AMongst other common oc­currents, which minister occation of speach and dis­course, in sundrie partes of the world, it is neither the least, nor of least importāce that is dayly reported of manie Catholiques, put to death and otherwise afflicted, these late yeares in England. Whose present hard state, and the true cause therof, though the best and mightiest Princes and Potentates of the Christian world (as also manie others of al estates) do wel see and knowe, and with compassionable chari­tie do manie wayes, like the good Samaritan, Luc. [...] releue and assist them: yet there be two other sortes of men, the one not sufficiently wel, the other very il affected, towards these distressed Catholiques. For the former seing and not re­garding their calamities, passe on their waies, like the Iudaical and carnal Priests and Leuits, as if it nothing at al pertained to them, either [Page] to take notice, or to haue care and compassio [...] of their neighbours miseries. Of which kind of people, I haue litle more now to say, but hartely pray God, to make them more mercifull, that they may find mercie in the time of nede. For that I am here principally to deale with the last sort, who more actually persecute Catholiques: not only depriving them by violence, of their goods, liberties, and liues: but also accu­sing and slandering them of hainous crimes, wherof they are most free and innocent: to make them odious, or their martyrdom lesse glorious, amongst the ignorant at home, and strangers abrode: saing and auouching with great wordes, othes, and protestations, that they die not, nor suffer not, for cause of Reli­gion, but for matter of treason against their Quene and Soueraigne: though in their con­sciences they can not but knowe it to be farre oterwise. For why els (besides other proofes) are they so vnwilling to report, and so loath to heare, what maner of treason this is, but for that, when the same is sincerly declared, it ease­ly and euidently appeareth, to be no other thing, then mere Religion, and necessarie con­fession of the Catholique faith? As hath bene very often proued, not only by other irrepro­uable testimonies, and manifest demōstrations, but also by their owne tribunals, in publique place of Iustice, in the most principal cities and townes of the Realme: as at London, Yorke, Lanceston, Chenceford, Lancaster, Winche­ster, [Page] Durram, Newcastle, Carlel, Oxford, Dor­cester, Glocester, Wrixam, Warwike, Darbie, Stafford, Bewmatis, Nottingam, Canturbu­tie, Lincolne, and other places. But for somuch as our aduersaries persist stil, in auouching and mantaining their pretended Iustice in this be­halfe, I shal for the more honour of God, mor [...] manifestation of the truth, and better informa­tion of such as be not sufficiently satisfied, sin­cerly relate an other example of trial, made in the cause of à Catholique gentleman, put to death in London the 21. day of Iune this pre­sent holie yeare 1600. In which narration, for auoiding of al partialitie, I wil omit other proofes of our Religion, and iust commenda­tions of the partie (which may notwithstan­ding hereafter be more largely published) and simply in tvvo woordes, touch those onlie points vvhich concerne the necessarie know­ledge of his person, and pertained directly to the cause of his death: and then set before your eyes the whole processe, as it passed before ma­nie vvitnesses, in forme and shew of publi (que) iu­stice. The diuulging wherof in print, no reso­nable men, and namely the Magistrats and others that concurred in this action, can not dislike, nor possibly be offended thervvith, ex­cept their consciences accuse them, of some vniust dealing against the person, whom they haue so publikly apprehended, examined, in­dicted, iudged, and bereued of his life. Briefly therefore, his name was M. Iohn Rigbie, one [Page] of the younger sonnes of M. Nicolas Rigbie of Harrock, in the Countie of Lancaster gētle­man. VVho coming to yeares, ad vse of reason cōpetent for that purpose, so sufficiētly learned the principal articles of his faith, that con­tinually even to death, he held al the same, to be vndoubtedly true, and necessarie to salua­tion: as wel appeareth by that which here fo­loweth. He attayned also the Latin tongue and further proceded not in learning. The rest of his youth he spent partly in his fathers house, partly in seruice: where through humaine frail­tie for feare of punishment, and in hope of temporal preferment, ioyned with il example and earnest perswasions, of some worldlie freinds, he yelded so farre to the Protestants Parlament lawes, made for the abolishing of the holie Sacrifice, and other Catholique Rites, and for practice of the new forme of english seruice, as to heare sometimes the same ser­uice. But being afterwards very sorrowful for having so conformed him selfe, by exteriour act, and personal presence, in the Protestants Chruches, (VVhich is there the note and character [...]. 13 of conformitie to their religion) and therby also depriuing him selfe, of the holie Sacraments, and necessarie foode of his soule (for none may [...]. 13 [...]ate of the Altar of Christ, that serue the Taberna­cle: and much lesse, that serue a new Reli­gion, which was never approued in Gods Church) he resolued by Gods grace, to leaue againe that course of life, and so was absolued [Page] from his sinnes, and reconciled to God, by a Catholique Priest. And thence forth liued in great peace of his conscience, and alacritie of mind, with zeale and feruour of deuotion: by word and example, dravving so manie as he could, to the like good estate, for their soules health. Amongst others (which I may not here omit, though I promised breuitie) by his earnest prayers, most dutiful endeuour, and Godlie persuasions, he procured his owne father to be reconciled to God, in his old age. by which worke of singular pietie, and by manie others, he dayly prepared the way, to the glorious crowne, that he novv possesseth. Wherunto likvvise concurred certaine other occasions, which it pleased God also to permit and to vse, in bringing him to this blessed end.

For being (as is wel knowne) in the seruice of Sir Edmund Hudleston knight, he was sent by his maister, to Sir Richard Martin Al­derman of London, about certaine busi­nes. Where the young man dealnig somewhat roundly and sincerly, as it became a faithful seruant in his maisters affaires, this Sir Richard conceiued offence and displeasure against him. Which he stil bore in minde (like Herode and [...] Herodias, wayting opportunitie to be reuenged of S. Iohn Baptist) til a fit time happened for his purpose, as shortly it fel out by this accident.

Maistris Fortescue a Catholique widow, and daughter of the same Sir Edmund Hud­leston, was sommoned to the Sessions at New­gate [Page] [...]o [...] cau [...]es of Religiō: who being sicke, and not able to appeare, was to send one to testifie the same for her in that Court. VVhervpon this maister Iohn Rigbie her fathers man, and hers also when she needed his seruice, was rea­die (as God would haue it for his more glorie) to do this good office for her that day. And so going to the Sessions house, when Maistris Fortescue was called, he appeared and answe­red, that she was sicke, and not able to come thi­ther. The cōmissioners demanded, if he would auerre the same by his oth, he said he would so do. A booke was by and by offered him. Wheron he was commaunded to lay his hand (as the maner is) and so he did: as being readie to confirme by his oth, that which he had in cōmission to answer, according to his opinion and knowledge. But the commissioners being much discontented, to be thus frustrat of the gentlewomans appearance, the forsaid Sir Ri­chard Martin (perceuing him to be the same mā that had heretofore bene with him, and had of­fended him) suddenly and with choler begaine to examine him of his owne faith and religion, before he was otherwise apprehended, or accu­sed, or had anie cogitation of answering for him selfe. Which neverthelesse he did with admirable resolution and corage, to the asto­nishmēt of his aduersaries, and great edification of manie, as wel present as others that haue since heard therof, and doubtles also of more yet, vvhich may hearaster heare of it. Our. B. Sa­niour [Page] geving him mouth and wisdome (as he [...] promiseth in such case) which al his aduersaries were not able to resist and gainsay. So from this examination he was carried to prison amongst theues, and often after examined, and remo­ued from prison to prison, and at last condem­ned, and put to death, al in such sorte as now you shal here read. And that for the former and greater part, written by him selfe word by word as foloweth.

A Copie of my examination the 14. of Febru. 1600. taken before my Lord mayor of London, M. Recor­der, Sir Richar Martin, Iustice Dale, with others.

Comming to the Sessions to take my oth, vpon occasion (to testifie that Maistris Fortescue was sicke and not able to appeare in that place) and having the oth tendered, and my hand vpon the booke to sweare, suddenlye spoke Sir Richard Martin, and said: VVhat are you that wil sweare? à papist? to whom taking my hand backe, I answered, I am à man. but what more, saith he? at which his replie (not able to forbeare laughter) I said: Sir what can I be more then à man? he then said: art thou à Pa­pist, a Protestant, a Puritan or what Religion art thou of? at which I something staying, he said presently: wilt thou go to Church, or no? This [...] of te [...] here vrg [...] [...]. to which I said, No. I thought so, said he, he may sweare what he list, and hath his Priest at home to absolue him, I warrant you. Sir, said I, I do not vse to make false othes, and if I did, I 1 know not anie Priest to geue me absolution [Page] so easely. Then spoke my Lord Mayor, will you not go to the Church? No my Lord. were 2 you at Church within this moneth? No. were you within this three moneths? No. were you within these twelue monethes? No, my Lord. wil you not go, to the Church? No. when re­ceiued 3 you the Commumon? Neuer. nor will you not receiue it? No my Lord, for I know that to be no Sacrament, and therefore wil not receiue it. O damnable creature, said they! what Religion art thou of? à poore Ca­tholique my Lord. à Catholique said they! so are we. what is the Catholique Religion? that [...]hat is [...]e Ca­ [...]olique [...]th. [...]hich [...] bele­ [...] at [...] ti­ [...], in [...] pla­ [...] by al [...] most [...]ri­ [...]ns. [...]cen. [...]n. [...]. which I beleeue. and what do you beleeue? That which the whole Catholique Church beleueth, what is that? that which I beleeue, my Lord. so I would not be brought from that, by no meanes. I wil warrant you, said Al­dermā Martin, he beleueth as his Maistris be­leueth. I pray God I beleue no worse, said I. whose man are you? said my Lord Maior. Mai­stris Fortescues, my Lord. how long haue you serued hir? these foure or fiue yeares. who preferred you to her? one Claiton à brother in law of myn. is he a Catholique? No, my Lord à Protestant. vvere you à Catholique vvhen you came to her? No my Lord, but alvvayes Catholikely brought vp. Hovv chaunced it that you altered your religion? vvhen I came to riper yeares, my Lord, and considered myn ovvne estate better, I very wel percei­ued that course vvherin I thē liued, vvas not [Page] the course vvhere in to be saued. vvherup [...], I altered my Religion. VVhat, said Iustice Dale, vvilt thou take the oth of the Supre­macie? Sir said I, novv you seeke my blood, I knovv not al that belongs to that oth. there be manie can ansvvere you better then I. I vvil not svveare. No, said they al at once, vvhy? VVe haue al taken it, if thou deniest it, thou art à traitor. To vvhich I ansvvered, I am no Traytor, my Lord, but à true Subiect. That vvhich your lordship and others haue done, is nothing to me, I vvil not svveare. And if the Pope should send in forces, to inuade this Realme, vvhose part vvould you take, the Quenes or the Popes? I ansvveared, the Quenes my Lord. But if he should come to settle the Catholique Religion (as you terme it) vvhose part vvould you then take? Good my Lord that concerns my life. I vvil not an­svver it. vvhat, art thou not à Priest? said Sir Richard. No, farre vnvvorthie so high a cal­ling? Nor a frere? No. Nor taken [...]nie orders, nor profession vpon you? No more then pro­fessed my self, by Gods grace, to liue and dy in the Catholique Church. VVere you never out of England? No my Lord. looke if he be not bald, said Iustice Dale. No I vvarrant you, said I. send for à Barber, said my Lord Maior, and cut of his haire presently. So vve rested til the Barber came. Then they set me on à vvarme stone, vvhere the Irons vvere in heating to burne felons vvithal; and the barber [Page] [...] to play his part. But [...] had sitten a litle, the stone burned th [...] [...]o my hose, and the fyer vnder burned my [...]eg­ges. VVhervpon I spoke and said, I [...] to hote, my Lord. And presently they ansv [...]e­red al, thou must fit hotter yet. Nay th [...]n said I, put vnder more fyer in Gods name, vvhearat I heard no one vvord. but, [...] and by, they spoke vnto the barber, and bade him cut me close to the head. VVhen to [...] ansvvered, in this quarel, head and al [...] if it please you, my Lord. VVhen he had donne they bade me pay the barber. I said, No, my lord Maior should: yet stay said I, thou [...]halt not take al these paines for nothing. So I tooke forth my purse, and gaue him th [...]e [...] pence. VVhere at there vvas great laughing, and I not the least merrie, I am sure Then my Lord called me againe. Hovv [...] vvil you yet go to Church? I ansvvered [...] my Lord, this hath not anie vvhit [...] [...] ted me. VVhat Countriman are you? A Lancashire man my Lord, VVhat is your name? Rigbie. vvhat more? Iohn Rigbie. vvhere about in Lancashire? about two miles from Latham, at a house called Harrock vvas I borne, my Lord. I am more sorie, said he, for I knovv honest gentlemen of that na­me. If there vvere anie honestie amongest them, said I, I hope in Iesus he vvil graunt me part by descent. Then said Sir Richard Martin, Sirra Sirra, vvhat prayer doe you vse [Page] dayly to say, for the Pope? Sir said I, I knovv not vvhat you meane. Yes said he, that you doe, for you say this daylie praier: and began to repete certaine vvordes, vvhich vvere neither English, Latin, French, nor Spani [...]h, I am sure: but he ment (as it semed) to haue made Latin of it. I haue forgot it, and so did presently, for except it had bene vvritten it vvas impossibile to carrie it a vvaye. Only the three last vvords I remember, vvhich vvere, pro [...]ostra Papa. VVherat not able That [...] for [...] sh [...] [...] to forbeare laughter, I vsed an oth or tvvo saying: by my faith and troth, I neuer heard so simple a sentence come forth of anie Ca­tholiques mouth: and for myn ovvne part, though I vnderstand Latin, I do not vnder­stand vvhat you said. VVherat al the bench laghed vvith me for companie. So my Lord Maior commaunded the keper to take me againe to his custodie. And I stood amongst the fellons til night, and so vvent to nevvgate my nevvlodging. vvhere I learned some neck tricks, and there rested.

