which I will particularly justify and make plain from point to point, if God give time and opportunity, and therefore I cannot choose but persuade the people thereunto.  
It may be these are not all several Statutes, some of them may be members of the same, (for I have not my books about me to search) but I am sure all of them do make such felonies and treasons, as were the greatest virtues of the Primitive Church, and such as I must needs confess myself, I cannot choose if I live in England, but endeavour to be guilty of, and then it were easy to find Puritans enough to make a jury against me, and there would not want a justice of Peace to give a sentence, and when they had done, that which is worse than the persecution itself, they would all swear solemnly that Doctor CARIER was not put to death for Catholic Religion, but for felony and treason. I have no hope of protection against the cruelty of those laws, if your Majesty be resolved upon no conditions whatsoever, to have no society at all, nor no communion at all with the Church of Rome. And therefore whilst the case so stands, I dare not return home again. But I cannot be altogether out of hope of better news before I die, as long as I do believe that the Saints in heaven do rejoice at the conversion of a sinner to Christ, and do know that your Majesty by your birth, hath so great an interest in the Saints of heaven, as you shall never cease to have, until you cease to be the son of such a mother, as would rejoice more than all the rest for your conversion. And therefore I assure myself, that she with all the rest do pray that your Majesty 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 join my prayers with theirs in the unity of the Catholic Church. And do humbly pray your Majesty to pardon me, for doing that which was not in my power to avoid: and to give me leave to live, where I hope shortly to die, unless I may hope to do your Majesty service, and without the prejudice of any honest man in England, to see some unity betwixt the Church of England, and her Mother, the Church of Rome. And now having declared the means of my conversion to Catholic Religion. I will briefly also show unto you the hopes I have to do your Majesty no ill service therein.   

CHAP. II. The hopes I have to do your Majesty no ill service in being Catholic.  
MY first hope, that your Majesty will accept of that for the best service I can do you, which doth most further the glory of our blessed Saviour, and my own salvation. Indeed there are Kingdoms in the world, where the chief care of the Governor is, Non quam bonis prosme, sed qua subditis, such were the Heathen Kingdoms which S. AUGUSTINE describes in his 2. De civit. Dei. cap. 20. In such commonwealths, the way to be good subjects is not to be a good man, but to serve the times and the turns of them that bear the fway, whatsoever they are. But if it be true, that as some holy and learned Fathers teacheth, that in a well ordered government there is, eadem faealicitas unius hominis ac totius civit atis, than I am sure that it must follow, that in a common wealth truly Christian, there is, eadem virtus boni viri, ac boni civis. And therefore being a Minister and Preacher of England, if I will rather serve your Majesty then myself, and rather procure the good of your Kingdom then my own preferment, I am bound in duty to respect and seek for those things above all other, that may advance the honour of God, and the salvation of my own soul, and the souls of those which do any way belong to my charge; and being sufficiently resolved, that nothing can more advance the honour of our Saviour and the common salvation, then to be in the unity of his Church, I have done you the best service 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 think it safest in this last cast to look to mine own game, and by my daily prayers, and dying, to do your Majesty the same service in the unity of the Church, which by my daily preaching and living I did endeavour to do in the midst of the Schism.  
2 And although it be sufficient for a man of my profession to respect only matters of heaven, and of another world, yet because this world was made for that other, I have not regarded mine own estate, that I might respect your Majesties therein, and after long and serious meditation, which Religion, might most honour your Majesty even in this world, I have conceived undoubted hope, that there is no other Religion that can procure true honour and security to your Majesty, and your posterity in this world: but the true Catholic Roman Religion, which was the very same, whereby all your glorious predecessors have been advanced, and protected on earth, and are everlastingly blessed in heaven.  
3 The first reason of my hope, is the promise of God himself, to bless and honour those, that bless his Church and honour him; and to curse and confound those that curse his Church and dishonour him, which he hath made good in all ages. There was never any Man, or City, or State, or Empire so preserved, and advanced, as they that have preserved the unity, and advanced the prosperity of the Church of Christ. Nor ever any been made more miserable and inglorious, than they that have dishonoured Christ, and made havoc of his Church by Schism and Heresy.  
4 If I had leisure and books, it were easy for me to enlarge this point with a long enumeration of particulars. But I think it needless, because I cannot call to mind any example to the contrary, except it be the State of Queen ELIZABETH, or some one or two other, lately fallen from the unity of the Catholic Church, or the State of the great Turk, that doth still persecute the Church of Christ, and yet continues in great glory in this world. But when I consider of Queen ELIZABETH; I find in her many singularities, she was a Woman, and a Maiden Queen, which gave her many advantages of admiration, she was the last of her Race, and needed not care what became of the World after her own days were ended. She came upon the Remainders of devotion and Catholic Religion, which like a Bowl in his course, or an Arrow in his flight, would go on for a while by the force of the first Mover, and she had a practise of maintaining Wars among her Neighbours (which became a Woman well) that she might be quire at home. And whatsoever prosperity or honour there was in her days, or is yet remaining in England, I cannot but ascribe it to the Church of Rome, and to Catholic Religion, which was for many hundred years together, the first Mover of that Government, and it is still in every settled Kingdom, and hath yet left the steps, and shadow thereof behind it, which in all likelihood cannot continue many years without a new supply from the Fountain.  
5 As for the honour and greatness of the TURK and other Infidels, as it reacheth no farther than this Life, so it hath no beginning from above this World, and if we may believe Saint AMBROSE, in LUC. 4. Et alibi. Those honours are conferred rather by God's permission, then by his donation, being indeed ordained, and ordered by his Providence, but for the sins of the People, conferred by the Prince that rules in the Air. It is true that the Turkish Empire, hath now continued a long time, but they have other principles of State to stand upon. The continual Guard of an hundred thousand Soldiers, whereof most of them know no Parents, but the Emperor. The Tenure of all his Subjects who hold all in capite ad voluntatem Domini, by the service of the Sword, their enjoined silence, and reverence in matters of religion, and their facility in admitting other religions, as well as their own, to the hope of salvation, and to tolerate them, so that they be good subjects.  
