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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02483	An ansvvere to a treatise vvritten by Dr. Carier, by way of a letter to his Maiestie vvherein he layeth downe sundry politike considerations; by which hee pretendeth himselfe was moued, and endeuoureth to moue others to be reconciled to the Church of Rome, and imbrace that religion, which he calleth catholike. By George Hakewil, Doctour of Diuinity, and chapleine to the Prince his Highnesse.	Hakewill, George, 1578-1649.; Carier, Benjamin, 1566-1614. Treatise written by Mr. Doctour Carier.; Carier, Benjamin, 1566-1614. Copy of a letter, written by M. Doctor Carier beyond seas, to some particular friends in England.	1616 (1616)	STC 12610; ESTC S103612	283,628	378

my Kingdomes was grounded vpon the plaine words of the Scripture without the which all points of Religion are superfluous as any thing contray to the same is abomination I had neuer outwardly auowed it for pleasure or awe of any flesh I take his meaning to be either for loue or feare of any mortall man or rather for any worldly and fleshly consideration whether it were to gaine and make aduantage by entertaining and embracing it or to loose and suffer disaduantage by reiecting and opposing the contrary I speake not this as if by Gods grace as much and more both honour and securitie did not waite vpon our Religion as vpon the Romish but onely to shew that these are no sufficient inducements to draw so much as a priuate man much lesse to mooue the diuine and noble spirit of a Christian prince specially such a prince as hath often shewed himselfe able to iudge of reasons of a higher straine to the accepting of a new beliefe and another forme in the seruice of God but only the plaine demonstration and cleare euidence of the truth of that beliefe and necessitie of that forme B. C. 3. The first reason of my hope is the promise of God himselfe to blesse and honour those that blesse his Church and honour him and to curse and confound those that curse his Church and dishonor him which hee 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 any been made more miserable and inglorious then they that haue dishonoured Christ and make hauocke of his Church by Schisme and heresie G. H. 3. To grant that which you assume that the Church of Rome is the onely true Church this argument drawen from temporall blessings is sometimes false vncertaine alwayes and your assertion that neuer any man or Citie or State was preserued aduanced as they that haue pres●rued the vnitie and aduanced the prosperitie of the Church of Christ is very broad and too large considering it extends euen to Solomon himselfe who though hee aduanced the Church yet can it not properly bee said that hee aduanced the Church of Christ nay out of the Church who were euer more prosperous succesfull in their affaires then Augustus and Traian Of the former of whom it is said that he found Rome of Bricke and left it of Marble of the later that hee raised the Romane Empire to the highest pitch of glory and spread the power of their Command vnto the farthest borders and largest circuit that euer before or since hath by them been possessed for the kingdome of Dacia hee subdued Armenia Parthia and Mesopotamia made subiect Assyria Persia and Babylon conquered passed Tygris and stretched the confines of the Romane Empire vnto the remotest dominions of the Indies which neuer before that time had seene the Romane Banners or so much as heard of their name besides his morall vertues were such that in the choyce of a new Emperour they euer wished for one more happie then Augustus better then Traian and yet this man with whom for outward prosperitie no Christian Emperour can bee balanced was not only out of the Church but an enemie to it raised against it the third and one of the hotest persecutions of the tenne For further proofe hereof I referre the reader for this point to S. Augustines first 10. bookes of the Citie of God and surely he that shal duely consider the flourishing greatnesse of the Assy rian and Grecian but especially the Romane Monarchy will easily discouer the lightnesse of this reason and the vanitie of the assertion I speake not to detract from the Christian and truely Catholike religion euen in regard of outward blessings but onely to proue that God bestowes them sometimes vpon the good thereby to shew that absolutely and in themselues they are not bad sometimes againe vpon the bad to shew that in themselues they are not good and takes them sometimes from both to shew that in their owne nature they are indifferent B. C. 4. If I had leasure and bookes it were easie for mee to enlarge this point with a long enumeration of particulars but I thinke it needlesse because I cannot call to mind any example to the contrarie