The next day at nine of the clocke when my Lord chiefe Iustice vvas set in his place, I vvas sent for to the Sessions house. vvhere pre­sently his Lordship asked my name. I ansvve­red Iohn Rigbie. VVhat Cuntriman are you? a Lanca [...]hire man my Lord. Hovv long haue you continevved in these partes? some foure or fiue yeares, my Lord▪ vvith vvhom? in seruice vvith M. is Fortescue. vvhose daughter [Page] [...] his daughte [...] vvhere liueth she? vvith her faither. VVho preferred you to her seruice? a brother inlavv of myn, one Clayton, my Lord. VVhat reli­gion vvere you of, vvhen you came to he [...] i [...] hart a Catholique my Lord. but you vvent to Church said he. I did my Lord sometimes, but alvvayes intended by Gods grace to be­come a Catholique. VVho persvvaded you to that course, to alter your Religion. No bodie my Lord, but myn ovvne cōscience. for vvhen I considered myn estate, I found that I vvas not in the right course to be saued. and therfore I resolued by Gods grace to pro­fesse that Religion vvherby my soule might be saued. VVil you not go to the Church? No my Lord▪ you liued in Sir Edmund his house? I my Lord. Doth Sir Edmund go to the Church? I my Lord. And my Ladie also? for any thing I knovv, my Lord. For I tooke no great heed of any bodies going, but myn ovvne. Hovv long haue you refused to go to the Church? these tvvo or three yeares my Lord. You vvent to the Church once, then can you not be, as you say, a Catholique, but you must be reconciled. Hovv say you then vvere you reconciled or no? vvherto not knovving vvhat to ansvvere, I stayed a litle. and his lordship againe bad me speake, then I ansvvered: my lord to satisfie your lordship in this point, I tooke not vpon me, to pro­fesse my religion vvith out a certaine ground [Page] [...] [...]atholique. I vvas in deede reconciled my [...]rd. vvel said: saith he, and by vvhom? by [...]e M. Buckley my lord, vvas he a Semina­ [...]ie Priest? he vvas a Catholique Priest my [...]ord. vvhere vvas it done? in the Clinck. [...]ovv came you acquainted vvith him? by a Lancashire man, a kinsman of myn. VVhere is he? dead my lord. hovv many times since, haue you senne him, at your Maistris house? Never in my life, neither before nor since. VVhat others haue you seene there? not one my lord? hovv manie more knovv you thath are Priests? Not one my Lord. VVhere is that Buckley novv? in heaven I make no doubt. in heaven! hovv knovv you that? he suffered Martyrdom for the Ca­tholique Religion. Did you never see him before, and could he persvvade you so fully? I my lord. for by Gods grace I doubted not in anie one article of my beliefe. Al vvhich examination they vvrit dovvne and gaue it me to set my hand to it first, for honor sake, be­fore my lord chief Iustice or any of the rest, vvhich I did. and then they set their hands to it also. Then my lord commaunded the keper to take me, and to put on me an iron chaine. vvhich vvhen it came I vvilled him to put it on, in Gods name, and said alovvd: I vvould not change my chayne, for my Lord Maior his great chayne, and gaue the felovv six pence for his paines. By and by my Lord chiefe [Page] [...]ustice sent me vvord to prouide my [...], for I vvas to be arrayned forthvvith. I bad the messenger tel his Lordship. I neuer heard so good nevves in my life before, and so I vvas commannded to the common Gayle. But (expecting everie day to be arreigned) the Tuesday folovving, I vvas removed to the vvhit Lyon in Southvvork. and vvas there quiet til the third of March, not hearing anie more vvhat should be done vvith me.

On vvensday, the third of March in the common Sessions vvith a number of felons I vvas brought to my trial. In the forenon [...] I vvas called and appeared, but nothing vvas said to me. VVhen the Iustice vvent to diner vve also vvent home to prison. and benig at dinner Iustice Gaudie sent his man for me, and I vvent vvillingly vvith my keper. And so coming to them at Iustice Dale his house vvhere the Iudges dined, Iustice Gaudie commanded the chamber to be voided, saing there vvere matters of importance to be delt in. Some vvent avvay, but the most part stayed. There he called me vnto him, and asked my name, vvhich I told him. vvere not you committed by my Lord chiefe Iustice, and examined by him at Newgaae? I my Lord, I vvas so. You knovv your ovvne hand if you see it? I my Lord. so he shevved me my hand, and I said: This is my hand. I pray you geue me leaue to speake for my selfe. You shal, said he. I vvel perceiue you haue [Page] thougt better of the matter since, or are growne far more skilfull. This manner of an­swering for your self before, would haue serued your turne better: but now it wil not. I sent for you to this end. I am told by one of my Lord of Canturburie his gentleman, that you thought you had answered before igno­rantly, and are now sorie for that you haue done, and willing to become a good Subiect, and go to Church. If you wil so do, her Maiestie is merciful, and her Lawes wil take pitie vpon you. How say you, wil you go to Church now? No my Lord. Good my Lord, 6 who soeuer informed your Lordship, that euer I did yet yeld, in anie point of my profession, or former answer, was not my freinde, nor euer had my consent therto. I assure you, my Lord, I am a true Subiect, and obedient to her Maiestie and her Lawes, in anie thing which may not hurt my conscience. But to say that I wil go to Church, I neuer did, nor neuer wil. Yea rather, my Lord, then your Lordship should haue anie light suspicion of me, of such a consent, take my first answere, as it is, there is my hand, here is my whole bodie, most readie I am, and willing to seale it with my bloode and I humbly thanck your Lordship, for calling me to answere this point my self. VVhy then, said both the iudges, wil you not go to Church? No, my Lords, God forbid 7 I should. then we see, said one of them, there is no such matter, as vve vvere made to [Page] beleue. We were told, you were a [...]imp [...] young man, and willing to recant. but we see now, thou art a resolute wilful fel­low, and there is no remedie, but law must procede. I would be sorie, my Lords, to geue your Lordships anie cause to thincke that euer I ment to recant knowing nothing wherin I haue offended, but only vttered my conscience. If that be so great a matter of offence, let me haue lawe, in the name of Iesus. Gods wil be done. Then spoke Iustice Dale, a Iustice of Peace; thou art a cogging cosening fellow, and getts thy lining, no man knoweth how, by cogging and lying. Sir, said I, for my getting I nede not much to bragg of it, and for my lying and cogging you speake of, I wold gladly you should know, that the Auncestres of the house, from whence I came, were gentlemen fiue hundred yeaes before your grandfather was Iustice. And so I stopped his mouth. And the Iudges committed me vnto my keper for that time. The next day being thursday we went again to the Sessiōs at S. Margarits hil. Where about 2. of the clock in the afternone, I was called to the barr to be arayned. the Clerck sayd: Iohn Rigbie hold vp thy hand, where beseeching my swete Saviour Iesus, our Blessed Ladie, and al the holie companie of Angels, and other Saincts to pray for me, I held vp my hand merily. So the Clerck read the Inditment, [Page] which when I had heard, I besech you, my Lord, sayd I, grant me libertie to speake. anone you shall said he. So I gaue place, ād the rest came to the barre, for we were six ar­reigned at that time together, fiue fellons, and my self. About an houre after I vvas called again and bidden, hold vp my hand. which I did as before my Inditment was read again, and it was a sharp one. Then my Lord bad me speake, and I answered to foure prin­cipal points, briefly in this manner.

First, my very good Lords, wheras I am charged in myn Inditment, that I was recon­ciled, it is very true; to God almightie I so was▪ and I thinck lawfully might be. and as I remember, it is also allowed in your boke of common prayer, in the visitation of the sick, that if anie man find hymself burdened in con­science, he should make his confession to the Minister. Which confession manifesteth a breach betwen God and his owne soule, and by this humble confession he craueth pardon for his sinnes, and reconciliation to God again by the hands of his Minister. Secondly wher­as I am charged, that I was reconciled from myn obedience to her Maiestie, and to the Romish Religion: I wil depose the contrarie. For I was neuer reconciled from anie obe­dience to my Prince, for I obey her stil▪ nor to aine Religion: for although I somtimes went to Church against my wil, yet was I neuer of anie other Religion, then the Catho­lique, [Page] and therfore neded no reconciliat [...] to Religion, vvhich I neuer stood agains [...] Thirdly, wheras (in my former answere; I said, I went to Church, it is true, for feare of temporal punishment I so did, but neuer minded to fal from the old Religion, and therfore neded no reconciliation to Religion. Fourtly and lastly I humbly besech your good Lordships, as you wil answer it before God, to explicat the meaning of the statute to the Iurie, if the meaning therof be, to make it treason, for a man fallen into the displeasure of God, through his sinnes, to be recōciled to God again by him, to whom God hath com­mitted the autoritie of reconciliation. If this be treason, Gods wil be done. Then said both the Iudges, it was by à Romish Priest, and therfore treason. I answered, it vvas by a Ca­tholique Priest, who had the libertie of the prison, and was frie for anie man to come vnto him, to releeue him: and therfore by the statu­te no treason. Againe, my Lords, if it be not inquired of, within a yeare and a day, there can be no aduātage takē aganst me by this statute, if you wrong me not. Wherto replied one that sat vnder the Iudges: Al this wil not seru [...] thy turne, for the Iurie must finde it treason. and so gaue them instructions, that it must needs be treason. Nay then Sir, said I, if it must be, let it be. Gods wilbe done. Then said Iustice Gaudie, Good Rigbie, I pray you thinck not in anie sorte, I go about to seeke [Page] your death. her Maiestie, and her lavves be merciful. If you wil yet conforme your self, and say here, before the Iurie go forth, that you vvil go to Church, and submit your self, vve vvil procede no further. My Lord, said I, if that be al the offence I haue committed, as I knovv it is; and if there be no other way but going to Church to helpe it, I would not vvish your Lordships to thincke, I haue 8 (as I hope) risen thus manie steppes towards heauen, and novv vvil vvilfully let my foote slippe, and fal into the botomlesse pit of hel. I hope in IESVS, he vvil strengthen me, rather to suffer a thousand deathes, if I had so manie liues to lose. Let your lavv procede. Then said the Iudge to the Iurie: you must VVh [...] [...] vvho [...] vvor [...] doth [...] Iudg [...] the [...] quisit [...] of [...] vvh [...] they [...] must [...] find t [...] be th [...] truth▪ consider of it, you see vvhat is said: you cannot but find it treason by the Lavv. And so vvhen the rest vvere arraigned, they vvent forth, and stood not long to thinck vpon the matter, but came againe, and I vvas called, and bidden againe hold vp my hand, they bad the Iurie looke on the prisoner, whether is he guiltie or no? and, who shal speake for you? they al said: the foreman. I besech you, my Lord, said I, may it please you to command silence, that I may heare my verdict. vvhich his Lordship did. but the foreman spake so softly that I could not heare him. I willed him to speake vp, and not to be afeard. Then he said, Guiltie. To the which I said, vvith a lowde voice, Laus tibi [Page] Domine Rex aeternae gloriae. And so went fr [...] the barr. When the rest were arraigned, and iudgement was to be giuen, I was first called▪ and Iustice Gaudy said, what canst thou say for thy self, wherfore thou shouldest no [...] haue iudgement of death? I answered, if that which before I said, wil not serue, I can say no more. Good Rigbie, said he, thinck not I seeke [...]our death▪ wil you yet go to Church▪ No, my Lord. why then, said he, iudgement 9 must passe. with a good wil, my Lord, said I. Then he pronounced his sentence, as you know the manner is. Which when he had ended, I said, Deo gratias. al is but one death, my Lord, and aflea byting in comparison of that, vvhich it pleased my svvete Sauiour IESVS, to suffer for my saluation. I humbly [...] is [...] pa­ [...] of [...]ts, [...]hich [...]o the [...]an­ [...]ents God, faith Ie­ [...]. [...]o [...]. [...]. thank your Lordship, for your great paines: and friely forgiue your Lordship, and this poore Iurie, and al other persecutors in this cause vvho soeuer. Wel said, saith he, in dede you shew your charitie. and then gaue iudge­ment to the rest. And vvhen he had done he called vs together, and began his exhortation perswading vs for our end. vvilling vs to send for a Minister, and prouide for death. I desired his Lordship to spare my presence, and bestovv that counsail els vvhere. For I hope I am as vvel prouided, as by his exhor­tation I should be. If you be, said he, it is the better for you. God spede you vvel. and so vve parted. I pray God forgeue them al. and [Page] amend them, if it be his vvil. Amen.

Christo laudes, & sanctae Matri eius honor. Amen.

Thus much he vvrit himself, after he vvas repriued: and sent it, to a deare friend, vvho kepeth safe the original. For Iustice Gaudy vvho pronounced sentence of death against him the fourth of March, caused him for that time, to be repriued. and so he continued prisoner in the vvhit Lion in Southvvork aboue three monethes more.

