THE COPY OF A LETTER Sent from an English Gentleman, lately become a Catholic beyond the seas, to his Protestant friend in England. In answer to some points, wherein his opinion was required, concerning the present business of the Palatinate, & marriage with Spain: And also declaring his reasons for the change of his Religion.  
M.DC.XXII.   

VERY WORTHY AND WELWISHED FRIEND.  
Whereas in your letter which I last received, you desire to be by me informed of the present state of things touching the Palsgrave, or Prince Palatine: As also what opinion we have in these parts of the Match between England & Spain; I must answer you that I dare not presume to extend my own ignorance so fare, as to penetrate into the depth of such important matter, or so to deliver you my conceit, as that thereon you might settle a resolved opinion, of the future event. But if you will be pleased to understand what I hear in these parts, where speech hath more freedom then in England, and that thereunto I may a little add my private opinion, I can be content to enthrall unto you my thoughts from their privileged liberty, seeing you can so much command me.  
First then as touching the Prince Palatine, it should seem by that I hear, and the sequel of things thereunto also according, that he is more inclined to hearken unto the directions of the Hollanders, then unto the grave advice of our King his Father-in Law, unto whom besides obligation of affinity, he ought both in regard of Majesty, as also of Counsel more worthy to be followed, to have hearkened. For at the very time that his Majesty was so provident and careful for him as to send his Ambassador Sir Richard Weston to treat with the Archduchesse at Brussels, about some agreement in his behalf, than did the Hollanders as more powerful over him, post him away into Germany, there to set on foot actions of hostility: whereunto he obeyed, as not seeming to regard the prudent course intended by his Father-in-Law to his greater good, but endeavouring to satisfy the desires of those who care not whose house be on fire, so they may warm them by the coals.  
Also, whereas his Majesty, being regardful of justice and equity, hath showed his dislike of this Prince his great error, in accepting at the hands of Rebels the Bohemian Crown, which appertained unto his own sovereign Lord the Emperor, unto whom he being a subject, it maketh the case so much the more dishonourable and unjust; and notwithstanding that he is driven out of the said Kingdom, and hath less reason to retain the title, then when he was in it: yet the Hollanders still giving it him (upon hope that some other Crown may befall him, & that therefore the title of Kingly dignity shall not in the mean time leave him) his ambitious blindness is pleased to retain it, and perhaps to make it the cause of his total Ruin.  
And lastly, whereas it seemeth that ear is given unto his Majesties' desire about a Truce, or perhaps an absolute Peace and Reconciliation, between the said Prince and the Imperial Majesty, to the accomplishment whereof there ought in all reason to follow a submission from the inferior and offending side; yet appeareth it not that this Prince is willing to relinquish the aforesaid Title, and to yield unto due submission, by humbly ask pardon and acknowledging his offence, but rather to remain obstinate, and follow the counsel of the baggage Hollanders, who only dispose of him to their own ends and purposes, not caring at all to what calamities they expose him, so their own turns be served, nor whether in the end he sink or swim.  
Me thinks, I can compare the state of the Hollanders as now it standeth, unto the state of a Merchant inclining unto Banke-breaking. They do owe as I have been given to understand by such as seem well to know it, about eight million of florins, for which they pay interest. Their trade & traffic is exceedingly decayed. Their charges so great with their Exercito, and Presidies etc. that they are forced to disburse every day, some hundreds of pounds more than their come in do extend unto. Their good carriage hath been such, that they have almost outlived all their friends that were ablest to have helped them. The means they have to continue the wars, they are constrained to press out of the hearts of their subjects, by most grievous exactions; and being driven unto desperate terms themselves, they have drawn this Prince into action, in as bad a cause as their own, and in such a dependence with theirs, that if the one of these fall, both may fall together for company: for it cannot be otherwise when the one draweth down the other with him, while he is falling, and no wonder it is that this may happen, where good counsel is despised, and that men will needs be left to their own folly, and to bake as they have brewed.  
You must also understand that the Hollanders posting away the Palatine into Germany, was not upon assurance of preferring him to the recovery of that which he had forfeited and lost, but only to keep the forces of the King of Spain there occupied, to the end they might not return to the Netherlandes against them. But how ever it be, it is in the mean time sufficient for the honour of his Majesty, to have let all the world see that he hath done his endeavours to have ended these broils with peaceful security, for the sparing of much blood, and avoiding the danger of depending in war upon the good will of fortune, which now is not like to fall out so happily.  
