a great deale more neer together in matters of Doctrine then the Puritannicall Preachers on both sides doe make them believe they are I cannot in the brevity of this discourse descend into particulars but if it please your Majesty to command me or any other honest man that hath taken paines to understand and observe all sides freely and plainely to set downe the difference betwixt Calvinisme and the Doctrine of England established by Law and and then to shew Locos concessos and Locos controversos betwixt the Church of England and the Church of Rome I doubt not but the distance that will be left betwixt for matter of Doctrine may by your Majestie be easily compounded 30. But perhaps there is so great opposition in matter of State that although the Doctrine might be compounded yet it is unpossible to heare of agreement And if there be the same reason of State which there was in the beginning and continued all Q. Elizabeths daies there is as little hope now that your Majestie should hearken to reconciliation as there was that King Henry 8. or Q. Elizabeth would But when I doe with the greatest respect I can consider the State of your Majesty your Lords your Commons and your Clergie I do find as little cause of holding out in reason of State as I do in truth of Doctrine 31. King Henry the 8. although he had written that book against the Schisme of Luther in the defence of the Sea Apostolike for which he deserved the Title of Defensor Fidei yet when he gave way to the lust of Anne Bolen and the flattery of his Favourites and saw he could not otherwise have his will he excluded the Pope and made himselfe supreme Head of the Church that so he might not only dispense 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 wiving nor in his thriving he was weary of his Supremacy before he died and wished himselfe in the Church again but he died in the Curse of his Father whose foundatitions he overthrew and hath neither child to honour him nor so much as a Tomb upon his grave to remember him which some men take to be a token of the Curse of God 32. Q. Elizabeth although she were the daughter of Schisme yet at her first coming to the Crown she would have the Common-Prayer Booke and Catechisme so set down that she might both by English service satisfie the Commons who were greedy of alteration and by Catholike opinions give hope to her Neighbour Princes that she would her selfe continue Catholike And all her life long she carried her selfe so betwixt the Catholikes and the Calvinists as she kept them both still in hope Yet being the daughter of the breach-maker and having both her Crowne and her life from the Schisme it was both dishonourable and dangerous for her to hearken to reconcilement And therefore after she was provoked by the excommunication of Pius Quintus she did suffer such Laws to be made by her Parliaments as might cry quittance with the Pope and the Church of Rome And this course seemed in policy necessary for her who was the daughter of King Henry the 8. by Anne Bolen born with the contempt of Rome the disgrace of Spaine and the prejudice of Scotland 33. But now that your Majesty is by the consent of all sides come to the Crown and your undoubted Title setled with long possession the case is very much altered for your Majesty hath no need of dispensations nor no will to pull down Churches nor no dependence at all on Henry the 8. and if this Schisme could have prevented your Title with the divorce of one wife and the marrying of five more neither your Mother nor your self should ever have made Q. Elizabeth afraid with your right to the Crown of England And therefore although it were necessary in reason of State to continue the Doctrine of division as long as the fruit of that Doctrine did continue yet now the fruit of Schism is all spent and that Parenthefis of State is at an end there is no reason but that the old sentence may return againe and be continued in that sense as if the Parenthesis had been clean left out and that God had of purpose crossed the fleshly pretence of Schisme and raised your Majesty to restore it as your most wise and Catholike Progenitor King Henry the 7. did leave it 34. But perhaps the Schisme though it serve you to no use at all for your Title yet it doth much increase your authority and your wealth and therefore it cannot stand with your honour to farther the unity of the Church of Christ Truly those your most famous and renowned Ancestors that did part with their authority and their wealth to bestow them upon the Church of Christ and did curse and execrate those that should diminish them and take them away againe did not think so nor find it so and I would to God your Majesty were so powerfull and so rich as some of those Kings were that were most bountifull that way You are our Soveraigne Lord all our bodies and our goods are at your command but our souls as they belong not to your charge but by way of protection in Catholike Religion so they cannot increase your honour or authority but in a due subordination unto Christ and to those that supply his place in iis quae sunt Juris divini It was essentiall to heathen Emperors to be Pontifices as well as Reges because they were themselves Authors of their owne Religion But among Christians where Religion comes from Christ who was no worldly Emperor though above them all the Spirituall