Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	eat_v	sacrament_n	18,128	5	7.8730	4	true

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

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 â—ares onely but their minde hath noâ— beene edified thereby Now for the bodie of the Common prayer Booke I will first beginne with the diuision of the Commandements The Church oâ— 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 â—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 â— 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 yâ— 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 â—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 traâ—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 sâ—ruice therein I humbly craue your Maiesties pardon and will rest euer Your Maiâ—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

minde and either vtterly damne mine owne soule and greatly indanger not onely 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 G. H. 16. The better counsell which you expected and held you in suspense was in all likelihood soâ—â—â—â—ewes of a Bishopricke or a Deanry for the quieting of your perplexed thoughts and therefore it may be thought you resolued to goe to Heidelberge to doe your duetie there that so you might procure letters of recommendation for otherwise I cannot imagine what errand you should haue thither being scarcely knowen for any thing I can learne to the Prince Palatine or the Princesse except it were out of the like gadding humor as you had of going into Scotland as being publikely imployed though it had been vpon your owne priuate charge What his Maiesties disposition in the affaires of religion might well bee presumed to bee at his first entrance if we should iudge by reason not by affection I haue already touched in the 9. Section of this chapter so far as I presumed it might suffice to content any reasonable man yet for further satisfaction because you harpe still vpoÌ„ the same string and presse the same point afresh I will relate his Maiesties own words touching that businesse as hee vttered them in Parliament the first day of the first ParliameÌ„t of his Maiesties reigne â—As for mine owne profession saith he you haue me your head now amongst you of the same Religion that the bodie is of as I am no stranger to you in Blood no more am I a stranger to you in Faith or in the matters concerning the house of God and although this my profession bee according to my education wherein I thanke God I sucked the milke of Gods trueth with the milke of my nurse yet doe I here protest vnto you that I would neuer for such a conceite of constancie or other preiudicate opinion haue so firmely kept my first profession if I had not found it agreeable to all reason and to the rule of my conscience and againe in the next leafe for the part of the Clerickes I must directly say and affirme that as long as they maintaine one speciall point of their doctrine and another point of their practise they are no way sufferable to remaine in this Kingdome Their point of Doctrine is that arrogant and ambitious Supremacie of their heâ—â— the Pope wherby he not only claimes to be spirituall head of all Christians but also to haue an Imperiall ciuill power ouer all Kings and Emperours dethroning and decrowning Princes with his foot as pleaseth him and dispensing and disposing of all Kingdomes and Empires at his appetite The other point which they obserue in continuall practise is the Assassinates and Murders of Kings thinking it no sinne but rather a matter of saluation to doe all actions of rebellion and hostilitie against their Soueraigne Lord if he be once our sed his Subiects discharged of their fidelitie and his Kingdome giuen a prey by that three Crowned Monarch or rather Monster their head and a litle after hauing wished it would please God to make him one of the instruments for effecting a generall Christian Vnion in Religion if they would leaue and be ashamed of such new and grosse corruptions of theirs as themselues cannot maintaine nor denie to be worthy of reformation he turneth his speach againe to the Papists vnder his dominions willing them to bee admonished that they presume not too farre vpon his lenitie because saith hee I would be lothe to bee thought a Persecutor as thereupon to thinke it lawfull for them daily to increase their number and strength in this Kingdome whereby if not in my time at least in time of my posteritie they might bee in hope to erect their Religion againe No let them assure themselues that as I am a friend to their persons if they bee good Subiects so am I a vowed enemie and doe denounce moâ—tall warres to their errours and that as I would bee sorie to bee driuen by their ill behauiour from the protection and conseruation of their bodies and liues so I will neuer cease as farre as I can to tread downe their errours and wrong opinions for I could not permit the increase and growing of their Religion without first betraying of my selfe and mine owne Conscience secondly this whole Isle aswell the part I am come from as the part I remaine in in betraying their liberties and reducing them to the former slauish yoke which both had casten off before I came amongst them and thirdly the libertie of the Crowne in my posteritie which I should leaue againe vnder a new slauerie hauing found it left free to mee by my Predecessours and therefore would I wish all good Subiects that are deceiued with