As for the willingness of the Puritans and Puritanly affected in England, to contribute (as in your letter you signify) towards the maintenance of some thousands of men, to the assistance of this Prince, they do without all doubt reckon without their host, little imagining what a charge it is to maintain an army so fare of, and what a burden the continuance thereof would prove to be unto the Realm; for it could not but prove a war of long continuance, whereof the sequel would be the impoverishing of the people, by drawing away the wealth of the Realm by so long lasting transports of money, which would never come in again, nor ever bring the Realm any benefit, to recompense it: all which his Majesty as a most provident Prince wisely foreseeing, besides the great effusion of blood, it moved him to resolve upon a sweeter & more convenient course, if the enemies of peace and quietness had not interrupted it. And if so be his Majesty shall now leave this Prince unto himself, seeing he hath followed his own self will, & the sinister counsel of turbulent spirits, that account their fishing best in a troubled water, who cannot but think that his Majesty hath served him right? And this is all I can deliver unto you of the opinions of such as I have discoursed withal, about this matter.  
Touching the Match with Spain, whereof there is now great speech and good appearance, we must resolve that it resteth most in the disposition of God, in whose power is the disposing of all things. For mine own part I dare confidently say that I do not think there can a more Great or Honourable Match be found for that Prince, in all the world. And let passionate men say what they will, certain it is, that the continuance of peace and friendship with Spain, is as commodious to England as the keeping of peace & friendship with any Country whatsoever. And this the prudent King Henry the seaventh his Majesties' Ancestor, well saw, when he matched his son and the heir of his crown Prince Arthur, with the Lady Catharine, the King's daughter of Castilia, when there was no such greatness added unto it as now there is. And the said Prince failing, for he was sickly when he married, & died before the marriage in all respects was consummate, the said King Henry neglected not to procure by dispensation the match to be made with his Son Henry, who now was become his heir instead of the other, and reigned after him by the name of King Henry the eight: and albeit this King did put this his married wife and most virtuous Queen from him, after he had had her about twenty and two years, for the love of Anne Bullen; yet was it without any just cause, and his match with Anne Bullen proved not honourable unto him; for he caused her to be beheaded for her abominable adultery; of the truth whereof if any doubt, there is among other testimonies yet a letter extant of the Lord Cromwell's, wherein so much is signified.  
I know the Puritans and Puritanly affected have no liking of this new match with Spain, and that their friends the Hollanders can in no case endure to hear of it, the one in regard of reason of State, the other in regard of a long wished Puritanical discipline, according to the Holland Reformation.  
Concerning the Hollanders, who can think his Majesty obliged to forbear this match for the giving of them satisfaction, whose greatest desire indeed is, that the Prince should not match at all, for their more assurance of bringing the House of Nassow to Domineer in England, seeing the Prince Palatine by his mother's side being of that House, and coming in the right of his wife to that Crown, England should then become Holland's buckler against Spain: & then might come with this Prince into that Realm I know not how many landless Lords of the same House, and he bringing also with him, as a Puritan Messiah, their long desired Reformation; how fit would Bishops livings fall for his Kinsmen, and perhaps they would be aswel also contented to bear the names of Bishops or Administrators, as the Lutheran Lord that hath gotten by his demeanour, the Reverend title, of the mad Bishop of Halberstat; and as other the like do in Germany, that gallantly ride upon their great horses, in their apparel of all colours of the rainbow, with their rapiers by their sides, and huge feathers in their hats, and look as like Bishops, as Owls look like Apes; which goodly Ecclesiastical state and dignity, English Puritans for Reformation sake would perhaps be very well content to commend, (as well as their Puritan brethren in Scotland have liked and allowed such like state and title to Lords and Gentlemen there) and especially when they meddled with no more but only with the displaced Bishops livings, and leave all businesses belonging to the Word, wholly in the hands of Puritan-Ministers, and Consistory discipline.  