except it be the State of Queene Elizabeth or some one or two others lately fallen from the vnitie of the Catholike Church or the State of the great Turke that doth still 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 mayden Queene which gaue her many aduantages of admiration she was the last of her Race and needed not care what became of the world after her 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 moouer and shee had a practise of maintaining warres among her neighbours which became a woman well that she might be quiet at home and whatsoeuer prosperitie or honour there was in her dayes or is yet remaining in England I can not but ascribe it to the Church of Rome and to Catholike religion which was for many hundred yeeres together the first mouer of that gouernment and it is still in euery setled kingdome and hath left the steppes and shadow thereof behinde it which in all likelihood cannot continue many yeeres without a new supplie from the fountaine G. H. 4. Why you should ioyne Queene Elizabeth with the great Turke I see no reason but onely for the iustifying of Rainolds his booke of Caluino Turcisme Otherwise a marueile it is that you would instance in her happinesse whom the Pope in his Briefe declared amiserable woman and yet her gouernement was not more happie then her sisters who notwithstanding shee submitted her necke to the Romane yoke was vnfortunate howbeit in her owne disposition she is reported to haue been a gracious and vertuous Lady instance may bee brought in the bringing in of a forreiner the frustrating of the great hope of her conception her short and bloody reigne extraordinary dearths and hurts by thunder and fire and lastly the losse of Calis the last footing wee had in France being held by her predecessors the space of about 250 yeeres whereas Queene Elizabeth oppugned and accursed from her very Cradle by the Church of Rome their thunderbolts returned vpon their owne heads and her selfe like a tender plant after a thunder shower prospered the more and being no lesse full of honour then dayes she was gathered to her fathers as a ripe sheafe of corne that is carried into the barne in so much that her Successour our most renowned SOVERAIGNE in admiration of

her singular vertues and excellencies erected to her euerlasting memorie a princely Monument in the magnificent Chappell of her grandfather Henry the seuenth inscribed with this ensuing Epitaph of her greatnesse Sacred vnto memorie Religion to its primitiue syncerity restored Peace throughly setled Coine to the true value refined Rebellion at home extinguished France neere ruine by intestine mischiefes relieued Netherland supported Spaines Armado vanquished Ireland with Spaniards expulsion and traitors coercion quieted both Vniuersities Reuenues by a law of prouision exceedingly augmented finally all England enriched and xlv yeeres most prudently gouerned ELIZABETH a Queene a Conqueresse a Triumpher the most deuoted to pietie the most happie after lxx yeeres of her life quietly by death departing hath left here in this most famous Collegiate Church which by her was established and refounded these remaines of her mortality vntil at Christs call they shall againe rise immortall Shee died the xxiiij of March the yeere of Saluation MDCII of her reigne xlv of her age lxx For an eternall memoriall Vnto ELIZABETH Queene of England France and Ireland daughter of King Henrie the VIII grandchild to K. Hen. the VII great grandchild to K. Ed. the IIII the mother of this her Countrey the Nurse of Religion and Learning for perfect skill of very many languages for glorious endowments as well of minde as body and for regall vertues beyond her Sex A Prince incomparable IAMES of Great Britaine France and Ireland King inheritor both of her Vertues and Kingdomes to her so well deseruing piously hath this erected Which I haue the rather set downe at large aswel for the reuerence I bare her memorie in whose reigne it is not the least part of my comfort that I was borne and baptized as to commend to posteritie his Maiesties Royall disposition in giuing her right so farre as were it not authorized by his princely testimonie future ages would thinke it fabulous but specially to shew that hee ascribeth all her honour and prosperitie not to the Church of Rome as Mr. Doctor doth or to the religion by him called Catholike but to her deuotion and pietie and the restoring of religion to its primitiue syncerity For with it as shee made the entrance of her reigne so doth hee of her Epitaph both esteeming it as the head spring from whence all that ensuing happinesse did flow and was deriued neither can it in mine vnderstanding bee otherwise ascribed to Rome then in granting that the reputation and renowne which shee wanne was in part gained and much increased by