and Temporall Authority have two beginnings and therefore two supremes who if they be subordinate doe uphold and increase one another but if the temporall authority doe oppose the spirituall it destroyes it selfe and dishonours him from whom the spirituall authority is derived Heresie doth naturally spread it self like a Canker and needs little help to put it forward So that it is an easie matter for a mean Prince to bee a great man amongst Heretikes but it is an hard matter for a great King to * K. Cha. knows this to be true by wofull experience govern them When I have somtimes observed how hardly your Majesty could effect your most unreasonable desires amongst those that stand most upon your Supremacy I have been bold to be angrie but durst say nothing only I did with my selfe resolve for certaine that the Keyes were wont to do the Crowne more service when they were in the Armes of the Mâ—â—er then they can do now they are tied together with the Scepter and that your Title in spirituall affaires doth but serve other mens turnes and not your own 35. As for your wealth it is true that the Crown hath more pence paid unto it
in the beginning and I remember M. Causabon told me when I brought him out of France that his Errand was nothing else but to mediate peace betwixt 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 to M. Causabon such a Letter as hee might shew unto your Mdjesty containing such conditions as I thought might satisfie your Majesty if they were performed by the Church of Rome The copie of which Letter is too long here to set downe But when Mr. Causabon answered me that he knew your Majesty was resolved to have no society with the Church of Rome upon any condition whatsoever and that it would be my undoing if those my Letters should come to your Majesties hands or of those that bare the sway I began to despaire of my returne into England unlesse I would overthrow both the health of my body and the quiet of my mind and either utterly damne my own soule or greatly indanger not only my living and credit but my life it selfe also by reason of your Majesties displeasure and the severity of the Statutes made and in force against Catholikes and Catholike Religion 16. There is a Statute in England made by King Henry the 8. to make him supreme head of the Church in spirituall and Ecclesiasticall Causes which Statute injoynes all the Subjects of England on paine of death to believe and to sweare they do believe that it is true And yet all the world knowes if King Henry the 8. could have gotten the Pope to divorce Q. Katherine that he might marry Anne Boleigne that Statute had never been made by him and if that Title had not enabled the King to pull down Abbeyes and Religious Houses and give them to Lay-men the Lords and Commons of that time would never have suffered such a Statute to be made This Statute was continued by Q. Elizabeth to serve her own turne and it is confirmed by your Majesty to satisfie other men And yet your Majesty yeelds 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 believe and therefore I do verily thinke he hath or ought to have some spirituall Jurisdiction in England And although in my younger daies the fashion of the world made me swear as other men did for which I pray God forgive me yet I ever doubted and am now resolved that no Christian man can take that * .i. Of Supremacy Oath with a safe conscience neither will I ever take it to gaine the greatest preferment in the world 17. There is another Statute in England made by Q. Elizabeth and confirmed by your Majesty which makes it death for any Englishman to be in England being made a Priest by authority derived or pretended to be derived from the Bishop of Rome I cannot believe that I am a Priest at all unlesse I be made by authority derived from Gregory the great from whence all the Bishops in England have their being if they have any being at all 18. There is another Statute in like manner made and confirmed that it is death to be reconciled by a 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 saved that continues wilfully out of the visible unity of that Church and therefore I cannot chuse 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 Romane Religion I am perswaded that the Religion prescribed and practised by the Church of Rome is the true Catholike Religion which I will particularly justifie and make plaine from point to point if God give time and oportunity and therefore I cannot chuse but perswade the people thereunto It may be these are not all severall Statutes some of them may be members of the same for I have not my bookes about me to search but I am sure all of them do make such felonies and treasons as were the greatest vertues of the Primitive Church and such as I must needs confesse my selfe I cannot chuse if I live in England but indeavour to be guilty of and then it were easie to find Puritanes enough to make a Jury against me and there would not want a Justice of Peace to give a sentence and when they had done that which is worse then the persecution it selfe they would all sweare solemnly that Doctor Carier was not put to death for Catholike Religion but for Felony and Treason I have no hope of protection against the cruelty of those Lawes if your Majesty be resolved upon no conditions whatsoever to have any society at all or communion