But as the Hollanders and their correspondent-brethrens our English Puritans, do for their several designs, desire nothing more than the not going forward of this Match, and in very deed, no match at all for this Prince, as before I have noted; so to the contrary, all true and loving subjects to his Majesty, and bearers of dutiful affection to the Prince and country, aught to desire it; and to desire, that upon the accomplishment thereof, issue may speedily follow, because herein consisteth both his Majesties, and the Prince's safety. And this is all I can say unto you fore present, concerning the match with Spain.  
As concerning your objection about difference of Religion. The Lady being, as you say a Papist, and to have the free exercise of her Religion, and consequently, the use of her Chapel and Mass in the Court, which you say willbe an ey-sore to the professors of the Gospel etc. Upon these your words I shallbe occasioned to open myself further than else I should have been willing to do, because of giving you some unexpected disgust, when in making answer unto your speeches I shallbe brought (if I must deal directly and plainly as with a friend) to declare this eyesore to be but a misconceaved soreness: for heerupon I know you will straightways censure me to be turned Papist, and condemn me of levity for being so soon swerved from the light of your Gospel, to the liking of a Religion so generally misliked in England, whereby I may stand in danger to lose your love, which very loath I would be to do, considering how sincere I have always found it, and what reciprocal correspondence I have used for conservation of the same. The esteem whereof being indeed the greatest cause that moveth me to be so careful to endeavour so to excuse myself, that you may think me the less blame-worthy, and consequently the less breach may be made in your good affection towards me, seeing in mine towards you (notwithstanding difference of judgement in Religion-matters) there is none at all; for I can see no reason to the contrary, but that men may bear themselves in amity and Civil conversation with one another, though the one be inclined in conscience to serve God in a different manner from the other, seeing every man oweth his honest behaviour unto men.  
Well then, good Sir, upon hope of reservation of your love, & that when you shall have understood how things have passed, you will consider before you condemn me of levity, whether I had any sufficient motives or no, to bethink myself in matter of Religion, more than I did, before I knew there was so great cause why I should, I will here endeavour to be accountable unto you how things have passed with me in this matter, since my coming out of England.  
Whiles I lived in England I was, as you know, as fervent in our Protestant religion (wherein I was brought up) as either yourself or any in the Country can be. I was a great reader of Scripture, a great frequenter of Sermons, and a great hater of Papists. I often heard our preachers tell, that the Church of Rome was a lienated from her first purity, that it had entertained many gross errors and corruptions, & that forsooth the preachers of their Gospel did restore and teach the very same doctrine, that was taught in the time of the Apostles and primitive Church of Christ. This upon their mere saying so, I confidently believed, without ever making doubt thereof, or further enquiry for any proof. But coming into Germany, whither my journey was, as you know intended, for the service of the Prince Palatine, who we then called King of Bohemia, and there beholding the Lutheran preachers to stand swaggering in their pulpits, with their mouths as full of Scripture, as any of our Pulpit-mens' in England might possibly be, and there to see them so to contemn, scorn & deride our English preachers pretention of restoring Apostolical religion, as the most ridiculous jest in the world, I stood not a little amazed at the matter. Travailing from Germany into Bohemia, there did I hear the Hussite-preachers as I had heard the Lutherans before, condemn our doctrine of England, laugh and scof at our preachers pretention of primitive truth, as a jest only to make sport withal, not containing, nor carrying therewith, so much as any show of truth; which to my consideration proved no jest at all.  
Lighting after this, in the company of Anabaptists, with which albeit England be little acquainted, yet in these parts they will also be some body as well as the rest, seeing they hold themselves to be as flush in Scripture as the proudest of their Competitors, they protested by yea, and by nay, that our Protestant Religion of England, was not consonant, but contrary to the truth of the Gospel of the Lord.  
What might I think of the great boast which our Pulpit-masters in England make of the light of their Gospel (who seem where they are there alone, to be the only men at it, in the world) when here in Germany I heard the Lutheran Preachers (whose Patriarch Martin Luther we in England so much commend,) extol the light of their own Gospel above the brightness of the Sun, & make our Gospel of England more dimmer than a lantern.  
How might I marvel, think you, when I heard the Hussite-preachers so much to scorn our God's Word of England, as if it were but the Word of Robin-hood.  
And what might I imagine when the Anabaptistes, that speak nothing but Scripture, durst challenge all our Rabins at no other weapon, but at the only Word, & will always be ready to continue the combat as long as they have fingers to turn over leaves in the Bible.  