escaping through Gods especiall prouidence euer watchfull ouer her the manifold treasons and frustrating the barbarous attempts that were hatched at Rome and to bee acted by Romish vassals aswell against her person as estate which made her greatest enemies confesse the finger of God is heere and surely had not Rome endeauoured by might and maine to quench and eclips● her light witnesse the Bull of Clement the 7th while shee was yet in her mothers wombe and afterward of Pius and Sixtus and Cardinall Comoes letter to Parrie and Cardinall Allens booke to the Nobilitie of England in the yeere 1588. I am clearely of opinion the beames of her honour had not shined so clearely and gloriously to the world as they did Lastly those singularities which you bring of being a woman a maiden Queene and the last of her Race they were indeed aduantages of admiration but such in my iudgement as rather shew that shee was blessed from heauen then by any earthly meanes in as much as liuing and dying both without the helpe of an husband and hope of an heire from her owne body she notwithstanding proiected and effected so great matters and so much good to the State she gouerned B. C. 5. As for the honour and greatnesse of the Turke and other Infidels as it reacheth no farther then this life so it hath no beginning from aboue this world And if we may beleeue S. Ambrose in Luc. 4. alib● those honours are conferred rather by Gods permission then his donation being indeed ordained and ordered by his prouidence but for the sinnes of the people conferred by the Prince that ruleth 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 guarde of an hundreth thousand Souldiers whereof most of them know none other Parents but the Emperour the tenure of all his Subiects who holde 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 aswell as their own to the hope of saluation and to tolerate them so that they be good Subiects These and such like are principles of great importance to increase an Empire and to 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 hold in Capite nor hold their peace in Religion nor suffer their King to haue such a guard about him nor admit of Catholike Religion so much as the Turke doeth G. H. 5. You might with the Turke aswell haue ioyned the King of China the Sophie of Persia the Chame of Tartarie the great Magore Presbiter Iohn the like whose estates few Christian Princes exceede or can match in riches and greatnes But that they should haue their estates Conferred on them by the Prince that ruleth in the aire neither Ambrose affirmes it nor is it in it selfe true Saint Ambrose his words are these A Deo potestatum ordinatio amalo ambitio potestatis The ordaining of the power is from God but the ambitious desire not the conferring of it from the diuell Indeed it is his challenge in that chapter To whomsoeuer I will I giue it speaking of the power and glory of earthly Kingdomes but it is the voice of God speaking in the person of wisedome in the 8 th of the Prouerbs By mee Kings raigne and Saint Paul teacheth vs There is no power such as himselfe liued vnder but of God to which purpose it is well sayd of S. Augustine whom M. Doctor pretendeth to follow most among the ancients Qui dedit Mario ipse Cesari Qui Augusto ipse Neroni Qui Vespasiano vel patri vel filio suauissimis imperatoribus ipse Domitiano crudelissimo ne per singulos ire necesse sit Qui Constantino Christiano ipse apostatae Iuliano Hee that gaue it to Marius gaue it to Caesar He that gaue it to Augustus gaue it to Nero He that gaue it to Vespasian the father or his sonne most sweet Emperours gaue it also to Domitian the most cruell and that I should not need to reckon vp the rest in particular He that gaue it to Constantine the Christian gaue it to Iulian the

vpon due search I found to be most true for I found the Common prayer booke and the Catechisme therin contained to hold no point of doctrine expresly contrary to Antiquitie but onely that it was very defectiue and contained not enough and for the doctrine of I Predestination Sacraments Grace Freewill Sinne the new Catechisme and Sermons of those Preachers did run wholly against the Common prayer booke and Catechisme 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 priuate interest in the other they said what they list because no man thought himselfe K hurt G. H. 7 If our Common prayer Booke and Catechisme therin contained holde no point of Doctrine contrarie to Antiquitie as you affirme Surely the Church of Rome must needs be contrary to Antiquitie in as much as it holds diuers points contrarie to it If we should beginne with the Preface which is confirmed by equall authoritie of State as the bodie of the booke it tels vs in the verie entrance there was neuer any thing by the wit of man so well deuised or so sure