On thursday the [...]9. of Iune, in the Assises holden at S. Magarets hil in Southvvorke, (Iustice Kingsm [...]l sitting vpon criminal cau­ses, and Iustice Gaudy vpon ciuil matters and suites in Lavv, vvho in lent Assises before had the contrarie offices) M. Rigbie vvas produced again to the barre, and asked by Iustice Kingsmel vvhether he vvould yet go to the Church, or no? And he ansvvered (I thanck God) I am the same man that I vvas. It is not lavvful to go to your Church. I vvil 10 not go to it. Then thou must nedes dye, saith the Iustice, for longer repriue thou canst not haue. he answered, my Lord, that is the thing vvhich I desire, and looke for, but I thinck my self farr vnvvorthie, to dye for so good a cause. The Iudge perceuing that he had no irons on his legges, being a condemned man, sharply rebuked the keper, and commanded a fine of fourtie shillings, for that default, to be set on his head: vvhervpon the keper [Page] brought a strong payre of shackells. vvhich M. Rigbie taking into his handes, kneeling downe, and making the signe of the Crosse, kissed them, and gaue them again to the keper, and so going vnto the blocke, the kepers man riuited them on very fast on both his legges, and so they continued al that day, and the night folowing. The next day, being friday, he vvas broght again to the Sessions house in the forenoone. VVhere after he had stoode a vvhile the irons fel from of his legges vpon the grounde. vvherat he smiled. the keper demanunding vvhy he smiled, he told him, his shackles vvere fallen of, and bad him ri­uite them on faster, vvhich he did as he thought very sure: but vvithin a litle space they fel of again, vvhervpon he called again vpon his keper, and vvilled him to make them faster. For I esteme them, said he, Iewells of to great pricè to be lost. The kepers man, that had put them o [...]twise before being much amazed, refused to do it againe. I wil fasten them no more, said he, for I thinck it is not Gods vvil you should vveare anie irons. in so much that the keper com­maunded an other of his men to do it. And then Maister Rigbie remembring that à Ca­tholique maide in the prison, called Mercie had that morning told him, that the night before she saw in her dreame, as she thought his irons fal of from his legges, said to his keper, novv the maides dreame is found to be [Page] [...]rue. and sent also vvord therof to the maide from the Sessions house. Most men that saw it, or haue heard of it, vndoubtedly thinck it to be miraculous. What the Iudges vvith the rest of the bench, and others in authoritie thinck of it, is hard to iudge. They knew not be like them selues what to say. and therfore neither that day, nor afterwards spoke at al to the prisoner. but consulted amongst them selues, and vvith much difference of opinions, and often altering of ther purposes, at last one concluded, that which others misliked, that he must dye. In the meane time, returning that euening with his keper to the prison, he vvas permitted to lodge in his accustomed chāber. vvhere manie had before visited him, being much delighted with his milde and swete conuersation. And now manie more re­sorted vnto the prison to see him, vpon the re­porte of his irons so strangely salling of his legges. Amongst other things, a Catholique prisoner in the same house, demāded of him, what he thought of that falling of, of his chaines. He answered, that he hoped, the bandes of his mortalitie should shortly be loosed. as in dede it proued. An other, considering that often­times men of excellent corege, and resolution of mind, do notvvithstanding sustaine great conflicts, betwen the soule and the bodie, be­twē reasō and the sensual part, asked him, how he felt him selfe? I am said he, I thāke our Lord, in very great cōforte, and cōsolation of mind. [Page] the residue of his time he spent likevvi [...] vertous exercises, vvith great deuotion [...] quent prayer, much abstinence, watching and fasting, more and more, as his end drew ne [...]e [...].

O [...] saturday in the morning vvord vvas brought him, that he should dye that day. he ansvvered very cherf [...]lly: Deo gratias. It is the best tydings that euer vvas broght me, of an [...] thing sithence I vvas borne. so vvillingly [...] beleued that vvhich he desired. though mos [...] men did not yet thinck it probable, for th [...] reasons aforesaid. For it is vvel knovve [...] and reported by such as could tel, that th [...] Iudges put his name twise in the Calenda [...] of those that vvere to dye, and tvvise ou [...] againe the same day, before he vvas executed▪ For Iustice Gaudie endeuoring to repriue him lōger, Iustice Kingsmel vrged, and vvould nedes haue him to dye. And in fine Iustice Gaudy seenig his intētiō crossed by Kingsmel, vvho the third time put his name in that calen­dar agane, and so deliuered it vp amōgst those vvhich should dye, turned himself from the companie, and vvas by some sene to vvepe. This vncertentie, especially the Calendar being brought to the keper, his name leaft out, after it had bene tvvise sent for, and altered, deceiued manie of his frends, vvho had a purpose, to haue bene present at his death, had they not thus bene perswaded to thinck vndoubtedly, that he vvas againe re­priued.

The same day the Minister of Saint George his Church, adioyning to the prison, cōming [...]o Maister Rigbie, he curtously saluted him and asked vvho he vvas. The Minister said, I am parson of Saint Georges parish: and hearnig you are this day to dye, am come by commandement to confer vvith you, and to instruct you. I thanke you, said M. Rigbie, for your paines. but vve tvvo are opposite in Religion. Therfore I am not to conferre vvith you in matters of faith. I haue long looked 11 for death, I am prepared, fully resolued, and most readie to offer vp my life for so vvorthie a cause. The minister benig hervpon about to depart, Maister Rigbie tooke him by the hand, and very courtously toke leaue vvith him saing: Fare you vvel Sir. I pray God make you a good man.

Betvvixt fiue and six of the clocke in the afternone M. Cheeke, one of the vndershrifs officiers, comming to the prison, called for M. Iohn Rigbie, saing they staid for him. He ansvvered, I am readie for you, good M. Cheeke. May it please you to stay but a very little vvhile, and I come. Ad so hastening he vvent most sweetly and curtously to salute, and take his leaue of his felovv Catholique prisoners, and other frēdes then present vvith him: vvho al vvith great respect (as to one going to possesse a Kingdom, for revvard of his faithful seruice) euerie one humbly kneeled vnto him, and he vvith like respect to [Page] them, as to Gods designed Martyrs, also kne [...] led: and to their great consolation imbraced, and saluted euerie one of them with a kiss [...] of peace. In which deuout manner leauing them, and desiring their charities, to assist him in this his iourney, tovvards his owne country, with their deuout prayers, promi­sed them that he wold remember them (as they requested) in his assuredly. Then going downe into the yarde, he found the hurdle at the stayers foote redie prepared. Where he kneling downe, and first signing himself with the signe of the Crosse, framed himself to say some prayer. but presently one Maister More, the vndershrifs deputie, interrupted him. and he rising smot his hand vpon the horse, merily saing, Go thy vvayes, this is the ioyfulest day that euer I knevv. And signing himself again with the signe of the Crosse, laid himself gently downe vpon the hurdle, vvith great alacritie of minde, as wel appeared by his svvete Angelical conte­naunce. vvhich the standers by curiously ob­seruing, some asked him, if he laughed from his hart, he answered? yes verily from my hart. And beare vvitnes vvith me, al good people, that I am now forthvvith to giue my life only for the Catholique cause. Maister More taking exceptions said, No Maister Rigbie, you dye for treason in the highest degree, for being reconcilid by a Seminarie [Page] Priest. Yes Maister More, said he again, for neither can that be treason. nor yet I dye not for that only. For as you knovv the Iudge offered me oftentimes to saue my life, for only going to Church. Then pul­ling his hat downe to shadovv his eyes, bad them, In the name of our Lord go on. and so setled himself to his deuotions. But they making a litle staye, he said me­rily: vvhen go you? I think your horse is not able to draw me. At vvhich vvords they vvent forvvard, and he fel vnto his prayers.

In the vvay tovvards the place of execu­tion, called S. Thomas Watering, came ryding as was thought two courtiers. but shortly one of them was knowne to be the Earle of Rutlād, and the other was Captaine Whytlock in his cōpanie. they cōming nere the hurdle, and viewing the prisoner, the Captaine de­maunded of him, vvhat he vvas, of vvhat yeares, and what might by the cause of his cōdemnation to this kind of death? M. Rigbie looking vp, and hearing some name the Earle of Rutland, supposing the Captaine to be the Earle, tooke of his hat and desired his honor humbly to pardon him, in being so vndutiful as to haue bene covered in his presence, for I knew not (said he) of such honorable assēblie. and to your questiōs may it like your honour, my name is Iohn Rigbie, a poore gentleman, of the house of Harrock in Lancashire: my ag [...] [Page] about thirtie yeares, my iudgement and [...] demnation to this death, is only and merely for that I ansvvered the Iudge, that I vvas re­conciled; and for that I refused to go vnto the Church, to heare the English seruice. Wherat the Captanine seemed to meruel: and said, sure it is very strange, that anie man should be put to death for that. vndoubtedly, said the prisoner, it is for no other cause [...] doe assure you. The Captaine vvished hi [...] to doe, as the Quene vvould haue him (that is 12 to go to the Protestants Church) and turni [...] to the Shri [...]s deputie, conferred vvith hi [...] about the matter. After a little space th [...] Earle and the Captain rode againe to th [...] hurdle, and causing it a little to be stayd, th [...] captaine said, are you a maried man, or no▪ No sir, said he, I am a bacheler; and (in smiling wise) more then that, I am a maide. that is much, said the Captain, for a man of your yeares, you haue it seemeth striuen much against your owne flesh. M. Rigbie ansvvered, I vvould be loath to speake anie thing con­trarie to the truth, I am in dede a maide. and that is more then I neded to say. The Captain concluded: Then I see, thou hast vvorthily deserued a virgins crowne. I pray God send the the Kingdō of heauen, and that thou maist do vvel: I desire thee, pray for me▪ and so they rid to the place of execution, not speaking anie more to him▪ and vvhen the officiers vvere readie to turne him of the [Page] [...]rt, the Earle and the Captain posted avvay, much astonished at his courege and con­stancie.

The Captain often related these particu­lars, and vvithal added that he had seene manie dye, but neuer had, nor should see the like to him: for modestie, patience, and vndoubted resolution in his Religion. And that it vvold not be good for our state, to put such men to death.

Novv the prisoner being in place, to end this tragedie, the officiers brought him frō the hurdle to the cart. vvhere he kneled dovvne and said the Parer noster, Aue Maria, Credo, and Confiteor al alovvde, vntil he came to those vvordes, the holie Apostls S. Peter and Saint Paule, wherat the ruder sort of the people exclamed, that he prayed to Saints. and so he vvas not permitted to come to the end. The executione [...] helping him vp into the cart, he gaue him an angel of gold, saing: here take this in token that I friely forgiue thee, and al others, that haue bene accessarie to my death. Thou shalt haue more, a poore su [...]e of fustian, and a new shert vvhich I put on this morning. I vvould it vvere better for thee. Then taking of his hat, he threw it from him. And making the signe of the Crosse, he vewed the multitude (vvhich vvas very great) rovvnd about him. And vvith cherful contenance holding his handes before his breast, vvith his eyes closed, he meditated a litle while. [Page] And after looking vp, semed to make cou [...] nance to some of his freinds in the presse. The executioner in the meane time vnt [...]e [...] his garters. himselfe vntrussed his points▪ and that so nimbly, as the beholders merueled, to see a man in such case, so quick and actiue, and nothing dismade for death so nere approching. Taking also his falling band from his neck, he rowled it on a heape, and cast it from him, as farre as he could. Wherupo [...] some said: that wil be taken vp for a Reliqu [...]. His clothes being taken of al to his shert, th [...] hangman offered to put the halter ouer h [...] head, which he stayed, taking it betwixt bot [...] his handes, so kissed it, and gaue it to hi [...] againe saying: Now do your pleasure with it. And presently he put it ouer his head. Beginning then to speake to the people, More the vndershrifes deputie bade him pray for the Quene, which he did very affectionatly, as might appeare to come from a charitable, and loyal hart. The deputie asked him: What Traitors knowest thou in England? If thou knowest anie reueale them. God is my witnes, said he, I know none. VVat! saith the deputie again, if he vvil confesse nothing, driue avvay the cart. VVhich vvas donne so sudainly, that he could neither speake to the people: nor recommend his soule againe to God, as he vvas about to do. Again the depu­tie very shortly commanded the hangman to do his dutie: meaning that he should cut the [Page] rope, and let him fal downe, vvhich vvas so incontinently done, that he stood vpright vpon his feete, like to a man a litle amazed, til the butchering fellovves clasping about him, by maine force threvv him on the ground. Where coming againe perfectly to himselfe, he said alovvd and distinctly: God forgeue you. Iesus receiue my soule. And immediatly an other cruel felovv stan­ding by (who was no officer at al, but a common porter) set his foote vpon the Mar­tyrs throte, and so held him dovvne, that he could not speake anie more. VVherof the same felovv made great vaunt, and bosted aftervvards, vntil some of the more ciuil people, reprehending him for his bad mind, and hard hart, he began to be ashamed of his fact, and denied it to others, that char­ged him thervvith. Others held his arme [...] and legges whiles the executioner dismem­bred, and vnbovveled him. And vvhen he felt them pulling out his hart, he vvas yet so strong, that he thrust the men from him, which held his armes. Finally they cut of his head, and diuided his quarters, disposing of them in seueral places about Southvvork, as is accustomed. The people going avvay mutte­red much at the crueltie vsed in the executiō. And generally al sortes bevvayled his death.