that corruption First if they find any beginning of instinction in themselues of knowledge and loue to the Trueth to foster the same by all lawfull meanes and to beware of quenching the spirit that worketh within them and if they can find as yet no motion tending that way to bee studious to reade and conferre with learned men and to vse al such meanes as may further their resolution assuring themselues which by the way is worth our obseruation that as long as they are disconformable in Religion from vs they cannot be but halfe my Subiects nor be able to do but halfe seruice and I to want the best halfe of them which is their soules And here I haue occasion to speake to you my Lords the Bishops for as you my Lord of Durham said very learnedly to day in your Sermon Correction without instruction is but a tyrannie so ought you and all the Clergie vnder you to be more carefull vigilant and diligent then you haue beene to winne soules to God aswell by your exemplarie life as doctrine And since you see how carefull they are sparing neither labour paines nor extreme perill of their persons to diuert the deuill is so busie a Bishop you should be the more carefull and wakefull in your charges Follow the rule prescribed by Saint Paul Bee carefull to instruct and to exhort in season and out of season and where you haue beene any way sluggish before now waken your selues vp with a new diligence in this point remitting the successe to God who calling them at the second third tenth or twelfth houre as they are alike welcome to him so shall they be to me his lieutenant here â— Hitherto his Maiestie Now would any man of common vnderstanding Mr. Dr. excepted from hence gather or thinke it gatherable that his Maiestie had a disposition at his entrance to become a Papist or to tolerate the exercise of Poperie or to be reconciled to Rome or to submit himselfe and his Realmes to the yoke of the Bishop thereof if these or the like inferences may from so many and plaine

as the Apostle speakes an end of all strife It is the last resolution in the search of truth and in the body politique the strongest sinew next the bound of nature and conscience wherby the members are tyed to the head and the head againe to the members and the members knit among themselues for the Pope then to promise his Maiesty security and yet by this meanes to withdraw the hearts of his Subiects from their naturall allegeance is as if a man should promise secure passage ouer a Riuer and yet pull downe the bridge or take away the boats which serue for that passage His Maiestie on the other side hath declared the Pope to be Antichrist in his opinion and can hee expect honour or securitie from Antichrist who hath hitherto depended on none but CHRIST he may also be pleased to remember what securitie the two last Henries of France receiued from him Lastly if the Powder-treason were vndertaken without the Popes priuitie how can hee secure his Maiestie from the like except hee can diue into the secrets of mens harts or haue the art to foresee things to come or to charme the deuils in hell God defend vs from such securitie which hath the face of a man but the teeth of a Lyon which first lulles vs asleepe and then driues a naile into our heads My conclusion of this point shall bee that common speech of the Italians themselues Acibo bis cocto a medico indocto a vento percolato inimico reconciliato liberanos Domine from such honour as is expected from a Romish reconciled enemie Good Lord deliuer vs so that wee are verily perswaded by yeelding your necke to the yoke of Rome and perswading his Maiestie and his Subiects to doe the like you haue disclosed your hypocrisie violated your oath disgraced your nation stained your profession forsaken your duetie to your Soueraigne your respect to his Nobles and loue to his Commons and Clergy and not onely so but aswell by your example as exhortations endeuoured what in you lay by wounding euery particular member vtterly to ruine the whole body both of Church and Common-wealth from such Phisitians Good Lord deliuer vs. B. C. 46. But that I must trust to when all the rest will faile mee 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 Caluins Ecclesia Praedestinatorum deceiue you it may serue a Turke as well as a Christian it hath no faith but opinion no hope but presâ—mption 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 begin the Creed with I beleeue in God But homini extra ecclesiam Religio sua est cultus phantasmatum suorum and error suus est Deus suus as Saint Augustine affirmeth G. H. 46. It seemes then you trusted little to the effectuating of these idle phantasticall proiects whereabout you haue made so much adoe and so many vaine flourishes and indeed your confidence could not bee so little as you had little reason to bee confident they should take effect That Church which was founded by Christ himselfe and shall continue vntill his comming again wherinal the Saints of God haue serued him on earth and do enioy him in heauen without which there is no communion of Saints no forgiuenes of sinnes no hope of resurrection vnto life euerlasting is indeed the true Catholike but not the Rom. Church it being founded by Christ before his Comming in the flesh and shall continue vntill his comming againe but not as tied to any certaine place in it all the Saints of God serued him on earth as the Patriarches and Prophets who liued some of them before the foundation of Rome without it