established which in continuance of time hath not beene corrupted as among other things it may plainly appeare by the Common praiers in the Church commonly called Diuine Seruice the reason is added a little after in as much as the godly and decent orders of the Fathers were altered and neglected by planting in vncertaine Stories Legends Responds Verses vaine repetitions Commemorations Synodals that commonly when any Booke of the Bible was begunne before three or foure Chapters were read out all the rest were vnread Another reason is there annexed that whereas S. Paul would haue none other language spoken to the people in the Church then they vnderstand and haue profite by hearing of the same the Seruice in this Church of England these many yeeres hath beene read in Latine to the people which they vnderstand not so that they haue heard with their ●ares onely but their minde hath no● beene edified thereby Now for the bodie of the Common prayer Booke I will first beginne with the diuision of the Commandements The Church o● Rome ioyneth the two first in one the better thereby to cloke their Idolatrie in the worship of Images But the Common prayer Booke of the Church of England diuideth them into two therein following two of the Fathers at most excepted all Antiquitie The Church of Rome in the doctrine of the Sacrament of the Eucharist teacheth that we eate and drinke the Body and Blood of Christ carnally The Common prayer of the Church of England in the forme of administring that Sacrament that wee doe both Spiritually and by Faith feed on him in our hearts eating and drinking in remembrance that C H R I S T dyed and shed his Blood for vs. The Church of Rome holdeth that the Oblation of the Bodie of C H R I S T is to be iterated The Common prayer Booke of the Church of England that being by himselfe once offered hee is a full perfect and sufficient Sacrifice for the ●innes of the whole world which also meeteth with the Romish satisfaction for Veniall sinnes as they call them and temporall punishment dew to Mortall The Church of Rome teacheth that the outward Sacrament of Water sufficeth to saue Infants The Common prayer Booke of the Church of England in the administration of publike Baptisme that the working of the holy Ghost is to be ioyned thereunto The Church of Rome teacheth that Laijks and Women may in some cases lawfully Baptise The Common prayer Booke of the Church of England in the administration of priuate Baptisme that none may doe it lawfully but the lawfull Minister The Church of Rome teacheth that children may bee confirmed before they come to yeres of discretion and are able to yeeld an account of their Faith The Common prayer Booke of the Church of England in the order set downe for Confirmation teacheth and commandeth the contrarie More might bee sayed to this point but this shall suffice to shew that if the Common prayer Booke of the Church of England be in no point of doctrine contrarie to Antiquitie as M ● Doctor affirmeth then must Antiquitie needs bee contrarie to the doctrine of the Church of Rome in as much as the doctrine thereof and our Common prayer Booke are contrarie each to other But you further adde that though it containe no point contrarie to Antiquitie yet is it verie defectiue and containeth not enough Indeed we confesse y● we goe not so far as the Church of Rome but so far as we haue warrant We pray to God in the Name of CHRIST they to God to Saints We pray for the liuing they for the liuing and the dead We acknowledge 2. Sacraments they to those two adde fiue more We make the Communion of the Eucharist properly a Sacrament they a Sacrament and a sacrifice and that propitiatorie We hope to be saued by the merits of Christ they by his merits and their owne the principall ground of all these additions is that we make Scripture the onely rule of faith they both Scripture and traditions and by mingling the water of their owne inuentions with the wine of the Gospel they haue made the Law of Christ of none effect And surely if defect may iustly bee imputed to vs excesse may much rather to them who in their Pontificall spend seuen leaues in the largest fol. onely about the benediction of bels which is indeed little different from Baptisme and many hundreds about such ●opperies and trifles as wise men among themselues cannot but laugh at and yet dare not speake against and good men pitie though they cannot remedy I I marueile what doctrine of predestination grace free-will or sinne you finde in the Common Prayer booke or Catechisme therein the end of the one being not to set downe doctrinall positions but the exercise of religious actes and of the other as briefly as may bee to instruct children in the principles of Christian religion not men of riper age in the controuersies K It is to me strange that you