Thus you haue a plaine and sincere narra­tion of this mās death, and of the cause therof. Which vvas, as you see, for being reconciled [Page] [...]nd [...]o [...] [...] to go to t [...]e [...] Church. For he vvas in dede condemned fo [...] the one, and executed for the other. Now whether either of these, or both together be treason; or may truly be so called; is th [...] principal question of controuersie, touching this mans and other Catholiques suffering in our countrie.

For resolution wherof, if but in England it selfe, the greatest number of voices of al [...] English persons (supposing that al durst and would speake that they think) might decide the matter, there were no great doubt, but the verdict would be clere and absolute, for the Catholiques in this behalfe. For not onlie Catholiques themselues, which (God be thanked) are a very great number: but also most Protestants, and in maner al Puritanes, and some others of diuers other sects, take these facts of Catholiques to be mere mat­ters of conscience, and voide of al treason: and but those few onlie, in whose handes the gouernment of the Realme now specially consisteth, with a few more that folow the sway of authoritie, do hold or professe the contrarie opinion. Or els if the whole state of the land, of former times, from our first conuersion to Christ, to these late yeares: Or finally if the whole Christian world, both of times past and present might be Iudge (as by al reason it should) then sentence would easely be for vs, and al further dispute [Page] would be [...]. For neither in England before our dayes; nor els where before nor as yet in al Christendom; no not in those other places which are also diuided from the Roman Church, is there anie such opinion holden nor such lawes made, that to be recon­ciled, or absolued from sinnes by a Catholi­que Priest, should be treason, but only in En­gland, within these last 40. yeares. For albeit in Geneua, and in some parts of Germanie, as also in Holland, and some other like places, they punish with lesse penalties, such as go to Confession, heare Masse, or otherwise pra­ctise the Catholique Religion: yet none such are in anie of those places estemed nor iudged Traitors, nor bereued of their liues for the sa­me. Neither are anie punished at al, but ōly in England for refusing to sweare, that they think in their conscience that the King, Quene▪ or Prince, is and ought to be supreme head, or supreme gouernour of the Church, immediat­ly vnder Christ, in al causes as wel spiritual as temporal. For asking, or receuing anie maner of dispensation, indulgence, or other grace of the Sea Apostolique. For hauing an Agnus Dei, Beades, Graines, Crosses, Me­dails, Images, Pictures, or other things, blessed by the Bishop of Rome. For per­swading anie person to be a member of the Catholi (que) Roman Chruch. [...]or hauing autho­ritie subordinat to the same Roman Chruch, to absolue from sinnes. For being made [Page] Priest in anie English College or Seminarie without the Realme, and so returning into their countrie. And for the like things enacted and made as heynous crimes by new Parlia­ment lawes. Al which pertaine directly, and euidently to Gods special Seruice, Sa­crifice, Sacraments, spiritual regiment, reliefe and health of soules. And so are matters of Religion, most really distinct in nature and substance, from matters of temporal state; and much more from treason, and from al disobedience to temporal Princes. Whose Soueraigntie, and securitie both is and al­wayes hath benne most specially maintained and neuer oppugned by the Catholique Reli­gion. For euen as Christ him selfe and his 11 Apostles, and their perpetual Successors yelded, and taught al men to yeld tribute, 13 P [...]t. obedience, and al dutifid honour and seruice to temporol Powres and Princes, and dili­gently Tim. to pray for al such both publikly and priuatly: so al Catholiques in England, and euery where continually do the same. And namely this holie Martyr (as appeareth be­fore) [...] 32 acknowledged and yelded al temporal powre, and authoritie to the Quene, stil pro­fessing and behauing him selfe as a faithful and loyal subiect, seruing her, and praying for her, and euen to death denying and de­testing al treasons and travtors. How wrong­fully therfore he was condēned to death, may sufficiently appeare by that which hath benne [Page] here said. First because the Lawes or statutes pretended against him, are not sufficient La­vves, wherby to condemne him, depending wholly vpon false and vnlawful groundes, if in dede he had benne of an other Religion before, and afterwards reconciled to the Ca­tholique. Secondly because his proper case was such, that by the same statutes he could not be conuinced, as him selfe very wel decla­red at his arraignment. Neither by the statutes An [...] Eli [...] [...]. [...] & [...] against reconciliation, for that he was alwayes in faith a Catholique, and therfore neded not reconciliation to anie Religion, nor was so reconciled, but only absolued from his sinnes committed of frailtie. Nor by the An [...] statute aganst receiuing or releuing Catho­lique Priests; because the Priest that ab­solued him, had at that time so much liber­tie in prison, that al men that vvould might come to him and releue him. And much lesse is there anie thing at al in that statute pro­hibiting anie man to be temporally or spiri­tually releued by him. But al their accusa­tions and proofes failing, the Iudges also and the whole bench being silent, and most men expecting that the prisonner should be quit, and frie from sentence of death, then came in the comon vndersong (the fauburden of such tragical pagents) from a companion that sat be­neth, saying; Al this wil not serue thy turne; for Pag [...] 20. the Iurie must finde it treason. If it must be (saith fi­nally the happie martyr) let it be. Gods wil be [Page] done. And so I wil say no more in a matter so clere, touching the pretensed cause of his condemnation to death.

It resteth only, to speake a vvord or tvvo more of his refusal to go to the Protestants Church. Which as it vvas the particular cause, that the said sentence vvas geuen, so vvas it also the principal cause that the same vvas put in execution: for othervvise either it had not bene pronounced, or had bene remitted or annullated, if at anie of tenne or twelue times, vvhen it vvas publikly vrged vnto him, he vvould haue yelded therto.

And first it is a thing certaine and euident, that this refusing or omitting to be present, at the publique Seruice of a contrarie Reli­gion, is no vvhere els so greuously punished, as now in Englad. For the Catholique Church to beginne vvith al (because her aduersaries count her very seuere) is so farre from vrging or forcing, those that be not Catholiques, to be present at Masse, Matines, or at anie pub­lique Office in the Church, that she aloweth none such at al to enter in, nor to abide there, though they should desire it. And hath for this purpose a special Order of Clergie men, vvho are called Ostiarij; vvhose office is to admite only the obedient children of the Church, and to kepe out, or driue out al others. And if by ignorance, force, or other­vvise, anie that ought not, happen to be there, incontinently as the same is perceiued, the [Page] Sacrifice, and al other publique Offices do cease, til they be got out againe. In other places, especially in the most partes of Ger­manie, straict Lavves be ordayned, that none shal be cōstrained to anie practise, or outward conformitie in anie other Religion, then them selues like and alow of. and that al persons may friely, vvithout impechment or molesta­tion, vse that Religion, vvhich in their con­sciences they hold to be best, and most auala­ble for their soules health. Wherby innume­rable persons of diuers Religions, notvvith­standing their diuersitie of opinions in mat­ters of faith, and their daylie frequenting of diuers Assemblies in distinct Churches, liue and conuerse together, ech one according to his profession, trade, and traffike, in al peacea­ble and quiet maner. Only in England, and in few other places, the Catholique Rites, Offices, and especially the Sacrifice are prohi­bited: and a certaine conformitie, or external shew, is required and exacted (in euerie prouince, countrie, or kingdom diuersly, as their doctrines be diuers) vpon smaller, or vpon greater penalties. Which in England are more and more augmented these later yeares. For vvheras in the beginning of the An. [...] Eliz [...] Quenes raigne, it was prohibited to say or heare Masse, vnder the paine either of paying an hundreth Markes, or els of suffering six monethes imprisomnent: in a latter statute, the price or penaltie is increased; that vvho An. [...] [Page] soeuer heareth Masse, must both suffe [...] vvhole yeares imprisonment, and also pay [...] hundreth Markes. And he that saith Mass [...] must be committed to the next Gaole, for [...] vvhole yeare, and also pay tvvo hundreth markes; or els remaine in the Gaole, vntil he shal pay it. And if he be a Iesuite, or a [...] 27. Seminarie Priest, then both he, and those that intertained him, must al dye for it. The Priest as a traitor, the other as fellons. Again vvheras in the said former statute, al persons aboue the age of xvi. yeares are commanded to be present at their new forme of seruice (brought in place of the Catholique Office, and Sacrifice at the same time abolished) euerie Sun­day and Holie day, vpon paine of paying xij pence for euerie dayes absence: the same is not only augmented in the other statute (to a farre greater price, then Christians pay for vse of their Religion in Constantinople) to xx. poundes for euerie monethes absence from their Church: but also vvithout sta­tute, Christians in a Christian Realme (vvhich is much to be pitied and iustly vvondered at) are finally persecuted to death, for not committing an act, and a sinne against their conscience. As vvas manifest in this blessed Martyr, and in manie others. Who if they would but haue yelded in this one point, should not haue dyed, for al their other sup­posed treasons.

But if anie man wil yet doubt, or seme to [Page] meruel, why this Martyr (and the [...] o [...] manie others) would not in al this longe combate, being so of [...]en and so earnestly vrged therto, saue his life by once saying he would go to the Church: himself plainly and publikly answered the Iudges, and the Mat. 10. [...] 16. Ioan. 12. vvhole vvorld, that he could not do it, be­cause he should by so doing, not haue saued but haue lost his life. and therfore he lost it in this world, and so found life euerlasting. Rightly considering that better it was, to fal into the Dan. 13. cruel handes of men, then into the iust vvrath of God almightie. Who is a ieliouse Exo. 20. sequ [...] God, that neither vvil suffer his people to serue other gods, nor him selfe to be serued in other maner, then by Moyses, and by his other high Priests he hath apointed. VVherof (besides manie others) vve haue a most ter­rible Nu. 1. example in the people of the Iewes, that did not seuer them selues, from the Tabernacles of the impious, as they were commanded, but yelded to the Opposites of Moyses, and vvere invvrapped in their sinnes. And so not only Core, Dathan, and Abiron, the heades and ringleaders, vvith their vviues, children, and their re­tinewes, vvere swallowed vp in the gaping earth, descending aliue into hel; and their tvvo hundreth and fisteie complices and cooperators, al deuoured vvith fire from heauen: but also their other adherents, and partners in the schisme, to the number [Page] of fourtene thousand seuen hundreth of the people, perished in like sorte by the same fire: vvhich ceased not deuouring those that had anie way participated in the same reuolt, til Aaron sent by Moyses, had apeazed the vvrath of God, vvith Sacrifice and other prayers. And shal we think that the same God vvil not as iustly and seuerly, either in this vvorld or in the next, punish vs Christia­nes, if vve ioyne our selues in profession, or practise of a contrarie Religion, to that which Christ, and his Apostles, and their Succes­sors taught and obserued, and vvhich our countrie vvas first conuerted vnto? No assu­redly. For he is the same iust God stil, to Iewes and to Gentils, to Israilits and Chri­stians; Iesus Christ yesterday, and today, the same [...]. [...]at. [...]. for euer. Who commandeth vs, not only not to beleue those that shal say: Loe here is Christ or there: but also not to go out, of the felowship of al nations christned, into one corner, tovvne, or countrie: as S. Augustin vnder­standeth [...]ugde [...]it. [...]cle. 13. [...] Cor. that place. And the Apostle admo­nisheth vs the same, more at large: No societie (saith he) nor felowship: no agreement, no par­ticipation, no consent can be betvven Christ and Belial; and none ought to be, in the publique prayers, nor in assemblies for the seruice of God, betvven Catholiques and vvho so euer of contrarie Religion. Go out of the middes of them, and separate yourselues: saith our Lord, and touch not the vncleane, and I wil receiue you. [Page] And contrariwise at the last day, he wil bring Psal. 124. those that decline into obligations (for loue or for feare of the world) with the workers of iniqui­tie, as testifieth the Royal Prophet. Who like­vvise admonisheth vs in an other Psalme by his owne example, or rather in the person of euerie faithful soule, saying: With Psal. 2 [...]. them that do vuiust things, I wil not enter in. I haue hated the Church of the malignant: and with the impious I wil not sit. And the Prophet Elias crieth vnto such as vvould serue both God 3. Reg 1 [...]. and his enimie: How long halt you on two wayes, if our Lord be God, folow him: but if Baal, folow him. Good Tobias a youth in captiuitie, Tob. [...] vvould not go (as manie did) to Ieroboams golden calues, but fleeing their compagnies vvent to Ierusalem, to the Temple of our Lord, and there adored. The three children Sidrach, Misach, and Abdenago in the like captiuitie, fearing God more then men, ansvvered boldly, Be it knowne to thee ô King, Dan. [...] that we worship not thy God, and we adore not the golden statue, which thou hast erected. Old Eleaza­rus 2. Ma [...] 6. would not eate, nor seme to eate swines flesh, against the law; but rather choise a glo­rious death, then a werisome or hateful life, if by dissimulation in so religious a cause, he should haue procured damnation to his owne soule, and also eternal ruine of manie more by his example. Read also the historie of the ca: 7 mother and her seuen sonnes, al martyred for the same cause. And generally the Iewes did Io. 4 [...] [Page] not conuerse, nor communicate vvith [...] Samaritanes in spiritual affayres; vvhos [...] custome herein our Sauiour approueth, an [...] geueth expresse sentence for the Ievves in this behalfe; and that the right adoration, and saluation was of the Ievves part. Because they had good ground for their Temple in Ierusalem, and the Samaritanes none at al. for their worshiping in Garisin. An other general rule our Sauiour geueth, He that [...]at. [...]2. is not with me, is against me; and he that gethereth not with me scattereth. VVherupon S. Ierome [...]p. 58. [...]amas. proueth, that al they do scatter, that [...] ther not vvith the rest of the Church, an [...] particularly that gether not vvith the chief [...] Pastor therof, succeding Sainct Peter. To the same effect the Apostle saith: you can not drink the Chalice of our Lord, and the Chalice of [...]. Cor. [...]0. diuels: you can not be partakers of the table of our Lord, and of the table of diuels. And to such Neuters as vvould serue al turnes he crieth: Beare not the yoke with infidels. for what partici­pation [...] Cor. [...]. hath iustice with iniquitie, what societie is there betwen light and darknes; finally, What agreement hath the Temple of God with Idols? And vvhat be the Idols that novv molest the Church (saith S. Ierome) but Heresies? [...] [...]oset. [...] 1. [...]mos. [...]. [...]ab. 2. [...]oph. [...]. VVherfore al that looke to haue feloship with Christ and his members in his bodie and blood, must flie from the feloship of al infidels, and abstaine from al partipici­pation in causes of Religion, vvith those [Page] [...]hat haue erected an other Altar or table, or that haue erected a contrarie forme of [...]eruing God, against the Altar and Sacrifice of Christ, and his Catholique Church. And in novvise conforme them selues to these nevv procedings, by going to their Chur­ches, vvhich is the proper marke of their societie. Apot. 13. And therfore most constantly refused by this glorious Martyr, so manfully fighting this good fight. wherby himselfe hath ioyful­ly receiued a Crovvne of glorie; God al­mightie is specially glorified; his Saintes highly honored; Catholiques much edified, and comforted; and the Protestants greatly ashamed and confounded. Our Lord graunt al Psal. 69. 128. those, may be frutfully ashamed, happilly con­founded, and quikly turned back, that novv hate Sion. Amen.

