LEt not the Damp of Astonishment seize upon your ardent and zealous Soul in apprehend­ing the sudden and unexpected call of a Parlia­ment: We have not opposed but rather furthered it, so that we hope as much in this Parliament as ever we feared any in Queen Elizabeths days.

You must know the Council is engaged to assist the King by way of Prerogative, in case the Par­liamentary way should fail. You shall see this Parliament will resemble the Pelican, which takes a pleasure with her beak to dig out her own Bowells.

The Election of Knights and Burgesses hath been in such confusion of apparent Faction, as that which we were wont to procure heretofore with much art and industry, (when the Spanish match was in treaty) now breaks out naturally as a botch or boyle, and spits and spues out its own rancour and venome.

You remember how that famous and immortal Statesman the Count of Gondamour fed King James his fancy, and rocked him asleep with the soft sweet sound of Peace, to keep up the Spanish Trea­ty. Likewise we were much bound to some States­men of our own Country, for gaining time by pro­curing those most advantagious Cessations of Arms in the Palatinate, and advancing the honor and integrity of the Spanish Nation, and Villifying the Hollanders; remonstrating to King James that that State was most ungrateful both to his Prede­cessor Queen Elizabeth, and his most Sacred Ma­jesty; That the States were more Obnoxious than the Turk, and perpetually injured his Majesties loving subjects in the East-Indies, and likewise they have usurped from his Majesty the Regality and unvaluable profit of the Narrow Seas in fish­ing upon the English Coast, &c.

This great States-man had but one principal means to further their great and good designs, which was to set on King James, that none but the Puritan Faction, which plotted nothing but Anar­chy, and his confusion were averse to this most happy union. We steered on the same course, and have made great use of this Anarchical Election, and have prejudicated and anticipated the great one, that none but the Kings Enemies and his, are chosen of this Parliament, &c.

We have now many strings to our Bow, and and have strongly fortified our Faction, and have added two Bulworks more; For when King James lived (you know he was very violent against [Page 3] Arminianisme) and interrupted (with his pestilent wit and deep Learning) our strong designs in Hol­land, and was a great friend to that old Rebel and Heretick the Prince of Orange.

Now we have planted that Soveraign Drug Arminianisme, which we hope will purge the Pro­testants from their Heresie; and it flourisheth and bears fruit in due season.

The Materials which build up our Bulwork, are the Projectors and Beggars of all Ranks and Qualities: Howsoever both these Factions co-ope­rate to destroy the Parliament, and to introduce a new species and form of Government which is Oligarchy.

These serve as direct Mediums and Instruments to our end, which is the Universal Catholick Mo­narchy. Our foundation must be mutation, and Mutation will cause a Relaxation, which will serve as so many violent diseases, as the Stone, Gout, &c. to the speedy destruction of our perpetual and in­sufferable anguish of body, which is worse than death it self.

We proceed now by Councel and mature deli­beration, how and when to work upon the Dukes Jealousie and Revenge; And in this we give the honour to those which merit it, which are the Church Catholicks.

There is another matter of consequence, which we take much into our consideration and tender care, which is to stave off the Puritans, that they hang not in the Dukes ear; They are impudent subtil people.

And it is to be feared lest they should negotiate a reconciliation between the Duke and the Parli­ament. Tis certain the Duke would gladly have reconciled himself to the Parliament at Oxford: But now we assure our selves we have so handled the matter, that both Duke and Parliament are irreconcileable.

For the better prevention of the Puritans, the Arminians have already locked up the Dukes ears; and we have those of our own Religion, which stand continually at the Dukes Chamber to see who goes in and out: we cannot be too circum­spect and careful in this regard.

I cannot choose but laugh to see how some of our own Coat have accoutred themselves; you would scarce know them if you saw them: and 'tis admirable how in speech and gesture they act the Puritans. The Cambridge Schollars to their wofull experience shall see we can act the Puritans a little better than they have done the Jesuits: They have abused our Sacred Patron St. Ignatius in jest, but we will make them smart for it in ear­nest. I hope you will excuse my merry digression; for I confess unto you I am at this time transported with joy to see how happily all instruments and means as well great as less cooperate unto our pur­poses.