These and such like are principles of great importance to increase an Empire, and to maintain a Temporal State. But there is no State in Christendom that may endure these principles, unless they mean to turn Turks also, which although some be willing to do, yet they will neither hold in Capite, nor hold their peace in religion, nor suffer their King to have such a guard about him, nor admit of Catholic religion so much as the Turk doth.  
6 It is most true, which I gladly write, and am so out with all the honour I can of your Majesty, to speak that I think, there was never any Catholic King in England, that did in his time more embrace and favour the true body of the Church of England, than your Majesty doth that shadow thereof, which is yet left; and my firm hope is, that this your desire to honour our blessed Saviour in the shadow of the Church of England, will move him to honour your Majesty so much, as not to suffer you to die out of the body of his true Catholic Church: and in the mean time to let you understand, that all honour that is intended to him by Schism and Heresy, doth redound to his great dishonour, both in respect of his Real, and of his Mystical body.  
7 For his Real body, it is not as the Ubiquitaries would have it, every where, as well without the Church as within, but only where himself would have it, and hath ordained that it should be, and that is only amongst his Apostles and Disciples, and their successors in the Catholic Church, to whom he delivered his Sacraments, & promised to continue with them until the world's end: so that although Christ be present in that Schism 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 salvation, he is not present there at all, except it be in corners, and prisons, and places of persecution. And therefore whatsoever honour is pretended to be done to Christ in Schism and Heresy, is not done to him, but to his utter enemies.  
8 And for his Mystical body, which is his Church and Kingdom, there can be no greater dishonour done to Christ, then to maintain Schism and dissension therein. What would your Majesty think of any subjects of yours, that should go about to raise civil dissension, or wars in your Kingdom, and of those that should foster, and adhere unto such men? It is the fashion of all Rebels when they are in Arms, to pretend the safety of the King, and the good of the Country; but pretend what they will, you cannot account such men any better than Traitors. And shall we believe that our blessed Saviour, the King of Kings doth sit in heaven, and either not see the practices of those, that under colour of serving him with Reformation, do nothing else but serve their own turns, and distract his Church that is his Kingdom on earth, with sedition? Or shall we think that he will not in time revenge this wrong? Verily he seeth it, and doth regard it, and will in time revenge it.  
9 But I hope and pray that he may not revenge it upon you, nor yours; but rather that he will show, that your desire to honour him, is accepted of him, and therefore will move you to honour yourself, and your posterity, with bestowing the same your favour upon his Church, in the unity thereof, which you do now bestow in the Schism, and that he will reward both you and yours for the same, according to his promise, not only with everlasting glory in heaven, but also with long continued temporal honour and security in this world. And this is the first reason of my hope, grounded upon the promise of God.  
The second Reason of my hope, that Catholic Religion may be a great means of honour and security, to your majesties posterity, is taken from the consideration of your Neighbours, the Kings and Princes of Christendom; among whom there is no State ancient, and truly Honourable, but only those that are Catholic. The reason whereof I take to be, because the Rules of Catholic Religion are Eternal, universal and constant unto themselves, and withal so consonant unto Majesty and Greatness, as they have made and preserved the Catholic Church most reverent and Venerable through out the World, for these thousand and six hundred years, and those temporal States that have been conformable thereunto, have been always most honourable, and so are like to continue, until they hearken unto Schism. And as for those that have rejected and opposed the rules of Catholic Religion, they have been driven in short time to degenerate, and become either Tyrannical, or Popular, your Majesty, I know, doth abhor Tyranny, but if Schism and Heresy might have their full swing over the Seas, the very shadow and Rehques of Majesty in England, should be utterly defaced and quickly turned into Helvetian, or Belgian popularity, for they that make no conscience to profane the Majesty of God & his Saints, in the church, will after they feel their strength, make no bones to violate the Majesty of the King, and his children, in the common wealth.  
11 I know well that the Puritans of England, the Huguenots of France, and the Geuses of Germany, together with the rest of the Caluinists of all sorts, are a great faction of christendom, and they are glad to have the pretence of so great a Majesty to be their chief, and of your posterity to be their hope, but I cannot be persuaded, that they ever will, or can join together, to advance your Majesty, or your children, farther than they may make a present gain by you. They are not agreed of their own religion, nor of the principles of universal and eternal truth, and how can they be constant in the rules of particular, and transitory honour, 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 join together only against good order, which they call the Common Enemy, and if they can destroy that, they will in all likelihood turn their fury against themselves, and like devils torment, like Serpents devour one another. In the mean time, if they can make their Burghers Princes, and turn old Kingdoms into new States, it is like enough they will do it, but that they will ever agree together, to make any one Prince, King, or Emperor over them all, and yield due obedience unto him, further than either their gain shall allure them, or his sword shall compel them; that I cannot persuade myself to believe. And therefore I cannot hope that your Majesty, or your posterity can expect the like honour or security from them, which you might do from Catholic Princes, if you were joined firmly to them in the unity of Religion.  
12 The third reason of my hope, that Catholic religion should be most available for the honour and security of your Majesty, and your children, is taken from the consideration of your subjects, which can be kept in obedience to God, and to their King by no other religion, and least of all by the Caluinists, for if their principles be received once, and well drunk in, and digested by your subjects, they will openly maintain, that God hath as well predestinated men to be Traitors, as to be Kings, and he hath as well predestinated men to be thieves, as to be judges, and he hath as well predestinated that men should sin, as that Christ should die for sin: which kind of disputations I know by my experience in the Country, that they are ordinary among your country Caluinists, that take themselves to be learned in the Scriptures, especially when they are met in the Alehouse, and have found a weaker brother, whom they think fit to be instructed in these profound mysteries. And howsoever they be not yet all so impudent, as to hold all these conclusions in plain terms, yet it is certain they all hold these principles of doctrine, from whence working heads of greater liberty, do at their pleasures draw these consequences, in their lives and practices. And is this a Religion fit to keep subjects in obedience to their Sovereigns?  