But what labyrinth may you think me to have lighted in, why in my travails I happened into an Inn where I had about mine ears all these at once; where I found myself environed about, with different Words of God, & different Lights of the Gospel; where when I went about to defend our Gospel of England, I had Bibles so fast drawn out upon me, that I knew not which way to turn me, but was fain to stand as an Owl among other birds, and with much impatience, patiently hear our God's Word of England made the veriest hotchpotch & Ollapodrida of the world. They became so pleasant and sportful with me, as to ask me whether God had banished his truest Religion into an I'll, and hemmed it about with the sea, to the end it should dwell no where but there; intending thereby, that our Religion of England, both in faith and in form, was different from all other Religions that now are extant: which when I would have gaynsayed, they straightways came upon me with Temporal, and Feminine Ecclesiastical jurisdiction, and with pageants of little Popes, as though they had their instructions from Puritans and Brownists.  
Lord, how heartily did I wish that but some one of our great Pulpit-thunderers had been here, that can talk so bravely in England before those that believe in him, to have seen how these different kinds of Scripture-followes would have Bible-bastonaded him, and put him down like a poor Snake: for verily there did never squirrel skip more nimbly from one bough unto another in a tree, then do these fellows from one text to another, in the old and new Testament.  
Of all which, when I had well considered, there was nothing whereat I more stood amazed, then at my own ignorance, whilst I was in England; because I did not apprehend any opposition to any purpose to be made against the Religion; there allowed, then that which was made against it by those of the Church of Rome; and because our Preachers could smoothly dissemble these other opposites, and but little meddle with them, crying Crucifige loudest of all against those of the Church of Rome. But finding now a fare other matter, to wit, these several sects so full of Scripture as none in England could be fuller, and these so contemptibly to despise, scorn & hold most ridiculous our English protestant religion, as a very mock-religion; and in most serious asseveration of their souls, to declare it to be the damnation of all their souls that follow it, what might I now imagine.  
Finding them also to have as much sense and understanding, as great acquaintance, as fare to have travailed in the Word, and as ready in their language to speak & defend their causes, as any in England, how Text-fast soever he be, is able to do; and in fine, to protest with all zeal & vehemency of spirit, his resolution for the offering of his body, to the torments, and pains of death, and his soul to the sentence of salvation or damnation thereon; what could I find any of our professing people in England to say more; and what reason had I now to reject these, & not to hear them speak, as well as I had I heard our Pulpit-people in England, unless it should only have been for their not being Englishmen, which were too poor a reason to be yielded unto.  
All this also considered, what I pray you, might I think, whether I were now in a perplexity or no I leave yourself to judge? what reason did there now remain to oblige me unto our English Protestant Religion, other then because it was the Religion of England? and whether the following thereof, because it so was, could be a sufficient warrant for the proof of it to be true Religion, and consequently for the salvation of my soul, lying & dying therein?  
Whilst I stood in this amazement, hearing the Hussites most resolute in maintaining the Real Presence of Christ in the Sacrament, and the Lutherans also; the former by transubstantiation, the later by consubstantiation, yet either affirming no sign, but the very same body that was borne of the Blessed Virgin Mary to be there; I was by this means brought to look back unto the Christian world of former ages, and to think with myself that if so be the ancient Church of Rome from which also these new congregations had derived their Christianity, was in process of time become alienated from her first purity, by having, as these pretend, nourished and entertained many corruptions; and that God would vouchsafe to benefit the world with a restauration or reformation of Religion according to her first purity, that it was not then like he would send so many together into the world about a restauration, wherein they should be so opposite one unto the other, that they should go about the setting it forward in sundry different fashions, each according to his own manner; and each condemning the endeavours of all the others, should prefer his own for the sole and only truth. And seeing there can be but one fort of true Reformers, (if there be work for them) and that all these pretenders themselues do confess so much, and each of them (as no doubt our sort in England doth in like sort) pretend themselves to be those only true reformers, and consequently to be directly sent from God into the world, with the privilege and commission of restauration of true Religion, I thought myself bound in all right and conscience to seek to discover by the best way, which thereunto I could possibly imagine to be most requisite, which of all others this might be; wherein I also with my prayers beseeched Almighty God his favour and direction, relying upon his promise, when he saith: He that seeketh, shall find.  