with the Church of Rome And therefore whilst 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 do believe that the Saints in heaven do rejoyce at the conversion of a sinner to Christ and do know that your Majesty by your birth hath so great an interest in the Saints of heaven as you shall never cease to have untill you cease to be the son of such a mother as would rejoyce more then all the rest for your conversion Wherefore I assure my selfe that she with all the rest doe pray that your Majesty before you die may be Militant in the Communion of that Church wherein they are Triumphant And in this hope I am gone before to joyne my prayers with theirs in the unity of the Catholike Church And do humbly pray your Majesty to pardon me for doing that which was not in my power to avoid and to give me leave to live where I hope shortly to die unlesse I may hope to do your Majesty service and without the prejudice of any honest man in England to see some unity betwixt the Church of England and her mother the Church of Rome And now having declared the meanes of my conversion to Catholike Religion I will briefly also shew unto you the hopes I have to do your Majesty no ill service therein CHAP. II. The hopes I have to doe your Majestie no ill service in being Catholike MY first hope that your Majesty will accept of that for the best service I can do you which doth most further the glory of our Blessed Saviour and my own salvation Indeed there are Kingdomes in the world where the chiefe care of the Governor is Non quà m bonis sed quà m subditis regnent such were the heathen Kingdoms which S. Augustine describes in his 2. de Civit. Dei cap. 20. In such Common-wealths the way to be good Subjects is not to be good men but to serve the times and the turns of them that beare the sway
A MISSIVE TO His Majesty of Great Britain KING JAMES Written divers yeers since By Doctor CARIER Conteining the Motives of his Conversion to Catholike Religion VVith a notable fore-sight of the present distempers both in the Church and State of His Majesties Dominions And his Advice for the prevention thereof Eructavit cor meum verbum bonum dico ego opera mea Regi Psal 44. First printed at LIEGE and novv re-printed at PARIS VVith some Marginall Notes And a previous Discourse to the like purpose M. DC XLIX To the Reader of what Reformation soever in matters of Religion LIghting casually of late on the ensuing Letter written above thirty yeares ago by one of the most learned of his time among English Divines Doctor Carier Chaplain to King James and sent to His Majesty by him as a justification of his then deserting the Protestant Cause and conversion to the Catholike Church as a submissive testimony of his loyalty to his Soveraigne and as a faithfull Servants advice to his royall Master for his future safety both in this and the world to come I could not but sigh with a groaning Utinam that the King had entertained his suggestion with a more yeelding regard Had he been so happy I dare boldly pronounce the temporall State of his left Kingdome to say nothing of the other world and posterity had not been so deplorable as now with mournfull countenances we are forced to behold it Dr. Carier being a man born and bred from his infancy in the Protestant Profession orderly promoted to his academicall degree and above others indeared to his Prince for his greater proficiency in the literature and principles of the English Church .i. in the grounds of Luther or Calvin or both with others of the late Reformers of the old Christian world fore-saw to what tragicall conclusions their premises did dispose and what Cockatrices would be conuaturally hatch'd out of their eggs when time served to sit long upon them he foresaw they would certainely prove destructive to Church and State where ever they found good acceptance Nor can I say the Doctor was a Prophet by that fore-sight more then he who seeing the heavens over-cast with clouds prognosticates a tempest or he who seeing Gunpowder enough laid under the corner stones of a building and the match fired fore-tells a quick subversion of that Fabrick A man becomes not a Prophet by such a prediction but contrarily he is to be esteemed short-sighted and of little consideration that sees not those necessary effects if he sees the cause Take first for example sake those Doctrines of your first Generall in the late Reformation Luther in his Comments upon S. Paul to the Galat. in his bookes de libertate Christiana and de seculari potestate That Christians are not tied to the observance of the Decalogue but freed by faith from all Laws That among Christians there must be no Superiority That there is no hope of salvation or safety as long as the Common-wealth is governed by humane or civill Lawes That God is to be prayed unto that Magistrates be not obeyed by their Subjects These Doctrines are impugned and execrated by all Catholikes as their Books do every where testifie but take them I say and digest them once for truths and then tell me what sequeles will naturally follow or rather what will not follow tell me if you can to what end Ecclesiasticall or Civill Lawes are enacted what obedience can Princes or Magistrates of either sort expect from those they count their Subjects who scoure in his owne possessions what curb for vice To those points of reforming Doctrine