13 here I know the great Masters of Schism, will never leave objecting the horrible treason of certain Catholics against your Majesty, which if the Devil had not wrote to their hands, they had had little to say against Catholic Religion before this day. But I humbly entreat that the fact of some few men, may not be for ever objected against the truth of a general Rule. It is not the question which Religion will make all your subjects true, but which religion is most like to make all true. It is certain there be Traitors against God and man, of all Religions, and Catholics, as they are the best subjects, so when they fall to it, they are the worst Traitors. But if we will look upon examples, or consider of reasons. The Catholic is the only Religion, which as it doth duly subordinate Kings unto God, so doth it effectually bind subjects to perform all lawful obedience unto their Kings. I will not repeat 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 ever receive honour from Caluinists, farther than to be their Champion, or Protector, until their turn were served: then I may be content to believe that your Majesty, and your Family shall receive perpetuity from them. But if your Caluinists do profess to honour you, and all other Caluinists do overthrow their Kings and Princes, wheresoever they can prevail. I can hardly believe that yours do mean any more good earnest than the rest. There is certainly some other matter, that they are contented for a time to honour your Majesty, it cannot be their religion that ties them to it, for it doth not tie them to itself. 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 own fancy, and if he be restrained, he cries out by and by, that he cannot have the liberty of his conscience. And what bond of obedience can there be in such religion?  
14 It is commonly objected by Statesmen, that it is no matter what opinions men hold in matters of Religion, so that they be kept in awe by justice, and by the sword: Indeed for this world it were no matter at all for Religion, if it were possible without it to do justice, and to keep men in awe by the sword. In Military estates whilst the sword is in the hand, there is the less need of religion, and yet the greatest and most Martial States that ever were, have been willing to use the conscience and reverence of some religion or other, to prepare the subjects to obedience. But in a peaceable Government, such as all Christian Kingdoms do profess to be; if the reins of religion be let loose, the sword commonly is too weak, and comes too late, and will be like enough to give the day to the Rebel, and seeing the last and strongest bond of justice is an oath, which is a principal act of religion, and were but a mockery, if it were not for the punishment of hell, and the reward of heaven; it is unpossible to execute justice without the help of Religion. And therefore the neglect and contempt of religion hath ever been, and ever shall be the forerunner of destruction in all settled States whatsoever.  
15 The Devil that intendeth the destruction as well of bodies, as of souls, and of whole States, as of particular men, doth not commonly begin with men's bodies, and with matters of State; but being himself a spirit, and the father of lies, he doth first insinuat himself into men's understandings, by false principles of religion, whereinto he hath the more easy entrance, because he hath persuaded their Governors to believe that it is no great matter what opinions men hold in matters of religion, so that they look well into their actions, and keep them in obedience, which persuasion is all one, as if the Enemy that besiegeth a City, should persuade the garrison that they might surrender the castle unto him well enough, and keep the base town to themselves. But when the Devil hath prevailed so far, as by false opinions in matters of the first truth, that is, of Religion, to get the understanding in possession, which is the castle, as it were, & watchtower of both the soul, and body, and state, and all: he will peradventure dissemble his purpose for a while, and by slandering of the truth, and pleasing them with the trifles of the world (which by God's permission are in his power) make men believe, that the world is amended, for Nemorepentè fit pessimus, but shortly after, when he seeth his time, he will out of his Arsenal of false apprehensions in understanding, send forth such distorted engines of life and actions, as will easily subdue both body and goods, and states, and all to his devotion.  
16 The Calvinistical Preacher, when he hath gotten his honest abused, and misguided flock about him, will cry out against me for this Popish collection, and call God and them to witness, that he doth daily in his Sermons exhort men to good works, and to obedience unto the King's Majesty, and am not I and my brethren, saith he, and our flocks, as honest, and as civil men, as any Papist of them all? For mine own part, I will not accuse any Caluinist, though I could, neither can I excuse all Papists, though I would. Iliacoes inter muros peccator & extra! But I must never forget that most true and wise observation, which the Noble and learned Sir FRANCIS BACON, maketh in one of his first Essays, uz. that all Schismatics utterly failing in the Precepts of the first Table, concerning the religion and worship of God, have Necessity in Policy to make a good show of the second Table, by their civil and demure conversation towards men. For otherwise they should at the first appear to be, as afterwards they show themselves to be altogether out of their ten Commandments, 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 Policy, that in every mutation of State, the Authors of the Change will for a while show themselves honest, rather of spite then of conscience, that they may disgrace those, whom they have suppressed, but it doth never hold in the next generation. You shall scarce hear of a Puritan father, but his son proves either a Catholic or an Atheist. Mutinous soldiers, whilst the enemy is in the field, will be orderly, not for love of their General, but for fear of the enemy: but if they be not held in the ancient discipline of wars, they will upon the least truce or cessation, quickly show themselves.  
17 And as for their exhortations to obedience to your Majesty, when they have first infected the understanding of your subjects, with such principles of rebellion, as have disturbed and overthrown all other States, where they had their will: it is a ridiculous thing to think upon such exhortations, and all one, as if a fantastical fellow, finding a herd of young cattle in a close, should first break down the hedges, and then cry aloud to the cattle, they do not venture to go out, nor to seek any fatter pasture, for fear they be put into the pound; and if they chance to feed where they are, because they have no experience of other, and to tarry in the close for an hour or two, than the unhappy fellow should run to the owner of the cattle, and tell him what great service he had done him, and how he had kept his cattle in the close, by his goodly charms and exhortations. Let them say what they list of their own honesty, and of their exhortations to obedience, as long as they do freely infect the people's souls, with such false opinions in Religion, they do certainly sow the seeds of disobedience, and Rebellion in men's understandings, which if they be not prevented by your majesties giving way to Catholic Religion, will in all likelihood spring up in the next generation to the great prejudice and molestation of your Majesty, and your posterity. So that whether I do respect heaven, or earth, mine own soul, or the service of your Majesty, God, or your Neighbours, or your subjects, my assured hope is, that by joining myself to the Catholic Church, I neither have done, nor ever shall do any ill duty or service, unto your Majesty.  
18 But perhaps there is such opposition, both in matter of doctrine, and in matter of State, as it is impossible that ever there should be any reconciliation in at all betwixt the Church of England, and the Church of Rome; of which I humbly pray your Majesty to give me leave to show to you what I have observed.  