But to return unto the main Fabrick: Our foun­dation is Arminianisme; the Arminians and Pro­jectors, as it appears in the premises affect muta­tion; this we second and enforce by probable Ar­guments. In the first place, we take into conside­ration [Page 5]the Kings Honour, and present necessity; and we shew how the King may free himself of his Ward, as Lewis the 11th did. And for his great Splendor and Lustre, he may raise a vast Revenue, and not be beholden to his Subjects; which is by way of Imposition of Excise: Then our Church Catholicks proceed to shew the means how to settle this Excise, which must be by a Mercenary Army of Horse and Foot: For the Horse we have made that sure, they shall be Forreiners and Germans, who will eat up the Kings Revenues, and spoil the Coun­try wheresoever they come, though they should be well paid: what havock will they make there, when they get no pay, or are not duly paid? They will do more mischief then we hope the Army will do.

We are provident and carefull, that this Merce­nary Army of 2000 Horse and 20000 Foot, shall be taken on, and in pay before the Excise be set­led. In Forming the Excise, the Country is most likely to rise: If the Mercenary Army sub­jugate the Country, then the Souldiers and Pro­jectors shall be paid out of the Confiscations; If the Country be too hard for the Souldiers, then they must consequently mutiny, which is equally advantageous unto us. Our superlative design is to work the Protestants as well as the Catholicks to welcome in a Conquerour, and that is by this means: We hope instantly to dissolve Trades, and hinder the building of Shipping, in devising probable de­signs, and putting on the State upon Expeditions, as that of Cadiz was, in taking away the Mer­chants Ships, so that they may not easily catch and light upon the East-India Fleet, &c. Rush. Col. p. 474.

1. THat things be carried on by slow but sure proceedings, as a Musician tunes his In­strument by degrees: Lose no opportunity, but yet do not precipitate the work.

R. 2. Let no Prince that is willing despair; for it is an easie thing to change Religion; for when the common people are a while taken with novel­ties and diversities of Religion, they will sit down and be a weary, and give up themselves to their Rulers wills.

R. 3. The Doctors and leading Pastors must be put out: but if that may be, all at once: but if that cannot be, let it be by slow degrees. When the Leaders are down all will submit.

Here he pretends the examples of some Princes that expelled Lutheranisme, and giveth his advice under the cover of instances:

1. The purpose of changing Religion, and ex­tirpating Lutheranisme, must be conceal'd, not but that some of the wiser sort may know it, but the people must not, lest it should move them.

2. Some must be suborned to beg importunate­ly of the Prince for liberty to exercise their Re­ligion, and that with many and gentle words, that [Page 7]so the people may think the Prince is not inclined to novelty, but only to Lenity, and to a tender­ness for tender Consciences; and that he doth it not as from himself: for the vulgar use to com­mend a Prince, that cannot deny the subjects their desires, though they are such as were fit to be denied.

3. One or two Churches only must be desired at first, as being so small a matter, that the people will not much regard,—

4. When the zeal of Professours begins to rise against the change, they are to be pacified by ad­mitting both parties to conference before the Go­vernours:

5. Let there be a decree for pacification, that one party do not rail at the other, nor calumniate them; and so the errours that are to be brought in will have great advantage, when they are covered, and may not be contradicted, or somuch as na­med; and so the Rulers will be thought to be on­ly Lovers of peace, and not to intend a change of Religion.

6. Next that, Let there be some publick dis­putation between the parties, but with some dis­advantage to them that are to be outed.

7. Let all this be done, but on pretence that the several parties may be joyned lovingly toge­ther in peace: and when the Ministers refuse this, let them be accused of unpeaceableness, and pride, and obstinacy, and disobedience against the Ma­gistrate, and not for their Religion.

[Page 8] 8. When it comes to the putting out of some Ministers, and the people begin to petition for them, let the matter be carried silently; and in the mean time, let the people be told that it is be­cause those Ministers are heady obstinate men, that the people may be perswaded that the Ministers are faulty, and have deserved it, and may be put only to desire liberty for the more peaceable men.