dare write thus to his Maiestie who made it knowen to the world by his pen when other Christian Princes and Churches were silent that hee thought himselfe hurt by the pestilent subtilties of Vorstius howbeit he were not vnder his dominions by Legate his own subiect who was burnt at London for Arianisme some few yeeres since But surely I am clearely of opinion that his Holinesse would take it much more to heart and thinke himselfe more hurt if a Frier should preach against his power in deposing Kings and disposing of kingdomes then if he denied the eternall generation of the second person in Trinitie from the first or the procession of the third from the other two B. C. 8. This truely was an increase of my griefe for knowing diuerse of those Preachers to be

the 11. and 19. of Iames being put for the 1. and the 17. the 15. to the Heb. for the 11. and Psalm 83. 12. for 84. 11. But herein it may be hee followed the diuision of the vulgar edition and the rest I am content to impute to the Printer Hanc veniam petimusque damusque vicissim Dr. CARIERS PREFACE TO HIS LETTER Most Excellent and Renowned Soueraigne IT is not vnknowne to all those that knowe me in England that for these many yeeres 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 Phisitians I made mine humble suite vnto your Maiestie that I might trauell vnto the Spaw for the vse of those waters purposing with my selfe that if I could be well I would goe from thence to Heydelberge and spend this winter there But when I was gone from the Spaw to Aquisgrane and so to Colin I found my selfe 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 study haue prooued Catholike Religion to bee false or by any meanes haue professed it to bee true in England I doubt not but the contentment of my soule would haue much helped the health of my bodie But the more I studied the Scriptures and most ancient Fathers to confute it the more I was compelled to see the trueth 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 been either ignorant or silent I might perhaps with the pleasures and commodities of my preferments haue in time cast off the care of Religion But seeing my studie forced mee to knowe and my place compelled me to preach I had no way to auoid my griefe nor meanes to endure it I haue therfore apprehended the opportunitie of my Licence to tra●ell that I may withdraw my selfe for a while from the sight and offence of those in England which hate Catholike 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 dayly oblation of his most blessed bodie and blood to lift vp my heart vnto him and to pray for the admission of your Maiesty thereinto And in the meane time I haue thought it my duety to write this short treatise with mine owne hand wherein before I publish my selfe vnto the world I desire to shew to your Maiesty these two things 1 The meanes of my conuersion vnto Cath. Religion 2 The hopes I haue to doe your Maiesty no ill s●ruice therein I humbly craue your Maiesties pardon and will rest euer Your Mai●sties faithfull and truely deuoted seruant B. Carier GEORGE HAKEVVIL IT is likewise knowen to all them that knew you that for these many yeres you haue beene more sicke in minde then in body which hath appeared not onely publikely in your Sermons and writings but priuately in your Conferences and Letters where of my selfe am in part a witnesse but they with whom you were longer and more familiarly conuersant can more fully testifie it and though you vsed many medicines yet one was wanting to wit a meeke and quiet spirit a thing before God much set by it being as Dauids musicke which stilled Sauls rage and this I am perswaded would haue done you more good aswell in regard of the diseases of your body as your minde then any of your other medicines or all of them put together among which your last was the Spaw waters which I graunt you might vse by aduice of Physitians but I haue withall reason to thinke the voyage out of his Maiesties dominions into those parts was by you intended rather for the fuller safer discouering of the sickenes of your mind then the recouering of that of your body which your selfe in this very Preface confesse vpon the matter in as much as being you say suspected condemned as a common enemy and hauing no way to auoid your griefe nor meanes to endure it you desired to withdraw your selfe from the sight and offence of those who hated Catholike Religion whereby I presume you meane such as opposed your turbulent courses labouring vnder pretence of Catholike Religion and olde English diuinitie to bring in and set vp the new Romish and considering you stood so affected it seemeth to me strange you should purpose a iourney to Heydelberge and the spending of a winter there being so profested an enemy to all Caluinists except you hoped to conuert Abraham