A treatise, vvritten by M. doctor Carier, vvherein hee layeth downe sundry learned and pithy considerations by which he was moued, to forsake the Protestant congregation, and to betake himselfe to the Catholke Apostolike Roman Church. Agreeing verbatim with the written copye, addressed by the sayd doctor to the King his most excellent Maiestie.
Carier, Benjamin, 1566-1614.
1614
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A17962
STC 4623.5
ESTC S115898
99851115
99851115
16372
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A treatise, vvritten by M. doctor Carier, vvherein hee layeth downe sundry learned and pithy considerations by which he was moued, to forsake the Protestant congregation, and to betake himselfe to the Catholke Apostolike Roman Church. Agreeing verbatim with the written copye, addressed by the sayd doctor to the King his most excellent Maiestie.
Carier, Benjamin, 1566-1614.
[6], 47, [1] p.
English Secret Press],
[England :
1614.
Another edition of STC 4623.
Printer and place of publication from STC.
Text followed by three p. of ms. notes.
Reproduction of the original in the Bodleian Library.
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eng
James -- I, -- King of England, 1566-1625.
Church and state -- Great Britain -- Early works to 1800.
Great Britain -- Religion -- 17th century.
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A
Treatise
,
VVritten
by
M.
Doctor
CARIER
,
vvherein
hee
layeth
downe
sundry
learned
and
pithy
considerations
,
by
which
he
was
moued
,
to
forsake
the
Protestant
Congregation
,
and
to
betake
himselfe
to
the
Catholike
Apostolike
Roman
Church
.
Agreeing
verbatim
with
the
written
Copye
,
addressed
by
the
sayd
Doctor
to
the
King
his
most
Excellent
MAIESTIE
.
PSALM
.
44.
Mine
heart
will
vtter
forth
a
good
matter
:
I
will
entreat
in
my
workes
of
the
King.
1614.
The
Preface
to
the
Reader
.
HAuing
exactly
pervsed
,
(
good
Reader
)
this
Treatise
,
here
presented
to
thy
view
,
and
finding
it
both
in
stuffe
and
stile
to
be
learnedly
,
and
eloquently
contriued
;
I
tooke
my selfe
,
in
some
sort
,
obliged
in
Christian
duety
,
to
divulge
it
in
Print
to
the
World
:
vnwittingly
,
I
confesse
to
the
Author
:
Howbeit
encroching
vpon
his
charitable
consent
;
who
,
I
am
well
assured
,
is
most
forward
to
defray
his
Talent
,
in
ought
,
wherein
the
Catholike
Roman
Religion
may
be
aduanced
.
Of
this
full
and
firme
resolution
he
hath
made
effectiue
proofe
,
not
only
in
wordes
,
but
also
in
workes
.
The
Author
,
as
it
is
notoriously
knowne
,
hath
gained
Name
and
Fame
among
the
Protestants
:
Hauing
beene
a
Teacher
in
their
Colleges
,
a
Preacher
in
their
Pulpits
,
a
Doctor
in
their
Schooles
,
a
Canon
in
their
Churches
,
Chapplain
to
the
King
his
most
excellent
Maiestie
,
flowing
in
wealth
,
supported
with
the
credit
of
the
Court
,
most
likely
,
in
short
time
,
to
aspire
to
higher
Ecclesiasticall
preferments
,
had
he
persisted
in
the
course
of
his
former
Profession
:
yet
notwithstanding
all
these
worldly
allurements
,
which
are
,
in
good
sooth
,
wonderous
intycing
baites
,
to
hooke
and
to
hold
an
vnstayed
Soule
:
M.
Doctor
Carier
,
hauing
from
his
greener
yeares
,
wallowed
himselfe
in
the
choicest
Writings
of
the
most
learned
Protestants
,
and
confronting
in
his
mature
Age
,
their
wauering
opinions
with
the
vniforme
and
setled
consent
of
the
auncient
Fathers
,
found
the
New
so
opposite
to
the
Old
,
that
at
length
receiuing
gracious
light
from
the
Father
of
lights
,
did
teare
at
a
trice
all
these
forementioned
earthly
snares
,
resoluing
not
to
wander
any
longer
like
a
lost
sheep
,
but
to
come
to
the
fold
of
the
Catholike
Roman
Church
,
and
conscquently
choosing
,
like
a
zealous
Moyses
,
to
be
afflicted
with
the
people
of
God
,
then
to
haue
the
pleasure
of
temporall
sinne
:
These
and
the
like
pregnant
points
are
sufficiently
debated
in
this
Treatise
;
which
I
wish
thee
gentle
Reader
,
to
pervse
with
heedfull
attention
,
whereby
the
Authour
his
paines
may
turne
to
thy
profit
,
if
happily
thou
be
altenated
from
the
Catholike
Roman
Religion
:
Alwayes
presenting
thy
prayers
to
our
Lord
,
sweet
Iesus
,
that
he
vouchsafe
,
to
illuminate
thy
minde
in
the
passage
of
thy
eternall
salvation
,
that
thou
mayest
prefer
light
before
darknesse
,
truth
before
falshood
,
Catholike
Religion
before
particular
opinions
,
as
M.
Doctor
Carier
hath
done
,
vpon
such
sound
and
grounded
reasons
as
he
hath
opned
in
this
Treatise
.
And
this
wishing
that
good
to
thy
Soule
,
which
I
wish
to
mine
owne
,
I
betake
thee
,
good
Reader
,
to
the
direction
and
protection
of
the
Author
and
giuer
of
grace
and
glory
.
MOST
EXCELLENT
AND
RENOWNED
SOVERAIGNE
.
IT
is
not
vnknowne
to
all
that
know
me
in
England
,
that
for
these
many
yeares
I
had
my
health
very
ill
.
And
therefore
hauing
from
time
to
time
vsed
all
the
meanes
and
medicines
that
England
could
afford
.
Last
of
all
,
by
the
aduice
of
my
Physitions
,
I
made
it
my
humble
sute
vnto
your
Maiestie
,
that
I
might
tranell
vnto
the
Spaw
for
the
vse
of
those
waters
,
purposing
with
my self
,
that
if
I
could
be
well
,
I
would
goe
from
thence
to
Heydelberg
,
and
spend
this
Winter
there
.
But
when
I
was
gone
from
the
Spaw
,
to
Aquisgrane
,
and
so
to
Colin
,
I
found
my self
rather
worse
then
better
then
I
was
before
.
And
therefore
I
resolued
with
my selfe
,
that
it
was
high
time
for
me
to
settle
my
thoughts
vpon
another
world
.
And
seeing
I
was
out
of
hope
to
enioy
the
health
of
my
body
,
at
the
least
to
looke
to
the
health
of
my
soule
,
from
whence
both
Art
and
experience
teacheth
me
,
that
all
my
bodily
infirmities
haue
their
beginning
,
for
if
I
could
by
any
studie
haue
proued
Catholike
religion
to
be
false
,
or
by
any
meanes
haue
professed
it
to
be
true
in
England
,
I
doubt
not
but
the
contentment
of
my
soule
would
haue
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
enemie
.
And
if
I
would
haue
beene
either
ignorant
or
silent
,
I
might
,
perhaps
,
with
the
pleasures
and
commodities
of
my
preferments
,
haue
in
time
cast
off
the
care
of
religiō
.
But
seeing
my
study
forced
me
to
know
,
and
my
place
compelled
me
to
preach
,
I
had
no
way
to
auoid
my
griefe
,
nor
no
means
to
endure
it
.
I
haue
therefore
apprehended
the
oportunitie
of
my
Licence
to
trauell
,
that
I
may
withdraw
my selfe
for
a
while
from
the
sight
and
offence
of
those
in
England
which
hate
Catholik
religion
,
and
freely
and
fully
enioy
the
presence
of
our
blessed
Sauiour
,
in
the
vnitie
of
his
Catholike
Church
,
wherein
I
will
neuer
forget
at
the
daily
oblation
of
his
most
blessed
bodie
and
bloud
,
to
lift
vp
my
heart
vnto
him
,
and
to
pray
for
the
admission
of
your
Maiesty
therevnto
.
And
in
the
meane
time
I
haue
thought
it
my
dutie
to
write
this
short
Treatise
with
mine
owne
hand
,
wherein
,
before
I
publish
my selfe
vnto
the
world
,
I
desire
to
shew
to
your
Maiestie
these
two
things
:
1.
The
meanes
of
my
conuersion
vnto
Catholike
Religion
.
2.
The
hopes
I
have
to
doe
your
Maiestie
no
ill
seruice
therein
.
I
humbly
craue
your
Maiesties
pardon
,
and
will
rest
euer
Your
Maiesties
faithfull
and
truely
denoted
seruant
,
B.
CARIER
.
Liege
Decemb.
12.
1613.
CHAP.
I.
The
meanes
of
my
Conuersion
To
Catholike
Religion
.
I
Must
confesse
to
Gods
honor
,
and
my
owne
shame
,
that
if
it
had
bin
in
my
power
to
choose
,
I
would
neuer
haue
bin
a
Catholike
.
I
was
borne
and
brought
vp
in
schisme
,
and
was
taught
to
abhorre
a
Papist
,
as
much
as
any
Puritane
in
England
doth
.
I
had
euer
a
great
desire
to
iustifie
the
Religion
of
the
State
,
and
had
great
hope
to
aduance
my selfe
thereby
.
Neither
was
my
hope
euer
so
great
,
as
by
your
Maiesties
fauour
it
was
at
the
very
instant
of
my
resolution
for
Catholike
religion
,
and
the
preferment
,
I
had
together
with
the
honor
of
your
Maiesties
seruice
,
was
greater
by
much
;
then
without
your
Maiesties
fauour
,
I
looke
for
in
this
world
.
But
although
I
was
as
ambitious
of
your
Maiesties
fauour
,
and
as
desirous
of
the
honors
and
pleasures
of
my
Countrey
,
as
any
man
that
is
therein
:
yet
seeing
that
I
was
not
like
any
long
while
to
enioy
them
,
and
if
I
should
for
my
priuate
commodity
speake
or
write
,
or
doe
any
thing
against
the
honour
of
Christ
his
Church
,
and
against
the
euidence
of
mine
owne
conscience
,
I
must
shortly
appeare
before
the
same
Christ
,
in
the
presence
of
the
same
his
Church
,
to
giue
an
account
thereof
.
Therefore
I
neither
durst
any
further
to
pursue
my
owne
desire
of
honor
,
nor
to
hazard
my
soule
any
farther
in
the
iustification
of
that
religion
,
which
I
saw
was
impossible
to
be
iustified
,
by
any
such
reason
,
as
at
the
day
of
Iudgement
would
goe
for
payment
,
and
that
it
may
appeare
,
that
I
haue
not
respected
any
thing
so
much
in
this
world
,
as
my
dutie
to
your
Maiestie
,
and
my
loue
to
my
friends
and
Country
.
I
humbly
beseech
you
giue
me
leaue
as
briefely
as
I
can
to
recount
vnto
you
the
whole
course
of
my
studies
,
and
endeuours
in
this
kinde
,
euen
from
the
beginning
of
my
life
vntill
this
ptesent
.
2
I
was
borne
in
the
yeare
1566.
being
the
sonne
of
ANTY
.
CARIER
,
a
learned
and
deuout
man
,
who
although
he
were
a
Protestant
and
a
Preacher
,
yet
he
did
so
season
me
with
the
principles
of
pietie
and
deuotion
,
as
I
could
not
chuse
but
euer
since
be
very
zealous
in
matters
of
Religion
.
Of
him
I
learned
that
all
false
religions
in
the
world
,
were
but
policies
inuented
of
men
for
the
temporall
seruice
of
Princes
and
States
,
and
therefore
that
they
were
diuers
and
alwayes
changeable
,
according
to
the
diuers
reasons
and
occasions
of
State.
But
true
Christian
religion
was
a
truth
reuealed
of
God
,
for
the
eternall
saluation
of
soules
,
and
therefore
was
like
to
God
,
alwayes
one
and
the
same
,
so
that
all
the
Princes
and
States
in
the
world
,
neuer
haue
beene
,
nor
shall
be
able
to
ouerthrow
that
Religion
.
This
to
mee
seemed
an
excellent
ground
,
for
the
finding
out
of
that
religion
,
wherein
a
man
might
finde
rest
vnto
his
soule
,
which
cannot
be
satisfied
with
any
thing
but
eternall
truth
.
3
My
next
care
then
was
,
after
I
came
to
yeares
of
discretion
,
by
all
the
best
means
I
could
to
informe
my selfe
,
whether
the
Religion
of
England
were
indeed
the
very
same
,
which
being
prefigured
and
prophecied
in
the
old
Testament
,
was
perfected
by
our
blessed
Sauiour
,
and
deliuerd
to
his
Apostles
and
Disciples
,
to
continue
by
perpetuall
succession
in
his
visible
Church
,
vntill
his
comming
againe
:
or
whether
it
were
a
new
one
for
priuate
purposes
of
Statesmen
inuented
,
and
by
humane
lawes
established
.
Of
this
I
could
not
chuse
but
make
some
doubt
,
because
I
heard
men
talke
much
of
those
dayes
of
the
change
of
religion
,
which
was
then
lately
made
in
the
beginning
of
Queene
ELIZABETHS
raigne
.
4
I
was
sorie
to
heare
of
change
,
and
of
a
new
Religion
,
seeing
,
me
thought
,
in
reason
,
if
true
religion
were
Eternall
,
then
new
religion
could
not
be
true
.
But
yet
I
hoped
that
the
religion
of
England
was
not
a
change
or
new
religion
,
but
a
restitution
of
the
olde
,
and
that
the
change
was
in
the
Church
of
Rome
,
which
in
processe
of
time
might
,
perhaps
,
grow
to
be
superstitious
and
Idolatrous
;
and
therefore
that
England
had
done
well
to
leaue
the
Church
of
Rome
,
and
to
reforme
it selfe
,
and
for
this
purpose
,
I
did
at
my
leasure
and
best
oportunitie
,
as
I
came
to
more
iudgement
read
ouer
the
Chronicles
of
England
,
and
obserued
all
the
alterations
of
religion
that
I
could
find
therein
:
but
when
I
found
there
that
the
present
religion
of
England
was
a
plaine
change
,
and
change
vpon
change
,
and
that
there
was
no
cause
of
the
change
at
all
of
the
first
,
but
only
that
King
HENRY
the
eight
was
desirous
to
change
his
old
Bed-fellow
,
that
he
might
leaue
some
heires
male
behind
him
,
for
belike
hee
feared
that
females
would
not
be
able
to
withstand
the
Title
of
Scotland
;
and
that
the
change
was
continued
and
increased
by
the
posterity
of
his
latter
wiues
.
I
could
not
choose
but
suspect
something
,
but
yet
the
loue
of
the
world
,
and
hope
of
preferment
would
not
suffer
me
to
beleeue
,
but
that
all
was
well
,
and
as
it
ought
to
be
.
5
This
I
satisfied
my selfe
at
schoole
,
and
studied
the
Artes
and
Philosophie
,
and
other
humane
learning
,
vntill
being
Master
of
Artes
,
and
Fellow
of
Corpus
Christi
Colledge
in
Cambridge
,
I
was
at
the
last
by
the
Statutes
of
that
house
,
called
to
the
studie
of
Diuinitie
,
and
bound
to
take
vpon
me
the
order
of
Priest-hood
,
then
I
thought
it
my
duty
,
for
the
better
satisfaction
of
mine
owne
soule
,
and
the
sauing
of
other
mens
,
to
looke
as
farre
into
the
matter
as
possibly
I
could
that
I
might
find
out
the
truth
.