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 never greater, than it seems to be at this day, nor never more dangerous to deal withal; for if a man do but go about to stop it, there ariseth presently a great and fearful noise, and roaring of the waters against him; but yet nevertheless, the greatness of the noise ought not to discourage us, but rather to give us hope, that although it be wide, yet it is but shallow, and not far from the bottom, as proceeding from affection, which is sudden and violent, and not from judgement, which is quiet, constant, and always like itself; for if a man ask in cold blood, whether a Roman Catholic may be saved, the most learned Churchman will not deny it. And if a man ask whether a Roman Catholic may be a good subject, the most wise Statesman will easily grant it; May we be both saved, than we are not divided in God? May we be both good subjects, than we are not divided in the King? What reason is there then, that we should be thus hotly and unplacably divided?  
20 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 seldom or never judge according unto truth, but according unto customs. And therefore having been bred and brought up in the hatred of Spaniards, and Papists, cannot choose but think they are bound to hate them still, and that whosoever speaketh a word in favour of the Church of Rome, or of Catholic Religion, is their utter enemy. And the Puritanical Preacher, who can have no being in charity, doth never cease by falsifications, and slanders, to blow the coals, that he may burn them, and warm himself.  
But if your Majesty shall ever be pleased to command those makebates to hold their peace a while, and to say nothing, but that they are able to prove by sufficient authority, before those that are able to judge; and in the mean time, to admit a conference of learned and moderate men on either side; the people who are now abused, and with the light of the Gospel held in extreme ignorance, are not yet so uncapable, but they will be glad to hear of the truth, when it shall be simply and evidently delivered by honest men: and then they will plainly see, that their light of the Gospel, which they so much talk of, is but a counterfeit light in a thieves lantern, whereby honest men's eyes is dazzled, and their purses robbed. And it will also appear, that there is not indeed any such irreconcilable opposition betwixt the Church of England, and the Church of Rome, as they that live by the Schisine, do make the world believe there is, neither in matter of Doctrine, nor matter of State.  
21 For matter of Doctrine, there is no reason that your Majesty or the Kingdom should 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 overthrow, not only the Catholic Church, the Communion of Saints, and the forgiveness of sins, but also all the Articles of the Creed, saving only so much as the Turk himself will be content to believe, which will be easy to prove upon better leisure.  
The Doctrine of England is that which is contained in the Common-prayer book and Church Catechism, confirmed by Act of Parliament, and by your majesties Edict, wherein all Englishmen are baptized, and aught to be confirmed, and therefore there is some reason that this should be stood upon.  
But this Doctrine in most of the main points thereof, as hath been touched before, and requireth a just treatise to set down in particular, doth much differ from the current opinions and Catechisms of Caluinisme, or doth very near agree with, or at least not contradict the Church of Rome, if we list with patience to hear one another. And those points of Doctrine, wherm we are made to be at wars 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 been grounded upon any truth of Doctrine.  
22 For when the breach was resolved upon, for the personal and palticular ease of King HENRY the eight, and the children of his latter wives, it was necessary to give every part of the Commonwealth contentment, for which they might hold out in the heat of affection, and study to maintain the breach, otherwise it was likely that in the clearness of judgement it would quickly have grown together again, & then the Authors thereof must have been excluded, and given account of their practice.  
23 Therefore to the Lords and Favourites of the Court were given the lands and inheritance of the Abbeys, and Religious houses, that having once, as it were, washed their hands in the bowels and blood of the Church, both they and their posterity might be at utter defiance therewith. And so having overthrown and profaned the good works of the Saints, it was necessary 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, prayer for the Dead, and all such points of Catholic doctrine, as were the grounds of those churches and religious houses, which they had overthrown and profaned. And it was not hard for those Chaplains, by some show of Scripture, to prove that which their Lords, and their followers, were so willing to believe.  
24 To the Commons was given great hope of relief for their poucrtie, ease of Subsidies, and of the burden of so great a Clergy, and many other goodly gay Nothings. And for the present, they should have liberty, and the benefit of common law, that is leave, to live by such Laws as themselves list to make, and to contemn the authority of the Church, which although it were for their benefit every way, yet because it crossed their affections; like way ward children, they could never abide it. And was not this reason enough for them to hold out the breach, and to study Scripture themselves, that they might be able to confute Confession, Satisfaction, Penance, and to declaim against all that. Tyranny of the Church of Rome, whereby themselves, and their forefathers, had been kept in awe and obedience unto God, and their Kings?  
25 To the Clergy men, that would turn with the times, besides the possibility of present preferment by the alteration, was given shortly after leave to Marry, and to purchase, and to enjoy the profit and pleasure of the World, as well as the Laity. And what carnal minded Monk, or Priest, would not with might and main keep open the breach, after he was once plunged in it, rather than be in danger to forego so pleasing a commodity: Hence did arise a necessity of speaking and writing against Vows, Virginity, Poverty, Fasting, Praying, Watching, Obedience, and all that austerity of life, which is by the Laws of the Church required in a Monastical, and Priestly conversation.  
26 Upon these conditions, the Lords, the Commons, and the Clergy, were content to believe that the King was supreme head of the Church of England, not that they did think so indeed, or that they desired to augment his authority, but that they might be protected by him, and freely enjoy those commodities, which they thought Schism had brought unto them, and feared the unity of the Church might again take from them. Hence did arise a necessity of inveighing against the Pope, and the Church of Rome, as against Antichrist and Babylon, and the greatest Enemies of the state of England.  
In so much that that Clergy man was most acceptable to them, and in their opinion most worthy of preferments, that could most confidently preach, and write, the most foul, and monstrous assertions of the Pope, and the Church of Rome, though they were never so false. These and such like are those temporal respects, which would fain seem the daughters of those doctrines, which themselves have brought forth, and to be divided from the Catholic Church by doctrine, when they themselves have caused the doctrine of division.  
27 In all these and all other doctrine of division, Men have received great countenance, & encouragement from Geneva. For although M. JOHN CALVIN, were never any good Subject or Friend, to Bishop, Duke, or King, yet he did so fit the Common people with new Doctrine, that no Gospel can be so pleasing to them, nor so lightsome as his. For finding Geneva 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 themselves, for want of government, although he were then a stranger and a very young man of some six and twenty or seven and twenty years old at the most: yet he thought good, upon the opportunity to give the venture, and to step in himself, to be the founder of a new Church, and State amongst them, and for that purpose, he found them out such a Catechism, as they might easily contemn all ancient learning and authority, and save themselves by a strong fancy, which he called faith. And this pleased the Burghers of Geneva so well, that they called a meeting, and caused all the Citizens to swear, that, that Catechism was true, and that all Popery was false, as may appear in calvin's life, written by BEZA himself, and prefixed to his Epistles. And although the Ministerial Presbytery of Geneva, have lost much of Master calvin's greatness, yet the City hath had the fortune ever since, by the help of their neighbours, to hold out against their Bishop, and their Duke, and all their ancient Governors.  