there is no Communion of Saints no forgiuenesse of sinnes no resurection vnto life euerlasting which no doubt by Gods mercies and Christes merits would still remaine though Rome were turned into ashes and the Pope into nothing howbeit as a late writer hath well obserued ignorance is now become generally so powerfull a tyrant as it hath set true Philosoiphie Physicke and Diuinitie in a pillorie and witten ouer the first Contra negantem principia ouer the second virtusspecifica and ouer the third Ecclesia Romana making it the onely market or rather Monople both for deuotion and saluation That there is a visible Church in which the Elect and Reprobate are blended together in the outward profession of supernaturall verities and the precious meanes of saluation nay in the illumination of the minde and sundrie inward graces Caluine denieth not but that none are true and liuely members of the mysticall body of CHRIST which hee hath ransomed with his blood and doeth quicken and formalize with his Spirit and will finally crowne with eternall blisse saue the Congregation or Church of the first borne whose names are written in heauen hee truely affirmeth And if Caluin deceiue vs herein so doeth S. Augustine too who in his third booke of Christian doctrine and 32. Chapter disputing against Ticonius who had called the mysticall bodie of CHRIST which is most properly and principally the Church a body bipartie as including both good and bad vseth these wordes Non ita debuit appellari non enim reuera Domini corpus est quod cum illo non erit in aeternum It ought not so to haue beene called in as much as it is not truely the bodie of CHRIST which shall not euerlastingly bee with him nay not onely Caluin and Augustine deceiue vs but S. Paul in the fourth to the Ephesians the fifteenth and sixteenth verses and againe in the fift Chapter of the same Epistle the 25. and 26. verses but for the better clearing of this point wee must conceiue that the Elect or Predestinate of God are of two sorts some elect onely and not yet called some both elect and called of the latter there is no question but they are the principall parts of the Church of God and touching the former they are not actually in the Church but onely potentially in Gods prescience and predestination who hath purposed that they shall bee and knoweth that they will bee when wee say then that none but the Elect of God are of the Church of God wee meane not that others are not at all nor in any sort of the Church but that they are not fully and finally of the speciall number of them who pertake of the most perfect worke force and vertue of that sauing grace whereof that Church is the onely dispenser Neither can this Church serue a Turkes turne aswell as

him whereas wee euery where teach with S. Peter that as noe prophecie-in the Scripture is of priuate motion so neither is it of priuate interpretation the originall word signifies both Wee cannot take from any Christian man in expouÌ„ding of Scripture a iudgement of discretion in weighing the drift of the Text and conferring it with other passages of like nature though to the guides of the Church and Pastours of mens soules we reserue the iudgement of direction but the iudgement of iurisdiction to the representatiue Church it selfe assembled in Synode for as the spirits of the people are in this case subiect to the Prophets who sit in Moses chaire so the spirits of the Prophets are subiect to the Prophets if not to conuince the conscience at leastwise to impose silence for God is not the authour of confusion but of peace and they which thinke otherwise for mine owne part I thinke of them that the way of peace they haue not knowen I will conclude this point with his Maiesties most graue and godly aduice When ye reade the Scripture reade it with a sanctified and chaste heart admire reuerently such obscure plases as yee vnderstand not blaming onely your owne capacitie reade with delight the plaine places and studie carefully to vnderstand those that are somewhat difficile presse to bee a good Textuary for the Scripture is â—euer the best interpreter of it selfe but presse not curiously to seeke out farther then is contained therein for that were ouer vnmannerly a presumption to striue to bee further vpon Gods secrets then hee hath will bee for what hee thought needefull for vs to know that hath hee reuealed there and delight most in reading such parts of the Scripture as may best serue for your instruction in your calling reiecting foolish curiosities vpon Genealogies and contentions which are but vaine and profit not as Paul saith If these then bee the opinions of the Church of England which you call Caluinisme maintained aswell by the pens as the tongues of those Church-men who sit at the Sterne and in the most eminent places of the Church there will easily appeare a reason to the Parliament if it be demanded why so necessary a partie as the Clergie should at leastwise peaceably enioy that allowance which they haue allotted by Gods ordinance the piety of deuout mindes and the ancient constitutions of the Realme and sure wee are that a great deale lesse reason there is of maintaining so chargeable a Clergie in the Romane Hierarchie where the Popes plenary Indulgence may in a trice effectuate that about which they make so much a doe But at length the Asses eares appeare through the Lions skinne before he haue told vs in generall that those opinions forged for the most part out of his