9. When thus the people are deluded, and there is no danger of resistance, then turn the Mini­sters out of the Churches, and put in those that you would set up in their stead.

10. Then change the Universities, and tell all the Fellows and Scholars, that they shall hold their place if they will turn, else not; many will change Religion with the Rulers.

11. Next he instanceth in Hassia, where the Prince pretended, that all the Professors and Ministers places were void at the death of his Predecessor, and he had the disposal of them by Law:

12. And the change was there made (as he pre­tends) by slow degrees, one or two opinions only changed at the first, and not the whole controverted part of the Religion; and so the people will think it but a small matter to yield in one or two opini­ons, and be easily brought to obey.

13. Lastly, They fall to writing against each other, and those that have the Court-favor, seem to carry it.

All this advice is about the third direction, that is, how to work out the Ministers safely, which he [Page 9]covers under pretended instances of such as have changed Religion in Germany.

4. The fourth Rule is, To put out of honours, dignities, and publique offices, all those that are most adverse to Popery; it is but just that those that hinder the safety of the Common-wealth should be deprived of the Honours and Riches of the Common-wealth. If men are deposed for heinous crimes, Why not for Blasphemy and con­tempt of truth? If those of a contrary Religion be left in honour and power, they will be able to cross the Prince in many things, and encourage the people of their own Religion.

5. The fifth Rule is, That when a Heresie is wholly to be rooted out; and this must be done by degrees, and in a way of reason, and cannot be done by meer command and power: then you must first fall on those opinions that the common people are most against, and which you can quick­ly make them think absurd. So he instanceth in some that would work out Lutheranisme, that speak honourably of Luther, and fell on them only under the name of Flaccians; so the Arminians at Ʋtrecht when they would extirpate Calvinisme, made a decree, that no man should Preach any thing that seemed to make God the Author of sin. Thus a Magistrate that would bring in Popery must full upon such heinous opinions which the impu­dent themselves are half ashamed of, and bring these into the light that they may be odious, and so the teachers will lose all their Authority, when the people see that they are taken in a manifest fault.

[Page 10] 6. The sixth Rule to bring in Popery and abo­lish the Protestant Religion, is, to make use of the Protestants contentions. How easie it is (saith he) in England to bring the Puritans into order, if they be forced to approve of Bishops, or to reduce the Puritans in the Low-Countries, if the Prince adhere to the Arminians for the varietie of Opi­nions makes them doubtful, that before seemed certain: so that when the Magistrate joyneth with one side he easily overturns the other, and leaves the whole obnoxious, as Paul did by the dissention between the Pharisees and Saduces, joyning to one side, he escaped. This (saith he) I would prin­cipally perswade an Orthodox Magistrate to, for he may with as much advantage make use of the Protestants disagreements, as of the Papists concord, to extirpate Protestants: As in Wars, it is not only the skill and strength of the General, but often also the carelesness of the enemy, or his mistake, that give very great advantages for success. When rigid Calvinisme was assaulted by the Lutherans in the heat of the paroxism, it was exasperated, and the sudden restraint did much hurt: But now the Arminians have of their own accord let go the hardest part of their rigor, and judge the Calvi­nists to be impious, and persecute them in the very University, and in other Towns they force them to banishment, and would venture to do more and crueller things, if they were not afraid of the strength of the adverse party. Verily if Prince Maurice alone did but stand for the Arminians, the rigor of the Contraremonstants would flag or be broken.

[Page 11] 7. The seventh Rule is, to forbid the Pro­testants privately or publiquely to assemble toge­ther.

8. The eighth degree must be, to proceed to se­verity of Laws and punishments: Here he endea­vours to prove this violence lawfull, but this vio­lence though it must be for the change of all, need not be exercised on all; cut off the Leaders, and the multitude will follow the Authority of the Rulers; shame will retain some, and fear others, but a vain security will prevail with most when they know not how to help it. Within these few years, above an hundred thousand have been turned to Popery in France, and more in Germany, not any of the Princes of Germany that did indeavour to draw over his people to the Catholicks did ever find any force or resistance contrary to his Laws. Note this all you slanderous Papists, that accuse Protestants so much of Rebellion to hide your own, here's a Jesuits testimony on Record for our vindication.