28 Now it is the nature of all Common-people, especially of Islanders, not only still to affect more and more Novelty and liberty, and to be weary of their old Clergy, but also to admire any thing that comes from beyond the seas, and to cherish, and comfort one another, with reporting the good success, which Schismatics and Rebels happen to have against their lawful Prelates, and ancient Governors, and to impute all their good fortune unto their new Religion. Hence it is come to pass, that that Doctrine, which is indeed the lawful Doctrine of the Church of England, is neglected, and contemned as a Relic, or a Rag of Popery, and calvin's Institutions being come from Geneva, and fairly bound up with the Preface of the Gospel, is dispersed throughout all Schools, Cities and Villages of England, and hath so infected both Priest and people, as although it be against law, yet it is cried up by voices to be the only current Divinity in Court and Country. In hope, belike, that it may one day serve the turn in England, as well as it hath done in Geneva, and in other places, where it hath prevailed.  
29 These Reasons, or rather corruptions of State, have so confounded the Doctrine of the Church of England, and so slandered the Doctrine of the Church of Rome, as it hath turned men's brains, and made the multitude on both sides like two fools, who being set back to back, do think they are as far asunder as the Orisons are, which they look upon. But if it might please your Majesty to command them to turn but each of them a quarter about, and look both one way to the service of God, and your Majesty, and to the salvation of souls, they should presently see themselves to be a great deal more near together in matters of Doctrine, than the Puritanical Preachers on both sides do make them believe they are. I cannot in the brevity of this discourse descend into particulars. But if it please your Majesty, to command me, or any other honest man, that hath taken pains, to understand, and observe all sides freely, and plainly to set down the difference betwixt Caluinisme, and the Doctrine of England established by law, and then to show Locos concessos, and Locos controversos, 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 Majesty 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 hear of agreement. And if there be the same reason of State, which there was in the beginning, & continued all Queen ELIZABETH'S days, there is as little hope now that your Majesty should hearken unto reconciliation, as there was that King HENRY the eight, or Queen ELIZABETH would. But when I do, with the greatest respect I can, consider the state of your Majesty, your Lords, your Commons, and your Clergy, I do find as little cause of holding out in reason of State, as I do in truth of Doctrine.  
31 King HENRY the eight, although he had written that book against the Schism of LUTHER, in the defence of the See Apostolic, for which he deserved the Title of Defensor fidei; yet when he gave way to the lust of ANNE BOLEINE, and the flattery of his favourites, and saw he could not otherwise have his will, he excluded the Pope, & made himself supreme head of the Church, that so he might not only dispense with himself for his lust, but also supply his excess with the spoil of the Church, which was then very rich. But when he saw God blessed him not, neither in his wiving, nor in his thriving, he was weary of his supremacy before he died, & wished himself in the Church again, but he died in the curse of his father, whose foundations he overthrew, and hath neither child to honour him, nor so much as a Tomb upon his grave to remember him, which some men take to be a token of the curse of God.  
32 Queen ELIZABETH, although she were the daughter of Schism, yet at her first coming to the Crown, she would have the Common-prayer book and Catechism so set down, that she might both by English Service satisfy the Commons, who were greedy of alteration, and by Catholic opinions gave hope to her neighbour Princes that she would herself continue Catholic. And all her life long she carried herself so betwixt the Catholics, and the Caluinists, as she kept them both still in hope.  
But yet being the daughter of the Breach-maker, and havinig both her Crown, and her life from the Schism, it was both dishonourable, and dangerous for her to hearken to reconcilement. And therefore after she was provoked by the Excommunication of PIUS QVINTUS, she did suffer such laws to be made by her Parliaments, as might cry quittance with the Pope, and the Church of Rome. And this course seemed in policy necessary for her, who was the daughter of King HENRY the eight by ANNE BOLEINE, borne with the contempt of Rome, the disgrace of Spain, & the preiucice of Scotland.  
33 But now that your Majesty is by the consent of all sides come to the Crown, and your undoubted Title settled with long possession, the case is very much altered, for your Majesty hath no need of dispensations, nor no will to pull down Churches, nor no dependence at all on HENRY the eight: and if this Schism could have prevented your Title, with the divorce of one wife, and the marrying of five more, neither your Mother, nor yourself, should ever have made Queen ELIZABETH afraid with your Right to the Crown of England. And therefore, although it were necessary in reason of State to continue the Doctrine of Division, as long as the fruit of that Doctrine did continue: yet now the fruit of Schism is all spent, and that Parenthesis of State, is at an end; there is no reason, but that the old sentence may return again, and be continued in that sense, as if the Parenthesis had been clean left out; and that God had of purpose crossed the fleshly pretence of Schism, and raised your Majesty to restore it, as your most wise, and Catholic Progenitor, King HENRY the seventh, did leave it.  
34 But perhaps the Schism, though it serve you to no other use 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 unity of the Church of Christ.  
Truly those your most famous and renowned Ancestors, that did part with their authority & their wealth, to bestow them upon the Church of Christ, and did curse and execrate those, that should diminish and take them away again, did not think so, nor find it so, and I would to God your Majesty were so powerful, and so rich, as some of those Kings weré, that were most bountiful that way. You are our Sovereign Lord, all our bodies and our goods are at your command: but our souls, as they belong not to your charge, but as by way of protection in Catholic Religion, so they cannot increase your honour or authority, but in a due subordination unto Christ, and to those that supply his place in iis quae sunt juris divini. It was essential to Heathen Emperors to be Pontifices, as well as Reges, because they were themselves Authors of their own Religion. But among Christians, where Religion comes from Christ, who was no worldly Emperor (though above them all) the Spiritual and Temporal authority have two beginnings, and therefore two Supreames, who if they be subordinate, do uphold and increase one another. But if the Temporal authority do oppose the Spiritual, it destroyeth itself, and dishonoureth him from whom the Spiritual authority is derived. Heresy doth naturally spread itself, like a canker, and needs little help to put it forward, so that it is an easy matter for a mean Prince to be a great man amongst Heretics, but it is an hard matter for a great King to govern them. When I have sometimes observed, how hardly your Majesty could effect your most reasonable desires amongst those that stand most upon your Supremacy, I have been bold to be angry, but durst say nothing, only I did with myself resolve for certain, that the Keys were wont to do the Crown more service, when they were in the Arms of the Mitre, than they can do, now they are tied together with the Sceptre, and that your Title in Spiritual affairs, doth but serve other men's turns, and not your own.  