owne braine were too much faâ—ored maintained by Clergie men themselues here he comes at length to open his splene tels vs in plaine termes that the Clergie men he meanes are such who can be content to be Lords and to go in Rochets being indeed the greatest enemies of the Clergie now had the same men who long since did smell his hypocrisie and inclination toward Rome fauoured Dr. Cariers Popish doctrine and designes or endeuoured to haue put him in a Rochet and to haue made him a Lord whereof he thought himselfe worthy though no man else did they had doubtlesse bene in his account the Clergies best friends but for that they discouered and discountenanced his slie purposes and practises they are now become the greatest enemies the Clergie hath they are therefore become enemies because they tell the trueth yet whatsoeuer they are to the Clergie whome they loue and tender as their brethren sure I am they haue proued themselues more loyall to his Maiestie and more faithfull to the State more diligent in their calling and more vnblameable in their wayes then the accuser it being a thing full of commiseration and compassion to see that by these false and wicked suggestions of mutinous and discontented persons the deuil the father of these and all other lies doth daily take possession of the soules of some of his Maiesties subiects both of the Nobles and Commons But another sort of Clergie men you say there are good schollers and temperate men who cannot but in their iudgment approue the trueth of the Catholike religion These that you may the better satisfie you desire two things and by way of counterchange or retribution promise three hauing assurance as you pretend from some of the greatest The first thing you desire is no lesse then the Bishop of Româ—s Supremacie in England which you vaile vnder the title of the subordination of the Church of Canterbury vnto that Church by whose authority all other Churches in England at first were and still are subordinate vnto Canterbury Wheâ—ther Rome may properly be called the mother Church of England I haue already in another place considered but vndoubtedly as the case now stands she being become vnto vs worse then a stepmother we cannot in common reason entertaine vnâ—on with her much lesse acknowledge subiâ—ction vnto her for shall we thinke that the head of the Papacie being in the body of Poperie will bee long behind no no if that one poâ—nt were once yeelded vnto all the rest controuersed betweene vs and them would quickly follow after as a necessarie traine The Frier in Chaucer would haue nothing be killed for his sake only he desired the liuer of the capon and the braine of the pig So the Pope would bee contented there should bee no innouation in England vpon condition his Supremacie and the Masseâ— the second thing you desire were readmitted vpon which two in a manner the whole frame of Poperie is built and therefore in the reformed Churches of France not without good reason in my iudgment such as forsake the fellowship of the Church of Rome and betake themselues to their profession are bound before they bee admitted into their society publikely in the Congregation as to renounce the errours of that Church in generall so in speciall and by name to abiure these two The vsurped authority of the Bishop of Rome and the â—dolatry of the Masse as may appeare in the late declaration of the admittance of the Earle of Candale into their Church in Ianuary last he being sonne and heire to the Duke d'Espernon a chiefe Patron of the Iesuits and their faction and the Lord himselfe as he is stiled in the declaration printed at Rochel 1616 Prince of Busch Duke and Peere of France gouernour and Lieutenant generall for the king in the Prouinces of Xaintongâ— Aâ—goulmois high and low Limosin principall gentleman of the kings chamber in this declaration he also protesteth before God the searcher of hearts and iudge of soules that his change proceeded not from the motions of flâ—sh and blood oâ— from worldly respects but from the meere sencâ— of consâ—ience But to returâ—e to our purpose the latter of

those two things which M. Doctour craues to be yeelded vnto he shrowds vnder the cloake of the first vse of the Sacrament whereas his Maiestie rightly termeth the present doctrine and practise of the Church of Rome therein new coyned articles neuer heard of in the first 500. yeeres Such as are the cutting off of one halfe of the Sacrament from the people priuate Masses where the Priest playeth the part both of the Priest and of the people their Transubstantiation Eleuation for adoration reseruation in boxes and circuâ—gestation in Processions besides an infinite number of ridiculous and apish toyes in the celebration of it Notwithstanding you make no bones to demand the free vse hereof that is as I conceiue in effect the publike toleration and liberty of Romish religion a matter most vnreasonable to be expected from his Maiesty of any king liuing who therefore specially seemes to mislike the bitternesse of some busie Ministers who God be blessed grow both fewer in number and more calme in their courses because they trouble the peace of the Church thereby giuing aduantage to the entry of Papists by the diuision thereof how then can you conceâ—ue any hope of a Toleration of your pretended Catholike religion it selfe But if you consider that which his Maiesty writeth against the mariage of his sonne to oâ—e of a different religion your hope wil be much