And
hauing
the
oportunity
of
a
very
good
Library
in
that
Colledge
,
I
resolued
with
my selfe
to
studie
hard
and
s●tting
aside
all
respect
of
men
then
aliue
or
of
Writers
that
had
moued
or
maintained
controuersies
(
further
then
to
vnderstand
the
question
which
was
betwixt
them
)
I
fell
to
my
praiers
,
and
betooke
my selfe
wholy
to
the
reading
of
the
Church
historie
,
and
of
the
ancient
Fathers
,
which
had
no
interest
in
either
side
,
and
especially
I
made
choise
of
Saint
AVGVSTINE
,
because
I
hoped
to
finde
most
comfort
in
him
for
the
confirming
of
our
Religion
,
and
the
confuting
of
the
Church
of
Rome
.
6
In
this
sort
I
spent
my
time
continually
for
many
yeares
,
and
noted
downe
whatsoeuer
I
could
gather
,
or
rather
snatch
,
either
from
the
Scriptures
or
the
Fathers
to
serue
my
turne
.
But
when
after
all
my
paines
and
desire
to
serue
my selfe
,
of
antiquitie
,
I
found
the
doctrine
of
the
Church
of
Rome
to
be
euery
where
confirmed
,
and
by
most
profound
demonstrations
out
of
holy
Scripture
,
made
most
agreeable
to
the
truth
of
Christs
Gospell
,
and
most
conformable
to
all
Christian
soules
,
and
saw
the
current
opinions
of
our
great
Preachers
to
bee
euery
where
confuted
,
either
in
plaine
termes
,
or
by
most
vnanswerable
consequence
,
although
my
vnderstanding
was
thereby
greatly
edified
(
for
which
I
had
great
cause
to
render
immortall
thankes
to
our
blessed
Sauiour
,
who
by
these
meanes
had
vouchsafed
to
shew
himselfe
vnto
me
)
yet
my
heart
was
much
grieued
,
that
I
must
be
faine
either
not
to
preach
at
all
,
or
else
to
crosse
and
varie
from
the
doctrine
which
I
saw
was
commonly
receiued
.
7
Being
thus
perplexed
with
my selfe
,
what
course
I
were
best
to
take
I
reflected
back
again
vpon
the
Church
of
England
,
and
because
the
most
of
those
Preachers
,
which
drew
the
people
after
them
in
those
dayes
,
were
Puritans
,
and
had
grounded
their
Diuinitie
vpon
CALVINS
Institutions
,
I
thought
,
peraduenture
,
that
they
hauing
gotten
the
multitude
on
their
side
,
might
wrong
the
Church
of
England
in
her
doctrine
,
as
well
as
they
desired
to
doe
in
her
Discipline
,
which
indeed
vpon
due
search
I
found
to
be
most
true
,
for
I
found
the
Common-prayer-booke
,
and
the
Catechisme
therein
contained
,
to
hold
no
point
of
doctrine
expressely
contrarie
to
antiquitie
,
but
only
that
it
was
very
defectiue
,
and
contained
not
enough
.
And
that
for
the
doctrine
of
Predestination
,
Sacraments
,
Grace
,
Free-will
,
Sinne
,
&c.
the
new
Catechismes
and
Sermons
of
those
Preachers
,
did
run
wholly
against
the
Common-prayer
book
and
Catechismes
therin
,
and
did
make
as
little
account
of
the
Doctrine
established
by
law
,
as
they
did
of
Discipline
,
but
in
the
one
they
found
opposition
by
those
that
had
priuate
interest
;
in
the
other
they
said
what
they
list
,
because
no
man
thought
himselfe
hurt
.
8
This
truely
was
a
great
increase
of
my
griefe
,
for
knowing
diuers
of
those
Preachers
to
be
very
honest
men
,
and
such
as
I
did
loue
with
all
my
heart
,
I
was
very
loth
to
discent
from
them
in
priuate
,
much
more
loth
to
oppose
them
in
publike
.
And
yet
seeing
I
must
needs
preach
,
I
was
lothest
of
all
to
oppugne
mine
owne
conscience
,
together
with
the
faith
wherein
I
was
baptized
,
and
the
soules
of
those
to
whom
I
preached
.
Neuerthelesse
hauing
gotten
this
ground
to
worke
vpon
,
I
began
to
comfort
my selfe
with
hope
to
proue
,
that
the
Religion
established
by
law
in
England
,
was
the
same
,
at
the
least
in
part
,
which
now
was
,
and
euer
had
beene
held
in
the
Catholike
Church
,
the
defects
whereof
might
be
supplied
,
whensoeuer
it
should
please
God
to
moue
your
Maiesty
thereunto
,
without
abrogating
of
that
which
was
already
by
law
established
,
which
I
still
pray
for
,
and
am
not
altogether
out
of
hope
to
see
:
and
therfore
I
thought
it
my
duty
,
as
farre
as
I
durst
,
rather
by
charitable
constru
ctions
reconcile
things
that
seemed
different
,
that
so
our
soules
might
for
euer
be
saued
in
vnitie
,
then
by
malicious
calumniations
to
maintaine
quarrells
,
that
so
mens
turnes
might
for
a
time
be
serued
in
dissention
.
9
In
this
course
,
although
I
did
neuer
proceed
any
farther
then
law
would
giue
me
leaue
,
yet
I
euer
found
the
Puritans
and
Caluinists
,
and
all
the
creatures
of
Schisme
,
to
be
my
vtter
enemies
,
who
were
also
like
the
sonnes
of
ZERVIACH
,
too
strong
for
DAVID
himselfe
,
but
I
wel
perceiued
that
all
temperat
and
vnderstanding
men
,
who
had
no
interest
in
the
Schisme
,
were
glad
to
heare
the
truth
honestly
and
plainly
preached
vnto
them
.
And
my
hope
was
by
patience
and
continuance
,
I
should
in
the
end
vnmaske
Hypocrisie
,
and
gaine
credit
vnto
the
comfortable
doctrine
of
Antiquity
,
euen
amongst
those
also
,
who
out
of
misinformation
and
preiudice
did
as
yet
most
dislike
it
.
And
considering
with
my selfe
,
that
your
right
to
the
Crowne
came
only
by
Catholikes
,
and
was
ancienter
then
the
Schisme
,
which
would
very
faine
haue
vtterly
extinguished
it
,
and
that
both
your
disposition
by
nature
,
your
amity
with
Catholike
Princes
,
your
speeches
,
and
your
proclamations
did
at
the
beginning
all
tend
to
peace
and
vnitie
,
I
hoped
that
this
endeuour
of
mine
,
to
enforce
Catholike
religion
,
at
the
least
as
farre
as
the
Common-prayer
booke
and
Catechisme
would
giue
me
leaue
,
should
be
well
accepted
of
your
Maiestie
,
and
be
as
an
introduction
vnto
farther
peace
and
vnitie
with
the
Church
of
Rome
.
10
But
when
after
my
long
hope
,
I
at
the
last
did
plainly
perceiue
,
that
God
for
our
sinnes
had
suffered
the
Diuell
,
the
author
of
dissention
,
so
farre
to
preuaile
,
as
partly
by
the
furious
practise
of
some
desperate
Catholikes
,
and
partly
by
the
fiery
suggestions
of
all
violent
Puritans
,
he
had
quite
diuerted
that
peaceable
and
temperat
course
,
which
was
hoped
for
,
and
that
I
must
now
either
alter
my
iudgement
,
which
was
impossible
,
or
preach
against
my
conscience
,
which
was
vntollerable
:
Lord
,
what
anxietie
and
distraction
of
soule
did
I
suffer
day
and
night
,
what
strife
betwixt
my
iudgement
;
which
was
wholly
for
the
peace
and
vnitie
of
the
Church
,
and
my
affection
,
which
was
wholly
to
enioy
the
fauour
of
your
Maiestie
,
and
the
loue
of
my
friends
and
country
.
This
griefe
of
soule
growing
now
desperate
,
did
still
more
and
more
increase
the
infirmities
of
my
bodie
,
and
yet
I
was
so
loth
to
become
a
ptofessed
Catholike
,
with
the
displeasure
of
your
Maiesty
,
and
of
all
my
honourable
and
louing
friends
,
as
I
rather
desired
to
silence
my
iudgement
with
the
profits
and
pleasures
of
the
world
which
was
before
me
,
then
to
satisfie
it
with
reconciling
my selfe
vnto
the
Catholike
Church
.
But
it
was
Gods
will
that
euer
as
I
was
about
to
forget
the
care
of
Religion
,
and
to
settle
my selfe
to
the
world
among
my
neighbours
,
I
met
with
such
humors
,
as
I
saw
by
their
violence
against
Catholikes
,
and
Catholike
Religion
,
were
like
to
waken
my
soule
by
torture
,
rather
then
bring
it
a
sleepe
by
temper
.
And
therefore
I
was
driuen
to
recoile
to
God
,
and
to
his
Church
,
that
I
might
finde
rest
vnto
my
soule
.
11
And
yet
because
I
had
heard
often
that
the
practize
of
the
Church
of
Rome
,
was
contrary
to
her
doctrine
,
I
thought
good
to
make
one
triall
more
before
I
resolued
,
and
therefore
hauing
the
aduise
of
diuers
learned
Phisitions
to
goe
to
the
Spaw
,
for
the
health
of
my
body
,
I
thought
good
to
make
a
vertue
of
necessity
,
and
to
get
leaue
to
goe
,
the
rather
for
the
satisfaction
of
my
Soule
,
hoping
to
finde
some
greater
offence
in
the
seruice
of
the
Church
of
Rome
,
then
I
had
done
in
her
books
,
that
so
I
might
returne
better
contented
,
to
persecute
and
abhorre
the
Catholikes
at
home
,
after
I
should
find
them
so
wicked
and
Idolatrous
abroad
,
as
they
were
in
euery
Pulpit
in
England
affirmed
to
be
.
For
this
purpose
,
before
I
would
frequent
their
Churches
,
I
talked
with
such
learned
men
as
I
could
meet
withall
,
and
did
of
purpose
dispute
against
them
,
and
with
all
the
wit
and
learning
I
had
,
both
iustifie
the
doctrine
of
England
established
by
Law
,
and
obiect
the
Superstition
and
Idolatry
,
which
I
thought
they
might
commit
,
either
with
the
Images
in
the
Church
,
or
with
the
Sacrament
of
the
Altar
.
12
Their
common
answer
was
,
that
which
by
experience
I
now
find
to
be
true
,
vz.
that
they
doe
abhor
all
Idolatry
and
superstition
,
and
doe
diligently
admonish
the
people
to
take
heed
thereof
.
And
that
they
vse
Images
for
no
other
purpose
,
but
only
for
a
deuout
memory
,
and
representation
of
the
Church
Triumphant
,
which
is
most
fit
to
be
made
in
the
time
and
place
of
prayer
,
where
after
a
more
speciall
manner
we
should
with
all
reuerence
haue
our
conuersation
amongst
the
Saints
in
heauen
.
And
for
the
B.
Sacrament
,
they
doe
not
worship
the
Accidents
,
which
they
see
,
but
the
Substance
,
which
they
belieue
;
and
surely
,
if
Christ
be
there
truly
and
really
present
(
as
your
Maiesty
seemeth
to
grant
he
is
)
he
is
as
much
to
be
worshipped
,
as
if
we
saw
him
with
our
bodily
eyes
;
Neither
is
there
any
more
Idolatrie
in
the
one
then
in
the
other
.
If
our
blessed
Sauiour
himselfe
should
visibly
appeare
in
person
as
he
was
vpon
the
earth
,
Iewes
and
Infidels
would
hold
it
for
Idolatrie
to
worship
him
,
and
would
crucifie
him
againe
,
and
so
would
all
Heretikes
also
,
who
refuse
to
worship
him
in
the
Sacrament
,
where
he
is
really
present
.
13
After
diuers
other
obiections
which
I
made
,
not
so
much
because
I
was
not
,
as
because
I
desired
not
to
be
satisfied
,
I
came
to
the
Popes
supposed
pride
and
tyranny
ouer
Kings
and
Princes
,
and
told
them
of
the
most
horrible
treason
intended
&
practised
by
Catholikes
against
your
Maiestie
,
which
hath
not
yet
bin
iudicially
condemned
by
the
Church
of
Rome
.
They
all
seemed
to
abhorre
the
fact
as
much
as
the
best
subiects
in
the
world
,
and
much
more
to
fauour
,
and
defend
the
authoritie
of
their
Kings
and
Princes
,
then
the
Heretikes
doe
.
And
they
said
,
that
althoug
your
Maiestie
were
out
of
the
Church
,
yet
they
doubted
not
but
if
complaint
were
made
in
a
iudicial
proceeding
,
that
fact
should
be
iudicially
condemned
.
In
the
meane
time
it
was
sufficient
that
all
Catholike
writers
did
condemne
it
,
and
that
the
Pope
by
his
Breue
had
condemned
it
,
exhorting
the
Catholikes
of
England
to
all
Christian
patience
and
obedience
.
As
for
any
other
authority
or
superiority
of
the
Pope
,
then
such
as
is
spirituall
and
necessary
,
for
the
vnitie
of
the
Church
,
I
haue
met
with
none
that
doe
stand
vpon
it
.
14
So
that
whereas
my
hope
was
,
that
by
finding
out
the
corruptions
of
the
Church
of
Rome
,
I
should
grow
farther
in
loue
with
the
Church
of
England
,
and
ioyfully
returne
home
,
and
by
inueighing
against
the
Papists
,
both
enioy
my
present
preferments
,
and
obtaine
more
and
more
,
I
saw
the
matter
was
like
to
fall
out
cleane
contrary
.
It
is
true
indeed
that
there
are
many
corruptions
in
all
States
.
God
hath
no
Wheat-field
in
this
world
,
wherein
the
Diuell
hath
no
Tares
growing
,
and
there
are
no
Tares
more
ranck
,
then
those
that
grow
among
the
Wheat
.
For
optimi
corruptio
pessima
,
and
where
grace
aboundeth
,
if
it
be
cōtemned
,
there
sin
aboundeth
much
more
.
But
seeing
both
my
reading
&
experience
hath
now
taught
me
that
the
truth
of
Christian
Religion
,
taught
and
practised
at
this
day
in
the
Church
of
Rome
,
and
all
the
obedient
members
thereof
;
is
the
very
same
in
substance
,
which
was
prefigured
and
prophesied
from
the
beginning
of
the
world
,
perfected
by
Christ
himselfe
,
deliuered
to
his
Apostles
,
and
by
them
and
their
Successors
perpetually
and
vniuersally
in
one
vniformity
practized
vntill
this
day
,
without
any
substantiall
alteration
.
And
that
the
new
Religion
of
England
,
wherin
it
doth
differ
,
hath
no
ground
,
but
either
the
pleasure
of
the
Prince
and
Parliament
,
or
the
common
cry
and
voice
of
the
People
,
nor
no
constancy
or
agreement
with
it selfe
,
what
should
I
now
doe
?
It
is
not
in
my
power
,
not
to
know
that
which
I
doe
know
,
nor
to
doubt
of
that
which
I
haue
spent
so
much
time
,
and
taken
so
much
paines
,
and
bestowed
so
much
cost
,
and
made
so
many
trials
to
find
.
And
yet
I
know
if
I
should
yeeld
to
be
reconciled
to
the
Church
,
I
should
be
for
this
world
in
all
likelihood
,
vtterly
vndone
;
and
that
which
grieued
me
more
,
I
should
be
reiected
of
your
Maiesty
my
most
redoubted
Lord
and
Master
,
and
despised
by
all
my
deare
friends
and
louers
in
England
.
15
These
were
my
thoughts
at
the
Spaw
,
which
did
so
vex
and
afflict
my
soule
,
as
that
the
waters
could
doe
my
bodie
no
good
at
all
,
but
rather
much
hurt
.