35 As for your wealth, it is true, that the Crown hath more pence paid unto it now, then in Catholic times it had, but it hath never the more wealth. It is but the gain of the Tellers to have more money, true wealth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is the richest Prince, that hath means to maintain the greatest Army, and to do most magnificent works both in war and in peace, wherein the facts of Catholic Ancestors do appear upon good Record, your Majesties are but yet hoped for: and if ever you have the help of Catholic religion to assist you, I hope you shall excel them all; otherwise I assure myself, the Schism will do what it can to make you poor, and then complain, that you are not Rich. It was indeed one of the main pretences in the Statutes of HENRY the eight, that the Schism might enrich the King, and maintain his wars; but God did not bless it: for notwithstanding all the Church-lands, and goods, and tenths, and fruits, and premuniries: King HENRY the eight was fain to abase his coin more than once, and yet he died not so rich as his Catholic father left him. And since his time what is become of the Court of augmentation? what benefit you receive of all the Church-lands, more than your Progenitors did when they were in the hands of the Clergy? what ease your subjects have of subsidies thereby; or in brief, how much your coffers are enriched: you may be pleased to be informed by those that have to do with those offices, and can readily give you an account; for mine own part I have diligently read over all the Statutes, made by HENRY the eight, and do find that the Event are so clean contrary to the Prefaces and pretences of them, as if God of purpose would laugh them to scorn.  
36 There is yet another objection or two in Reason of State, concerning your Majesty, which seem to be harder to answer, than all the rest, whereof the one is that your Majesty hath undertaken the cause in writing, and set out a book in print, and it must needs be great dishonour to you to recall it. This indeed is that which I have heard the Caluinists of England often wish for, before it was done, and much boast of, after it was by means effected, that your Majesty should be no longer able to show yourself indifferent, as you did at the first, but were now engaged upon your honour, to maintain their party, and to oppugn the Catholics, and altogether to suppress them. But there is nothing in that book why your Majesty may not, when you please, admit the Pope's supremacy in spirituals. And you are partly engaged thereby to admit the trial of the first general Counsels, and the most ancient Fathers. And as for the question of Antichrist, it is but an hypothetical proposition, and so reserved, as you may recall yourself when you will. And howsoever that book came forth either of your own disposition, or by the daily instigation of some others, that did abuse your clemency, and seek to send you of their own errand; it cannot serve their turns, nor hinder your Majesty from hearkening to an end of contention. For if King HENRY the eight in the judgement of Protestants, might save his honour, and contradict his book from very good to stark nought; they must not deny, but that your Majesty may increase your honour by altering your book from less good to much better.  
37 The other, and the greatest objection, that howsoever your Majesty before your coming to the Crown, and in the beginning of your reign, were in different, yet after the Gunpowder-treason, you were so angered, and averted, as now you are resolved never to be friends. And therefore he is no good subject, that will either himself be reconciled to the Church of Rome, or persuade any of your subjects thereunto. It is true, I confess, your Majesty had great cause to be thoroughly angry, and so had all good men, whether Catholics or Protestants, but if your Majesty will hearken to those, that work their own purposes out of your anger, you shall be driven to live and die out of charity, which although it be not so horrible to the body, yet is it more harmful to the soul, then violent or sudden death. It is hard, I confess, for a private man to assuage his anger on the sudden; and there is as much difference betwixt the anger of a private man, and the indignations of a Prince, as betwixt a blast upon the river, which is soon down, and a storm upon the sea, which having raised the billows to the height, is nourished by the motion thereof, and cannot settle again in a long time. But there is a time for all things. And seven years is a long time, when a man is in the midst of his anger, it pleaseth him not to be entreated by his neighbours, much less by his servants, but when a man hath chidden, and punished until he is weary, he will be content to hear his servant speak reason. And though he be not the wisest, yet he is the lovingest servant that will venture to speak to his Master in such a case. God himself is exorable, and it pleaseth him to be entreated by his servants for his enemies. I am persuaded there is no good Catholic in the world, that can be your majesties enemy. And therefore I do assure myself, that God will be pleased with you to hear them speak, and not angry with me for moving you thereunto. And if your Majesty do but vouchsafe so much patience as to give equal hearing, I doubt not but you shall receive such satisfaction, as will give you great quiet and contentment, and disquiet none of your subjects, but those only, that do for their advantage misinform your Majesty, and misled your people.  
And if your Majesty have no such use of the Schism, as King HENRY the eight, and Queen ELIZABETH had, and that it doth neither increase your authority, nor your wealth, nor your honour, but rather hinder them all, and deprive you of that blessing, which otherwise you might expect from Christ and his Church, from your Catholic neighbour Princes, and subjects, and from the Saints in heaven, in whose communion is the greatest comfort of every Christian both in life and death, than whatsoever some great Statesman may say to the contrary, I do verily believe they do but speak for themselves, and that there is no true reason, that may concern your Majesty to hinder you from admitting a toleration of Catholics, and Catholic Religion, that those who cannot command their understanding to think otherwise, may find the comfort they do, with so great zeal pursue in the unity of the Catholic Church, amongst whom I confess myself to be one, that would think myself the happiest man in the world, if I might understand that your Majesty were content that I should be so.  
38 But although your Majesty sit at the stern, and command all, yet you are carried in the same ship, and it is not possible to wield so great a Vessel against wind and tide. And therefore, although it do not concern your Majesty in your own Estate; yet if your Lords, and your Commons, and your Clergy do reap any great benefit by the Schism: it will be very hard for your Majesty to effect unity. But if upon due examination there be no such matter, than 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 hindrance to any course your Majesty shall think to be best, for the attaining of the Haven.  