Scultet Or Dauid Parrey My selfe passed one whole winter amongst them and vnlesse their opinions be since altered or you had altered yours before your comming thither or at least concealed them at your being there you would doubtlesse before the winter had passed growen more weary of them then of vs But being you say vpon the way at Colin you found your selfe worse and thereupon resolued it was high time to settle your thoughts vpon another world and being out of hope to enioy the health of your bodie at least to looke to the health of your soule So that by your owne confession you made a vertue of necessitie then resoluing to settle your selfe when you expected not long after the dissolution of your body then to fixe your thoughts vpon God when you perceiued you could not long remaine in the world which as it is lesse acceptable to God then for a man to consecrate the flowre and strength of his age to him so is it in the doctrine of the Church of Rome lesse meritorious in it selfe and in reason not so exemplar to draw others Had you determined to forsake a falshod and imbrace a trueth for the meere loue of truth without worldly respects men would rather haue inclined to thinke that true which you had imbraced had you hoped to rise higher and liue longer and yet not held your life or hope of honor deare in regard of that future life and glory which you hoped for by the change of your Religion you might sooner haue induced others to follow your steps but for a man so ambitious as your selfe by your owne acknowledgement who by striuing against the streame had put himselfe not onely out of hope of rising higher but almost out of breath to and all hope of liuing much longer to seeke that name and fame in dying abroad which he saw could not bee gotten by liuing at home it may perhaps worke somewhat with those

themselues and their forefathers had bene kept in awe and obedience vnto God and their kings G. H. 24. The Commons might haue beene disburdened of their Subsidies had those reuenues and treasures which came or might haue come to the Crowne by the downefall of monasteries bene imployed as they might haue bene the plates and wires of gold of Beckets onely shrine together with the pearles and precious stones of inestimable value filling two great chests But God so ordered the matter for their laying of sacrilegious hands as it may be thought vpon those tenths which by himselfe were consecrated to himselfe that neither it nor the rest prospered neither was the king thereby much inriched nor the Commons relieued it beeing like the dead flie in the boxe of oyntment or the Colloquintida in the Prophets pottage Now for the peoples liberty in making lawes at their own pleasure to liue as they listed it is a matter fondly surmised and published of you not promised by the State nor demanded or expected by them The Lawes Ecclesiasticall were in King Henries time and by his authority appoynted to be compiled and digested by a certaine company of Bishops and other diuines ioyned in Commission with Ciuill and Canon-Lawyers to the number of 32. but this worke being le●t imperfect by the death of that king was afterward finished in the dayes and by the command of his sonne Edward which my selfe haue seene though by the vntimely death of that king also it neuer yet receiued publike allowance And for other lawes as the world knoweth they neither could nor can make any without the consent of the Lords spirituall and temporall and the approbation of the king And lastly how the lawes of your Church crossed their affections let their often and dangerous rebellions for the restoring of them testifie there beeing none in trueth more fitting to the humour of a natural minded man as may appeare by this that a man of no religion and like white paper or sponged tables apt to receiue any impression will sooner imbrace yours then any other in the world From this you digresse to their studying of the Scriptures that they might be able to confute confession satisfaction penance and to declaime against that tyranny of the Church whereby themselues and their forefathers had bene kept in awe and obedience to God and their king For their studying of the Scriptures it is indeede a great eye-sore to you because thereby your malice in withholding your followers from reading them and withall your burdensome traditions thrust vpon them for your owne honor and gaine but to their paine and grieuance are clearely discouered and discerned from that which before you call eternall trueth but to them nothing can bee more profitable or to their guides more comfortable so it bee done with reuerence and ●obriety and as our Preface to the Bishops Bible exhorts not so much to dispute and contradict as to learne and obey as being a practise which both our Sauiour himselfe and his Apostles