Neuerthelesse
I
auoided
the
company
of
Catholikes
,
abstained
from
the
Church
,
and
did
both
dispute
&
write
against
the
Church
of
Rome
,
as
occasion
was
offred
.
I
still
hoped
that
time
would
giue
me
better
counsell
,
and
therefore
resolued
to
goe
from
the
Spaw
to
Heidelberg
,
to
doe
my
duty
there
.
In
the
mean
time
I
thought
with
my selfe
,
It
may
be
God
hath
moued
his
Maiesties
heart
to
think
of
peace
and
reconciliation
.
I
know
his
disposition
was
so
in
the
beginning
,
and
I
remember
Master
CAVSABON
tould
me
,
when
I
brought
him
out
of
France
,
that
his
errand
was
nothing
else
,
but
to
mediate
peace
betweene
the
Church
of
Rome
,
and
the
Church
of
England
.
Therefore
I
thought
,
before
I
would
submit
my selfe
to
the
Church
of
Rome
,
I
would
write
vnto
Master
CAVSABON
such
a
letter
as
he
might
shew
vnto
your
Maiestie
,
containing
such
conditions
as
I
thought
might
satisfie
your
Maiesty
,
if
they
were
performed
by
the
Church
of
Rome
.
The
copy
of
which
letter
is
too
long
heere
to
set
downe
.
But
when
Master
CAVSABON
answered
me
,
that
he
knew
your
Maiesty
was
resolued
to
haue
no
society
with
the
Church
of
Rome
vpon
any
condition
whatsoeuer
,
and
that
it
would
be
my
vndoing
,
if
those
my
letters
should
come
to
your
Maiesties
hands
,
or
of
those
that
bare
the
sway
,
I
began
to
despaire
of
my
returne
into
England
,
vnlesse
I
would
ouerthrow
both
the
health
of
my
body
,
and
the
quiet
of
my
minde
,
and
either
vtterly
damne
mine
owne
soule
,
or
greatly
endanger
not
only
my
liuing
and
credit
,
but
my
life
it selfe
also
,
by
reason
of
your
Maiesties
displeasure
,
and
the
seueritie
of
the
Statutes
made
,
and
in
force
against
Catholikes
,
and
Catholike
Religion
.
16
There
is
a
Statute
in
England
made
by
King
HENRY
the
eight
,
to
make
him
supreame
head
of
the
Church
in
Spirituall
and
Ecclesiasticall
causes
,
which
Statute
enioynes
all
the
subiects
of
England
,
on
paine
of
death
to
beleeue
,
and
to
sweare
they
do
beleeue
that
it
is
true
.
And
yet
all
the
world
knowes
,
if
King
HENRY
the
eight
could
haue
gotten
the
Pope
to
diuorce
Queene
KATHERINE
,
that
he
might
marry
ANNE
BOLEINE
,
that
Statute
had
neuer
beene
made
by
him
,
and
if
that
Title
had
not
enabled
the
King
to
pull
downe
Abbeyes
,
and
Religious
houses
,
and
giue
them
to
Lay-men
:
the
Lords
and
Commons
of
that
time
would
neuer
haue
suffered
such
a
Statute
to
be
made
.
This
Statute
was
continued
by
Queene
ELIZABETH
,
to
serue
her
owne
turne
,
and
it
is
confirmed
by
your
Maiesty
to
satisfie
other
men
.
And
yet
your
Maiesty
yeeldeth
the
Church
of
Rome
to
be
the
Mother
Church
,
and
the
Bishop
of
Rome
to
be
the
chiefe
Bishop
or
Primate
of
all
the
Westerne
Churches
,
which
I
doe
also
verily
beleeue
;
and
therefore
I
doe
verily
thinke
he
hath
,
or
ought
to
haue
some
spirituall
Iurisdiction
in
in
England
.
And
although
in
my
yonger
dayes
,
the
fashion
of
the
world
made
me
sweare
as
other
men
did
(
for
which
I
pray
God
forgiue
me
)
yet
I
euer
doubted
,
and
am
now
resolued
that
no
Christian
man
can
take
that
oath
with
a
safe
conscience
,
neither
will
I
euer
take
it
,
to
gaine
the
greatest
preferment
in
the
world
.
17
There
is
another
Statute
in
England
,
made
by
Queene
ELIZABETH
,
and
confirmed
by
your
Maiesty
,
that
it
is
death
for
any
English
man
to
be
in
England
,
being
made
a
Priest
by
authoritie
deriued
,
or
pretended
to
be
deriued
from
the
Bishop
of
Rome
;
I
cannot
beleeue
that
I
am
a
Priest
at
all
,
vnlesse
I
be
deriued
by
authority
from
GREGORY
the
Great
,
from
whence
all
the
Bishops
in
England
haue
their
being
,
if
they
haue
any
being
at
all
.
18
There
is
another
Statute
in
like
manner
made
and
confirmed
,
that
it
is
death
to
be
reconciled
by
a
Catholike
Priest
,
to
the
Church
of
Rome
:
I
am
perswaded
that
the
Church
of
Rome
is
our
Mother
Church
,
and
that
no
man
in
England
can
be
saued
,
that
continues
wilfully
out
of
the
visible
vnitie
of
that
Church
,
and
therefore
I
cannot
choose
but
perswade
the
people
to
be
reconciled
thereunto
,
if
possibly
they
can
.
19
There
is
another
Statute
in
like
manner
,
made
and
confirmed
,
that
it
is
death
to
exhort
the
people
of
England
to
Catholike
Roman
religion
,
I
am
perswaded
that
the
religion
prescribed
,
and
practised
by
the
Church
of
Rome
,
is
the
true
Catholike
religion
,
which
I
will
particularly
iustisie
and
make
plaine
from
point
to
point
,
if
God
giue
time
and
oportunitie
,
and
therefore
I
cannot
choose
but
perswade
the
people
thereunto
.
It
may
be
these
are
not
all
seuerall
Statutes
,
some
of
them
may
be
members
of
the
same
,
(
for
I
haue
not
my
books
about
me
to
search
)
but
I
am
sure
all
of
them
doe
make
such
felonies
and
treasons
,
as
were
the
greatest
vertues
of
the
Primitiue
Church
,
and
such
as
I
must
needs
confesse
my-selfe
,
I
cannot
choose
if
I
liue
in
England
,
but
endeauour
to
be
guilty
of
,
and
then
it
were
easie
to
finde
Puritans
enough
to
make
a
Iury
against
me
,
and
there
would
not
want
a
Iustice
of
Peace
to
giue
a
sentence
,
and
when
they
had
done
,
that
which
is
worse
then
the
persecution
it selfe
,
they
would
all
sweare
solemnely
that
Doctor
CARIER
was
not
put
to
death
for
Catholike
Religion
,
but
for
felony
and
treason
.
I
haue
no
hope
of
protection
against
the
crueltie
of
those
lawes
,
if
your
Maiestie
be
resolued
vpon
no
conditions
whatsoeuer
,
to
haue
no
society
at
all
,
nor
no
communion
at
all
with
the
Church
of
Rome
.
And
therfore
whilest
the
case
so
stands
,
I
dare
not
returne
home
againe
.
But
I
cannot
be
altogether
out
of
hope
of
better
newes
before
I
die
,
as
long
as
I
doe
beleeue
that
the
Saints
in
heauen
doe
reioyce
at
the
conuersion
of
a
sinner
to
Christ
,
and
doe
know
that
your
Maiesty
by
your
birth
,
hath
so
great
an
interest
in
the
Saints
of
heauen
,
as
you
shall
neuer
cease
to
haue
,
vntill
you
cease
to
be
the
sonne
of
such
a
mother
,
as
would
reioyce
more
then
all
the
rest
for
your
conuersion
.
And
therefore
I
assure
my selfe
,
that
she
with
all
the
rest
doe
pray
that
your
Maiestie
before
you
die
may
be
militant
in
the
communion
of
that
Church
wherein
they
are
triumphant
.
And
in
this
hope
I
am
gone
before
to
ioyne
my
prayers
with
theirs
in
the
vnity
of
the
Catholike
Church
.
And
doe
humbly
pray
your
Maiesty
to
pardon
me
,
for
doing
that
which
was
not
in
my
power
to
auoide
:
and
to
giue
mee
leaue
to
liue
,
where
I
hope
shortly
to
die
,
vnlesse
I
may
hope
to
doe
your
Maiesty
seruice
,
and
without
the
preiudice
of
any
honest
man
in
England
,
to
see
some
vnity
betwixt
the
Church
of
England
,
and
her
Mother
,
the
Church
of
Rome
.
And
now
hauing
declared
the
meanes
of
my
conuersion
to
Catholike
Religion
.
I
will
briefely
also
shew
vnto
you
the
hopes
I
haue
to
do
your
Maiesty
no
ill
seruice
therein
.
CHAP.
II.
The
hopes
I
haue
to
doe
your
Maiestie
no
ill
seruice
in
being
Catholike
.
MY
first
hope
,
that
your
Maiesty
will
accept
of
that
for
the
best
seruice
I
can
doe
you
,
which
doth
most
further
the
glorie
of
our
blessed
Sauiour
,
and
my
owne
saluation
.
Indeed
there
are
Kingdomes
in
the
world
,
where
the
chiefe
care
of
the
Gouernour
is
,
Non
quam
bonis
prosme
,
sed
qua
subditis
,
such
were
the
Heathen
Kingdomes
which
S.
AVGVSTINE
describes
in
his
2.
De
ciuit
.
Dei.
cap.
20.
In
such
common-wealths
,
the
way
to
be
good
subiects
is
not
to
be
a
good
man
,
but
to
serue
the
times
and
the
turnes
of
them
that
beare
the
fway
,
whatsoeuer
they
are
.
But
if
it
be
true
,
that
as
some
holy
and
learned
Fathers
teacheth
,
that
in
a
well
ordered
gouernment
there
is
,
eadem
faealicitas
vnius
hominis
ac
totius
ciuit
atis
,
then
I
am
sure
that
it
must
follow
,
that
in
a
cōmon
wealth
truly
Christian
,
there
is
,
eadem
virtus
boni
viri
,
ac
boni
ciuis
.
And
therefore
being
a
Minister
and
Preacher
of
England
,
if
I
wil
rather
serue
your
Maiesty
then
my selfe
,
and
rather
procure
the
good
of
your
Kingdom
then
my
owne
preferment
,
I
am
bound
in
duty
to
respect
and
seeke
for
those
things
aboue
all
other
,
that
may
aduance
the
honour
of
God
,
and
the
saluation
of
my
owne
soule
,
and
the
soules
of
those
which
doe
any
way
belong
to
my
charge
;
and
being
sufficiētly
resolued
,
that
nothing
can
more
aduance
the
honor
of
our
Sauiour
and
the
common
saluation
,
then
to
be
in
the
vnitie
of
his
Church
,
I
haue
done
you
the
best
seruice
I
could
at
home
,
by
preaching
peace
and
reconciliation
,
and
being
not
able
for
the
malice
of
the
times
to
stand
any
longer
in
the
breach
at
home
,
I
thinke
it
safest
in
this
last
cast
to
looke
to
mine
owne
game
,
and
by
my
daily
prayers
,
and
dying
,
to
doe
your
Maiesty
the
same
seruice
in
the
vnity
of
the
Church
,
which
by
my
daily
preaching
and
liuing
I
did
endeauour
to
doe
in
the
midst
of
the
Schisme
.
2
And
although
it
be
sufficient
for
a
man
of
my
profession
to
respect
only
matters
of
heauen
,
and
of
another
world
,
yet
because
this
world
was
made
for
that
other
,
I
haue
not
regarded
mine
owne
estate
,
that
I
might
respect
your
Maiesties
therein
,
and
after
long
and
serious
meditation
,
which
Religion
,
might
most
honor
your
Maiesty
euen
in
this
world
,
I
haue
conceiued
vndoubted
hope
,
that
there
is
no
other
Religion
that
can
procure
true
honor
and
securitie
to
your
Maiesty
,
and
your
posteritie
in
this
world
:
but
the
true
Catholike
Roman
Religion
,
which
was
the
very
same
,
whereby
all
your
glorious
predecessors
haue
beene
aduanced
,
and
protected
on
earth
,
and
are
euerlastingly
blessed
in
heauen
.
3
The
first
reason
of
my
hope
,
is
the
promise
of
God
himselfe
,
to
blesse
and
honor
those
,
that
blesse
his
Church
and
honor
him
;
and
to
curse
and
confound
those
that
curse
his
Church
and
dishonor
him
,
which
he
hath
made
good
in
all
ages
.
There
was
neuer
any
Man
,
or
Citie
,
or
State
,
or
Empire
so
preserued
,
and
aduanced
,
as
they
that
haue
preserued
the
vnitie
,
and
aduanced
the
prosperitie
of
the
Church
of
Christ.
Nor
euer
any
beene
made
more
miserable
and
inglorious
,
then
they
that
haue
dishonored
Christ
,
and
made
hauoke
of
his
Church
by
Schisme
and
Heresie
.
4
If
I
had
leasure
and
bookes
,
it
were
easie
for
me
to
enlarge
this
point
with
a
long
enumeration
of
particulars
.
But
I
thinke
it
needlesse
,
because
I
cannot
call
to
minde
any
example
to
the
contrarie
,
except
it
bee
the
State
of
Queene
ELIZABETH
,
or
some
one
or
two
other
,
lately
fallen
from
the
vnity
of
the
Catholike
Church
,
or
the
State
of
the
great
Turke
,
that
doth
stil
persecute
the
Church
of
Christ
,
and
yet
continues
in
great
glory
in
this
world
.
But
when
I
consider
of
Queene
ELIZABETH
;
I
find
in
her
many
singularities
,
she
was
a
Woman
,
and
a
Maiden
Queen
,
which
gaue
her
many
advantages
of
admiration
,
she
was
the
last
of
her
Race
,
and
needed
not
care
what
became
of
the
World
after
her
owne
dayes
were
ended
.
She
came
vpon
the
Remainders
of
deuotion
and
Catholike
Religion
,
which
like
a
Bowle
in
his
course
,
or
an
Arrow
in
his
flight
,
would
goe
on
for
a
while
by
the
force
of
the
first
Mouer
,
and
she
had
a
practize
of
maintayning
Warres
among
her
Neighbours
(
which
became
a
Woman
well
)
that
she
might
be
quier
at
home
.
And
whatsoeuer
prosperity
or
honour
there
was
in
her
dayes
,
or
is
yet
remayning
in
England
,
I
cannot
but
ascribe
it
to
the
Church
of
Rome
,
and
to
Catholike
Religion
,
which
was
for
many
hundred
yeares
togither
,
the
first
Moouer
of
that
Gouernment
,
and
it
is
still
in
euery
setled
Kingdome
,
and
hath
yet
left
the
steps
,
and
shadow
thereof
behind
it
,
which
in
all
likelihood
cannot
continue
many
yeares
without
a
new
supply
from
the
Fountaine
.
5
As
for
the
honour
and
greatnesse
of
the
TVRKE
and
other
Infidells
,
as
it
reacheth
no
farther
then
this
Life
,
so
it
hath
no
beginning
from
aboue
this
World
,
and
if
we
may
belieue
Saint
AMBROSE
,
in
LVC.
4.
Et
alibi
.
Those
honours
are
conferred
rather
by
Gods
permission
,
then
by
his
donation
,
being
indeed
ordayned
,
and
ordered
by
his
Prouidence
,
but
for
the
sinnes
of
the
People
,
conferred
by
the
Prince
that
rules
in
the
Ayre
.
It
is
true
that
the
Turkish
Empire
,
hath
now
continued
a
long
time
,
but
they
haue
other
principles
of
State
to
stand
vpon
.