AT York in Lent last was arraigned M. Christopher Wharton Priest, Maister of Art of the Vniuersitie of Oxford, suspected and accused to be a Seminarie Priest. and the [...] ­upon indicted of hiegh treason, for returni [...] into England, contrarie to the statute ma [...] in the yeare of our Lord, 1585. Who w [...] An. Reg. Eliz. [...]7. [...] M. Robert Ander­ [...]on. Io. Sands. W. Tom [...]on. Ro. Debdal. Ed. Burden. Hugh. Tailor. Thur. Hunt. &c. in dede made Priest at Rhemes by the Cardinal of Guise (of Blessed memorie) the last day [...] March. 1584. (As also 30. other Englishmen receaued holie Orders the same time with him of which diuerse be now also Martyrs) Neuer­theles he confessed no more but that he was a Priest, before the said statute was made: lea­uing it to his accusers to proue when he was made. For he being about the age of thre [...]score years, might wel (by dispensation) haue bene made Priest in rhe reigne of Q. Marie, or be­fore the feast of the Natiuitie of S. Iohn Baptist, in the first yeare of this Quene, and so out of the danger of this new statute. Manie odious things were obiected and amplified (as their custome is) against the Pope, Cardinals, Arch­priest of England, Iesuits and Seminarie Priests, charging them with Idolatrie, Superstition, much false doctrine; with Treason against the [Page] Quene and Realme, and with dissentions also betwen Iesuits and Seminarie Priests▪ al false and impious sclanders; as he plainly told them; nothing at al pertaining to the Indictmēt (wher­upon his liefe depended) about the time when he was made Priest. Concerning which point after a few vncertaine coniectures were alleaged which agreed il, and proued nothing against him: vpon the onlie testimonie of M. Sauil, Baron of the exchequer (who was also his Iud­ge) affirming that he knew him in Oxford, some years after the time mentioned in the new statute; and then not taken for a Priest: he was denounced, Guiltie, and condemned to death as for hiegh Treason. And a graue Ca­tholique Matron was also indicted of felonie, and condēned to death, for receiuing him into her house. As if she also had knowē him in Ox­ford to haue bene no Priest, and afterwards ma­de Priest, who knewe him not at al, but a smal time before he was taken in her house. Finally after earnest perswation to go to their Church, which she vtterlie refused, she receaued her Croune of Martyrdome, according to the Gos­pel, whosoeuer receaueth a prophet, in the name of a prophet, shal receaue the reward of a prophet.

And albeit there semed lesse probabilitie to peruert the venerable Priest, yet they omitted not to vrge vnto him the vsual tentation; that if he would go to their Church, he might injoy both liefe and libertie; and be praeferred also amongst them. Al which he constantly con­temned [Page] in respect of Gods honour, his ovvn [...] saluation, and edification or destruction of manie by his example. And so in Easter vveke the 28. of March he also receiued his glorious croune. And to their other impertinent talke (both before and after his sentence) he also an­svvered briefly, that in the Catholique Ro­mane Religion (which he professed, and for vvhich he was readie to dye) there is neither Idolatrie, nor-Superstition, nor falshoode, nor contrarietie of doctrin. And though there be dissentions somtimes amongst Catholiques, either Priests or others, yet those differences are not in Articles of their faith, but in other matters, of some particular Iurisdiction, right or title, spiritual or temporal, and the like. And that for his ovvne part he had no such con­trouersie vvith anie Catholique, nor breach of charitie vvith any person liuing vvhosoeuer.

Which was for him, at that time, a very suf­ficient answer. And much hath bene said, and vvritten also these late yeares, of the pu­ritie and vnitie of the Catholique doctrin. Neuerthelesse here it shal not be amisse (gentle reader) to adde somwhat more in explication of his answer, touching the differences rissen amongst some English Catholiques, vvhich our Aduersaries so reprochfully obiect to al. For albeit, the perfect are neuer scandalized; yet the vveake often are; and some do mistake Psal. 118. v. 165. the case; and some doubtles are guiltie of great fault, in making or in nourishing this debate.

Al which wil be more clere; if first cal­ling to mind the state of Catholiques, be­fore this controuersie begane; vve then con­sider vvhence it proceded; vvherin it con­sisteth; and betvven vhom it is.

And to this purpose it semeth necessarie, that we beginne from the last general reuolt, from the Catholique Religion in our Countrie; Which vvas in the first yeare of this Quenes raigne. For she comming to the Croune in the end of the yeare 1558. vvithin few mo­nethes after a Parliament vvas called, vvherin vtterly aganst the vvilles of al the Lords spiritual (auouching that they did not, nor vvould not consent to change the state of Re­ligion) the Lords temporal and Commons tooke vpon them, and de facto pretended, to abolish al authoritie or Iurisdiction of the Bishop of Rome in England: abandoned the holie Sacrifice of Masse, and other Ca­tholique Offices: and in place therof restored the nevv forme of Seruice instituted in the second yeare of K. Edvvard the sixt, but augmented, altered, and corrected (for so they speake) and further in most peremptorie and arrogant manner, did in Gods name (but vvith­out commission from God) earnestly require and charge al the Archbishops Bishops and other Or­dinaries, that they should indeuour themsel­ues, to the vttermost of their knovvledges, to see the same put in execution; threatening them vvith Gods vvrath and punishinent, [Page] if this good and wholsome Law (for sooth) were neglected. Al which holie Bishops obeying God, rather then men; vvere presētly depriued of their Bishopriques, and al other constant Clergimen of their spiritual liuings, and be­nefices; Heretiques, or such as yelded to the parctise of Heresie, put in their places. And diuerse also of the Laitie sharply punished, for not conforming themselues to these nevv procedings. In which state though the same Catholique Prelates stil kept their titles and right, as vvel of their dignities, as of their holie functions (which could by no meanes be taken from them) yet did they not exercise any publique Iurisdiction; but expecting better times, al the Bishops, and most of the old clergie haue ended their liues in pri­son, banishment, or in other poore state, al more or lesse restrained and persecuted. Wherby the Ecclesiastical Ierarchie of the Church of England, for lack of succession of ordinarie spiritual Pastors, did vvholy decay and cease; yet continually there remai­ned some constant Catholiques, and some few Catholique Priests, which ministred the holie Sacraments, and supplied in priuat and secret sorte, other necessarie Offices vvithout anie subordination of one to an other vvithin the Realme; the Sea Apostolique graunting [...] facultie, to the worthie Confessor, the Bishop of Lincolne and others, to subdelegate such as vvere found fit to heare Confessions, and [Page] to absolue, also in Cases reserued, as nede should require. And furthermore this good seede of Catholique Religion conserued by Gods goodnes, vvas also vvel vvatered, and prospered much by sundrie good bookes, written by diuerse learned and zealous men, in defence of the Catholique faith. wherby not only these Reliques vvere confirmed and stayed therein, but some also conuerted from schisme and heresie. But in the first tene years most men stil hoping of a change, or tole­ration, litle industrie vvas vsed, for making more Priests, to serue our countrie in this greate desolation: til the renovvmed Doctor Allen, (aftervvards Cardinal) most prudent­ly foreseing the great defect of a succession of Priests, vvithout vvhom no Sacrament could be duly administred, no Sacrifice offe­red, and consequently no Religion long re­maine, but al turne to Heresie, Apostasie, and Atheisme, found meanes (by Gods spe­cial prouidence) in the yeare of our Lord 1568. to erect in the vniuersitie of Doway with the approbation of Pius Quintus, a Col­lege of English students; vvho by yelding themselues to Collegial discipline, and to a set forme and course of studie, with public; exercise, might attaine more vertue, zeale and knovvledge, and so be made Priests, and returne into their Countrie; as aboue foure hundred haue since donne, to the infinite good of manie thousand soules, from this [Page] one Mother College, not only the [...] of the English nation, but (as vve take it) [...] first in Christendome, instituted after [...] forme of Seminarie Colleges, appointed to be erected, by the holie Councel of Trent, in al Catholique Prouinces, for the better education, and perpetual succession of Cler­giemen

The good reporte and euident proofe of vvhose profitable indeuours easily moued our holie father Pope Gregorie the thirtenth, to indue the same College, vvith a monethlie exhibition or pension, in the yeare 1575. For before that time, it had no other Reuenevves but the stipend of Doctor Allen their President and Founder, being one of the kings Pro­fessors of the Vniuersitie, and vvhat more he procured of other Benefactors. Which so continued, til the tumults of the Lovv­countries, and povver of the Rebels did grovv so great, that in the yeare 1578. by the working of the Quene and Counsel of Eng­land, with the Prince of Orenge, and his confederats, the said College vvas driuen from Dovvay, and so remoued to Rhemes in France. VVhere stil it prospered, much contrarie to the expectation of their per­secutores. Yea moreouer (marke ye here the great mercie of God tovvards the affli­cted of our Nation) the same yeare our said holie father Pope Gregorie founded an other [Page] English College in Rome; that there might be tvvo such nourceries of Clergimen for our Countrie, committing the gouernment therof, to the most exquisite Order, that the christian vvorld novv hath, for education of youth (especially for such an Apostolical purpose as this is) to the holie Societie of IESVS. VVhich charge so laid vpon them, vvas to the singular satisfaction and consola­tion, not only of manie zelous and vertuous youngmen already assembled in Rome, to inioy the benefite of this College, hearing of his Holines intention before, but also of al other sincere Catholique Englishmen, which sought the good of their countrie, before their ovvne priuat. The first Rector of this College vvas father Robert Parsons of the same Societie, a man vvithout manie vvoordes, commended abundantly by his vvoorkes. And shortly againe in the yeare 1580. at the instance of M. D. Allen in the name of English Catholiques, father General of the same Societie, agreed also to send English Iesuits into this haruest, and present­ly sent the same F. Parsons and father Cam­pion, both men of most excellent good ta­lents. And the next yeare very notable men also, F. Heyvvod and F. Holt, and so continual­ly the like missions are maintained stil. Then the Seminaries and the Societie, with other Priests remaining of the old store, labored iointly and merily together, for the conuer­sion [Page] of our countrie vnamines in domo Dei. There were in England before this yeare, of the College of Dovvay, about seuentie Priests, (vvhich vvere not for euerie shire tvvo) and as yet none of the College of Rome. But this yeare 1580. entered the Realme, of both the Colleges, and of the Societie, and other Priests, that had liued before in Rome, and els vvhere priuatly, nere fourtie. And the next yeare aboue fourtie more. Which great in­crease of vvorkemen, and especially the com­ming in of lesuites (Whom the Heretiques litle expected, and lesse vvished) vvrought diuerse effects. Some stormed, others ad­mired; some sought to intrap them in snares; others to be instructed, and spiritually rele­ued by them; some imagined to dispatch al Iesuites, and Seminarie Priests, out of the Realme againe, by publique Proclamations and more seuere parliament Satutes, and greater persecution of al Catholiques. But no malice being able to ouerthrovv the vvork of God, stil Catholiques increased in num­ber, and in corage, and more vvere willing to suffer and to die for their faith, then be­fore; more and more vvere incensed vvith desire to go to the Seminaries; and some immediatly to the holie Societie, that so they might enter into the same vvorke, and be participant of the same glorious revvard. Of which sorte some be already in heauen, others yet laboring in the vinyard. By occasion [Page] of these nevv lavves, and of more preaching writing, and persecution follovving, ma­nie poore soules sleeping in sinne and igno­rance, in diuerse parts of the Realme, heard of these heroical attempts, of men that had dedicated and consecrated their liues, to saue the soules of their deare contrimen. And that not only tvvo great Colleges of Englishmen did dayly send Priests amongst them; but also the Societie of IESVS, which continual­ly sendeth such men into the furthest parts of the vvorld, to conuert Infidels, doth also send into England, to conuert their countri­men from Schisme and Heresie. Al these bruites did exceding much good, and much more the often preachings, svvete conuersa­tion, most exemplar liefe, continual praiers, and daylie offering of the dreadful Sacrifice, made manie to open the dores of their soules, and out of manie harts cogitations were reueled And no meruel, that manie merueled to see and heare these things, for so it happeneth vvhensoeuer such men come into anie coun­trie to preach Christ and the Catholique do­ctrine. As Sainct Augustin the Monk our Apostle, brought al England into admiration when he came vvith his felovves, and taught vs the vvav to saluation. Al the hil-coun­tries of Iurie merueled, hearing so admirable things, at the Natiuitie of S. Iohn Baptist [...] the precursor of Christ. And al England merueled vvhen they vnderstood of these [Page] mens Apostolical comming to restore [...] faith, which at the feast of the same S. [...]hon [...] Natiuitie, iust tvventie one yeares before, vvas abandoned. Manie vvith great furie and malice, specially some Ministers cried trea­son, sedition, conspiracie aganst the Quene and the Realme. And albeit the vviser sorte knevv vvel ynough these men meant no trea­son, but saluation vnto al; yet treason it must be called for pollicies sake, and crueltie must be vsed, to trie if they might so sup­presse this zeale; which they could no more do, then the Ievves could quench the zeale kindled first in the holie Apostles vpon whit­sunday. For vvhy? Christ our Sauiour had said before that time, which he performeth to the vvorlds end, that he came not to send peace [...]. (to vvit a blind peace in sinne and error) but the svvorde, and separation. I came to cast fire on the earth; and what wil I else (saith our meeke Lord) but that it be kindled, and burne? The smoke of which fire so trubled the eyes of the Ievvish counsel, that it made Gamaliel geue no il aduise, to let the Apostles alone, and see vvhat issue their attempts vvould haue. Some of the Quenes counsel shevved them selues of the same opinion, in this case. iudging it vaine to kil Priests in England, so long as more come after them, from the Semi­naries, and from a Religious Societie that dieth not. And amongst others, one M. Fletvvood a [Page] Iustice of peace in his countrie, and a note protestant, when sitting vppon causes of Reli­gion, he heard that there vvas one M. Laurence Iohnson a young man, and a Seminarie Priest (aftervvards a Martyr) commen into the same Prouince, Nay then (saith he) we striue in vaine, we hoped these old Papistical Priests dying, al Papistrie should haue died, and ended with them; but this new broode wil neuer be rooted out, it is impossible euer to be rid of them, nor to extirpat this Papistical faith out of the land. And much more manie Heretiques despaired of euer effectuating this their desire, to abolish the Catholique Religion in England; vvhen they savve this nevv fire of the Societie of IESVS seaze vpon English harts. Wherupon manie of al other sorts of people, and some also of their Rabbins and greatest Doctors disvvaded, so much as they could, from rigorous perse­cution of Iesuits, Seminarie Priests and of al other Catholiques; for that the more they should blovv this fire, the more it vvould burne. As namely Doctor Humfrey of Ox­ford, did so much dislike the putting to death of father Campion, that he could not dissemble his counsel and opinion (no not after the Martyrs death, vvhen it vvas to late to recal him to liefe againe) but in his booke intituled: De praxi Romanae Curiae bevvai­led the ouersight of those that caused his de­ath; affirming that in Campion the prouerb, [Page] Mortuus non mordet, vvas not true in Campian [...] Campianus enim mortuus adhuc mordet. For Cam­pian (saith he) being dead doth yet bite. Wherby, and by innumerable other exam­ples and testimonies, al the vvorld doth see (though some of mere malice vvil not con­fesse it) that the Catholique cause is merue­lous vvel amended by the coming of zealous Seminarie Priests, and of Iesuites. That by their abode the same good is dayly augmented and multiplied. And therfore the parting à vvay of either sorte (which God forbid) must nedes be an intolerable losse, and hin­derāce to the cōuersion of our countrie, how soeuer some few catholiques, these later yeares falling into faction, wish al the Iesuites and manie others to be remoued from this worke both within and without the Realme.