His next Rule is the good life of the Popish Magi­strates and Clergy, (and that let them use as much as they will.)

Chapter the 19. He commendeth many smaller helps: As, 1. Musick, to entice people by delight. 2. To cause all at their Marriage to profess the Popish Religion, and so rather then go without a Wife or Husband they will do it. 3. So also to deny to Protestants Church-priviledges: as Bap­tisme, Buriall, &c.

Lastly, He concludes that where the work must be secretly done by degrees, the Magistrate must keep the institutions, presentation, confirmation, and examination of Ministers in his own hand; and so (if he cannot cast them out at once) he must cast out the most dangerous, and put over the Churches, the disagreeing, and those that do not mind matters of controvesie much, and those that are addicted to their own domestick businesses (worldly men) and such as are addicted to the Rulers: Let him cool the hent of Heresie, and let him not put out the unlearned; and so their Reli­gion will grow into contempt. Let the Magistrate cherish the dissentions of the erring Teachers; and let him procure them often to debate together, and reprove one another; for so when all men see that there is nothing certain among them, they will easily yield to the truth; and this discord is profi­table to shew the manners of those wicked men, for he that will read the contentious writings of Lu­therans against Calvinists, or Calvinists against Lu­therans, will think he readeth, not the invectives of men against men, but the furies and roaring of Divels against Divels, (a fair warning, but the Jesuit tells you not what is done at home) from these things the Ruler may take occasion for a change: Let him enquire into the original of these accusations, and if he find them true, he may pu­nish the guilty, if false, he may punish (that is cast out) the Accusers.

The sum of Campanella's Counsel, for the pro­moting of the Spanish interest in England in Queen Elizabeths days, was, 1. Above all to breed dis­sentious and discords among our selves. 2. To have Seminaries in Flanders, that for the changing of our Religion, may first sow the seeds of division in points of natural Sciences. 3. By suborned Forreiners, to promise great matters to the great ones here. 4. To promise to King James the help of Spain, so he would set up Popery, or at least not hinder the Indian Fleet. 5. At the same time to perswade the chief Parliament men to turn England into the form of a Common-wealth, by telling them that the Scots will be cruell when they come to Rule them, &c. 6. To perswade Queen Elizabeth that King James would revenge his Mothers Blood, &c. 7. To exasperate the minds of the Bishops against King James, by per­swading them that he was in heart a Papist, and would bring in Popery; and by these means the seeds of an inexplicable War will be sown between England and Scotland; so that no party will have leisure to disturb the Spaniard; or if King James prevail, he will be a friend to Spain; or if the Island be divided, or the Kingdom made Elect­ive, we shall neither have mind nor power to en­large our Dominions, or if the Island be turned into the form of a Commonwealth: it may keep continual War with Scotland, and will manage all its affairs so slowly, as that they can little hurt the Spaniard. 8. The Catholicks here also are to be awaked and stirred up, that the Spaniards may [Page 14]take the first opportunity to enter upon England, under pretence of helping them.

9. The Irish are perswaded to Rebellion, these (with the hiring of the Dutch to defend the Spa­nish Plate Fleets, and fall out with us that we may not hinder it) are the sum of this Friers design a­gainst England.

1. BE sure to keep the Respondents part, and not the Opponents: It's not so easie to prove, as to wrangle against proofs.

2. Follow them with certain Questions which the vulgar are not verst in, as,

Qu. 1. Where was your Church before Luther, or where hath it been visible in all ages?

Qu. 2. How prove you that you have a true Scripture that is the word of God among you?

Qu. 3: What express word of God do the Ca­tholicks contradict?

Q. 4. How prove you that you have a truly called Ministry, that is to be heard and believed by the people?

Qu. 5. By what warrant did you separate from the Catholick Church, and condemn all your own Fore-fathers, and all the Christian world?

Qu. 6. If you will separate from the Catholick Church, What reason have you to follow this [Page 15]Sect rather than any one of all the rest?

Qu. 7. What one man can you name from the beginning that was in all things of Luthers or Cal­vins Opinions?