The
continuall
Guard
of
an
hundred
thousand
Souldiers
,
whereof
most
of
them
know
no
Parents
,
but
the
Emperour
.
The
Tenure
of
all
his
Subiects
who
hold
all
in
capite
ad
voluntatem
Domini
,
by
the
seruice
of
the
Sword
,
their
enioyned
silence
,
and
reuerence
in
matters
of
religion
,
and
their
facility
in
admitting
other
religions
,
as
well
as
their
owne
,
to
the
hope
of
saluation
,
and
to
tolerate
them
,
so
that
they
be
good
subiects
.
These
and
such
like
are
principles
of
great
importance
to
encrease
an
Empire
,
and
to
maintaine
a
Temporall
State.
But
there
is
no
State
in
Christendome
that
may
endure
these
principles
,
vnlesse
they
meane
to
turne
Turkes
also
,
which
although
some
be
willing
to
doe
,
yet
they
will
neither
hould
in
Capite
,
nor
hould
their
peace
in
religion
,
nor
suffer
their
King
to
haue
such
a
guard
about
him
,
nor
admit
of
Catholike
religion
so
much
as
the
Turke
doth
.
6
It
is
most
true
,
which
I
gladly
write
,
and
am
so
out
with
all
the
honor
I
can
of
your
Maiestie
,
to
speake
that
I
thinke
,
there
was
neuer
any
Catholike
King
in
England
,
that
did
in
his
time
more
embrace
and
fauor
the
true
body
of
the
Church
of
England
,
then
your
Maiesty
doth
that
shadow
thereof
,
which
is
yet
left
;
and
my
firme
hope
is
,
that
this
your
desire
to
honor
our
blessed
Sauiour
in
the
shadow
of
the
Church
of
England
,
will
moue
him
to
honor
your
Maiesty
so
much
,
as
not
to
suffer
you
to
die
out
of
the
bodie
of
his
true
Catholike
Church
:
and
in
the
meane
time
to
let
you
vnderstand
,
that
all
honor
that
is
intended
to
him
by
Schisme
and
Heresie
,
doth
redound
to
his
great
dishonor
,
both
in
respect
of
his
Reall
,
and
of
his
Mysticall
body
.
7
For
his
Real
body
,
it
is
not
as
the
Vbiquitaries
would
haue
it
,
euery
where
,
as
well
without
the
Church
as
within
,
but
only
where
himselfe
would
haue
it
,
and
hath
ordained
that
it
should
be
,
and
that
is
only
amongst
his
Apostles
and
Disciples
,
and
their
successors
in
the
Catholike
Church
,
to
whom
he
deliuered
his
Sacraments
,
&
promised
to
continue
with
them
vntil
the
worlds
end
:
so
that
although
Christ
be
present
in
that
Schisme
by
the
power
of
his
Deity
(
for
so
he
is
present
in
hell
also
)
yet
by
the
grace
of
his
humanitie
,
by
participation
of
which
grace
only
there
is
hope
of
saluation
,
he
is
not
present
there
at
all
,
except
it
be
in
corners
,
and
prisons
,
and
places
of
persecution
.
And
therefore
whatsoeuer
honor
is
pretended
to
be
done
to
Christ
in
Schisme
and
Heresie
,
is
not
done
to
him
,
but
to
his
vtter
enemies
.
8
And
for
his
Mysticall
body
,
which
is
his
Church
and
Kingdome
,
there
can
be
no
greater
dishonour
done
to
Christ
,
then
to
maintaine
Schisme
and
dissention
therein
.
What
would
your
Maiesty
think
of
any
subiects
of
yours
,
that
should
goe
about
to
raise
ciuill
dissention
,
or
warres
in
your
Kingdome
,
and
of
those
that
should
foster
,
and
adhere
vnto
such
men
?
It
is
the
fashion
of
all
Rebels
when
they
are
in
Armes
,
to
pretend
the
safety
of
the
King
,
and
the
good
of
the
Countrey
;
but
pretend
what
they
will
,
you
cannot
account
such
men
any
better
then
Traytors
.
And
shall
we
beleeue
that
our
blessed
Sauiour
,
the
King
of
Kings
doth
sit
in
heauen
,
and
either
not
see
the
practises
of
those
,
that
vnder
colour
of
seruing
him
with
Reformation
,
doe
nothing
else
but
serue
their
owne
turnes
,
and
distract
his
Church
that
is
his
Kingdome
on
earth
,
with
sedition
?
Or
shall
we
thinke
that
he
will
not
in
time
reuenge
this
wrong
?
Verily
he
seeth
it
,
and
doth
regard
it
,
and
will
in
time
reuenge
it
.
9
But
I
hope
and
pray
that
he
may
not
reuenge
it
vpon
you
,
nor
yours
;
but
rather
that
he
will
shew
,
that
your
desire
to
honor
him
,
is
accepted
of
him
,
and
therefore
will
moue
you
to
honor
your selfe
,
and
your
posteritie
,
with
bestowing
the
same
your
fauour
vpon
his
Church
,
in
the
vnitie
thereof
,
which
you
doe
now
bestow
in
the
Schisme
,
and
that
he
will
reward
both
you
and
yours
for
the
same
,
according
to
his
promise
,
not
only
with
euerlasting
glory
in
heauen
,
but
also
with
long
continued
temporall
honor
and
securitie
in
this
world
.
And
this
is
the
first
reason
of
my
hope
,
grounded
vpon
the
promise
of
God.
The
second
Reason
of
my
hope
,
that
Catholike
Religion
may
be
a
great
meanes
of
honour
and
security
,
to
your
Maiesties
posteritie
,
is
taken
from
the
consideration
of
your
Neighbours
,
the
Kings
and
Princes
of
Christendome
;
among
whom
there
is
no
State
ancient
,
and
truly
Honorable
,
but
only
those
that
are
Catholike
.
The
reason
whereof
I
take
to
be
,
because
the
Rules
of
Catholike
Religion
are
Eternall
,
vniuersall
and
constant
vnto
themselues
,
and
withall
so
consonant
vnto
Maiestie
and
Greatnesse
,
as
they
haue
made
and
preserued
the
Catholike
Church
most
Reuerent
and
Venerable
through
out
the
World
,
for
these
thousand
and
six
hundred
yeares
,
and
those
temporall
States
that
haue
been
conformable
therevnto
,
haue
been
alwaies
most
honorable
,
and
so
are
like
to
continue
,
vntill
they
hearken
vnto
Schisme
.
And
as
for
those
that
haue
reiected
and
opposed
the
rules
of
Catholike
Religion
,
they
haue
been
driuen
in
short
time
to
degenerate
,
and
become
either
Tyrannicall
,
or
Popular
,
your
Maiesty
,
I
know
,
doth
abhorre
Tyrannie
,
but
if
Schisme
and
Heresie
might
haue
their
full
swing
ouer
the
Seas
,
the
very
shadow
and
Rehques
of
Maiesty
in
England
,
should
be
vtterly
defaced
and
quickly
turned
into
Heluetian
,
or
Belgian
popularitie
,
for
they
that
make
no
conscience
to
prophane
the
Maiesty
of
God
&
his
Saints
,
in
the
church
,
will
after
they
feele
their
strength
,
make
no
bones
to
violate
the
Maiesty
of
the
King
,
and
his
children
,
in
the
common
wealth
.
11
I
know
well
that
the
Puritans
of
England
,
the
Hugenots
of
France
,
and
the
Geuses
of
Germanie
,
togither
with
the
rest
of
the
Caluinists
of
all
sorts
,
are
a
great
faction
of
christendom
,
and
they
are
glad
to
haue
the
pretence
of
so
great
a
Maiesty
to
be
their
chiefe
,
and
of
your
posterity
to
be
their
hope
,
but
I
cannot
be
perswaded
,
that
they
euer
will
,
or
can
ioyne
togither
,
to
aduance
your
Maiesty
,
or
your
children
,
farther
then
they
may
make
a
present
gaine
by
you
.
They
are
not
agreed
of
their
owne
religion
,
nor
of
the
principles
of
vniuersall
and
eternall
truth
,
and
how
can
they
be
constant
in
the
rules
of
particular
,
and
transitory
honor
,
where
there
is
Nullum
Principium
ordinis
,
there
can
be
Nullum
Principium
honoris
,
such
is
their
case
,
there
is
a
voice
of
confusion
among
them
,
as
well
in
matters
of
State
,
as
of
Religion
.
Their
power
is
great
,
but
not
to
edification
.
They
ioyne
together
only
against
good
order
,
which
they
call
the
Common
Enemy
,
and
if
they
can
destroy
that
,
they
will
in
all
likelihood
turne
their
fury
against
themselues
,
and
like
Diuells
torment
,
like
Serpents
deuour
one
another
.
In
the
meane
time
,
if
they
can
make
their
Bourgers
Princes
,
and
turne
old
Kingdomes
into
new
States
,
it
is
like
enough
they
will
do
it
,
but
that
they
will
euer
agree
together
,
to
make
any
one
Prince
,
King
,
or
Emperour
ouer
them
all
,
and
yeeld
due
obedience
vnto
him
,
further
then
either
their
gaine
shall
allure
them
,
or
his
sword
shall
compell
them
;
that
I
cannot
perswade
my selfe
to
beleeue
.
And
therefore
I
cannot
hope
that
your
Maiesty
,
or
your
posterity
can
expect
the
like
honor
or
security
from
them
,
which
you
might
doe
from
Catholike
Princes
,
if
you
were
ioyned
firmely
to
them
in
the
vnity
of
Religion
.
12
The
third
reason
of
my
hope
,
that
Catholike
religion
should
be
most
auailable
for
the
honor
and
security
of
your
Maiesty
,
and
your
children
,
is
taken
from
the
consideration
of
your
subiects
,
which
can
be
kept
in
obedience
to
God
,
and
to
their
King
by
no
other
religion
,
and
least
of
all
by
the
Caluinists
,
for
if
their
principles
be
receiued
once
,
and
well
drunke
in
,
and
digested
by
your
subiects
,
they
will
openly
maintaine
,
that
God
hath
as
well
predestinated
men
to
be
Traitors
,
as
to
be
Kings
,
and
he
hath
as
well
predestinated
men
to
be
Theeues
,
as
to
be
Iudges
,
and
he
hath
as
well
predestinated
that
men
should
sinne
,
as
that
Christ
should
die
for
sinne
:
which
kinde
of
disputations
I
know
by
my
experience
in
the
Country
,
that
they
are
ordinary
among
your
country
Caluinists
,
that
take
themselues
to
be
learned
in
the
Scriptures
,
especially
when
they
are
met
in
the
Ale-house
,
and
haue
found
a
weaker
brother
,
whom
they
thinke
fit
to
be
instructed
in
these
profound
mysteries
.
And
howsoeuer
they
be
not
yet
all
so
impudent
,
as
to
hold
all
these
conclusions
in
plaine
termes
,
yet
it
is
certaine
they
all
hold
these
principles
of
doctrine
,
from
whence
working
heads
of
greater
liberty
,
doe
at
their
pleasures
draw
these
consequences
,
in
their
liues
and
practises
.
And
is
this
a
Religion
fit
to
keepe
subiects
in
obedience
to
their
Soueraignes
?
13
Heere
I
know
the
great
Masters
of
Schisme
,
will
neuer
leaue
obiecting
the
horrible
treason
of
certaine
Catholikes
against
your
Maiesty
,
which
if
the
Diuell
had
not
wrote
to
their
hands
,
they
had
had
little
to
say
against
Catholike
Religion
before
this
day
.
But
I
humbly
intreat
that
the
fact
of
some
few
men
,
may
not
be
for
euer
obiected
against
the
truth
of
a
generall
Rule
.
It
is
not
the
question
which
Religion
will
make
all
your
subiects
true
,
but
which
religion
is
most
like
to
make
all
true
.
It
is
certaine
there
be
Traytors
against
God
and
man
,
of
all
Religions
,
and
Catholikes
,
as
they
are
the
best
subiects
,
so
when
they
fall
to
it
,
they
are
the
worst
Traytors
.
But
if
we
will
looke
vpon
examples
,
or
consider
of
reasons
.
The
Catholike
is
the
only
Religion
,
which
as
it
doth
duely
subordinate
Kings
vnto
God
,
so
doth
it
effectually
binde
subiects
to
performe
all
lawfull
obedience
vnto
their
Kings
.
I
will
not
repeate
examples
,
because
the
Ancient
are
tedious
,
and
the
present
are
odious
.
But
if
there
can
be
but
one
King
named
in
all
the
world
,
that
did
euer
receiue
honor
from
Caluinists
,
farther
then
to
be
their
Champion
,
or
Protector
,
vntill
their
turne
were
serued
:
then
I
may
be
content
to
beleeue
that
your
Maiesty
,
and
your
Family
shall
receiue
perpetuity
from
them
.
But
if
your
Caluinists
doe
professe
to
honor
you
,
and
all
other
Caluinists
doe
ouerthrow
their
Kings
and
Princes
,
wheresoeuer
they
can
preuaile
.
I
can
hardly
beleeue
that
yours
doe
meane
any
more
good
earnest
then
the
rest
.
There
is
certainly
some
other
matter
,
that
they
are
contented
for
a
time
to
honor
your
Maiesty
,
it
cannot
be
their
religion
that
tyes
them
to
it
,
for
it
doth
not
tye
them
to
it selfe
.
There
is
no
principle
of
any
religion
,
nor
no
article
of
any
faith
,
which
a
Caluinist
will
not
call
in
question
,
and
either
altogether
deny
,
or
expound
after
his
owne
fancie
,
and
if
he
be
restrained
,
he
cries
out
by
and
by
,
that
he
cannot
haue
the
liberty
of
his
conscience
.
And
what
bond
of
obedience
can
there
be
in
such
religion
?
14
It
is
commonly
obiected
by
Statesmen
,
that
it
is
no
matter
what
opinions
men
hold
in
matters
of
Religion
,
so
that
they
be
kept
in
awe
by
Iustice
,
and
by
the
sword
:
Indeed
for
this
world
it
were
no
matter
at
all
for
Religion
,
if
it
were
possible
without
it
to
doe
Iustice
,
and
to
keepe
men
in
awe
by
the
sword
.
In
Military
estates
whilest
the
sword
is
in
the
hand
,
there
is
the
lesse
need
of
religion
,
and
yet
the
greatest
and
most
Martiall
States
that
euer
were
,
haue
beene
willing
to
vse
the
conscience
and
reuerence
of
some
religion
or
other
,
to
prepare
the
subiects
to
obedience
.
But
in
a
peaceable
Gouernment
,
such
as
all
Christian
Kingdomes
doe
professe
to
be
;
if
the
reines
of
religion
be
let
loose
,
the
sword
commonly
is
too
weake
,
and
comes
too
late
,
and
will
be
like
enough
to
giue
the
day
to
the
Rebell
,
and
seeing
the
last
and
strongest
bond
of
Iustice
is
an
oath
,
which
is
a
principall
act
of
religion
,
and
were
but
a
mockry
,
if
it
were
not
for
the
punishment
of
hell
,
and
the
reward
of
heauen
;
it
is
vnpossible
to
execute
Iustice
without
the
helpe
of
Religion
.
And
therefore
the
neglect
and
contempt
of
religion
hath
euer
been
,
and
euer
shall
be
the
fore-runner
of
destruction
in
all
setled
States
whatsoeuer
.