But how much more necessarie it is, that these fevv disturbers of the common good, be corrected, or remoued, shalbe easie to iudge if vve examine from vvhat roote, this stir­ring of theirs procedeth, and vvhither it ten­deth. For euident it is, by this litle I haue novv said, that sometime al ranne vvel, al sovved good seede, al labored in peace, vnion and mutual loue.

Whence then came this il seede, this dis­like, this dissention, this debate, vvhich novv appeareth? The enimie man hath sowed it, and it is a massin of manie vvedes. Old Satan seing [...]at. [...]. infinite good fruit spring and prosper, in the [Page] fertil English filde, of mere enuie (for that is his propertie) so bevvitched some by am­bition, vaine liking of themselues, and desire to be estemed, and preferred before others; that seing other men do more good, haue more credite, and be more estemed then themselues, begane to repine and disdaine at others more estimation; and not being able othervvise to excel, nor yet match them; fel into that bad sinck of emulation, and anger against those of better talents and vertues, that they could not abide to heare others more commended then them selues. As short­ly appeared by their rustie Raca, and mutte­rings. For vvhen they chaunched to read, or heare other mens greater praises, streight auerting their countenance, insinuated as in clovvdes, or in general termes, as if they knevv these men not to be so good, nor so lerned, nor vvise, as they vvere reputed; and so proceded from degree to degree into open detraction, false sclandring, malicious accusing, scandalous publishing, and into most absurde and impudent auouching of faults, deuised by them selues, or wrasted from other mens fovvle mouthes, and made worse and agrauated, against their brethren; for no other true cause, but for that they are estemed their betters, and to bring them selues therby to more equal balance, and so to be thought as good as they.

To these vices, other the like did also [Page] concurre, as seruants and copemates, [...] stil made the persons more and more diffe­rent, and vnlike in qualities. VVherby also the emulation vvas more increased. As the more loose and idle life of some, made them dislike the better discipline and greater dili­gence in others. Also hastines of nature pronnes to anger, vvith litle mortificacion o [...] inordinat passions, much impatience and the like il behauiour, made some Priests lesse desired of other Catholiques, and herevpon again did often grovv false suspicions, sini­ster surmisses, and rash iudgments, that they were cast out of fauoure, or disgraced by those vvhom they did emulate. Where as indeede there vvas no other cause, but their ovvne il cariage, and especialy their il tongues against good and innocent persons vvhom for their more credite, they coul [...] not brooke. Vpon these strings, and the lik [...] the subtile serpent plaid his part, and th [...] diligence of Heretiques toke hold of the oc­casions, to nourish and egge forvvard these humurous phantasies, and animosities of busie heads, fraight vvith ambition, and desire to rule others, vvho haue neither vvel lerned to rule themselues, nor to be ruled; being voide of that charitie, by vvhich they ought to build, to the increase of the vvhole bodie, and not to diminish the same bodie, nor to hin­der, nor pul dovvne that which others build. [Page] [...]nd al this principally because they savve our [...]ate good Cardinal in his time, and others with [...]im, especially the Iesuits, both then and after, [...]o be more in credite and fauour vvith great Princes, and other great or rich persons: which they often obiect for a great quarrelle; not mentioning that they ate more estemed vvith the meaner and poorer forte also. But I pray you (deare brethren and freinds) that vvould be more estemed then you are, tel me vvhat fault is in the fathers, or in other men for this? Is not honour and estimation the re­vvard of vertue? especially amongst good men: such as you can not denie these Catholi­ques to be, vvho ordinarily prefer Iesuits be­fore you? vvil you blame them for being more vertuous, and for deseruing better then you? for if they did not deserue better, so manie good [...]hen vvould not more esteme them. Or els vvil you blame the vvhole Catholique vvorld and al other countries, that beginne, or re­turne to be Catholiques, for embracing the Iesuits labours more then yours? vvil you barre mens iudgments in making their ovvne choice, by vvhat spiritual men they vvil be chiefly directed? Or vvil you abridge their liberties, and force them to leaue the Fa­thers, vvhose conuersation, and discretion they like better then yours; and to be directed by you, of vvhom they haue not so great an opi­nion? Is this the libertie you talke of, and which [Page] you promise, if you may haue your will▪ that ghostly children shal first forsake their glostly fathers whom they most desire, and then be bond to those which you like best▪ Truly most men thinke, that nevv ones of your appointment, vvil not be so good. You vvil say, they shal be better and fitter. you can say no lesse. for vvhy should they change but for the better? And yet we tel yoy stil, that most men think, they vvil not be so good. You say there is no iust, nor reasonable cause, VVhy Catholiques should entertaine Ie­suites before you, folovv their counsels ra­ther then yours, aduenture al they haue by receuing them, then by receuing you, com­mit to their discretions, the distribution of their almose and charitable beneuolence [...] [...] more then to yours. These be the blocks y [...] stumble at. And you can no more condem [...] Iesuites, for condescending to serue good Catholiques in these and the like things, then you condemne your selues for al that you do to the liking of your ghostlie children.

Perhaps you vvould haue them, vvhen they are vvilled to do such good offices, to refuse to do them, and to send them to you; as though al such affayres depended vpon your vvills, vvho should manage them; and as though the request of the partie, vvere not sufficient vvarrant, for euerie one, to do the good he can, in order and subordination to his Superior. Yet suppose the fathers should [Page] [...]rect such persons to you, as come to them; [...]inke you that the parties vvould forthvvith [...]paire to you? intertayne you? folovv your [...]ounsel? commit much to your discretions? [...]o surely, in this they vvould not folovv the [...]athers counsel: For those that seke first and principally, to direct their liues and actions, [...]y aduise of the Fathers of the Societie, do secondly desire to be directed by such other Priests, as most imitate the Fathers in man­ner of liefe, such as loue them best, and best agree vvith them. And the cause of this better liking, which so manie haue to be assisted by Iesuites (besides the particular ver­tues of euerie one) must nedes be some im­portant good and conspicuous things, in the Order it self, which are not in our vocation. As particularly, their Religious profession, their stricter discipline and set rules of life, their renounciation to al dignities, and pro­prieties in this vvorld, and the resignation of their ovvne wills, liuing alvvayes in obe­dience to a Superiour; vvho taketh due account of their behauiors, of their labours of their fruites, and of their talents, what they are able to do, where and wherin they may do most good, and so the same Supe­rior imploieth them. If they haue imperfe­ctions, they haue special approued remedies to amend the same: and if they correct not themselues the sooner; this Superior in the meane time hath care to cure euerie one, and [Page] is readie to ansvver for his subiec [...], vvherso­euer he abides, which is a good vvarrant; for their host, and vvhosoeuer dealeth vvith them. And special care is alwayes taken, to haue them very fit for mission, before they be sent, and at al seasons they are readie to be changed from their imployments. Wher­soueuer they go, they are stil in a strong castle, defended with ioined forces of expert soldiars, firme vvals, good armour, and al necessarie furniture; which make not only themselues more safe, from the assaults of the spiritual enemie, but also by hovv much they are better guarded and furnished, so much more able are they, to assist, guide, and lead others safly. Whereas vve of the other vocation (though Ecclesiastical and Clergimen) are abrode in the vvorld, hold our interests, proprieties or possibilities, in the vvorld. vve are more at our ovvne li­berties, and make not so often account of our baylivvickes, nor yeld so frequent rea­conings, vvhat profite vve make of our ta­lents, nor vvhat fruit anie reape by our la­bours; vve vvander abrode as single men in open filds, or vnfensed villages, so much more subiect to tentations, as vve are more intangled in the vvorld, and the lesse able to resist, because vve haue not renounced the vvorld, nor our ovvne vvils. And vvhy should vve then meruel, that men are more afeard to be guided by vs, then by those they finde [Page] more like to guide them aright. And what wrong is donne to vs, by other mens seeking ther ovvne secucicie? Thus vve see briefly vvhence this controuersie sprong, and hovv this il seede came into our fild, vvhere first none but good vvas sovven.

Now vve are to consider vvherin it con­sisteth. Which is not (as our aduersaries vvould haue it, and falsly reporte) in anie point or article of the Catholique faith; for vvhosoeuer obstinately defendeth anie such error is an Heretike and no Catholique; but it consisteth in the varietie of opinions, desires and endeuors, about the persons, that are specially to direct others as guides or heades, and about the maner of proceeding in our common vvorke, for the reducing of our countrie to the Catholique Religion. And thus farre vve al agree, that some fevv, or rather some one, ought to be chiefe leader of al the rest, because manie heades hauing or arrogating equal autoritie, must nedes make confusion. And at the begining, al that entred into this holie vvorke either gaue thē ­selues vvholy to the direction of D. Allen (and that long before he vvas Cardinal) or els concurred vvith him, in al their actions ten­ding to this purpose. not anie one Catholi­que man of our nation opposing against him, from the time of erecting of Dovvay College til that about the yeare 82. three or foure gentlemen in Paris began the first contra­diction [Page] against the said D. Allen and against F. Parsons. Sir Frances Inglefild. M. Hugh Ovven, and al other agreing vvith them. For these men neither vouchsafing to folovv the high and straight vvay, alredy vvel found out and very vvel proceded in, nor to sit quiet and at rest, deuised other byvvaies, cast nevv plots, which neuer had good effect, but much hindred and ouerthrevv diuerse good things intended, as is vvel knovvne. They thought it reason to exclude D. Allen, by the title of a Breuiarie man, from dealing any further in helping of our countrie, but only by his education of schollers to be Priests. For these men vvould geue them instructions, hovv to behaue themselues tovvards the state of England. And so they vvould bring D. Allen and al his, into their countrie: as one of them was not ashamed to bragge and that in D. Allens ovvne presence.