Qu. 8. Do you not see that God doth not bless the labours of your Ministers, but people are as bad as they were before, what the better are you for hearing them?

Many more such silly questions, they train up their deceivers to propound and prosecute, which a knowing man discerneth easily to be transparent cheats; but the ignorant may be gravelled by them.

The abominable Treachery and villany of the Gunpowder-Plot, undertaken under pretence of maintaining and restoring the Roman Re­ligion; engaged the then Governours to consult the preservation of themselves and the Kingdom: And considering the furious zeal and wicked prin­ciples of some men, in affirming the lawfullness of deposing and killing Heretical Kings: That the Pope had power to deprive temporal Princes, ab­solve subjects from their obedience, and such like villanous positions, with the many wicked practi­ces then fresh in memory, against the Crown and life of Queen Elizabeth and King James, it was thought fit to draw up a solemn Oath, whereby every one should abjure such treasonable Do­ctrines, and swear for the future to behave them­selves as became good subjects.

But so far were they from intending to be good Subjects, that fancying Robert Cecil (Earl of Salis­bury and Secretary of State) to be the chief pro­moter of this Oath against them, and considering that if they could deter him from prosecuting it, the King and others would trouble their thoughts the less about the matter, and so the Parliamentary proposals would fall of themselves: a threatning Letter was sent to the said Earl of Salisbury, a Copy whereof I have here inserted, that all good men may see that they will not stick at Murther or any other villany to uphold their Religion.

This Letter at the beginning offers fair, seeming to detest the Gun-powder-Plot: but little of truth and sincerity may be expected from it, when we consider, that the design of it is to Apologize for Murther; to which it appears there is a Club, or number of them consenting and attempting: and they are not ashamed to assert, That though they murther Privy-Counsellors, yet the Murtherers may be good men; nor are they to be blamed for it, for 'tis a True and Spiritual Resolution.

The Oath of Allegiance was prudently drawn up, and confirmed by Act of Parliament; and that you may see what it was their tender Consciences so scrupled the taking of, I have here inserted the Oath it self.

Unto which Oath so taken, the said person shall subscribe his or her Name or Mark.

King James doubted not but that all honest and good Subjects would submit to this Oath, Because, as he said, that he that shall refuse to take this Oath, must of necessity hold all, or some of these Propositions following: Apol. for the Oath of Alleg. Pag. 49.

• I. That I, King James, am not the lawful King of this Kingdom, and of all other my Domi­nions.
• II. That the Pope by his own Authority may depose me; if not by his own Authority, yet by some other Authority of the Church, or of the See of Rome. If not by some other Authority of the Church and See of Rome, yet by other means, with others help, he may Depose me.
• III. That the Pope may dispose of my Kingdoms and Dominions.
• IV. That the Pope may give Authority to some For­reign Prince to Invade my Dominions.
• V. That the Pope may discharge my Subjects of their Allegiance and Obedience to me.
• VI. That the Pope may give license to one or more of my Subjects, to bear Arms against me.
• VII. That the Pope may give leave to my Subjects to offer violence to my Person, or to my Go­vernment, or to some of my Subjects.
• VIII. That if the Pope shall by Sentence Excom­municate or Depose me, my Subjects are not to bear Faith and Allegiance to me.
• IX. If the Pope shall by Sentence Excommuni­cate or Depose me, my Subjects are not [Page 23]bound to defend with all their power, my Person and Crown.
• X. If the Pope shall give out any Sentence of Ex­communication or Deprivation against me, my Subjects by reason of that Sentence are not bound to reveal all Conspiracies and Treasons against me, which shall come to their hearing and know­ledge.
• XI. That it is not Heretical and Diabolical, to hold, That Princes being Excommunicated by the Pope, may be either Deposed or Killed by their Subjects, or any other.
• XII. That the Pope hath power to absolve my Sub­jects from this Oath, or from some part there­of.
• XIII. That this Oath is not administred to my Subjects by a full and lawful Authority.
• XIV. That this Oath is to be taken with Equivo­cation, Mental Evasion, or secret Reserva­tion; and not with the Heart and good will sincerely, in the true Faith of a Christian man.