15
The
Diuell
that
intendeth
the
destruction
as
well
of
bodies
,
as
of
soules
,
and
of
whole
States
,
as
of
particular
men
,
doth
not
commonly
beginne
with
mens
bodies
,
and
with
matters
of
State
;
but
being
himselfe
a
spirit
,
and
the
father
of
lyes
,
he
doth
first
insinuat
himselfe
into
mens
vnderstandings
,
by
false
principles
of
religion
,
whereinto
he
hath
the
more
easie
entrance
,
because
he
hath
perswaded
their
Gouernours
to
beleeue
that
it
is
no
great
matter
what
opinions
men
hold
in
matters
of
religion
,
so
that
they
looke
well
into
their
actions
,
and
keep
them
in
obedience
,
which
perswasion
is
all
one
,
as
if
the
Enemy
that
besiegeth
a
Citie
,
should
perswade
the
garrison
that
they
might
surrender
the
castle
vnto
him
well
enough
,
and
keepe
the
base
towne
to
themselues
.
But
when
the
Diuell
hath
preuailed
so
farre
,
as
by
false
opinions
in
matters
of
the
first
truth
,
that
is
,
of
Religion
,
to
get
the
vnderstanding
in
possession
,
which
is
the
castle
,
as
it
were
,
&
watch-tower
of
both
the
soule
,
and
body
,
and
state
,
and
all
:
he
will
peraduenture
dissemble
his
purpose
for
a
while
,
and
by
slandering
of
the
truth
,
and
pleasing
them
with
the
trifles
of
the
world
(
which
by
Gods
permission
are
in
his
power
)
make
men
beleeue
,
that
the
world
is
amended
,
for
Nemorepentè
fit
pessimus
,
but
shortly
after
,
when
he
seeth
his
time
,
he
will
out
of
his
Arsenale
of
false
apprehensions
in
vnderstanding
,
send
forth
such
distorted
engines
of
life
and
actions
,
as
will
easily
subdue
both
body
and
goods
,
and
states
,
and
all
to
his
deuotion
.
16
The
Caluinisticall
Preacher
,
when
he
hath
gotten
his
honest
abused
,
and
misguided
flock
about
him
,
will
cry
out
against
me
for
this
Popish
collection
,
and
cal
God
and
them
to
witnes
,
that
he
doth
daily
in
his
Sermons
exhort
men
to
good
workes
,
and
to
obedience
vnto
the
Kings
Maiesty
,
and
am
not
I
and
my
brethren
,
saith
he
,
and
our
flocks
,
as
honest
,
and
as
ciuill
men
,
as
any
Papist
of
them
all
?
For
mine
owne
part
,
I
will
not
accuse
any
Caluinist
,
though
I
could
,
neither
can
I
excuse
all
Papists
,
though
I
would
.
Iliacos
inter
muros
peccator
&
extra
!
But
I
must
neuer
forget
that
most
true
and
wise
obseruation
,
which
the
Noble
and
learned
Sir
FRANCIS
BACON
,
maketh
in
one
of
his
first
Essayes
,
vz.
that
all
Schismatikes
vtterly
failing
in
the
Precepts
of
the
first
Table
,
concerning
the
religion
and
worship
of
God
,
haue
Necessity
in
Policie
to
make
a
good
shew
of
the
second
Table
,
by
their
ciuill
and
demure
conuersation
towards
men
.
For
otherwise
they
should
at
the
first
appeare
to
be
,
as
afterwards
they
shew
themselues
to
be
altogether
out
of
their
ten
Commandements
,
and
so
men
would
be
as
much
ashamed
to
follow
them
at
the
first
,
as
they
are
at
the
last
.
It
is
a
sure
rule
of
Policie
,
that
in
euery
mutation
of
State
,
the
Authors
of
the
Change
will
for
a
while
shew
themselues
honest
,
rather
of
spite
then
of
conscience
,
that
they
may
disgrace
those
,
whom
they
haue
suppressed
,
but
it
doth
neuer
hold
in
the
next
generation
.
You
shall
scarce
heare
of
a
Puritan
father
,
but
his
sonne
proues
either
a
Catholike
or
an
Atheist
.
Mutinous
souldiers
,
whilest
the
enemy
is
in
the
field
,
will
be
orderly
,
not
for
loue
of
their
Generall
,
but
for
feare
of
the
enemie
:
but
if
they
be
not
held
in
the
ancient
discipline
of
warres
,
they
will
vpon
the
least
truce
or
cessation
,
quickly
shew
themselues
.
17
And
as
for
their
exhortations
to
obedience
to
your
Maiesty
,
when
they
haue
first
infected
the
vnderstanding
of
your
subiects
,
with
such
principles
of
rebellion
,
as
haue
disturbed
and
ouerthrowne
all
other
States
,
where
they
had
their
will
:
it
is
a
ridiculous
thing
to
thinke
vpon
such
exhortations
,
and
all
one
,
as
if
a
phantasticall
fellow
,
finding
a
herd
of
yong
cattell
in
a
close
,
should
first
breake
downe
the
hedges
,
and
then
cry
alowd
to
the
cattell
,
they
do
not
venture
to
go
out
,
nor
to
seeke
any
fatter
pasture
,
for
feare
they
be
put
into
the
pound
;
and
if
they
chance
to
feed
where
they
are
,
because
they
haue
no
experience
of
other
,
and
to
tary
in
the
close
for
an
houre
or
two
,
then
the
vnhappy
fellow
should
runne
to
the
owner
of
the
cattell
,
and
tell
him
what
great
seruice
he
had
done
him
,
and
how
he
had
kept
his
cattell
in
the
close
,
by
his
goodly
charmes
and
exhortations
.
Let
them
say
what
they
list
of
their
owne
honesty
,
and
of
their
exhortations
to
obedience
,
as
long
as
they
do
freely
infect
the
peoples
soules
,
with
such
false
opinions
in
Religion
,
they
do
certainly
sow
the
seeds
of
disobedience
,
and
Rebellion
in
mens
vnderstandings
,
which
if
they
be
not
preuented
by
your
Maiesties
giuing
way
to
Catholike
Religion
,
will
in
all
likelihood
spring
vp
in
the
next
generation
to
the
great
preiudice
and
molestation
of
your
Maiesty
,
and
your
posterity
.
So
that
whether
I
do
respect
heauen
,
or
earth
,
mine
owne
soule
,
or
the
seruice
of
your
Maiesty
,
God
,
or
your
Neighbours
,
or
your
subiects
,
my
assured
hope
is
,
that
by
ioyning
my selfe
to
the
Catholike
Church
,
I
neither
haue
done
,
nor
euer
shall
do
any
ill
duty
or
seruice
,
vnto
your
Maiesty
.
18
But
perhaps
there
is
such
opposition
,
both
in
matter
of
doctrine
,
and
in
matter
of
State
,
as
it
is
impossible
that
euer
there
should
be
any
reconciliation
in
at
all
betwixt
the
Church
of
England
,
and
the
Church
of
Rome
;
of
which
I
humbly
pray
your
Maiesty
to
giue
me
leaue
to
shew
to
you
what
I
haue
obserued
.
19
It
is
true
,
the
breach
hath
continued
now
these
many
years
,
and
it
is
much
increased
by
so
long
continuance
,
so
that
it
was
neuer
greater
,
then
it
seems
to
be
at
this
day
,
nor
neuer
more
dangerous
to
deale
withall
;
for
if
a
man
do
but
go
about
to
stop
it
,
there
ariseth
presently
a
great
and
fearfull
noise
,
and
roaring
of
the
waters
against
him
;
but
yet
neuerthelesse
,
the
greatnes
of
the
noise
ought
not
to
discourage
vs
,
but
rather
to
giue
vs
hope
,
that
although
it
be
wide
,
yet
it
is
but
shallow
,
and
not
far
from
the
bottome
,
as
proceeding
from
affection
,
which
is
sudden
and
violent
,
and
not
from
iudgement
,
which
is
quiet
,
constant
,
and
alwayes
like
it selfe
;
for
if
a
man
aske
in
cold
bloud
,
whether
a
Roman
Catholike
may
be
saued
,
the
most
learned
Church-man
will
not
deny
it
.
And
if
a
man
aske
whether
a
Roman
Catholike
may
be
a
good
subiect
,
the
most
wise
Statesman
will
easily
grant
it
;
May
we
be
both
saued
,
then
we
are
not
diuided
in
God
?
May
we
be
both
good
subiects
,
then
we
are
not
diuided
in
the
King
?
What
reason
is
there
then
,
that
we
should
be
thus
hotly
and
vnplacably
diuided
?
20
Truely
there
is
no
reason
at
all
,
but
only
the
violence
of
affection
,
which
being
in
a
course
,
cannot
without
some
force
be
stayed
.
The
multitude
doth
seldome
or
neuer
iudge
according
vnto
truth
,
but
according
vnto
customes
.
And
therefore
hauing
been
bred
and
brought
vp
in
the
hatred
of
Spaniards
,
and
Papists
,
cannot
choose
but
thinke
they
are
bound
to
hate
them
still
,
and
that
whosoeuer
speaketh
a
word
in
fauour
of
the
Church
of
Rome
,
or
of
Catholike
Religion
,
is
their
vtter
enemy
.
And
the
Puritanicall
Preacher
,
who
can
haue
no
being
in
charity
,
doth
neuer
cease
by
falsifications
,
and
slanders
,
to
blow
the
coales
,
that
he
may
burne
them
,
and
warme
himselfe
.
But
if
your
Maiesty
shall
euer
be
pleased
to
command
those
make-bates
to
hold
their
peace
a
while
,
and
to
say
nothing
,
but
that
they
are
able
to
proue
by
sufficient
authority
,
before
those
that
are
able
to
iudge
;
and
in
the
meane
time
,
to
admit
a
conference
of
learned
and
moderate
men
on
either
side
;
the
people
who
are
now
abused
,
and
with
the
light
of
the
Gospell
held
in
extreame
ignorance
,
are
not
yet
so
vncapable
,
but
they
will
be
glad
to
heare
of
the
truth
,
when
it
shall
be
simply
and
euidently
deliuered
by
honest
men
:
and
then
they
will
plainly
see
,
that
their
light
of
the
Gospell
,
which
they
so
much
talke
of
,
is
but
a
counterfeit
light
in
a
Theeues
lanterne
,
whereby
honest
mens
eyes
is
dazeled
,
and
their
purses
robbed
.
And
it
will
also
appeare
,
that
there
is
not
indeed
any
such
irreconciliable
opposition
betwixt
the
Church
of
England
,
and
the
Church
of
Rome
,
as
they
that
liue
by
the
Schisine
,
doe
make
the
world
beleeue
there
is
,
neither
in
matter
of
Doctrine
,
nor
matter
of
State.
21
For
matter
of
Doctrine
,
there
is
no
reason
that
your
Maiesty
or
the
Kingdome
should
be
molested
,
or
burthened
for
the
maintenance
of
Caluinisme
,
which
is
as
much
against
the
religion
of
England
,
as
it
is
against
the
religion
of
Rome
,
and
will
by
necessary
consequence
ouerthrow
,
not
only
the
Catholike
Church
,
the
Communion
of
Saints
,
and
the
forgiuenes
of
sins
,
but
also
all
the
Articles
of
the
Creed
,
sauing
only
so
much
as
the
Turke
himselfe
will
be
content
to
beleeue
,
which
will
be
easie
to
proue
vpon
better
leasure
.
The
Doctrine
of
England
is
that
which
is
contained
in
the
Common-prayer
booke
and
Church
Catechisme
,
confirmed
by
Act
of
Parliament
,
and
by
your
Maiesties
Edict
,
wherein
all
English-men
are
Baptised
,
and
ought
to
be
confirmed
,
and
therefore
there
is
some
reason
that
this
should
be
stood
vpon
.
But
this
Doctrine
in
most
of
the
maine
points
thereof
,
as
hath
bin
touched
before
,
and
requireth
a
iust
treatise
to
set
downe
in
particular
,
doth
much
differ
from
the
current
opinions
and
Catechismes
of
Caluinisme
,
or
doth
very
neere
agree
with
,
or
at
least
not
contradict
the
Church
of
Rome
,
if
we
list
with
patience
to
heare
one
another
.
And
those
points
of
Doctrine
,
wherm
we
are
made
to
be
at
warres
with
the
Church
of
Rome
,
whether
we
will
or
not
,
do
rather
argue
the
corruptions
of
that
State
,
from
whēce
they
come
,
then
are
argued
by
the
grounds
of
that
religion
whereupon
they
stand
;
and
the
contradiction
of
Doctrine
hath
followed
the
alteration
of
State
,
and
not
the
alteration
of
State
bin
grounded
vpon
any
truth
of
Doctrine
.
22
For
when
the
breach
was
resolued
vpon
,
for
the
personall
and
palticular
ease
of
King
HENRY
the
eight
,
and
the
children
of
his
latter
wiues
,
it
was
necessary
to
giue
euery
part
of
the
Common-wealth
contentment
,
for
which
they
might
hold
out
in
the
heat
of
affection
,
and
studie
to
maintayne
the
breach
,
otherwise
it
was
likely
that
in
the
clearnesse
of
iudgement
it
would
quickly
haue
growne
together
againe
,
&
then
the
Authors
therof
must
haue
been
excluded
,
and
giuen
account
of
their
practise
.
23
Therefore
to
the
Lords
and
Fauorites
of
the
Court
were
giuen
the
lands
and
inheritance
of
the
Abbeyes
,
and
Religious
houses
,
that
hauing
once
,
as
it
were
,
washed
their
hands
in
the
bowels
and
bloud
of
the
Church
,
both
they
and
their
posteritie
might
be
at
vtter
defiance
therewith
.
And
so
hauing
ouerthrowne
and
prophaned
the
good
workes
of
the
Saints
,
it
was
necessarie
for
them
to
get
them
Chaplains
,
that
might
both
dispute
,
preach
,
and
write
against
the
merits
of
good
Works
,
the
Invocation
of
Saints
,
the
sacrifice
of
the
Altar
,
praier
for
the
Dead
,
and
all
such
points
of
Catholike
doctrine
,
as
were
the
grounds
of
those
churches
and
religious
houses
,
which
they
had
ouerthrowne
and
prophaned
.
And
it
was
not
hard
for
those
Chaplains
,
by
some
shew
of
Scripture
,
to
proue
that
which
their
Lords
,
and
their
followers
,
were
so
willing
to
beleeue
.
24
To
the
Commons
was
giuen
great
hope
of
reliefe
for
their
poucrtie
,
ease
of
Subsidies
,
and
of
the
burden
of
so
great
a
Clergie
,
and
many
other
goodly
gay
Nothings
.
And
for
the
present
,
they
should
haue
libertie
,
and
the
benefit
of
common
law
,
that
is
leaue
,
to
liue
by
such
Lawes
as
themselues
list
to
make
,
and
to
contemne
the
authority
of
the
Church
,
which
although
it
were
for
their
benefit
euery
way
,
yet
because
it
crossed
their
affections
;
like
way
ward
children
,
they
could
neuer
abide
it
.
And
was
not
this
reason
enough
for
them
to
hold
out
the
breach
,
and
to
studie
Scripture
themselues
,
that
they
might
be
able
to
confute
Confession
,
Satisfaction
,
Penance
,
and
to
declaim
against
all
that
.
Tyrannie
of
the
Church
of
Rome
,
whereby
themselues
,
and
their
forefathers
,
had
beene
kept
in
awe
and
obedience
vnto
God
,
and
their
Kings
?
25
To
the
Clergy
men
,
that
would
turn
with
the
times
,
besides
the
possibilitie
of
present
preferment
by
the
alteration
,
was
giuen
shortly
after
leaue
to
Marrie
,
and
to
purchase
,
and
to
enioy
the
profit
and
pleasure
of
the
World
,
as
well
as
the
Laitie
.