39 For mine own part, for the discharge of my duty, and conscience, I have considered of all their states, and can resolve myself, that I have not prejudiced the state of any good subject of yours, but mine own, in coming to the Catholic Church. And first for your Lords and Nobles: It is true that many of their Ancestors were allowed a very good share in the division of the Church, when the Schism began, and therefore it concerned them in reason of their State to maintain the doctrine of Division. But I think there are very few in England, either Lords, or other now possessed of Abbey lands, which have not paid well for them, and might not aswell possess them in the unity of the Church, as in the Schism. And there was a declaration made by the Pope, to that purpose, in Queen MARY'S days, so that there is now no need at all to preach against the merits of good Works, nor the virtue of the Sacraments, nor the Invocation of Saints, nor the rest of Popery, that built Churches, unless it be to help the Hugonots of France to pull them down.  
40 But perhaps the Commons of England do gain so much by the Schism, as they cannot abide to hear of unity. Indeed, when the Puritan Preacher hath called his flock about him, and described the Church of Rome, to be so ignorant, so Idolatrous, and so wicked, as he hath made himself believe she is, then is he wont to congratulate his poor deceived audience, that they by the means of such good men as himself is, are delivered from the darkness, and Idolatry, and wickedness of Popery, and there is no man dare say a word, or once mutter to the contrary. But the people have heard these lies so long, as most of them begin to be weary, and the wisest of them cannot but wonder, how these Puritan Preachers should become more learned, and more honest, than all the rest that lived in ancient times, or that live still in Catholic Countries, or then those in England, whom th●se men are wont to condemn for Papists. Nevertheless, I confess, there be many honest Men and Women amongst them, that being carried away with prejudice & pretext of Scriptures, do follow these Preachers more of zeal and devotion to the truth, as myself did, until I knew it was but counterfeit. And these good people, if they might be so happy as to hear Catholics answer for themselves, and tell them the truth, would be the most devout Catholics of all other. But the most of the people were never led by Sermons, if they were, the Catholic Church is both able, and willing to supply them far better than the Schism. But it was an opinion of wealth and liberty, which made them break at the first, and if they do duly consider of it, they are never the better for either of both, but much the worse.  
41 For wealth the Puritan unthrift, that looks for the overthrow of Bishops, and Church's Cathedral, hopes to have his share in them, if they would fall once; and therefore he cannot choose, but desire to increase the Schism, that he may gain 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 receive more benefit by it every way.  
The poor Gentleman and Yeoman, that are burdened with many children, may remember that in Catholic times, the Church would have received and provided for many of their sons and daughters, so as themselves might have lived and died in the service of God without posterity, and have helped to maintain the rest of their families, which was so great a benefit to the Commonwealth, both for the exoneration, and provision thereof, as no human policy can procure the like. The Farmer and Husbandman who laboureth hard, to discharge his payments, and hath little or nothing left at the years end to lay up for his children, that increase and grow upon him, may remember that in Catholic times there were better penniworths to be had, when the Clergy had a great part of the land in their hands, who had no need to raise their Rents themselves, and did what they might to make other Lords let at a reasonable rate, which was also an inestimable benefit to the Commons. So that whereas ignorant men carried with envy against the Clergy, are wont to object the multitude of them; and the greatness of their provisions, they speak therein as much against themselves 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 have no propriety in them, the better is the provision of the Commons. For themselves can have no more but their food, and regular apparel, all the rest either remains in the hands of the Tenants, or returns in hospitality, and relief to their neighbours, or kept as in a living Exchequer for the service of the Prince and Country in time of necessity. So that the Commons doth gain no wealth at all, but rather do lose much by the Schism.  
42 And as for liberty, they are indeed freed from the possibility of going to shrift, that is, of confessing their sins to God in the care of a Catholie Priest, and receiving comfort and counsel against their sins, from God; by the mouth of the same Priest, which duty is required of Catholic people, but only once in the year, 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 every Sunday with great devotion, and lightly no day pass, but divers do confess, are absolved, and receive the blessed Sacrament.  
The poor Commons of England are freed from this comfort, neither is it possible, unless their Ministers had the seat of secrecy for them to use it. And what is the liberty that they have in stead thereof? Surely the servants have great liberty against their Masters by this means, and the children, against their parents, and the people against their Prelates, and the subjects against their Ring, and all against the Church of Christ, that is, against their own good, and the common salvation, for without the use of this Sacrament, neither can inferiors be kept in awe, but by the gallows, which will not save them from hell, nor superiors be ever told of their Errors, but by Rebellion, which will not bring them to Heaven. These and such like be the liberties, that both Prince and People do enjoy by the want of Confession, and of Catholic Religion.  
43 As for the liberty of making Laws in Church matters, the common Lawyer may perhaps make an advantage of it, and therefore greatly stand upon it, but to the common People it is no pleasure at all, but rather a great burden. For the great multitude of Statutes, which have been made since the Schism (which are more than five times so many that ever were made before, since the name of Parliament was in England) hath caused also an infinite number of Lawyers, all which must live by the Commons, and raise new Families, which cannot be done without the decay of the old. And if the Canons of the Church, and the Courts of Confession were in request, the Lawyer's Market, would soon be marred.  
And therefore, most of your Lawyers, in this point, are Puritans, and do still furnish the Parliament with grievances against the Clergy, as knowing very well, that their own glory came at the first from the Court Infidel, and therefore cannot stand with the authority of the Church, which came at the first from the Court Christian. I speak not against the ancient Laws of England, which since King ETHELBERTS time were all Catholic, nor against the honest Lawyers of England, I know many, and honour all good men among them; and do for better times by the Learning, Wisdom, and moderation of the chiefest. But I am verily persuaded that the pretended liberties of the Commons, to make Laws in matter of Religion, doth burden the Commonwealth, and both trouble and prejudice your Majesty, and pleasure none at all, but the Puritan, and Pettifogging Lawyer, that would fain fetch the Antiquity of his common Law from the Saxons, that were before King ETHELBERT. So that whether we respect the spiritual instruction and comfort, or the temporal wealth and liberty of the Commons of England, if the Puritan Preacher, and Puritan Lawyer, who both do seek the overthrow of the Church, and deceive and consume the people, would let them alone, there would quickly appear no reason of their State at all, why they should hate the Catholic Church, that is so comfortable and beneficial unto them; or maintain the Schism, that with sugared speeches, and counterfeit faces doth so much abuse them.  