Hereupon came a resolution to my mind, to demand of these different sorts of Reformers, of each a part & in particular what they could allege for themselves, to declare & prove unto me, why their interpretation and understanding of Scripture was better, & aught to be followed more than that of any of the others that differed from it. And of this I desired to be certified, by some proofs and reasons, as that sort to whom I made the demand could only allege for itself, and none of the rest for themselves: but when all came to all, & that I had most seriously dealt with each of these apart, the satisfaction I got of the one was as good, as that I had of the other, albeit their understandings were never so different and contrary: for always I found that after many circumloqutions before I could bring them to the matter (for every sort sought by shifts & exasions to slip from giving direct answer to the question) in conclusion the proof and assurance of having the true understanding and interpretation of Scripture, was no other, then that they had it each of them, within itself, delivered unto them by a certain inward illumination of spirit. But when upon this I told them, that I was now as fare to seek as before, because each sort pretended his inward illumination of spirit; & that I desired then to know, how I might be assured that any one of these illuminations of spirit was from God, and which it was; they told me I might know that, by that doctrine that was most consonant unto the Word of God. I demanded which that was? None but ours, quoth the Hussite: None but ours, quoth the Lutheran: None but ours quoth the Anabaptist, and so in like sort any of our English Protestant Preachers would also have said, if he had been here among the rest. But who shall judge this, quoth I? God's word quoth the one: God's word quoth the other: and God's word, quoth the third. But who shall show me, quoth I, out of God's word which it is, that God's word so judgeth. That will I, quoth the Hussyte: no, that will I, quoth the Lutheran: no, that will I, quoth the Anabaptist, and so would as many and as more have said, if they had all been here. In fine it came to no other conclusion but that each would have his truth, and true illumination of spirit, tried by God's word, but just according as himself would be the interpreter thereof: and hereby was I brought at last to be as far to seek as at the first.  
Consider now I pray you, how well and wisely I was addressed. Trust me if wishes might have wrought their effects, I desired nothing more than that you had been present, with some two or three of the principal of your Paules-crosse Preachers, to see what victory they could here have gotten above the rest, that fight there so valiantly against the air, and make their auditory believe that the dwelling place of God's word is only in their mouths. My experience in this business, hath emboldened me to deliver it thus plainly unto you, as it was, and further to tell you, that not long after I had left this discordant company, I met with one of our English Rabbins, who held himself for no small fool neither, and I proposed unto him the same question: and I assure you he dealt so honestly and plainly with me, that he gave me just the same answer; & so left me as much beholding unto him, for good satisfaction, as had done the others before him.  
Trust me, good Sir, I had never thought that our pretence and brag of our gospels light in England, had stood upon so weak a foundation, as now I have been taught to discern it, and yet by no Papist neither. A man hereby may see what it is to be nuzzled up in deceit and foolery, and himself not to know it.  
You may see, by that which here I have said, I have not been careless but curious in the seeking of such satisfaction as is most requisite & reasonable but you would have wondered, if you had been present to see with what tricks and shifts each of these sought to divert and put of his answering to the question, of giving me assured knowledge of his illumination of spirit; howbeit I lost not all my labour, for all of them in the end gave me assured knowledge, that this their inward illumination, that every one is assured of, aswel as the other, is but a mere babble to beguile fools. Whereof having so clearly discovered the vanity and folly, I must desire you to give me leave, no longer to make a fool of myself.  
And albeit I had continued until now, my aversion from the Church of Rome; yet considering that hussites, Lutherans, Anabaptists, and Caluinists, (for by the name of Caluinists our Protestants in England are of all these others called, aswell as of the Catholics) had all played the runaways from the said Roman Church, & were now become the accusers thereof, but with different accusations, I considered with myself that if the accusers of Susanna were proved false, & she innocent upon the disagreement of two witnesses in their accusation, how much the more may the Church of Rome be deemed innocent, when there is so great a disagreement found in four of her principal accusers. Upon this motive I resolved to seek to have conference with some sufficient learned man of that Religion, which by the means that I used I attained unto, but bearing myself still as an earnest Protestant; & I found myself so confuted in my alleging of the Protestants reasons and arguments, that I never imagined them to have been so weak; nor did I ever think that so much could be said of so great force for the contrary.  