and the holy Fathers of the Primitiue Church specially S. Chrysostome in diuers homilies often and earnestly exhort their heares vnto And for the confutation of those poyntes you name I am of opinion and I thinke not without reason that many of our people are better able by Scriptures to confute them as they are now held and vsed amongst you then your greatest Bishops and Cardinals are from thence able to proue them of whom some haue not sticked to professe that they thought that time which they passed in reading the Scriptures to be of all other the most vnprofitably spent preferring Tullies Orations before Pauls Epistles and Aristotles Ethikes before Solomons Prouerbes B. C. 25. To the Clergiemen that would turne with the times beside the possibilitie of present preferment by the alteration was giuen shortly after leaue to marrie 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 to be in danger to forgoe so pleasing a cōmoditie Hence did arise a necessitie of speaking and writing against Vowes Vrginitie Pouertie Fasting Praying Watching Obedience and all that austeri●ie of life which is by the Lawes of the Church required in a monasticall and Priestly conuersation G. H. 25. Little hope was there giuen for the present to the Church-men that yeelded to the King for matter of preferment since the Abbots and Priors were not onely turned out of doores but their houses rased and their goods and lands confi●cated And for the Bishops none of their places thereby fell voide they all Rochester onely excepted ioyntly concurring with the king in casting off the Romish yoke and for their marrying purchasing neither of thē were permitted during the reigne of king Henry who liued reigned somewhat aboue 14. yeres after the breach with Rome Howbeit if wee may credite Mr. Cambden an vnpartiall Antiquarie Churchmen were not forbidden mariage in England till the yere 1102. then Anselme Archbishop of Canterburie sayeth hee offered violence both to nature and to the Scriptures which he writes vpon occasion of one Ealphegus a Priest famous for his learning who was married and dwelt in the South part of Deuonshire And further he alledgeth the words of Henry of Huntindon touching that act of Anselme He forbadwiues to the English Priests being neuer before forbidden which to some seemed a thing very decent to others as dangerous least whiles they aimed to a puritie aboue their reach they might fall into horrible impurities to the dishonour of CHRISTS Name and their profession Those words of Cambden before quoted together with these of Huntindon by him alledged are commaunded to be rased by the Spanish Index But they might aswell haue rased those of the●I ●I in Platina auouching that hee saw great reason why Priests should be restrained of mariage but greater why it should be restored them or those of Cassander by that ouer rigorous and vnseasonable constitution speaking of restraint of marriage in Churchmen wee see much grieuous and abominable scandall to haue arisen in the Church or those of Mantuan touching S ● Hillary Bishop of Poictiers in France Non tibi progenies nocuit non obfuit vxor Legitimo coniuncta toro Or lastly those of the same Poet speaking of the father of Nazianzen Praesule Patre satus nam tunc idiura sinebant non horruit illâ Tempestate Deus Thalamos cunabula toedas And in another place of the father of Basil and Gregorie Nyssen Tutius esse volunt qua lex diuina sinebat Isse viâ veterumque sequi vestigia patrum Quorum vita fuit melior cum coniuge quam nunc Nostra sit exclusis Thalamis coni●gis vsu. And if marrying be allowed them I see no reason but they should withall be allowed purchasing as they are and alwayes haue

reason The like befell Iohn de la Poole designed by Richard the third after the death of his owne sonne to bee his Successour himselfe being alwayes euen in that respect suspected of Henry the VII till at last he was slaine and his brother vnder Henry the VIII beheaded These reasons might mooue her Maiestie for the stopping of that declaration not the feare of his Maiesties right but the care of preseruing it being sufficiently proclaimed in his blood and discent Whatsoeuer it were since his Maiestie who had the neerest interest in that errand hath bene content thus graciously to passe it ouer it cannot but argue want both of wisdome and charitie in Mr. Doctor thus vnseasonably and maliciously to reuiue it Lastly God of purpose no doubt raised vp his Maiestie to crosse the worldly and diuelish pretence of Rome and to perpetuate the life of that Religion which you call Schisme and I make no doubt but if King Henry the VII had found it left by his predecessor in the state that his Maiestie did hee would in his wisedome haue left it to his Successor as hee is like to doe and I am the rather induced to thinke so because