One would now think that none that intended to be good Subjects, or indeed did not intend to be otherwise when they had opportunity, should refuse the taking this Oath: yet so it was that (though some did take it, yet) the most refused it: And because the Pope would not have those of his Religion tyed from acting Treasons and Villanies to support his Power, he sent several Buls into England against this Oath; one of which being of [Page 24]later date (viz. in King Charles the First's dayes:) I have here inserted so much thereof as concerns the said Oath.

NON semper terraena foelicitas est bene­ficium Coeli & Patrimo­nium Pietatis; pacem e­nim peccatorum videns Ecclesia non raro experta est potentiam mortalium esse stipendium sceleris. Quare, Catenas Marty­rum anteferimus exuviis Triumphantium, & Rex sempiternus. Principatus Coelestes pollicetur, non ils qui superbo pede jura proterunt, sed qui perse­cu ionem patiunturprop­ter justitiam, &c.

Quod si eousque vis progrediatur, ut vos ad noxium illud, & illicitum Anglicanae fidelitatis jura mentum adigat, memen­tote Orationem vestram ab universo Angelorum spectantium consessu au­diri. Et adhaereat lingua vestra faucibus vestris, priusquam Authoritatem B. Petri ea jurisjurandi formula imminutam de­tis. Non enim ibi id solum agitur, ut fides Regi servetur, sed at sa­crum Universae Ecclesiae sceptrum eripiatur Vica­riis Dei Omnipotentis.

Quod foeliciis Recor­dationis Paulus V. Prae­decessor noster in tam gravi deliberatione de­crevit, id omnino tan­quam Decretum Verita­tis servare debeatis. Di­lecti Filii, Tributum hoc Principi Apostolorum de­bitum nullae hominum [Page 26]minae aut blanditiae a vo­bis unquam extorqueant; qui secus suadent, ij vi­sionem mendacem & di­vinationem fraudulentam prophetantvobis: Citiuse­nimviro Christiano debet potentium gladius vitam eripere quamfidem Quod si Angelus etiam e Coelo descendens vos aliter, quam veritas Apostolica, doceat, Anathema sit, &c.

Datum Romae, S. Petri, sub Annulo Piscatoris, die xxx May, 1626. Pontificatus nostri Anno tertio.

I shall here give a farther instance, that (abhor­rence of Treason, and) Fidelity to the Prince, is not only contrary to the desire and express command of the Pope, but to the opinion of the greatest part of the Roman Catholicks themselves.

Peter Walsh a Romanist of the Order of St. Fran­cis, somewhat more honest and peaceable minded than the rest, esteeming it not only his, but the Duty of all Persons, to be subject to the Prince under whom they live, and by whom they re­ceive [Page 27]protection; about the year 1662. drew up a formulary, and procured it to be subscribed by as many of the Romanists in the Kingdom of Ireland as he could, whereby they did profess their obedience to his Majesty, and subjection to the Laws, with their Resolution to live peaceably under them; and although this submission occa­sioned his Majesty to be much more favourable to them than before, yet the greatest part of the Romanists of that Kingdom were so far from sub­scribing the said Formulary, that they got it, not only to be condemned in formal terms, as un­lawful, detestable, Sacrilegious; yea, in effect, as Schismatical and Heretical, by the publick Censures of the Lovaine Theological Faculty, and by the publick Letters also of the Bruxel Inter­nuncio's, De Vecchii, and Rospigliosi, and of the Roman Cardinals de propaganda fide; but prosecuted the Sub­scribers of it for these twelve years (especially for these six last) with continual Monitories, Citations, Depositions, Excommunications, Denunciations, and even publick affixing or posting of them, and have persecuted and hunted them almost to death, for no other cause, but for professing Allegiance to his Majesty. So dangerous a thing it is reputed in the Court of Rome, for Subjects to give their na­tural Prince any pledge of their Faith which the Pope cannot undo. It is no less Criminal in the e­steem of that Court, than if the very essentials of the Papacy were invaded by it; as you may see at large in a Letter to the Catholicks of England, Scot­land and Ireland, written by the said Peter Walsh.