I found also very manifestly that diverse points which our preachers in England make us believe they hold, are very calumnies and slanders, and that they hold them not at all. But it is a matter of state for English Ministers to make Catholics and Catholic religion odious to the people; matter of state I mean for themselves, because their own estate depends upon their Protestant Religion, that Religion being their trade they live by.  
But as touching the Mass, and such points as they do hold, I have had such proofs and reasons shown me that I do not now marvel that the greatest, and most potent part of Christendom still remaineth in that Religion; and that diverse in France, Germany, and the Netherlandes aswell as in England, do forsake Protestancy, and other late and new risen opinions, and return unto this ancient and universal faith of the Christian world.  
Me thinks I now hear you ask me, where the Mass is found in Scripture? But to this, I may ask you & all the Protestants in the world, where they can show me out of the Scripture, after what manner the Apostles themselves did celebrate this Sacrament? Christ instituted it at night, and after supper in the same paved Parlour, & at the same table whereat he had supped, occasioned thereunto by reason of the little time he had, being from thence to go into the garden of Gethsemani, to make his prayers and preparation to his passion. That the Apostles celebrated also in paved Parlours, at supping tables, at night, after they had supped, and not in the morning, and being fasting; that they had no women present at it, seeing Christ had none, no not his own Mother, notwithstanding her great worthiness. In what manner they took the bread and blessed it, what speeches, action, or ceremony herein was used; whether they used the same hymn that was said before Christ his rising up from the table; what hymn that was, or what other prayers, hymns, or by what speeches or ceremonies they shown our Lord's death, where can they deliver us notice of all this? Was there no form or order set down, and used by the Apostles, & left by them unto succeeding Christians to follow? Or was it left so raw and unordered that they knew not of any form, or manner of celebration thereof at all? Who can imagine the Apostles to have been so careless and improvident? S. Paul telleth us the contrary, when having spoken of Christ his institution of this Sacrament, he promiseth to set the rest (thereunto belonging) in order, at his coming unto those, to whom he wrote of the same.  
When the Hussites began their pretended reformation of Religion, according as they said to the time of the Apostles, they took away no Altars out of Churches, but left them standing, and said Mass at them, as yet they continue to do.  
When Luther an hundreth years after this, began his pretended Reformation, which he also said was according the the time of the Apostles, he took away no Altars neither, but celebrated at them, as do those of his sect in Germany at this day, calling the Sacrament thereon celebrated, by no other name, than the Sacrament of the Altar. But the first that began to celebrate upon House-tables were the Anabaptists, who began some years after Luther. And after these came the Caluinists, or disciples of Caluin, whose doctrine we in England for the most part do follow, and these broke down the Altars in Churches, & brought house-tables and set them in their places, and thereon celebrated their Communion, affirming this be a reformation according to the time of the Apostles, and primitive Church of Christ.  
Hear falleth now to be considered, whether the first Christians that had the use of Churches, had in their Church's Altars or House-tables. If they used first tables, than the question is, when, by what order, and upon what occasion, were these tables carried out, & Altars builded in their steeds, as also what question or dispute happened about this alteration, or what memory or notice is there left unto the world of it, in any Ecclesiastical Annals or other History. When Altars were by Caluinists broken down in Churches & communion-tables set in their places, all the world took notice thereof; and even as much notice must there also have been taken, if at the first House-tables had been used in Churches, & that afterward they had been taken out, and Altars there erected.  
Franciscus' Aluares, who lived six years in Aethiopia among the Abyssines, writeth, that their Ecclesiastical Annals do testify, that they had a Church built in their Country to the honour of Christ, within ten years of his Ascension, which Church there yet remaineth, and beareth the name as always it hath done, of The Church of our Lady of mount Zion: and the reason why it is so called, is because the stone whereof the Altar was builded, was brought thither from Mount Zion.  