in the first yeere of his raigne the Pope hauing excommunicated all such persons as had bought allome of the Florentines by his permission if not command it was resolued by all the Iudges of England that the Popes Excommunication ought not to be obeyed or to bee put in Execution within the Realme of England and in the same yeere hee suffered sharpe lawes to be made by the Parliament to which himselfe gaue being by his Royall assent for the reformation of his Clergie then growen very dissolute and in the eleuenth yere of his raigne a Statute was enacted that though by the Ecclesiasticall Lawes allowed within this Realme a Priest cannot haue two Benefices nor a bastard be a Priest yet it should be lawfull for the King to dispence with both of these as being mala prohibita but not mala per se all which argues that they then held the King to bee personam mixtam as it was declared in the tenth yeere of his reigne that is a person mixt because hee hath both Ecclesiasticall and Temporall iurisdiction vnited in his person B. C. 34. But perhaps the Schisme though it serue you to none other vse at all for your title yet it doth much increase your authority and your wealth and therefore it cannot stand with your honour to further the vnity of the Church of Christ. Truely those your most famous and renowned ancestours that did part with their authority and 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 Maiesty were so powerfull and so rich as some of those kings were 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 increase your honour and authority but in a due subordination vnto Christ and to those that supply his place in iis quae sunt iuris diuini It was essentiall to Heathen Emperours to bee 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 worldy Emperour though aboue them all the spiritua● and temporall authority haue two beginnings and therefore two Supremes who if they bee subordinate doe vphold and increase one another but if the temporall authority oppose the spirituall it destroyeth it selfe and dishonoureth him from whom the spirituall authority is deriued Heresie doth naturally spread it selfe like a ca●k●r and needes little helpe to put it forward So that it is an easie matter for a meane 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 Maiesty could effect your most reasonable desires amongst those that stand most vpon your Supremacy I haue bene bold to bee angry but durst say nothing onely 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 G. H. 34. Hauing passed your supposed remoouall of all opposition both in doctrine and State thereby to make a readier way to your imaginary reconciliation you now come to an endeuour of clearing such obiections as you conceiued would offer themselues whereof the first is that the religion established which you call schisme serues to increase his Maiesties authoritie and wealth and therefore it cannot stand with his honour to further the vnity of the Church of CHRIST Indeed it must be confessed and cannot bee denied that the religion established yeelds his Maiestie the authority due vnto him which is more then the Romish yeelds to the Soueraigne Princes of her profession and yet no more then CHRIST and his Apostles in practise yeelded and in precept command And yet withall it cannot be denied but some of his Maiesties ancestours partly through the insensible incrochment of some ambitious Popes and partly through the neglect of some weake kings did part indeed with some of their authority to bestow it vpon that Church to which you intitle Christ yet that they reserued to themselues a power euen in Ecclesiasticall causes I haue already made sufficiently to appeare in mine answere to the 16 section of the first chapter and in diuers other places to which I wil presume to adde that which his Maiesty hath published to the world touching this very point in his Premonition to all Christian Princes and States My Predecessors ye see of this kingdome euen when the Popes triumphed in their greatnesse spared not to punish any of their Subiects that would preferre the Popes obedience to theirs euen in Church matters so farre were they then from acknowledging the Pope their temporall Superiour or yet from doubting that their owne Church men were not their Subiects And now I will close vp all these examples with an Acte of Parliament in King Richard the II. his time whereby it was prohibited that none should procure ● benefice from Rome vnder paine to be put out of the kings protection And thus may ye see that what those kings successiuely one to another by foure generations haue acted in priuate the same was also maintained by a publike law By these few examples now I hope I haue sufficiently cleared my selfe from the imputation that any ambition or desire of nouelty in me should