And now I shall leave it to the Candid Reader to judge, what reason those have to be protected by the Laws, who will not be tyed by them, nor subject to them, but profess themselves the sub­jects of a Forreign power.

IT hath ever been our constant custome to lay hold on every opportunity, whereby you (fol­lowing the steps of your Progenitors) might make known your more than ordinary zeal and studious care of defending the Church. But now you have more apparently demonstrated it, by resolving to [Page 29]go for Ireland, and to be a present succour to the Catholique affairs: Wherefore your Letter was exceeding welcome to us, wherein you intimate your stedfast purpose, desiring to begin the suc­cessful management of the seaffairs from the Hea­venly assistance, and do no less humbly then Re­ligiously crave our Apostolical Benediction; we highly commend in you this renowned zeal, and constant resolution to defend the true faith against Hereticks; and we being long since perswaded of your Piety, do expect the proofs of your cou­ragious and lofty spirit, in this opportunity which heretofore hath rendred your name so il­lustrious.

We do much approve of the determination of those whom you certifie to be excited by your ex­ample. And we hope that the Highest will be present to your cause, and make known to the people your prowess and virtues.

And that ye may with the greater confidence give the onset to these designs, we without in­termission intreating the divine clemency to bring to nought adversaries atttempts, do freely com­municate our Benediction to you, and the rest of them who manage the Catholique affairs in that Kingdom.

And to all and every of them (truly peni­tent making confession, and devoutly partaking (if opportunely) of the holy Communion) we do bestow a plenary forgiveness and remission [Page 30]of their sins, and in point of death a full and ab­solute Indulgency.

Dated at Rome under the Seal of the Fisher, Octob. 18. 1642. in the 19th year of our Popedom.

VEnerable Brethren and Beloved Sons, The relation which we have heard of the present state of your Kingdom, (out of that singular af­fection wherewith we did ever embrace your Na­tion) doth cause our deep sorrow; for although you are removed from us by distance of place, yet we always bear you in the bosom of Apostolical affection, and cannot but tremble at the least dan­ger of our Children: notwithstanding in this so great sadness, we are refreshed when we mind your magnanimity and resolution, evidenced by very many and great tryals; which likewise doth sug­gest to us a strong confidence, that in every occa­sion your wonted height of spirit will eminently appear, not only to defend and keep safe the Ca­tholique Religion, but also by example you will demonstrate to others with what alacrity and ar­dour of affection eternal things are to be preferred before mortal, heavenly before fading, the salva­tion of the soul before all earthly things what­soever.

Acconut it all joy (Venerable Brothers and beloved Sons) when you fall into divers temptati­ons, think not your selves exempted from the con­dition of those whom Christ the Searcher doth try and prove by the evils of this life.

There will be a just ground to hope for a plen­tiful crop of happiness from these seeds of conflicts, as also be assured of the aid and assistance of the Omnipotent God, if so be ye shall prefer the safety of the Catholique Faith before what respects so­ever, not suffering any thing to be transacted which in the least may prove prejudicial or destructive thereunto.

Thus much all Catholick Nations do expect from your approved constancy, thus much the Church promiseth it self concerning you, and thus much our Pastoral care and Paternal Benevolence doth most rightfully require to be performed from our most loving Sons.

Neither need we go far to fetch examples of this Religious constancy to which we exhort you: call to mind by what Masters you have been disciplined in the wayes of virtue; Call to mind those famous Champions of the faith who have led you the way; enquire of your Predecessors and they will rectifie you, that in times of hazard and peril, those Counsels and determinations with all possible zeal and resoluteness are to be entred into, which may prove a bulwork to the true faith, and a refuge to Ecclesiastical men.

Put on then vigorously by your actions, to make good that noble Encomium of your Nation, fre­quently stiled The Island of Saints; and those men whom you so much glory to extoll, be not unwil­ling to imitate.

Truly we do expect from you what is meet to proceed from an eminent Piety to God, and a most ardent affection to the Church, to whom we wil­lingly impart the Apostolical Benediction, beseech­ing God of his Divine Clemency to vouchsafe to be propitious to your godly endeavours and enter­prises.

Dated at Rome Feb. 1. 1642.