In like sorte they excluded F. Parsons, from their counsel, and from knovvledge of their deuises, because he is a religious man: as though he vvere not more fit, and no vvay lesse fit for that. For vvho is so meete to geue aduise, in spiritual or in vvorldlie affaires as those which haue renounced al priuat in­terest and proprietie in the vvorld? Doth not our Sauiour say, that those which haue left [...]. al in this vvorld, shal sit with him in iudgement, and iudge the world? Doth not S. Paule hervpon inferr, that seing he and other Apostles, and [Page] Religious men shal iudge the world, and the A­postata [...] 6. Angels; much more it is conuenient, that they shal iudge secular affaires?

They excluded Sir Frances Inglefild, be­cause he had bene long forth of the Realme, and novv ignorant (as they supposed) of the state of things there; as though he that had bene of the priuie Councel to Q Marie, vvere not more able both for his vvisdome, sin­ceritie, and long experience, to be a Coun­seller, then anie of them? or that he had not as particular knovvledge, as anie of them, hovv things stood in England? They exclu­ded M. Hugh Ovven, M. Thomas Fitzherbert, and aftervvards sir Charles Arundel, and al others, that agreed vvith. D. Allen, because they vvould not leaue him, and the vvhole nation, and hang vpon them. For the same cause they could not abide sir William Stan­ley, finding him to agree so wel with D. Al­len, sir Frances, F. Parsons, F. Holt, M. Ovven, and others; and also because he is a soldiar, and they better statesmen, in their ovvne conceipts; as though he being so re­novvmed a soldiar, vvere therfore lesse fit, to geue his aduise hovv our countrie may be brought againe to the Catholique faith, being othervvise a man of as sound iudgment, as any of them, and (as al that knovv him and them can vvitnes) as farre more sincere, more vertuous, more studious, more labo­rious to help his countrie, and al his coun­trie [Page] men, as he is more valient in the wa [...] then they are, which is no smale difference.

They admitted the Earle of Westmer­land to their Partie, so farre only as he vvould concurre vvith them, to oppose against, and to ouerthwart other mens good labours: but by no meanes vvould they take him for their chiefe. Thomas Morgan vvas the beginner of al; wherof it is called Morgans faction. but M. Charles Paget vvas chiefe commander: the Lord Paget vvas content to be ruled by them. wherupon they complained the more, that the Earle of vvestmerland vvould not be ruled also; thus this contradiction began. And vpon this ground they haue continued the same, entertaining and imploying al mal­contents they could get, to yeald to their bend. So far forth that vvithin tvvo or three yeares, they seduced tvvo Seminarie Priests to treate vvith them, and to be imployed by them, yea one of them at least to treate vvith Secretarie Walsingham. And aftervvardes induced the same tvvo, to write tvvo bookes the one against F. Parsons and al Iesuits; the other against the Cardinal. Especially against his Epistle vvritten in iustification of Sir William Stanley his rendring the Citie of Dauenter to the right Lord therof, the king Catholique. Which fact vvas not only iust, lavvful, and necessarie by the lavves of God and Nations, in respect both of the place, and of himself; but also he had a [Page] particular licence for his person, of the Earle of Lecester to depart from that seruice, and to repaire vvhere he vvould, for his better con­tentment. which licence hath bene seene by some English Protestants: Agents sometimes in Flanders, and is to be shevved vvhensoe­uer occasion shal require. As yet this faction vvas but smale and greene amongst Catholi­ques in England; for the tvvo foresaid Priests very shortly retired thence, and verie fevv durst breake openly vvith their brethren, nor with the Fathers, so long as the Cardinal liued. But presently vpon his death, some other vnquiet spirits, though prisoners for their faith (hauing long exercised their good felovv prisoners with much patience) more openly ioyned themselues vvith the same trublesome, with whom they had secretly dealt before. And so did also manie of the scholars in Rome, against the Protector himselfe, and their other Superiors. Sodeinly becomming great states men, as then they thought them­selues. For the better appeasing of which dissentions, and preuenting the like, al Ca­tholiques generally desired to haue some Su­periors, and Subordination in the English Clergie.

But for so much as al former Subordination vvas vvholy interrupted vvithin the Realme, it could not otherwise be restored but by the Sea Apostolique, or by special commission geuen by his Holines for this purpose. For novv in [Page] our countrie vve had neither Primat; no [...] other Bishop, nor Ordinarie of anie one Diocese; nor anie Archpriest; nor Vicarge­neral; nor Archdeacon; nor Deane of anie Chapiter; nor anie Chapiter; nor other Ec­clesiastical communitie at al; nor so much as an ordinarie Pastor, nor Vicar of anie parish; but only priuat Priests, vvho had subdelegat faculties in court of conscience only, for ad­ministration of Sacraments, and some other spiritual functions.

But these were no more a mystical bodie, then certaine prouision of stone, lime, and timber, are a house or a church, before they be compact together, and formed vvith vval [...] and roofe: for euen so vve were a certaine prouision of Priests ordained, for restaura­tion of our decaied Hierarchie, but vvere not disposed of in anie subordination vnder a head. And so had no possible meanes in our ovvne nation, to make anie Prouincial Concel Synode, Conuocation, or Chapiter, nor had anie electiue, or decisiue voices or suffrages, to choose supperior or other officer, nor to determine anie thing iuridically. And ther­fore for the due ioyning of Clergie men to make a Hierarchie (none of them hauing further autoritie) diuerse of the chiefest and eldest sort asvvel in England, as in banish­ment humbly proposed this our case and de­sire to his Holines, vvith such suggestions as to them semed most mete. Manie thought [Page] it [...] [...] crated, for the better gouernment of our Church, and most specially for administring the holie Sacrament of Confirmation; though our Cardinal in his time, vvas not of that minde; for if he had, it had bene done. Fi­nally, after mature consultation, his Holines resolued to make an Archpriest vvith tvvelue Assistants, to gouerne the rest in England. And vpon the particular information of the same chiefe and eldest sorte of English priests testifying the singular good talents, vertue, learning, vvisdome, zeale, discretion, and other good parts, and considerable circum­stances, concurring praeeminently in the per­son of M. George Blackvvel, this autoritie of Archpriest vvas laid vpon him; to the great ioye and singular liking of al, except a very fevv, especially those that aspired to haue bene promoted themselues. Who hea­ring by our Protectors letters, that this Arch­priest vvas constituted, and tvvelue Assistants appointed, deferred to submit themselues, til they might see further confirmation therof from his Holines. And shortly they sent tvvo messengers to Rome, not so much to learne his Holines true meaning and intention (for they knevv it already, but thought they vvere not bound to acknovvledge it) as to trie, if they could procure this autoritie to be recal­led, or altered; and specially to be remoued to some other person; alleaging against their [Page] appointed Superiour, nothing but meere fal [...] ▪hoods, and that he agreeth too vvel vvith the [...]esuits, and specially vvith F. Parsons.

So the controuersie is novv come to this spe­cial point; whether the R. R. Archpriest be a sufficient and fit man for the place he is in, seing he agreeth vvel vvith the Iesuits, and namely vvith F. Parsons; and concurreth vvith them to gaine soules; or that he shoud be re­moued, and some other put in his, or in so­me higher place, that disliketh of F. Parsons, and other Iesuites; and that the Iesuites should also depart out of England, and be remoued from the gouernmēt of al English Seminaries, euen from those which they haue procured? Al vvhich is so absurd and barbarous an attempt that it needeth no further confutation. Eue­rie childe, and simple man or vvoman doth knovv, that it is a good thing to build a Church or a College, and to gaine soules: and that pulling dovvne, and hindring of such vvor­kes is very naught and wicked. Againe, it is a most knowen thing (and none of the malcon­tenrs can possibly denie it) that F. Parsons, for his part, hath most painfully and frutfully la­boured to helpe his countrie aboue tvventie tvvo yeares already, that is, since the English College in Rome vvas founded. In procuring vvherof his part was not least, vvith D. Al­len, and D. Levvis, agreing in his intention with vvhosoeuer vvas most sincere.

In England he did more good in tvvo [Page] yeares, then I thinke anie of his emulators haue donne in tvventie; or are like to doe in al their life. For one example; let his lerned and vertous bookes testifie written against Hanmer and Charck, and in detection of Iohn Nicols; and the reasons, vhy Catholiques refuse to goe to the Protestants Church. And especially the Christian Directorie, first set forth vvith the title, of Resolution, so often printed since, and stil desired. A vvorke worthie to be in al languages, and in al mens hands. By which innumerable Catholiques, haue ben, and daily are much confirmed, conforted, and edified; Schismatikes and Heretikes continually con­uerted; as very manie doe daily reporte of themselues, that they vvere conuerted by reading F. Parsons booke of Resolution. Af­ter his going out of Englād, which vvas dout­les (as manie good effects haue shevved) by Gods special prouidence (as vvas D. Allens going thence also, vvhen he had donne much good) he first got tvvo thousād ducats of gold (which do make six hundreth pounds starling) euerie yeare to Dovvay College, then resi­ding in Rhemes. He procured also a College for English children in Evv. Aftervvards tvvo more notable Colleges for English scholars, and tvvo other residences for En­glish Priests in Spain. An other College like­vvise in Flanders, vvhen by reason of the vvar­res in France, that of Evv ceased. And (which may haue place vvith the greatest and most [Page] difficult vvorke or a [...]) [...] College of Rome, to a mirrour or spectacle of right Collegial peace, mutual loue, great vertue, and of much increase in learning, which a few yeares agoe, vvas fallen into extreme danger of vtter ruine, by dissolu­tion of the members, and tumultous con­tempt of superiors and good orders. I omit here his redeming of manie English capti­ues from fire, gallovves, and gallies, vvith his charitie in procuring them reliefe, and manie of them sufficient meanes to liue; and manie other good deedes, both in general to his vvhole nation, and to innumerable particular persons. By this that is already said, euerie one may sufficiently see, vvhether it be good, that the chiefe of our Ecclesiastical Hierarchie in England, and his freinds and subiects should agree vvith this father, and al the Societie; or that they should picke quarels, and make vvarrs against them, contemne and abandon al the good vve haue, and may haue by them. Which in dede vvere to hinder the best meanes of increasing the Catholique faith in our Coun­trie, and consequently to hold heresie there the longer; an so I end this point, and come to the last.

In vvich I am to declare, betvven vvhom this controuersie remaineth. And this also is partly donne alreadie. For seing the special drift of this contention is, to haue the Archpriest remoued from his office, and the [Page] Iesuits out of England, and from al Engli [...]h Seminaries; it is euident that the controuersie is betvven the Archpriest, vvith al asvvel Ie­suits as other Priests, and Catholiques, that alovve or like of the Ecclesiastical subordina­tion lately restored in England; and the mal­contents vvith their partners, that oppugne or dislike the same: and not betwen the Iesuits, and the Seminarie Priests. vvhich can in no other sence be iustified, then one may say an Egyptian is white, because his teeth are vvhite. At least, it is as false as vvas the report made to king Dauid, that al his sonnes were slaine: vvhen only Amnon vvas slaine, and no more. As I 2. [...] 13. vvil novv further demonstrate, that the truth may appeare, and the Seminarie Priests (spea­king absolutly of the chiefest best and farre greatest part) from the begining of the first Seminarie to this day, may be clered from this iniurious sclander.

First therfore when D. Allen began this holie vvorke, he had a chiefe care to haue his Col­lege vvhere ther vvas also a College of Iesuits that therby he might the better haue their continual consel and help, spiritualy and tem­porally in al his affaires. And namely that the students might frequent the holie Sacraments and some lessons in the fathers College. which they did continually, til both they and the Iesuits were driuen from Doway by the pro­curement of heretiques, for their more zea­lous profession of the Catholique Religion, [Page] then the vulgar sorte of Catholiques com­monly shevv. Which wel shevveth the good agreement, betvven the Iesuits and the Semi­narie at that time. The same is also manifest by that D. Allen in his returne from Rome, before he had yet begunne his College, so gladly ioyned himself in companie, vvith F. Maximilian de Capella of the same Societie, Doctor and Reader of Diuinitie in their Col­lege in Dovvay: whose good aduises, and special commendations to diuerse charitable men much furthered the same good beginings.

Aftervvards F. Antonius Possiuinus, and F. Oliuerius Manereus most affectionatly con­curring vvith their informations to their Ge­neral, and he and they commending the state of the English College to Pope Gergorie the thirtenth, obtained his monethly pension for them. After this againe, the Catholique kings pension (which is greater then the Popes) vvas not only procured, by F. Parsons commen­dations and trauel (as is noted before) but also by his industrie most especially, or by F. Cres­wels, or some other of the fathers, it is stil payd. which vvith manie other notorious examples of greate benefits, which D. Allen, and his Se­minarie haue receiued of the Fathers, do vvel declare the mutual liking, sincere loue, intire affection, and confident dealing betvven him and the Societie, and betvven al his and al their true folovvers and freinds.