Such testimony of the ancient use of Altars in Churches, is not only found among these so ancient Christians, but among all other ancient Christians of the world, besides those of the Church of Rome, as among those of the Greek Church, those of Cangranor, and Malabar in the east Indies that were converted by S. Thomas the Apostle, and by all other ancient Christians of the world, albeit they depend not upon the Church of Rome. And further can I tell you, that I have seen a discourse, which as yet is not printed, wherein is clearly & manifestly showed, by most great and good arguments that in all those Countries wherein the Apostles themselves preached, and planted the Christian faith, they did leave behind them the Mass, which hath from their time remained among those Christians, and their successors unto this day.  
As touching the faith and belief of the Real presence of Christ in the said Sacrament, it never appeared that ever any one man in the Greek Church did deny it, and in this faith and believe all the other most ancient and remote Christians of the world are most confident, seeing they have had it ab initio, and that it is derived from the very mouth of Christ.  
That Christ said at his last supper, taking bread and blessing it, This is my body, no man can deny, That it is his body, but only Anabaptistes and Caluinists (too late risen Sects) who do deny it: if they speak truly, then is not Christ to be believed; if they say he meant not as he said, they make him a double dealer: but if he meant not as he said, then are they to show where it standeth written in God's word, that he meant it not; and not meaning it, where it is then written how he would have his words understood. But who shall show us this? Or where, or when shall we find it?  
That Christ was able when he took bread, blessed it and said it was his body, to make it so to be, who can make doubt, that doubteth him not to be Christ, and consequently God? and why is he not as well able to do this as to do with the same his own natural body sundry other miracles above the course of nature.  
When he said that it was as easy for a camel to go through the eye of a needle, as for a rich man to enter into the Kingdom of heaven, whereupon his disciples asked him who could then be saved? he answered that with God all things were possible. If then it be possible for a Camel or for a cable-rope to go through the eye of a needle, it is possible for the body of Christ to be in the Sacrament, and the more possible when he that is God himself hath said it.  
When he had said, that with God all things were possible, the Apostles were silent, and believed it, for they replied not to the contrary, or by ask how it might be. So believed they him also, when taking the bread at his last supper and blessing it, he said it was his body, else had they also asked him, as they did of the Camels going through the eye of the needle, how it was possible.  
Manifest also it is, that all the ancient Christians of the world, besides those of the Church of Rome, have even from the original of their Christianity believed this. If now Anabaptists and Caluinists, that are but risen up in our days, must be believed in the denial thereof, not only against their precedent competitors in Reformation, hus and Luther, but against the Church of Rome, the Church of Greece, and all other ancient Christians, residing in the fare and remote parts of Asia and Africa; who can believe when he hath well reflected upon these things, and above all, upon the foundation of this faith, which standeth upon the very words of Christ his own mouth, and from no where else is derived, that he can herein be deceived? Seeing Christ in no justice or equity, can condemn any man of misbelief, for believing that which himself telleth him so to be (yea albeit it were not so: which cannot be, seeing himself is all truth, and that unto him being also God, there is nothing impossible) and seeing also that none of his Apostles did ever after declare unto the world, that he meant not as he said, & that notwithstanding he speak those words, it was but the figure or sign of his body, and not his very body indeed, as Caluinists & Anabaptists now more than fifteen hundred years after do teach us. I am no Divine as you know, yet could I not here contain within the compass of a Letter, if I should enlarge myself with so much more as I could say concerning this matter, and with proofs of Scriptures, Fathers, and the successive universal faith and practice of christians throughout the world, ever since the time of Christ.  
This have I done to let you see whether I had reason or no, coming to so much knowledge and understanding of differences among so many late pretenders of reformation of Religion (& truly to understand what the Catholic religion holdeth and professeth indeed) to remain still a protestant, seeing if so I had done, it must have been for fashion's sake only, and to run in cry among the rest, as some do that will know no better, and others that can discern no better, because they come not where may they, or are idiots and want capacity to apprehend it.  
judge now I pray you, having well considered of the premises, whether there appeareth reason for my excuse or not, and whether Protestants may have reason to be so piquant and hateful unto Catholics as they are, and not quietly to let them live among them, & enjoy their Civil conversation, seeing Catholics are no intruders upon protestants, or bringers in of any novelties among them, but the embracers only of that faith from which Protestants are fall'n, and all the rest of their competitors in pretending discordant reformations, and wherein unto this day the majesty of Christendom in fight of all the world yet remaineth, I mean the greater and the better part thereof. Whereas Caluinisme (for by that Name our Protestant Religion of England passeth throughout all Christendom among all Religions, except themselves) being but new begun, is already split, and divided into four parts within itself, to wit, Protestants, Puritans, Brownistes, and Arminians declining to decay, and chief supported by rebellion. Be not offended with me I beseech you, I only speak this in regard of truth, because the truth is so, as the whole world can herein bear me witness, and not because I would in speaking thus, go about to vex you.  