add his scornfull sawcy censure of temporall Princes in the cited book de Seculari Potest Scire debetis quod ab initio Mundi rara admodum avis est princeps prudens ad huc multò rarior Princeps probus sunt communiter maximè fatui ac pessimi nebulones super terram sunt Lictores Carnifices Dei It is a thing that all ought to take notice of that from the beginning of the world a prudent Prince hath been a very rare bird and much rarer a Prince morally honest they are most commonly the veriest fools and greatest knaves on earth they are the Catchpoles and Hangmen of God Whether this proceeding as Doctrine from the mouth and pen of one reputed a reforming Saint be not apt to breed disrespect of Princes in their Subjects and to stir these to disobedience contempt and rebellion against them I appeale to others judgement Adde again his spirited incouragements against Bishops in his Bulla contra ordinem Ecclesiasticum Quicunque opem ferunt saith he corpus bona famam in hoc impendunt ut Episcopatus Devastentur c. And again Evangelium quocunque venit oportet ut tumultuetur nisi id faciat non est verum Whosoever afford their assistance and imploy their strength goods and credit to wast and destroy Bishopricks and to root out Episcopall Government they are the beloved children of God and true Christians obedient to God and resisting the Ordinances of the Devill and on the contrary side whosoever maintaine E-Episcopall Government and obey it they are the Ministers of Satan wheresoever the Gospell comes it must breed tumults unlesse it do so it is a signe it is not the right or true More might be added out of his booke Contra Regem Angliae of his insulting foule language against Princes Church and Bishops but what I have already produced is sufficient to demonstrate that one conversant in his Schoole must quickly discover him altogether destructive of all order in Church and State But before I go any further I cannot but wonder that the pretended Bishops in England did not see themselves Mar-Prelates I mean destroyers of their owne Government put Deane and Chapter to boot and consequently of their Church whilest they sided so strongly with Luther and magnified his reformation which to do was co ipso as you may read in his words utterly to abolish Episcopacy and to cut their owne throats O insensari◠O senslesse and unwise men what bewitcht you into so blind a stupidity as not to see so palpable an error and contradiction in your practise Secondly take this Dogmaticall point of your other grand Reformer Calvin all Catholikes declaime against it as most execrable blasphemy touched by D. Carier in his Letter That God predestinates to evill That he is the Author willer and promoter of what men call evill as well as of those they call good actions and then tell me what rationall check you can find against any crime how enormous soever be it treason or rebellion against Church or Prince with the slaughter of both be it blasphemy against God or Deicide it self as far as humane malice can reach towards it hath not the perpetrator a ready protection to justifie his fact God predestinated him unto it God would have it so who must not obey God or who may lawfully resist
old Bed-fellow that he might leave some heires male behind him for belike hee feared that Females would not be able to withstand the tile of Scotland and that the change was continued and increased by the posterity of his later wives I could not choose but suspect somthing but yet the love of the world and hope of preferment would not suffer me to believe but that all was well and as it ought to be 5. Thus I satisfied my self at School and studied the Arts and Phylosophy and other humane learning untill being Master of Arts and Fellow of Corpus Christi Colledge in Cambridge I was at the last by the Statutes of that House called to the studie of Divinity and bound to take upon me the order of Priesthood then I thought it my duty for the better satisfaction of my owne soule and the saving of other mens to look as farre into the matter as possible I could that I might find out the truth And having the oportunity of a very good Library in that Colledge I resolved with my selfe to study hard setting aside all respect of men then alive or of Writers that had moved or mainteined controversies farther then to understand the question which was betwixt them I fell to my prayers and be took my selfe wholly to the reading of the Church History and of the Ancient Fathers which had no interest in either side and especially I made choice of S. Augustine because I hoped to find most comfort in him for the confirming of our Religion and the confuting of the Church of Rome 6. In this sort I spent my time continually for many yeares and noted downe whatsoever I could gather or rather snatch either from the Scriptures or the Fathers to serve my turne But when after all my paines and desire to serve my selfe of Antiquity I found the Doctrine of the Church of Rome to be every where confirmed and by most profound demonstrations out of holy Scripture made most agreeable to the truth of Christs Gospel and most conformable to all Christians soules and saw the current opinions of our great Preachers to be every where confuted either in plaine termes or by most unanswerable consequence although my understanding was thereby greatly edified for which I