44 I am therefore in very assured hope, that by my coming to the Catholic Church besides the satisfying and saving of mine own soul, I shall do no ill service to your Majesty, neither in respect of yourself, 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 dissuade unity. There is only the Clergy left, which if Caluinisme may go on, and prevail as it doth, shall not in the next age be left to be satisfied.  
And there is little reason, that any man that loves the Clergy, should desire to satisfy such Clergy men, as do underhand favour Caluinists, and maintain such points of Doctrine, as if your majesties favour were not, would out of hand overthrow the Clergy, and in stead of them set up a few stipendary Preachers.  
45 There never was, is, nor shall be any well settled State in the world, either Christian or Heathen; but the Clergy and Priesthood was, is, and must be a principal part of the Government, depending upon none, but him only, whom they suppose to be their God. But where Caluinisme prevaileth, three or four stipendary Ministers, that must preach as it shall please Master Maior, and his brethren, may serve for a whole City. And indeed, if their opinions be true, it is but a folly for any State to maintain any more. For if God hath predestinated a certain number to be saved, without any condition at all of their being in the visible Church by faith, or their persevering theroin by good works; if God hath reprobated the greatest part of the world, without any respect at all of their infi delitie, Heresy, or wicked life; if the faith of Christ benothing else but the assured persuasion of a man's own Predestination to glory by him; if the Sacraments of the Church be nothing but signs, and badges of that grace, which a man hath before by the carnal Covenant of his parent's faith; if Priesthood can do nothing but preach the Word (as they call it) which Lay-men must judge of, and may preach to; if they will, where occasion serves; if the study and knowledge of Antiquity; Universality, and Consent be not necessary, but every man may expound Scripture, as his own spirit shall move him; if, I say, these and such like opinions, be as true, as they are among the Caluinists in the world common, and in England too much favoured and maintained, there will certainly appear no reason at all unto your Parliament, whensoever your Majesty or your Successor shall please to ask them, why they should be at so great a charge as they are, to maintain so needless a party, as these opinions do make the Clergy to be: They can have a great many more Sermons, a great deal better cheap; and in the opinion of Caluinisme, the Clergy do no other service. They that do in England favour, and maintain those opinions, and suppress, and disgrace those that do confute them; they, although themselves can be content to be Lords, 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 turn Lay, and live as well as they do, for the most part. But it is a thing full of compassion, and commiseration to see, that by these false and wicked opinions, the Devil, the father of these and all other lies, doth daily take possession of the souls of your subjects, both of Clergy and laity.  
These kind of Clergy men, I confess, I do not desire to satisfy any other way, then as I have always done, that is, by the most friendly and plain confutation of their errors, to show 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 scholars, and temperate men, (as I know many of them are) they cannot but in their judgements approve the truth of Catholic Religion, and if it were not for fear of loss, or disgrace to their wives and children, they would be as glad as myself, that a more temperate course might be held, and more liberty afforded unto Catholics, and Catholic Religion in England.  
These Clergy men, I am, and ever shall be desirous to satisfy, not only in respect of themselves, but also in respect of their wives and children, whom I am so far from condemning and misliking, as that I do account myself one of them; and I desire nothing more in this world, then in the toleration of Catholic Religion, to live and die among them. And therefore I have had so great care in this point, as before I did submit myself to the Catholic Church, I received assurance from some of the greatest, that if your Majesty would admit the ancient subordination of the Church of Canterbury, unto that Mother Church, by whose authority all other Churches in England at the first were, and still are subordinate unto Canterbury, and the first free use of that Sacrament, for which especially all the Churches in Christendom were first founded. The Pope for his part would confirm the Interest of all these, that have present possession in any Ecclesiastical living in England. And would also permit the free use of the Common-prayer book in English, for Morning and Evening prayer, with very little or no alteration. And for the contentment and security of your Majesty, he would give you not only any satisfaction, but all the honour that with the unity of the Church, and the safety of Catholic religion may be required: which seemed to me so reasonable, as being before satisfied for the truth of Catholic Religion, I could ask no more. So that I am verily persuaded, that by yielding to that truth, which I could not deny, I have neither neglected my duty and service to your Majesty, and your Children, nor my respect and honour to your Lords and Commons, nor my love and kindness to my honest friends, and brethren of the Clergy; but rather that my example and my prayers shall do good unto all.  
46 But that which I must trust to, when all the rest will fail me, is the service of God, and the saving of my soul in the unity of that Church, which was founded by Christ himself, and shall continue until his coming again, wherein all the Saints of God have served him on earth, and do enjoy him in heaven: without which Catholic Church, there is no communion of Saints, no forgiveness of sins, no hope of resurrection unto life everlasting. I beseech your Majesty let not calvin's, Ecclesia Predestinatorus deceive you, it may serve a Turk as well as a Christian, it hath no Faith, but opinion no Hope, but presumption, no Charity, but lust, no Faith, but a fancy, no God, but an Idol. For Deus est omnibus Religionibus commune Nomen, Aug. Ep. All Religions in the world, begin their Creed, with I believe in God. But homini extra Ecclesiani, Relligio sua est culius phantasmatum suorum, and error suus est Deus suus, as S. AUGUSTINE affirmeth.  
48 I have more things to write, but the hast of answering your majesties commandment, signified to me by Sir THOMAS LAKE his Letters, have made me commit many faults in writing this very suddenly, for which I crave pardon, and cut off the rest.  
But for my returning into England, I can answer no otherwise but thus, I have sent you my SOUL in this Treatise, and if it may find entertainment, and passage, my BODY shall most gladly follow after. And if not, I pray God I send my Soul to heaven, and my Body to the grave, assoon as may be. In the mean time, I will rejoice in nothing, but only in the Cross of CHRIST, which is the glory of your Crown. 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 ever to continue.  
Your majesties true servant 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: cum loquebar illis impugnabant me gratis.