And to let you see my indifferency in speaking as unpartially of the rest, you shall please also to understand: That the hussites, and the others want not their divisions among them, aswel as ours: for there are the old and the new hussites; the rigid, and the soft, or mild Lutherans. And the Anabaptists being fullest of all the others of Scriptures, are also fullest of all of divisions, for I have counted among them fifteen several sorts myself, and how many more there are, I know not.  
But as  the hussites and the Lutherans, I have exceedingly marvelled at the cogging of M. Fox our English Martyrologian, and of our Preachers in England, who for their gospels poverty, have so much extolled john hus for a blessed martyr, and Martin Luther for a blessed confessor, (the one disliking the doctrine of the other, and both being contrary unto theirs) and to dissemble and hide from the knowledge of their audience, what the hussites, and the Lutherans do preach and write of them; and how fare they are from finding any Gospel affinity between them, but contemn & scorn their society to the full, and have no other esteem of them, then of a company of cocks crowing on their own dunghills.  
In Conclusion I must say unto you, that if it please God, the Match with Spain do succeed, I trust it will prove to the great good & tranquillity of our country, and will make England continually participant of the wealth of Spain, and the countries' thereon depending, which seeing the rebellious Hollanders cannot enjoy, they envy that our Nation should.  
If the Match with Spain succeed not) yet seeing Englishmen cannot live penned in within the compass of their country, as those of China, between the sea and a huge wall, but must travail and traffic abroad in so many flourishing Countries and places of Christendom as are Catholic, they must needs be hateful and odious to those Nations, if it be known unto them that they do hate and persecute Catholics at home, they being members with them of one same body, to wit of one same Catholic faith, and Church, which is sole and entiere, and consisteth not in split parts and divisions; and hath lasted and continued in the world, when the world was unacquainted with Protestants; and will remain in it when Protestant's may happen to return again to invisibility, from whence they pretend, with as much reason to be assured, as either hussites, Lutherans, or Anabaptistes may do the like, and may also find as good allowance to be believed without being laughed at, as any of these, how late or sooner before they crept out of the like obscurity. Hear will I make an end of this letter, which I leave unto your good consideration, and myself in all the duties of affection at your command.  
From the place of my abode this 25. of july 1622. You know the Hand, & the loving heart of the Writer.   

AFTER I had ended this letter there came unto my hands a few verses from a friend of mine, which (because they somewhat concern the purpose whereof I have spoken) I here send you also.  

Upon the hopeful Match between Prince Charles his Highness, of Wales, and the Princess Mary Infant of Spain.  

ON fame's report, Hope hath fixed expectation,  
That in good time, the great match may succeed  
Whereof the world now stands in admiration,  
And it esteemeth as a heavenly deed  
For earth's repose, Because a peaceful King,  
Is now so great an Actor in the thing.   

And his great Highness, doth his worth discover,  
And makes his Princely honour higher famed,  
By choosing such a Phoenix for his lover,  
As to whose self, no equal can be named:  
Since none there is on earth, of Adam's race,  
That for all worths, may challenge better place.  
N. Crynes'   

Unto her Greatness witness gives the Sun,  
Tasked no hour to shine at any hand,  
As he his course about the Globe doth run,  
But on some part of her late Father's land.  
An homage which he never did before,  
To any Prince, nor like to do no more,   

And for her feature, such it doth appear.  
That Rubens the Apelles of our days,  
Unable to approach this beauty near,  
Dares not attempt to paint his own dispraise:  
But of this work of Nature wondering stands,  
And lets his pencil fall from out his hands.   

As for her Virtues, I refer their praise  
Unto the Heavens, who best know how to do it,  
Knowing I cannot from the low earth raise,  
Their altitude so high as longs unto it,  
Nor yet how to begin, or to intent  
A work wherein I see not any end,    
FINIS.