And
what
carnall
minded
Monke
,
or
Priest
,
would
not
with
might
and
maine
keepe
open
the
breach
,
after
he
was
once
plunged
in
it
,
rather
then
be
in
danger
to
forgoe
so
pleasing
a
commoditie
:
Hence
did
arise
a
necessitie
of
speaking
and
writing
against
Vowes
,
Virginitie
,
Pouertie
,
Fasting
,
Praying
,
Watching
,
Obedience
,
and
all
that
austeritie
of
life
,
which
is
by
the
Lawes
of
the
Church
required
in
a
Monasticall
,
and
Priestly
conuersation
.
26
Vpon
these
conditions
,
the
Lords
,
the
Commons
,
and
the
Clergie
,
were
content
to
beleeue
that
the
King
was
supreme
head
of
the
Church
of
England
,
not
that
they
did
thinke
so
indeede
,
or
that
they
desired
to
augment
his
authoritie
,
but
that
they
might
be
protected
by
him
,
and
freely
enioy
those
commodities
,
which
they
thought
Schisme
had
brought
vnto
them
,
and
feared
the
vnitie
of
the
Church
might
againe
take
from
them
.
Hence
did
arise
a
necessitie
of
inveighing
against
the
Pope
,
and
the
Church
of
Rome
,
as
against
Antichrist
and
Babilon
,
and
the
greatest
Enemies
of
the
state
of
England
.
In
so
much
that
that
Clergie
man
was
most
acceptable
to
them
,
and
in
their
opinion
most
worthie
of
prefermēts
,
that
could
most
confidently
preach
,
and
write
,
the
most
foule
,
and
monstruous
assertions
of
the
Pope
,
and
the
Church
of
Rome
,
though
they
were
neuer
so
false
.
These
and
such
like
are
those
temporall
respects
,
which
would
faine
seeme
the
daughters
of
those
doctrines
,
which
them selues
haue
brought
forth
,
and
to
bee
diuided
from
the
Catholike
Church
by
doctrine
,
when
they
themselues
haue
caused
the
doctrine
of
diuision
.
27
In
all
these
and
all
other
doctrine
of
diuision
,
Men
haue
receiued
great
countenance
,
&
encouragement
from
Geneua
.
For
although
M.
IOHN
CALVIN
,
were
neuer
any
good
Subiect
or
Friend
,
to
Bishop
,
Duke
,
or
King
,
yet
he
did
so
fit
the
Common
people
with
new
Doctrine
,
that
no
Gospell
can
be
so
pleasing
to
them
,
nor
so
lightsome
as
his
.
For
finding
Geneua
to
be
fallen
out
,
both
with
their
Bishop
,
who
was
their
ancient
Prince
,
and
their
Duke
,
to
whom
they
pretended
against
their
Bishop
,
and
to
be
all
in
a
combustion
among
themselues
,
for
want
of
gouernment
,
although
he
were
then
a
stranger
and
a
very
yong
man
of
some
six
and
twenty
or
seuen
and
twenty
yeares
old
at
the
most
:
yet
he
thought
good
,
vpon
the
oportunity
to
giue
the
venture
,
and
to
step
in
himselfe
,
to
be
the
founder
of
a
new
Church
,
and
State
amongst
them
,
and
for
that
purpose
,
he
found
them
out
such
a
Catechisme
,
as
they
might
easily
contemne
all
ancient
learning
and
authority
,
and
saue
themselues
by
a
strong
fancy
,
which
he
called
faith
.
And
this
pleased
the
Bourgers
of
Geneua
so
well
,
that
they
called
a
meeting
,
and
caused
all
the
Citizens
to
sweare
,
that
,
that
Catechisme
was
true
,
and
that
all
Popery
was
false
,
as
may
appeare
in
CALVINS
life
,
written
by
BEZA
himselfe
,
and
prefixed
to
his
Epistles
.
And
although
the
Ministeriall
Presbytery
of
Geneua
,
haue
lost
much
of
Master
CALVINS
greatnes
,
yet
the
City
hath
had
the
fortune
euer
since
,
by
the
helpe
of
their
neighbours
,
to
hold
out
against
their
Bishop
,
and
their
Duke
,
and
all
their
ancient
Gouernours
.
28
Now
it
is
the
nature
of
all
Common-people
,
especially
of
Ilanders
,
not
only
still
to
affect
more
and
more
Nouelty
and
liberty
,
and
to
be
weary
of
their
old
Clergie
,
but
also
to
admire
any
thing
that
comes
from
beyond
the
seas
,
and
to
cherish
,
and
comfort
one
another
,
with
reporting
the
good
successe
,
which
Schismatikes
and
Rebels
happen
to
haue
against
their
lawfull
Prelats
,
and
ancient
Gouernours
,
and
to
impute
all
their
good
fortune
vnto
their
new
Religion
.
Hence
it
is
come
to
passe
,
that
that
Doctrine
,
which
is
indeed
the
lawfull
Doctrine
of
the
Church
of
England
,
is
neglected
,
and
contemned
as
a
Relike
,
or
a
Ragge
of
Popery
,
and
CALVINS
Institutions
being
come
from
Geneua
,
and
fairely
bound
vp
with
the
Preface
of
the
Gospell
,
is
dispersed
throughout
all
Schooles
,
Cities
and
Villages
of
England
,
and
hath
so
infected
both
Priest
and
people
,
as
although
it
be
against
law
,
yet
it
is
cried
vp
by
voyces
to
be
the
only
current
Diuinity
in
Court
and
Country
.
In
hope
,
belike
,
that
it
may
one
day
serue
the
turne
in
England
,
as
well
as
it
hath
done
in
Geneua
,
and
in
other
places
,
where
it
hath
preuailed
.
29
These
Reasons
,
or
rather
corruptions
of
State
,
haue
so
confounded
the
Doctrine
of
the
Church
of
England
,
and
so
slandred
the
Doctrine
of
the
Church
of
Rome
,
as
it
hath
turned
mens
braines
,
and
made
the
multitude
on
both
sides
like
two
fooles
,
who
being
set
back
to
back
,
do
thinke
they
are
as
far
asunder
as
the
Horizons
are
,
which
they
looke
vpon
.
But
if
it
might
please
your
Maiesty
to
command
them
to
turne
but
each
of
them
a
quarter
about
,
and
looke
both
one
way
to
the
seruice
of
God
,
and
your
Maiesty
,
and
to
the
saluation
of
soules
,
they
should
presently
see
themselues
to
be
a
great
deale
more
neere
together
in
matters
of
Doctrine
,
then
the
Puritanicall
Preachers
on
both
sides
do
make
them
beleeue
they
are
.
I
cannot
in
the
breuity
of
this
discourse
descend
into
particulars
.
But
if
it
please
your
Maiesty
,
to
command
me
,
or
any
other
honest
man
,
that
hath
taken
pains
,
to
vnderstand
,
and
obserue
all
sides
freely
,
and
plainly
to
set
down
the
difference
betwixt
Caluinisme
,
and
the
Doctrine
of
England
established
by
law
,
and
then
to
shew
Locos
concessos
,
and
Locos
controuersos
,
betwixt
the
Church
of
England
,
and
the
Church
of
Rome
;
I
doubt
not
,
but
the
distance
,
that
will
be
left
betwixt
,
for
matter
of
Doctrine
,
may
by
your
Maiesty
be
easily
compounded
.
30
But
perhaps
there
is
so
great
oppositions
in
matter
of
State
,
that
although
the
Doctrine
might
be
compounded
,
yet
it
is
impossible
to
heare
of
agreement
.
And
if
there
be
the
same
reason
of
State
,
which
there
was
in
the
beginning
,
&
continued
all
Queene
ELIZABETHS
daies
,
there
is
as
little
hope
now
that
your
Maiesty
should
hearken
vnto
reconciliation
,
as
there
was
that
King
HENRY
the
eight
,
or
Queene
ELIZABETH
would
.
But
when
I
doe
,
with
the
greatest
respect
I
can
,
consider
the
state
of
your
Maiestie
,
your
Lords
,
your
Commons
,
and
your
Clergie
,
I
doe
finde
as
little
cause
of
holding
out
in
reason
of
State
,
as
I
doe
in
truth
of
Doctrine
.
31
King
HENRY
the
eight
,
although
he
had
written
that
booke
against
the
Schisme
of
LVTHER
,
in
the
defence
of
the
See
Apostolike
,
for
which
he
deserued
the
Title
of
Defensor
fidei
;
yet
when
he
gaue
way
to
the
lust
of
ANNE
BOLEINE
,
and
the
flattery
of
his
fauorites
,
and
saw
he
could
not
otherwise
haue
his
will
,
he
excluded
the
Pope
,
&
made
himself
supreame
head
of
the
Church
,
that
so
he
might
not
only
dispence
with
himselfe
for
his
lust
,
but
also
supply
his
excesse
with
the
spoile
of
the
Church
,
which
was
then
very
rich
.
But
when
he
saw
God
blessed
him
not
,
neither
in
his
wiuing
,
nor
in
his
thriuing
,
he
was
weary
of
his
supremacie
before
he
died
,
&
wished
himselfe
in
the
Church
againe
,
but
hee
died
in
the
curse
of
his
father
,
whose
foundations
he
ouerthrew
,
and
hath
neither
childe
to
honor
him
,
nor
so
much
as
a
Tombe
vpon
his
graue
to
remember
him
,
which
some
men
take
to
be
a
token
of
the
curse
of
God.
32
Queene
ELIZABETH
,
although
shee
were
the
daughter
of
Schisme
,
yet
at
her
first
comming
to
the
Crowne
,
shee
would
haue
the
Common-prayer
booke
and
Catechisme
so
set
downe
,
that
shee
might
both
by
English
Seruice
satisfie
the
Commons
,
who
were
greedy
of
alteration
,
and
by
Catholike
opinions
gaue
hope
to
her
neighbour
Princes
that
she
would
her selfe
continue
Catholike
.
And
all
her
life
long
shee
carried
her selfe
so
betwixt
the
Catholikes
,
and
the
Caluinists
,
as
shee
kept
them
both
still
in
hope
.
But
yet
being
the
daughter
of
the
Breach-maker
,
and
hauinig
both
her
Crowne
,
and
her
life
from
the
Schisme
,
it
was
both
dishonorable
,
and
dangerous
for
her
to
hearken
to
reconcilement
.
And
therefore
after
shee
was
provoked
by
the
Excommunication
of
PIVS
QVINTVS
,
she
did
suffer
such
lawes
to
be
made
by
her
Parliaments
,
as
might
crie
quittance
with
the
Pope
,
and
the
Church
of
Rome
.
And
this
course
seemed
in
policie
necessarie
for
her
,
who
was
the
daughter
of
King
HENRY
the
eight
by
ANNE
BOLEINE
,
borne
with
the
contempt
of
Rome
,
the
disgrace
of
Spaine
,
&
the
preiucice
of
Scotland
.
33
But
now
that
your
Maiesty
is
by
the
consent
of
all
sides
come
to
the
Crowne
,
and
your
vndoubted
Title
setled
with
long
possession
,
the
case
is
very
much
altered
,
for
your
Maiestie
hath
no
need
of
dispensations
,
nor
no
will
to
pull
downe
Churches
,
nor
no
dependance
at
all
on
HENRY
the
eight
:
and
if
this
Schisme
could
haue
preuented
your
Title
,
with
the
diuorce
of
one
wife
,
and
the
marrying
of
fiue
more
,
neither
your
Mother
,
nor
your selfe
,
should
euer
haue
made
Queen
ELIZABETH
afraid
with
your
Right
to
the
Crowne
of
England
.
And
therefore
,
although
it
were
necessary
in
reason
of
State
to
continue
the
Doctrine
of
Diuision
,
as
long
as
the
fruit
of
that
Doctrine
did
continue
:
yet
now
the
fruit
of
Schisme
is
all
spent
,
and
that
Parenthesis
of
State
,
is
at
an
end
;
there
is
no
reason
,
but
that
the
old
sentence
may
returne
againe
,
and
be
continued
in
that
sence
,
as
if
the
Parenthesis
had
beene
cleane
left
out
;
and
that
God
had
of
purpose
crossed
the
fleshly
pretence
of
Schisme
,
and
raised
your
Maiestie
to
restore
it
,
as
your
most
wise
,
and
Catholike
Progenitor
,
King
HENRY
the
seuenth
,
did
leaue
it
.
34
But
perhaps
the
Schisme
,
though
it
serue
you
to
no
other
vse
at
all
for
your
Title
,
yet
it
doth
much
encrease
your
authoritie
,
and
your
wealth
,
and
therefore
it
cannot
stand
with
your
honor
to
further
the
vnitie
of
the
Church
of
Christ.
Truely
those
your
most
famous
and
renowned
Ancestors
,
that
did
part
with
their
authority
&
their
wealth
,
to
bestow
them
vpon
the
Church
of
Christ
,
and
did
curse
and
execrate
those
,
that
should
diminish
and
take
them
away
againe
,
did
not
thinke
so
,
nor
finde
it
so
,
and
I
would
to
God
your
Maiestie
were
so
powerfull
,
and
so
rich
,
as
some
of
those
Kings
weré
,
that
were
most
bountifull
that
way
.
You
are
our
Soueraigne
Lord
,
all
our
bodies
and
our
goods
are
at
your
command
:
but
our
soules
,
as
they
belong
not
to
your
charge
,
but
as
by
way
of
protection
in
Catholike
Religion
,
so
they
cannot
encrease
your
honor
or
authoritie
,
but
in
a
due
subordination
vnto
Christ
,
and
to
those
that
supply
his
place
in
ijs
quae
sunt
Iuris
diuini
.
It
was
essentiall
to
Heathen
Emperors
to
be
Pontifices
,
as
well
as
Reges
,
because
they
were
themselues
Authors
of
their
owne
Religion
.
But
among
Christians
,
where
Religion
comes
from
Christ
,
who
was
no
worldly
Emperour
(
though
aboue
them
all
)
the
Spirituall
and
Temporall
authoritie
haue
two
beginnings
,
and
therefore
two
Supreames
,
who
if
they
be
subordinate
,
doe
vphold
and
increase
one
another
.
But
if
the
Temporall
authoritie
doe
oppose
the
Spirituall
,
it
destroyeth
it selfe
,
and
dishonoreth
him
from
whom
the
Spirituall
authority
is
deriued
.
Heresy
doth
naturally
spread
it selfe
,
like
a
canker
,
and
needs
little
help
to
put
it
forward
,
so
that
it
is
an
easie
matter
for
a
mean
Prince
to
be
a
great
man
amongst
Heretikes
,
but
it
is
an
hard
matter
for
a
great
King
to
gouerne
them
.
When
I
haue
sometimes
obserued
,
how
hardly
your
Maiestie
could
effect
your
most
reasonable
desires
amongst
those
that
stand
most
vpon
your
Supremacie
,
I
haue
beene
bold
to
be
angrie
,
but
durst
say
nothing
,
only
I
did
with
my selfe
resolue
for
certaine
,
that
the
Keyes
were
wont
to
doe
the
Crowne
more
seruice
,
when
they
were
in
the
Armes
of
the
Miter
,
then
they
can
doe
,
now
they
are
tyed
together
with
the
Scepter
,
and
that
your
Title
in
Spirituall
affaires
,
doth
but
serue
other
mens
turnes
,
and
not
your
owne
.
35
As
for
your
wealth
,
it
is
true
,
that
the
Crowne
hath
more
pence
payed
vnto
it
now
,
then
in
Catholike
times
it
had
,
but
it
hath
neuer
the
more
wealth
.
It
is
but
the
gaine
of
the
Tellers
to
haue
more
money
,
true
wealth
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
is
the
richest
Prince
,
that
hath
meanes
to
maintaine
the
greatest
Armie
,
and
to
doe
most
magnificent
workes
both
in
warre
and
in
peace
,
wherein
the
facts
of
Catholike
Ancestors
doe
appeare
vpon
good
Record
,
your
Maiesties
are
but
yet
hoped
for
:
and
if
euer
you
haue
the
helpe
of
Catholike
religion
to
assist
you
,
I
hope
you
shall
excell
them
all
;
otherwise
I
assure
my selfe
,
the
Schisme
will
do
what
it
can
to
make
you
poore
,
and
then
complaine
,
that
you
are
not
Rich.