had great cause to render immortall thanks to our Blessed Saviour who by these meanes had vouchsafed to shew himselfe unto me yet my heart was much grieved that I must be faine either not preach at all or else to crosse and varie from the Doctrine which I saw was commonly received 7. Being thus perplexed with my self what course I were best to take I reflected back againe upon the Church of England and because most of those Preachers who drew the people after them in those daies were Puritans and had grounded their Divinity upon Calvins Institutions I thought peradventure that they having gotten the multitude on their side might wrong the Church of England in her Doctrine as well as they desired to doe in her Discipline which indeed upon due search I found to be most true For I found the Common-Prayer Booke and the Catechismes therein contained to hold no point of Doctrine expresly contrary to Antiquity but only that it was very defective and contained not enough And that for the Doctrine of Predestination Sacraments Grace Free-will Sin c. the new Catechismes and Sermons of those Preachers did run wholly against the Common-Prayer Book and Catechismes therein and did make as little account of the Doctrine established by Law as they did of the Discipline but in the one they found opposition by those that had private Interest in the other they laid what they list because no man thought himselfe hurt 8. This truely was a great increase of my griefe for knowing divers of those Preachers to be very honest men and such as I did love with all my heart I was exceeding loath to discent from them in private much more loath to oppose them in publike And yet seeing I must needs preach I was loathest of all to oppugne my own conscience together with the faith wherein I was baptized and the soules of those to whom I preached Neverthelesse having gotten this ground to worke upon I began to comfort my selfe with hope to prove that the Religion established by Law in England was the same at the least in part which now was and ever had been held in the Catholike Church the defects whereof might be supplied whensoever it should please God to move 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 therefore I thought it my duty as far as I durst rather by charitable constructions to reconcile things that seemed different that so our soules might for ever be saved in unity then by malicious calumniations to maintaine quarrells that so mens turnes might for a time be served in dissention 9. In this course although I did never proceed any further then Law would give me leave yet I alwaies found the Puritanes and Calvinists and all the Creatures of Schisme to be my utter enemies who were also like the Sonnes of Zerviah too strong for David himselfe but I well perceived that all temperate and understanding men who had no Interest in the Schisme were glad to hear the truth honestly and plainely preached unto them And my hope was that by patience and continuance I should in the end unmaske Hypocrisie and gaine credit to the comfortable Doctrine of Antiquity even amongst those also who out of misinformation and prejudice did as yet most dislike it And considering with my selfe that your Right to the Crowne came only from Catholikes and was ancienter then the Schisme which would very faine have utterly 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 unity I hoped that this endeavour of mine to inforce Catholike Religion at the least as far as the Common Prayer Booke and Catechisme would give me leave should be well accepted of your Majesty and be as an Introduction unto farther peace and unity with the Church of Rome 10. But when after my long hope I at at the last did plainely perceive that God for our sins had suffered the Devill the Author of dissention so far to prevaile as partly by the furious practise of some desperate Catholikes and partly by the fiery suggestions of all violent Puritans he had quite diverted that peaceable and temperate course which was hoped for and that I must now either alter my judgement which was impossible or preach against my conscience which was untolerable Lord what anxiety and distraction of soule did I suffer day and night what strife betwixt my judgement which was wholly for the peace and unity of the Church and my affection which was wholly to injoy the favour of your Majesty
now then in Catholike times it had but it hath never the more wealth It is but the gain of the Tellers to have more money true wealth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the richest Prince that hath meanes to mainâ—â—ine the greatest Army to do most magnificent works both in war and peace wherein the facts of your Catholike Ancestors do appeare upon good Record your Majesties are but yet hoped for and if ever you have the help of Catholike Religion to assist you I hope you shall excell them all otherwise I assure my self 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 main pretences in the Statutes of Henry the 8. that the Schisme might inrich the King and maintain his wars but God did not blesse it for notwithstanding No more will Church-lands inrich this Parliament or the Purchasers all the Church-lands and Goods and Tenths and Fruits and Praemunires King Henry the 8. was faine to abase his coine 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 