lesse Solomon from the toleration of a strange worship within his dominions fell at last as we know to the imbracing of it himselfe And it is obserued by Diuines both Iewish and Christian that the diuersitie of religion tolerated by King Solomon in diuine worship was by God requited vpon his heire and next successour Iure talionis by a retaliated diuision of an vnrecouerable rupture in the ciuill gouernment Your owne Stapleton spares not to reuile Bodiâ— in particular as an enemy to Christianity for maintaining that liberty The Rhemists conclude to like purpose in their annoâ—ations vpon the new Testament and Bellarmine spends two whole chapters in confuting their arguments who pleade for this indifferencie inforâ—ing it from the example of the Iewish Church grounds of Scripture practise of Emperours iudgement of Fathers yea reason and experience to bee pernitious in any Realme boâ—h to the Ecclesiasticall and ciuill state and dangerous euen to themselues which vse that liberty shall we imagine then that his Matie a king if any other in the world so desirous to serue God truely without shrinking or wauering setled in conscience resolued in iudgement confirming by practise by word by writing by oath by lawes by aduice what hee openly professeth would euer differ so much from himselfe as to admit euen of a partiall Toleration of a religion different from if not contrary vnto his owne a matter so contrary to Gods will so dishonourable to himselfe so dangerous to the State Be not partaker saith S. Paul to Timothy of other mens sinnes now I cannot conceiue how in his case the Magistrates permitting when it is in his power to forbid can well be distinguished from pertaking From your demands you come to your promises whereof the first is that the Pope for his part would confirâ—e the interest of all those that haue present possession in any ecclesisticall liuing in England he must then confirme the interest of all those whom you call Puritans and Caluinists as well as others which I thinke hee will bee as vnwilling to doe as they to take it from him nay I am perswaded there is no Clergy man in England worthy the name and credit of a good Subiect or the profit of the liuing he holdes who would thinke the possession of it any way the securer for the Popes confirmation But to grant that the right of those who haue the present interest in them might by that means bee strengthened what were like to become of the fattest Benefices and best dignities of our Church the same power continuing in the next age wee may in part coniecture by the experience of former times they being by the Popes authoritie conferred vpon his fauourits Italians and strangers who neuer came so much as to see them and yet notwithstanding was the rest of the Clergy so harrowed partly by the cunning practise and partly by the violent extortion of his Legats and Collectours as I haue already shewed that it is surely a lamentable thing to read it much more to feele it The Second thing you promise is the permitting the free vâ—e of the Common prayer booke in English for Morning and Euening prayers with vâ—ry little or no alteration belike then his Holinesse hath of late better studied that Scripture of Saint Paul the 1. to the Corinthians and the 14. then which I see not what can be more cleerely spoken not onely for reading and expounding the Scriptures but specially for praying in a knowen language and if his Holinesse iudge it no offence to God to permit the vse of our Liturgy in English what reason can our Recusants pretend of their refusall to ioyne with our Congregation in the vse of it except his purpose bee to permit it only for an interim as Charles the 5th did to the Germans vntill hee can gaine further strength to worke his owne ends or as hee doth the stews to auoide a greater conceiued mischiefe but God be thanked wee haue and hope still to haue the freâ—â—se of that booke without his permission and for his permission should thinke nothing the better but rather the worse of it The third and last thing you offer is that for the contentmâ—nt and securitie of his Maiesty his Holinesse would giue him not only any satisfaction but all the honour that with the vnity of the Church and safety of Catholike religion may bee required but how farrâ— the vnitie of the Church and the safety of Catholike religion extends it selfe is so doubtfull a case as none can determine it but the Pope himselfe so that except his Maiestie can define or diuine rather what that meanes hee shall bee as farre to seeke of his securitie as euer Hee hath alreadie declared by his Breues that the taking of the Oath of Allegeance cannot stand with the safety of Catholike Religion so that if hee will secure his Maiestie hee must not only condemne those Authors and damne that Doctrine which teaches his power in deposing Kings and disposing of Kingdomes but hee must either recall that declaration made as hee pretendeth vpon long and weightie deliberation which it may bee to â—erue his turne hee would as willingly doe as absolue the Venetians though they no way submitted themselues in the point controuersed or if hee persist in the maintenance thereof as in greatest likelihood hee wâ—â—l I see not which way hee can secure his Maiestie except hee may bee said to secure who cuts off all meanes of his securitie an oath being among all Christians and Heathens if they bee but morally honest

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