It
was
indeed
one
of
the
maine
pretenses
in
the
Statutes
of
HENRY
the
eight
,
that
the
Schisme
might
enrich
the
King
,
and
maintaine
his
warres
;
but
God
did
not
blesse
it
:
for
notwithstanding
all
the
Church-lands
,
and
goods
,
and
tenths
,
and
fruits
,
and
premuniries
:
King
HENRY
the
eight
was
faine
to
abase
his
coyne
more
then
once
,
and
yet
he
died
not
so
rich
as
his
Catholike
father
left
him
.
And
since
his
time
what
is
become
of
the
Court
of
augmentation
?
what
benefit
you
receiue
of
all
the
Church-lands
,
more
then
your
Progenitors
did
when
they
were
in
the
hands
of
the
Clergie
?
what
ease
your
subiects
haue
of
subsidies
thereby
;
or
in
briefe
,
how
much
your
coffers
are
enriched
:
you
may
be
pleased
to
be
informed
by
those
that
haue
to
doe
with
those
offices
,
and
can
readily
giue
you
an
account
;
for
mine
owne
part
I
haue
diligently
read
ouer
all
the
Statutes
,
made
by
HENRY
the
eight
,
and
doe
finde
that
the
Euent
are
so
cleane
contrary
to
the
Prefaces
and
pretences
of
them
,
as
if
God
of
purpose
would
laugh
them
to
scorne
.
36
There
is
yet
another
obiection
or
two
in
Reason
of
State
,
concerning
your
Maiestie
,
which
seeme
to
be
harder
to
answere
,
then
all
the
rest
,
whereof
the
one
is
that
your
Maiestie
hath
vndertaken
the
cause
in
writing
,
and
set
out
a
booke
in
print
,
and
it
must
needs
be
great
dishonor
to
you
to
recall
it
.
This
indeed
is
that
which
I
haue
heard
the
Caluinists
of
England
often
wish
for
,
before
it
was
done
,
and
much
boast
of
,
after
it
was
by
means
effected
,
that
your
Maiestie
should
be
no
longer
able
to
shew
your selfe
indifferent
,
as
you
did
at
the
first
,
but
were
now
engaged
vpon
your
honor
,
to
maintaine
their
partie
,
and
to
oppugne
the
Catholikes
,
and
altogether
to
suppresse
them
.
But
there
is
nothing
in
that
booke
why
your
Maiestie
may
not
,
when
you
please
,
admit
the
Popes
supremacie
in
spiritualls
.
And
you
are
partly
engaged
thereby
to
admit
the
triall
of
the
first
generall
Councels
,
and
the
most
ancient
Fathers
.
And
as
for
the
question
of
Antichrist
,
it
is
but
an
Hypotheticall
proposition
,
and
so
reserued
,
as
you
may
recall
your selfe
when
you
will.
And
howsoeuer
that
booke
came
forth
either
of
your
owne
disposition
,
or
by
the
daily
instigation
of
some
others
,
that
did
abuse
your
clemencie
,
and
seeke
to
send
you
of
their
owne
errand
;
it
cannot
serue
their
turnes
,
nor
hinder
your
Maiestie
from
hearkening
to
an
end
of
contention
.
For
if
King
HENRY
the
eight
in
the
iudgement
of
Protestants
,
might
saue
his
honor
,
and
contradict
his
booke
from
very
good
to
starke
naught
;
they
must
not
deny
,
but
that
your
Maiestie
may
encrease
your
honor
by
altering
your
booke
from
lesse
good
to
much
better
.
37
The
other
,
and
the
greatest
obiection
,
that
howsoeuer
your
Maiestie
before
your
comming
to
the
Crowne
,
and
in
the
beginning
of
your
raigne
,
were
in
different
,
yet
after
the
Gunpowder-treason
,
you
were
so
angred
,
and
auerted
,
as
now
you
are
resolued
neuer
to
be
friends
.
And
therefore
he
is
no
good
subiect
,
that
will
either
himselfe
be
reconciled
to
the
Church
of
Rome
,
or
perswade
any
of
your
subiects
thereunto
.
It
is
true
,
I
confesse
,
your
Maiestie
had
great
cause
to
be
throughly
angrie
,
and
so
had
all
good
men
,
whether
Catholikes
or
Protestants
,
but
if
your
Maiestie
will
hearken
to
those
,
that
worke
their
owne
purposes
out
of
your
anger
,
you
shall
be
driuen
to
liue
and
die
out
of
charitie
,
which
although
it
be
not
so
horrible
to
the
bodie
,
yet
is
it
more
harmefull
to
the
soule
,
then
violent
or
sodaine
death
.
It
is
hard
,
I
confesse
,
for
a
priuate
man
to
asswage
his
anger
on
the
sodaine
;
and
there
is
as
much
difference
betwixt
the
anger
of
a
priuate
man
,
and
the
indignations
of
a
Prince
,
as
betwixt
a
blast
vpon
the
riuer
,
which
is
soone
downe
,
and
a
storme
vpon
the
sea
,
which
hauing
raised
the
billowes
to
the
height
,
is
nourished
by
the
motion
thereof
,
and
cannot
settle
againe
in
a
long
time
.
But
there
is
a
time
for
all
things
.
And
seuen
yeares
is
a
long
time
,
when
a
man
is
in
the
middest
of
his
anger
,
it
pleaseth
him
not
to
be
entreated
by
his
neighbours
,
much
lesse
by
his
seruants
,
but
when
a
man
hath
chidden
,
and
punished
vntill
he
is
wearie
,
he
will
be
content
to
heare
his
seruant
speake
reason
.
And
though
he
be
not
the
wisest
,
yet
hee
is
the
louingest
seruant
that
will
venter
to
speake
to
his
Master
in
such
a
case
.
God
himselfe
is
exorable
,
and
it
pleaseth
him
to
be
intreated
by
his
seruants
for
his
enemies
.
I
am
perswaded
there
is
no
good
Catholike
in
the
world
,
that
can
be
your
Maiesties
enemie
.
And
therefore
I
doe
assure
my selfe
,
that
God
will
be
pleased
with
you
to
heare
them
speake
,
and
not
angrie
with
mee
for
mouing
you
thereunto
.
And
if
your
Maiestie
doe
but
vouchsafe
so
much
patience
as
to
giue
equall
hearing
,
I
doubt
not
but
you
shall
receiue
such
satisfaction
,
as
will
giue
you
great
quiet
and
contentment
,
and
disquiet
none
of
your
subiects
,
but
those
onely
,
that
doe
for
their
aduantage
misinforme
your
Maiestie
,
and
mislead
your
people
.
And
if
your
Maiestie
haue
no
such
vse
of
the
Schisme
,
as
King
HENRY
the
eight
,
and
Queene
ELIZABETH
had
,
and
that
it
doth
neither
encrease
your
authoritie
,
nor
your
wealth
,
nor
your
honor
,
but
rather
hinder
them
all
,
and
depriue
you
of
that
blessing
,
which
otherwise
you
might
expect
from
Christ
and
his
Church
,
from
your
Catholike
neighbour
Princes
,
and
subiects
,
and
from
the
Saints
in
heauen
,
in
whose
communion
is
the
greatest
comfort
of
euery
Christian
both
in
life
and
death
,
then
whatsoeuer
some
great
Statesman
may
say
to
the
contrarie
,
I
doe
verily
beleeue
they
doe
but
speake
for
themselues
,
and
that
there
is
no
true
reason
,
that
may
concerne
your
Maiestie
to
hinder
you
from
admitting
a
toleration
of
Catholikes
,
and
Catholike
Religion
,
that
those
who
cannot
command
their
vnderstanding
to
thinke
otherwise
,
may
finde
the
comfort
they
doe
,
with
so
great
zeale
pursue
in
the
vnitie
of
the
Catholike
Church
,
amongst
whom
I
confesse
my selfe
to
be
one
,
that
would
thinke
my selfe
the
happiest
man
in
the
world
,
if
I
might
vnderstand
that
your
Maiestie
were
content
that
I
should
be
so
.
38
But
although
your
Maiestie
sit
at
the
sterne
,
and
command
all
,
yet
you
are
caried
in
the
same
ship
,
and
it
is
not
possible
to
weild
so
great
a
Vessell
against
winde
and
tide
.
And
therefore
,
although
it
doe
not
concerne
your
Maiestie
in
your
owne
Estate
;
yet
if
your
Lords
,
and
your
Commons
,
and
your
Clergie
doe
reape
any
great
benefit
by
the
Schisme
:
it
will
be
very
hard
for
your
Maiestie
to
effect
vnitie
.
But
if
vpon
due
examination
there
be
no
such
matter
,
then
it
is
but
the
crie
of
the
passengers
,
who
for
want
of
experience
,
are
afraid
where
there
is
no
danger
,
and
that
can
be
no
hindrance
to
any
course
your
Maiestie
shall
thinke
to
be
best
,
for
the
attaining
of
the
Hauen
.
39
For
mine
owne
part
,
for
the
discharge
of
my
dutie
,
and
conscience
,
I
haue
considered
of
all
their
states
,
and
can
resolue
my selfe
,
that
I
haue
not
preiudiced
the
state
of
any
good
subiect
of
yours
,
but
mine
owne
,
in
comming
to
the
Catholike
Church
.
And
first
for
your
Lords
and
Nobles
:
It
is
true
that
many
of
their
Ancestors
were
allowed
a
very
good
share
in
the
diuision
of
the
Church
,
when
the
Schisme
began
,
and
therefore
it
concerned
them
in
reason
of
their
State
to
maintaine
the
doctrine
of
Diuision
.
But
I
thinke
there
are
very
few
in
England
,
either
Lords
,
or
other
now
possest
of
Abbey
lands
,
which
haue
not
paid
well
for
them
,
and
might
not
aswell
possesse
them
in
the
vnitie
of
the
Church
,
as
in
the
Schisme
.
And
there
was
a
declaration
made
by
the
Pope
,
to
that
purpose
,
in
Queene
MARIES
dayes
,
so
that
there
is
now
no
need
at
all
to
preach
against
the
merits
of
good
Workes
,
nor
the
vertue
of
the
Sacraments
,
nor
the
Inuocation
of
Saints
,
nor
the
rest
of
Popery
,
that
built
Churches
,
vnlesse
it
be
to
helpe
the
Hugonots
of
France
to
pull
them
downe
.
40
But
perhaps
the
Commons
of
England
doe
gaine
so
much
by
the
Schisme
,
as
they
cannot
abide
to
heare
of
vnitie
.
Indeed
,
when
the
Puritan
Preacher
hath
called
his
flocke
about
him
,
and
described
the
Church
of
Rome
,
to
be
so
ignorant
,
so
Idolatrous
,
and
so
wicked
,
as
hee
hath
made
himselfe
beleeue
she
is
,
then
is
he
wont
to
congratulat
his
poore
deceiued
audience
,
that
they
by
the
means
of
such
good
men
as
himselfe
is
,
are
deliuered
from
the
darkenesse
,
and
Idolatrie
,
and
wickednes
of
Poperie
,
and
there
is
no
man
dare
say
a
word
,
or
once
mutter
to
the
contrarie
.
But
the
people
haue
heard
these
lyes
so
long
,
as
most
of
them
beginne
to
bee
wearie
,
and
the
wisest
of
them
cannot
but
wonder
,
how
these
Puritan
Preachers
should
become
more
learned
,
and
more
honest
,
then
all
the
rest
that
liued
in
ancient
times
,
or
that
liue
still
in
Catholike
Countries
,
or
then
those
in
England
,
whom
th●se
men
are
wont
to
condemne
for
Papists
.
Neuerthelesse
,
I
confesse
,
there
bee
many
honest
Men
and
Women
amongst
them
,
that
being
caried
away
with
preiudice
&
pretext
of
Scriptures
,
doe
follow
these
Preachers
more
of
zeale
and
deuotion
to
the
truth
,
as
my selfe
did
,
vntill
I
knew
it
was
but
counterfeit
.
And
these
good
people
,
if
they
might
be
so
happy
as
to
heare
Catholikes
answere
for
themselues
,
and
tell
them
the
truth
,
would
be
the
most
deuout
Catholikes
of
all
other
.
But
the
most
of
the
people
were
neuer
led
by
Sermons
,
if
they
were
,
the
Catholike
Church
is
both
able
,
and
willing
to
supply
them
farre
better
then
the
Schisme
.
But
it
was
an
opinion
of
wealth
and
libertie
,
which
made
them
breake
at
the
first
,
and
if
they
doe
duely
consider
of
it
,
they
are
neuer
the
better
for
either
of
both
,
but
much
the
worse
.
41
For
wealth
the
Puritan
vnthrift
,
that
lookes
for
the
ouerthrow
of
Bishops
,
and
Churches
Cathedrall
,
hopes
to
haue
his
share
in
them
,
if
rhey
would
fall
once
;
and
therefore
he
cannot
choose
,
but
desire
to
encrease
the
Schisme
,
that
he
may
gaine
by
it
:
but
the
honest
Protestant
that
can
endure
the
State
of
the
Church
of
England
as
it
is
,
could
be
content
it
were
as
it
was
,
for
he
should
receiue
more
benefit
by
it
euery
way
.
The
poore
Gentleman
and
Yeoman
,
that
are
burthened
with
many
children
,
may
remember
that
in
Catholike
times
,
the
Church
would
haue
receiued
and
prouided
for
many
of
their
sonnes
and
daughters
,
so
as
themselues
might
haue
liued
and
died
in
the
seruice
of
God
without
posteritie
,
and
haue
helped
to
maintaine
the
rest
of
their
families
,
which
was
so
great
a
benefit
to
the
Common-wealth
,
both
for
the
exoneration
,
and
prouision
thereof
,
as
no
humane
policie
can
procure
the
like
.
The
Farmer
and
Husband-man
who
laboureth
hard
,
to
discharge
his
payments
,
and
hath
little
or
nothing
left
at
the
yeares
end
to
lay
vp
for
his
children
,
that
encrease
and
grow
vpon
him
,
may
remember
that
in
Catholike
times
there
were
better
peny-worthes
to
be
had
,
when
the
Clergie
had
a
great
part
of
the
land
in
their
hands
,
who
had
no
need
to
rayse
their
Rents
themselues
,
and
did
what
they
might
to
make
other
Lords
let
at
a
reasonable
rate
,
which
was
also
an
inestimable
benefit
to
the
Commons
.
So
that
whereas
ignorant
men
caried
with
enuie
against
the
Clergie
,
are
wont
to
obiect
the
multitude
of
them
;
and
the
greatnesse
of
their
prouisions
,
they
speake
therein
as
much
against
themselues
as
is
possible
.
For
the
greater
,
the
number
is
of
such
men
as
are
Mundo
Mortus
,
the
more
is
the
exoneration
of
the
Commons
,
and
the
more
the
lands
is
of
such
as
can
haue
no
proprietie
in
them
,
the
better
is
the
prouision
of
the
Commons
.
For
themselues
can
haue
no
more
but
their
food
,
and
regular
apparell
,
all
the
rest
either
remaines
in
the
hands
of
the
Tenants
,
or
returnes
in
hospitalitie
,
and
reliefe
to
their
neighbours
,
or
kept
as
in
a
liuing
Exchequer
for
the
seruice
of
the
Prince
and
Countrie
in
time
of
necessitie
.
So
that
the
Commons
doth
gaine
no
wealth
at
all
,
but
rather
doe
lose
much
by
the
Schisme
.