receive of all the Church-lands more then your Progenitors did when they were in the hands of the Clergie what case your Subjects have of Subsidies thereby or in briefe how much your Coffers are in iched you may be pleased to be informed by thâ—se that have to do with those offices and can readily give you an account for mine own part I have diligently read over all the Statutes made by Henry the 8. and do find that the Events are so clean contrary to the Prefaces and pretences of them as if God of purpose would laugh them to scorne 36. There is yet another objection or two in reason of State concerning your Majestie which seem to be harder to answer then all the rest whereof the one is that your Majestie hath undertaken the cause in writing and set out a booke in Print and it must needs be great dishonour to you to recall it This indeed is that which I have heard the Calvinists of England often wiâ—h for before it was done and much boast of after it was by means effected that your Majestie should be no longer able to shew your selfe indifferent as you did at the first but were now ingaged upon your honour to maintain their party and to oppugne the Catholikes and altogether to suppresse them But there is nothing in that book why your Majesty may not when you please admit the Popes Supremacy in spiritualls And you are partly ingaged thereby to admit the triall of the first Generall Councells and most Ancient Fathers And as for the question of Antichrist it is but an Hypotheticall proposition and so reserved as you may recall your self when you will and howsoever that booke came forth either of your owne disposition or by the daily instigation of some others that did abuse your Clemencie and seek to send you of their own Errand it cannot serve their turns nor hinder your Majesty from harkening to an end of contention For if King Henry the 8. in the Judgement of Protestants might save his Honour and contradict his Book from very good to stark naught they must not deny but that your Majesty may encrease your Honour by altering your Book from lesse good to much better 37. The other and the greatest objection that howsoever your Majesty before your coming to the Crowne and in the beginning of your Raigne were indifferent yet after the Gunpowder Treason you were so angred and averted as now you are resolved never to be friends And therefore he is no good Subject that will either himselfe be reconciled to the Church of Rome or perswade any of your Subjects thereunto It is true I confesse your Majesty had great cause to bee throughly angry and so had all good men whether Catholikes or Protestants but if your Majesty will harken to those that work their own purposes out of your anger you shall be driven to live and die out of Charity which although it be not so horrible to the body yet is it more harmfull to the soule then violent or suddain death It is hard I confesse for a private man to asswage his anger on the suddain and there is as much difference betwixt the anger of a private man and the indignation of a Prince as betwixt a blast upon the River which is soon down and a storme upon the Sea which having 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 seven yeares is a long time When a man is in the midst of his anger it pleaseth him not to be intreated by his neighbours much lesse by his servants but when a man hath chidden and punished untill he is weary he will be content to heare his servant speake reason And though he be not the wisest yet he is the lovingest servant that will venture to speake to his Master in such a case God himself is exorable and it pleaseth him to be intreated by his Servants for his Enemies I am perswaded there is no good Catholike in the world that can be your Majesties Enemy And therefore I doe assure my selfe that God will be pleased with you to heare them speake and not angry with me for moving youâ— thereunto And if your Majesty do but vouchsafe so much patience as to give equall hearing I doubt not but you shall receive such satisfaction as will give you great quiet and contentment and disquiet none of your Subjects but those only that do for their advantage misinforme your Majesty and mislead your people And if your Majesty have no such use of the Schisme as King Henry the 8. and Q. Elizabeth had and that it doth neither increase your authority nor your wealth nor your honour but rather hinder them all and deprive you of that blessing which otherwise you might expect from Christ and his Church from your Catholike neighbour Princes and Subjects and from the Saints 〈◊〉 heaven in whose communion is the greatest comfort of every Christian both in life and death then whatsoever some great Statesman may say to the contrary I do verily believe they doe but speak for themselves and that there is no true Reason that may concern your Majesty to hinder you from admitting a toleration of Catholikes and Catholike Religion that those who cannot command their understanding to think otherwise may find the comfort they do with so great zeale pursue in the unity of the Catholike Church amongst whom I confesse my self to be one that would think my self the happiest man in the world if I might understand that your Majesty were content that I should be so 38. But although your Majesty sit at the sterne and command all yet you are carried in the