42
And
as
for
libertie
,
they
are
indeed
freed
from
the
possibilitie
of
going
to
shrift
,
that
is
,
of
confessing
their
sinnes
to
God
in
the
care
of
a
Catholie
Priest
,
and
receiuing
comfort
and
counsel
against
their
sinnes
,
from
God
;
by
the
mouth
of
the
same
Priest
,
which
duetie
is
required
of
Catholike
people
,
but
only
once
in
the
yeare
,
but
performed
by
them
with
great
comfort
and
edification
,
very
often
,
so
that
a
man
may
see
,
and
wonder
to
see
many
hundred
at
one
Altar
to
communicate
euery
Sunday
with
great
deuotion
,
and
lightly
no
day
passe
,
but
diuers
doe
confesse
,
are
absolued
,
and
receiue
the
blessed
Sacrament
.
The
poore
Commons
of
England
are
freed
from
this
comfort
,
neither
is
it
possible
,
vnlesse
their
Ministers
had
the
seat
of
secresie
for
them
to
vse
it
.
And
what
is
the
libertie
that
they
haue
in
stead
thereof
?
Surely
the
seruants
haue
great
libertie
against
their
Masters
by
this
meanes
,
and
the
children
,
against
their
parents
,
and
the
people
against
their
Prelats
,
and
the
subiects
against
their
Ring
,
and
all
against
the
Church
of
Christ
,
that
is
,
against
their
owne
good
,
and
the
common
saluation
,
for
without
the
vse
of
this
Sacrament
,
neither
can
inferiours
bee
kept
in
awe
,
but
by
the
gallowes
,
which
will
not
saue
them
from
hell
,
nor
superiours
be
euer
told
of
their
Errors
,
but
by
Rebellion
,
which
will
not
bring
them
to
Heauen
.
These
and
such
like
bee
the
liberties
,
that
both
Prince
and
People
doe
enioy
by
the
want
of
Confession
,
and
of
Catholike
Religion
.
43
As
for
the
libertie
of
making
Lawes
in
Church
matters
,
the
common
Lawyer
may
perhaps
make
an
advantage
of
it
,
and
therefore
greatly
stand
vpon
it
,
but
to
the
common
People
it
is
no
pleasure
at
all
,
but
rather
a
great
burthen
.
For
the
great
multitude
of
Statutes
,
which
haue
beene
made
since
the
Schisme
(
which
are
more
then
fiue
times
so
many
that
euer
were
made
before
,
since
the
name
of
Parliament
was
in
England
)
hath
caused
also
an
infinite
number
of
Lawyers
,
all
which
must
liue
by
the
Commons
,
and
raise
new
Families
,
which
cannot
be
done
without
the
decay
of
the
old
.
And
if
the
Canons
of
the
Church
,
and
the
Courts
of
Confession
were
in
request
,
the
Lawyers
Market
,
would
soone
be
marred
.
And
therefore
,
most
of
your
Lawyers
,
in
this
point
,
are
Puritans
,
and
doe
still
furnish
the
Parliament
with
grieuances
against
the
Clergie
,
as
knowing
very
well
,
that
their
owne
glory
came
at
the
first
from
the
Court
Infidel
,
and
therefore
cannot
stand
with
the
authoritie
of
the
Church
,
which
came
at
the
first
from
the
Court
Christian.
I
speake
not
against
the
ancient
Lawes
of
England
,
which
since
King
ETHELBERTS
time
were
all
Catholike
,
nor
against
the
honest
Lawyers
of
England
,
I
know
many
,
and
honor
all
good
men
among
them
;
and
doe
for
better
times
by
the
Learning
,
Wisedome
,
and
moderation
of
the
chiefest
.
But
I
am
verily
perswaded
that
the
pretended
liberties
of
the
Commons
,
to
make
Lawes
in
matter
of
Religion
,
doth
burthen
the
Common-wealth
,
and
both
trouble
and
preiudice
your
Maiestie
,
and
pleasure
none
at
all
,
but
the
Puritan
,
and
Petty-fogging
Lawyer
,
that
would
faine
fetch
the
Antiquitie
of
his
common
Law
from
the
Saxons
,
that
were
before
King
ETHELBERT
.
So
that
whether
we
respect
the
spirituall
instruction
and
comfort
,
or
the
temporall
wealth
and
libertie
of
the
Commons
of
England
,
if
the
Puritan
Preacher
,
and
Puritan
Lawyer
,
who
both
doe
seeke
the
ouerthrow
of
the
Church
,
and
deceiue
and
consume
the
people
,
would
let
them
alone
,
there
would
quickly
appeare
no
reason
of
their
State
at
all
,
why
they
should
hate
the
Catholike
Church
,
that
is
so
comfortable
and
beneficiall
vnto
them
;
or
maintaine
the
Schisme
,
that
with
sugred
speeches
,
and
counterfeit
faces
doth
so
much
abuse
them
.
44
I
am
therefore
in
very
assured
hope
,
that
by
my
comming
to
the
Catholike
Church
besides
the
satisfying
and
sauing
of
mine
owne
soule
,
I
shall
doe
no
ill
seruice
to
your
Maiestie
,
neither
in
respect
of
your selfe
,
nor
your
Children
,
nor
in
respect
of
your
Lords
,
and
Commons
,
and
that
there
is
no
reason
concerning
the
State
,
if
any
of
these
,
that
is
sufficient
to
disswade
vnitie
.
There
is
onely
the
Clergie
left
,
which
if
Caluinisme
may
goe
on
,
and
preuaile
as
it
doth
,
shall
not
in
the
next
age
be
left
to
be
satisfied
.
And
there
is
little
reason
,
that
any
man
that
loues
the
Clergie
,
should
desire
to
satisfie
such
Clergie
men
,
as
doe
vnderhand
fauour
Caluinists
,
and
maintaine
such
points
of
Doctrine
,
as
if
your
Maiesties
fauour
were
not
,
would
out
of
hand
ouerthrow
the
Clergie
,
and
in
stead
of
them
set
vp
a
few
stipendarie
Preachers
.
45
There
neuer
was
,
is
,
nor
shall
be
any
well
setled
State
in
the
world
,
either
Christian
or
Heathen
;
but
the
Clergie
and
Priest-hood
was
,
is
,
and
must
be
a
principall
part
of
the
Gouernment
,
depending
vpon
none
,
but
him
only
,
whom
they
suppose
to
be
their
God.
But
where
Caluinisme
preuaileth
,
three
or
foure
stipendarie
Ministers
,
that
must
preach
as
it
shall
please
Master
Maior
,
and
his
brethren
,
may
serue
for
a
whole
Citie
.
And
indeed
,
if
their
opinions
be
true
,
it
is
but
a
folly
for
any
State
to
maintaine
any
moe
.
For
if
God
hath
predestinated
a
certaine
number
to
be
saued
,
without
any
condition
at
all
of
their
being
in
the
visible
Church
by
faith
,
or
their
perseuering
theroin
by
good
workes
;
if
God
hath
reprobated
the
greatest
part
of
the
world
,
without
any
respect
at
all
of
their
infi
delitie
,
Heresie
,
or
wicked
life
;
if
the
faith
of
Christ
benothing
else
but
the
assured
perswasion
of
a
mans
owne
Predestination
to
glory
by
him
;
if
the
Sacraments
of
the
Church
be
nothing
but
signes
,
and
badges
of
that
grace
,
which
a
man
hath
before
by
the
carnall
Couenant
of
his
parents
faith
;
if
Priest-hood
can
do
nothing
but
preach
the
Word
(
as
they
call
it
)
which
Lay-men
must
iudge
of
,
and
may
preach
to
;
if
they
will
,
where
occasion
serues
;
if
the
studie
and
knowledge
of
Antiquity
;
Vniuersalitie
,
and
Consent
be
not
necessarie
,
but
euery
man
may
expound
Scripture
,
as
his
owne
spirit
shall
moue
him
;
if
,
I
say
,
these
and
such
like
opinions
,
be
as
true
,
as
they
are
among
the
Caluinists
in
the
world
common
,
and
in
England
too
much
fauoured
and
maintained
,
there
will
certainly
appeare
no
reason
at
all
vnto
your
Parliament
,
whensoeuer
your
Maiestie
or
your
Successor
shall
please
to
aske
them
,
why
they
should
be
at
so
great
a
charge
as
they
are
,
to
maintaine
so
needlesse
a
partie
,
as
these
opinions
doe
make
the
Clergie
to
be
:
They
can
haue
a
great
many
more
Sermons
,
a
great
deale
better
cheape
;
and
in
the
opinion
of
Caluinisme
,
the
Clergie
doe
no
other
seruice
.
They
that
doe
in
England
fauour
,
and
maintaine
those
opinions
,
and
suppresse
,
and
disgrace
those
that
doe
confute
them
;
they
,
although
themselues
can
be
content
to
be
Lords
,
and
to
goe
in
Rochets
,
are
indeed
the
greatest
enemies
of
the
Clergie
.
And
it
were
no
great
matter
for
the
Clergie
,
they
might
easily
turne
Lay
,
and
liue
as
well
as
they
doe
,
for
the
most
part
.
But
it
is
a
thing
full
of
compassion
,
and
commiseration
to
see
,
that
by
these
false
and
wicked
opinions
,
the
Diuell
,
the
father
of
these
and
all
other
lies
,
doth
daily
take
possession
of
the
soules
of
your
subiects
,
both
of
Clergie
and
Laytie
.
These
kinde
of
Clergie
men
,
I
confesse
,
I
doe
not
desire
to
satisfie
any
other
way
,
then
as
I
haue
alwaies
done
,
that
is
,
by
the
most
friendly
and
plaine
confutation
of
their
errors
,
to
shew
them
the
truth
.
As
for
other
Clergie
men
,
that
are
conformable
to
the
Religion
established
by
law
,
as
well
for
their
Doctrine
,
as
for
their
Discipline
,
if
they
be
good
schollers
,
and
temperate
men
,
(
as
I
know
many
of
them
are
)
they
cannot
but
in
their
iudgements
approue
the
truth
of
Catholike
Religion
,
and
if
it
were
not
for
feare
of
losse
,
or
disgrace
to
their
wiues
and
children
,
they
would
be
as
glad
as
my selfe
,
that
a
more
temperate
course
might
be
held
,
and
more
libertie
afforded
vnto
Catholikes
,
and
Catholike
Religion
in
England
.
These
Clergie
men
,
I
am
,
and
euer
shall
be
desirous
to
satisfie
,
not
only
in
respect
of
themselues
,
but
also
in
respect
of
their
wiues
and
children
,
whom
I
am
so
far
from
condemning
and
misliking
,
as
that
I
do
account
my selfe
one
of
them
;
and
I
desire
nothing
more
in
this
world
,
then
in
the
toleration
of
Catholike
Religion
,
to
liue
and
die
among
them
.
And
therefore
I
haue
had
so
great
care
in
this
point
,
as
before
I
did
submit
my selfe
to
the
Catholike
Church
,
I
receiued
assurance
from
some
of
the
greatest
,
that
if
your
Maiestie
would
admit
the
ancient
subordination
of
the
Church
of
Canterburie
,
vnto
that
Mother
Church
,
by
whose
authoritie
all
other
Churches
in
England
at
the
first
were
,
and
still
are
subordinate
vnto
Canterburie
,
and
the
first
free
vse
of
that
Sacrament
,
for
which
especially
all
the
Churches
in
Christendome
were
first
founded
.
The
Pope
for
his
part
would
confirme
the
Interest
of
all
these
,
that
haue
present
possession
in
any
Ecclesiasticall
liuing
in
England
.
And
would
also
permit
the
free
vse
of
the
Common-prayer
book
in
English
,
for
Morning
and
Euening
prayer
,
with
very
little
or
no
alteration
.
And
for
the
contentment
and
securitie
of
your
Maiestie
,
he
would
giue
you
not
only
any
satisfaction
,
but
all
the
honor
that
with
the
vnitie
of
the
Church
,
and
the
safetie
of
Catholike
religion
may
be
required
:
which
seemed
to
me
so
reasonable
,
as
being
before
satisfied
for
the
truth
of
Catholike
Religion
,
I
could
aske
no
more
.
So
that
I
am
verily
perswaded
,
that
by
yeelding
to
that
truth
,
which
I
could
not
deny
,
I
haue
neither
neglected
my
duetie
and
seruice
to
your
Maiestie
,
and
your
Children
,
nor
my
respect
and
honor
to
your
Lords
and
Commons
,
nor
my
loue
and
kindnesse
to
my
honest
friends
,
and
brethren
of
the
Clergie
;
but
rather
that
my
example
and
my
prayers
shall
doe
good
vnto
all
.
46
But
that
which
I
must
trust
to
,
when
all
the
rest
will
faile
me
,
is
the
seruice
of
God
,
and
the
sauing
of
my
soule
in
the
vnitie
of
that
Church
,
which
was
founded
by
Christ
himselfe
,
and
shall
continue
vntill
his
comming
againe
,
wherein
all
the
Saints
of
God
haue
serued
him
on
earth
,
and
doe
enioy
him
in
heauen
:
without
which
Catholike
Church
,
there
is
no
communion
of
Saints
,
no
forgiuenesse
of
sinnes
,
no
hope
of
resurrection
vnto
life
euerlasting
.
I
beseech
your
Maiestie
let
not
CALVINS
,
Ecclesia
Predestinatorus
deceiue
you
,
it
may
serue
a
Turke
as
well
as
a
Christian
,
it
hath
no
Faith
,
but
opinion
no
Hope
,
but
presumption
,
no
Charitie
,
but
lust
,
no
Faith
,
but
a
fancie
,
no
God
,
but
an
Idoll
.
For
Deus
est
omnibus
Religionibus
commune
Nomen
,
Aug.
Ep.
All
Religions
in
the
world
,
beginne
their
Creede
,
with
I
beleeue
in
God.
But
homini
extra
Ecclesiani
,
Relligio
sua
est
culius
phantasmatum
suorum
,
and
error
suus
est
Deus
suus
,
as
S.
AVGVSTINE
affirmeth
.
48
I
haue
more
things
to
write
,
but
the
hast
of
answering
your
Maiesties
commandement
,
signified
to
mee
by
Sir
THOMAS
LAKE
his
Letters
,
haue
made
mee
commit
many
faults
in
writing
this
very
sodainly
,
for
which
I
craue
pardon
,
and
cut
off
the
rest
.
But
for
my
returning
into
England
,
I
can
answere
no
otherwise
but
thus
,
I
haue
sent
you
my
SOVLE
in
this
Treatise
,
and
if
it
may
finde
entertainment
,
and
passage
,
my
BODIE
shall
most
gladly
follow
after
.
And
if
not
,
I
pray
God
I
send
my
Soule
to
heauen
,
and
my
Bodie
to
the
graue
,
assoone
as
may
be
.
In
the
meane
time
,
I
will
reioyce
in
nothing
,
but
only
in
the
Crosse
of
CHRIST
,
which
is
the
glorie
of
your
Crowne
.
And
therefore
I
will
triumph
therein
,
not
as
being
gone
from
you
to
your
Aduetsarie
,
but
as
being
gone
before
you
to
your
Mother
,
where
I
desire
and
hope
for
euer
to
continue
.
Your
Maiesties
true
seruant
and
Beadsman
.
B.
CARIER
.
Liege
Decemb.
12.
An.
1613.
PSAL.
119.
VERS
.
5.
6.
Multum
incola
fuit
anima
mea
.
Cum
bis
,
qui
oderunt
pacem
,
eram
pacificus
:
cùm
loquebar
illis
impugnabant
me
gratis
.
Notes, typically marginal, from the original text
Notes for div A17962-e90
Pac.
17.
19.
Luc.
15.
4.
Heb
15.
25
Psa.
83.
12.