The same is vvel testified also on the Cardinal [Page] his part. for though he vvas not able to requite them in other good turnes, yet he euer grat­fully acknowleged the great good our coun­trie reapeth by the holie Societie; as is to be seene in most of his printed bookes. specially in his Apologie of twelue Martyrs; in his Answer to the pretensed Iustice of England; and most particular­ly in his Apologie, written by him iointly in defence of the charitable indeuors of the Societie, and of the Seminaries. In which elegant booke, next to the worthines of Gods cause, he most amply commendeth good Pope Gregorie the thirtenth, and the holie Societie of IESVS. Moreouer touching his most gratful affection towards F. Parsons, omitting other innume­rable proofes, his letters written shortly after he was made Cardinal, to M. Thomas Bailey▪ his substitute in the College at Rhemes, do sufficiently testifie in these words; you are al glad and reioyce (saith he) for my promotion. God graunt it be, as I trust it is, to his more honour, and good of our Countrie, for else I had rather haue kept my black cappe stil. But how much soeu [...]r you haue cause to reioyce in this behalf, so much more, al you, that loue me so dearly, are bound by a new obligation, to loue, and be gratful to the whole Societie, and namely to our own special good Father, and chiefe cooperator. For next vnder Heauen F. Parsons made me Cardinal. And more to the same effect in the same letter.

And that he continued the same affection, and sincere correspondence with the fathers, his owne good Nephew M. Thomas Allen, [Page] and sundrie of his letters doe testifie. amongst which one vvas vvritten not long before his death, to one that then began to be malcon­tented, [...]. 1. and since hath ioyned vvith others. yea and (as is more then probable) dravvne others vvith him. This then being clere tou­ching the Cardinal, the same must also needs be true, in al that sincerly loued, and agreed vvith him. For othervvise in breaking his ex­presse commandement, in that verie point, vvherin they pretend to agree vvith him, they erre as farre from the truth, as he that saith he [...]. loueth God and breaketh his commandements. In so much that during the Cardinals time, not aboue foure or fiue in England, besides flat Apostates, durst shevv the contrarie; though after his death more appeared: therby be­vvraing their former dissimulations, their litle regard of his svvete, and fatherly admoni­tions, and their meruelous ingratitude both tovvards him their late Superior, and the fathers, by vvhom they had receaued no smal benefite in their education and learning.

But God be thanked, yet al these are not nor euer vvere so manie, neither in England nor abroad, as they vse to count themselues. For vpon occasion of their accusing the fathers some yeares agoe, in the name of our nation, trial vvas made amogst the English in the lovv countries by manie seueral letters, and sub­scriptions to a general attestation, remaning in record to be sene; vvhere so manie of the [Page] eldest and chiefest clergie men of our nation, and some chiefe of the laitie also, and so ma­nie others of good account, testified the great and charitable offices of the fathers tovvards our contrie, that of three or foure hundred, scarse foureteene refused to subscribe. Of which some vvere opposites to the fathers, and some neutrals. And in England scarse tenne, at that time, did shevv themselues against the fathers.

Againe at this day, though there be some more Seminarie Priests latly seduced, by the ouer diligence of the former ringleaders, yet they are stil matched, and ouer matched in number, vvith those only that be in office, and autoritie for the seruice of our countrie; vvho for that they are officers ought and must by al reason, preuaile against priuat men, if they vvere manie more, as in dede they are rather fevver. But if vve doe also compare (as vvhy shal vve not?) the vvhole number asvvel of the ancient Catholique, as later Se­minarie Priests, which reuerence, loue, and like vvel both the fathers and the Archpriest, and al other superiours in our English clergie, they vvil be founde tvventie, or thirtie ti­mes so manie, as the part or particle that opposeth against the same Fathers, and Su­periors, and the rest of the bodie. And if vve extend this comparison, to al Semina­rie men designed for the same vvorke, or yet goe forvvard to al English Catholiques, [Page] or finally obserue the iudgments of al Catho [...] ques in the world, the further we procede, the more oddes we finde. nature and reason mo­uing al men of consideration, as wel to like and loue so holie, and so perfect an Order of Reli­gious men, and to alowe and approue what so euer such a vvhole Order alloweth and ap­proueth: as also to prefer the ordinances and procedings of lawful Superiors, before the disliking of others, that complaine or speake il therof. And thus much may suffice for decla­ration, that this controuersie risen amongst. English Catholiques, is not in matter of faith, [...]or betwen the Seminarie Priests and the Ie­suites, as is vniustly said, but about the Subor­dination lately restored in our clergie; and the fathers of the Societie labouring in the same worke, and so is betwen the bodie of English Catholiques, that is al the heads with most of the members, agreing wholy with the fathers; and a smal partie of opposits disliking the same Subordination, and the fathers of the Societie.

To returne therfore whence I am digressed, I most hartely wish, and in our L. I. Ch. I in­stantlie besech al our discontented brethren, to liue and dye in peace, and perfect vnion, so much as in vs lieth, with al the world, but more especially with al Catholiques, and most of al with our Superiors, brethren, and felow sol­diars. as this our blessed brother M. Wharton now a martyr, most gladly and louingly ac­knowledged his appointed Superiour, the R. [Page] R. Archpriest; and most sincerely alwayes agreed with the reuerend fathers of the So­cietie of Iesus. And yet was he as ancient, as graue, and as learned a Graduate of the Vniuersitie of Oxford, as whosoeuer of the discontented most vrgeth these respects. For he was felovv and companion in Trini­tie College vvith the same M. George Black­wel novv Archpriest, vvith M. Thomas Ford and M. Edward Burden both martyrs, and with M. William Sutton, after of the So­cietie: neither did he disdaine that his equals, yea diuerse otherwise his inferios, in degre, yeares, and lerning, were put in office, himselfe remaining in his priuat state. As vvere sundrie of the tvvelue Assistants. Whom he also obeyed, and for his humiltie feruent charitie, and other great vertues, is now exalted to a glorious croune of mar­tyrdome. Which together vvith his Priest­hode and holie profession, the same F. Sutton (by way of probable coniecture) congratu­lated vvith him long before, in a letter da­ted at Mussipont the 17. of Nouember. 1584. which yet remaineth in the English College in Dovvay; by the same prouidence of God (as I may interpret) by which it was vvritten. The copie wherof I haue here adioined as it is in latin, supposing manie vvil desire to reade it. Surely it is à letter vvorthie of a Iesuit to a Seminarie Priest. The Superscri­ption only is in English, and is thus.

MAgnum mihi attulerunt solatium (opti­me Christophore) tuae literae, quibus intellexi te non solum deserta Anglicana nostra Aegypto, à qua iam pridem pedem subtraxisti, Ecclesiae matris obsequentissimum esse filium, ac iam illius foelicissimi Collegij alumnum; verum etiam ad sacros Ordines, hoc est (vt nunc rem interpretor) ad ipsa martyrij auspicia aspirasse. Foelicem ego illum esse praedico, qui nunc in An­glia existens, sacro Reconciliationis faedere, se Deo, ac S. matri Ecclesiae astringit; Foelicio­rem verò qui maiori perfectionis desiderio inar­descens, ad fontem illum (quem in hoc Martyrum Seminario Deus mihi aperuisse visus est) accur­rit, vt maiori posteà cum fiducia animi (que) for­titudine certamen pro fide ineat. Foelicissimum denique qui sacratissimis consecrandi Dominici Corpor is mysterijs initiatus, suum iam quasi sanguinem, pro eiusdem pientissimi Domini hono­re, eiusque corpore mystico consecrasse videtur. Hos tu siue foelicitatis, siue perfectionis gradus partim attigisse videris, partim praesentis ani­mi praeparatione conscendere conaris. Quamuis [Page] enim non omnibus martyrij corona, etiam cum hoc cupiant, conceditur; ingentis tamen meriti est illa gloriosa sanctae fidei confessio, quam tu tui (que) con­sortes quotidiè facitis, hoc praesertim tam infoelici nostrae infaelicissimae Angliae statu ac tempore. Vbi tanta Sanctorum Mysteriorum conculcatio; tan­tus diuini honoris contemptus; tamque horrenda rerum sacrarum, ac personarum prophanatio & despectus; vt iam verè fidelis sit seruus, ac dile­ctus Domini Saluatoris, eius (que) immaculatae spon­sae Ecclesiae Filius, qui se contra istas ruinas vt murum opponere, qui Sancta, Sancta, inclamare ac verè Sancta ea (que) augustissima Mysteria, caelestia (que) sanctitatum iura, ab atrocissimis hisce contumelijs vindicare contendit. Et hic quidem est tuus sta­tus, haec conditio, hic ordo sacer. Nunquam mihi tam coniunctus fuisti, quanquā & domestica, illius Collegij in quo olim vnà [...]iximus, & peculiari ami▪ citia, olim charissimus, quam nunc es sub vexillo Crucis, huiusque sanctae militiae communione.

At enim quid nos miseri vermiculi humi repentes, quibus tanta munia, tamque excelsa concredita sunt? Nunquid tam eminentis digni­tatis altissima mysteria, vel semel à lōge aspicere, nedum attrectare, nedum consecrare digni su­mus? Nunquid coelestis Ianuae claues gestare, ac animabus praetioso coelestis Agni sanguine redem­ptis, [Page] Paradisi aditum reserare digni? Verè qu [...] in tremendis hisce officijs versantur, identidem se animumque totum ac spiritum recolligere habent, oculosque interiores ab exteriori rerum strepitu, visibilique specie subtractos in diuiniora defigere, ibi se coram infinita & superbenedicta Dei Ma­iestate prosternere, ac paululum animo reuoluere, quanta cum eius dignatione, fauore, & gratia, iam coram illa immensa Diuinitate, quam tremunt Angeli, eiusque Throno, ac mensa regali, verse­tur is, qui suo demerito, propter illius summo ho­nori irrogatam iniuriam, iam diu vt hostis & extorris in tenebras exteriores amandandus fue­rat, nihil (que) adhuc egit, quod ad tantas tam (que) inueteratas contract as maculas eluendas satis es­set. Tum in profundissimam quandam humilita­tem coram Deo suo descendere, imò in abyssum ali­quā suae miseriae, abiectionis, indignitatis & nihilei tatis se abscondere, ac sacratissimis Christi vulne­ribus lauandum se humillime prebere, petere suspi­cijs ac gemitibus puritatem cordis, diuinam sa­pientiam, gratias ac virtutes, vt in domo Dei sui coram sanctissimo eius Throno, coram oculis tantae Maiestatis, & splendoris, inspectante illo beatissimo ac lucidissimo sanctorum choro, in su­scepto munere dignè, vel saltem non indignè, & sine offensa versari queat. Sed quid ego haec, [Page] aliaúe tibi propino, qui iam ad fontem sedes, vnde vberrimé diuinae disciplinae fluenta iam diu in multos redundarunt? Hoc mihi concedet spero tua humanit as, vt dum te pro veteri nostrae amicitia affari, adeo (que) salutare libuit, interim me­ipsum his verbis cōmonerem. Quaeso mi reueren­de ac dilecte domine Christophore, vt in tuis san­ctis sacrificijs met memoriam facere velis, me (que) re­liquarum tuarum deuotionum participem efficias. Saluta precor meo nomine D. Edouardū Burdenū & si quis sit alius Collegij S. Trinitatis: Item D. Edmundum Leukenorum, & Arthurum Strat­fordum, alios (que) nostros familiares & in Christo di­lectos. Vale. Mussiponti. 17. Nouemb. 1584.

Else vvhere this Epistle may be transla­ted into English. For novv after this long digression, I make hast to recite briefly, the other Martyrs of this holie yeare.

IN [...] [...]ovving [...] happened, that [...] being made in the Countie and Citie of Lincolne, for certaine malefactors, that had committed a robberie; there vvere found in a common Inne, at the signe of the Sarazens head, tvvo strangers close in their chamber (vvho vvere in dede Priests, their names M. Thomas Sprot, and M. Thomas Hunt) vvhom the searchers vehemently suspecting to be the men they sought for, arrested them vpon suspition of felonie, examined them straightly and seuerally, vvhat vvere their names, vvhere they vvere borne, vvhat condition or trade of life they vvere of, vvhen­ce they came, vvhither they vvent, and what busines they had there, vvhom they knevv in the Citie or therabout: so pressing them, that to clere themselues of the false suspition of robberie, they confessed, that they vvere Catholiques, fled thither in hope to liue there more quietly, as strangers for a time, then they could do where they vvere more knovvne. The same officers searching their males, found therin holie Oyle, and tvvo Breuiaries, which gaue suspition that they vvere Priests. VVhervpō they vvere brought to the Maior, and by him examined vpon these foure Articles. First, vvhether they had bene at the Church vvithin these tenne, or tvvelue yeares? 2. If the Pope should inuade the Realme, vvhether they vvould take part with him, or vvith the Queene? [Page] 3. Whether they did take the Quene to be Supreme gouernesse of the Church of En­gland? 4. Whether they vvere Priests, or no?

To these Interrogatories they ansvvered briefly, and conformably ech to other, vvith litle difference of vvordes, to this effect.

To the first, that they vvere brought vp from their infancie, in the Catholique faith, and vvere neuer at the Protestants Church. To the second, that when such a case shal happen, which is not likelie, they wil an­svver it. To the third, that the Pope is Su­preme head of the Catholi (que) Church, through­out the vvorld. To the fourth they ansvve­red as before, that they vvere Catholiques: and further they thought themselues not bound to ansvvere. For as al Christians are bound to be Catholiques: so al are bound to confesse the same Catholique faith. But no man being bound to be a Priest, neither is he bound to confesse, vvhether he be a Priest or no. Neuer the lesse vpon this last Article, they vvere presently araigned before Iudge Glanduil, vvho contrarie to the vsual custo­me, vvould needs handle this matter before al others, in the general sessions, which chanced to be there the same vveke. An In­dictement therfore vvas framed, and pub­liquly read, charging them that they vvere Seminarie Priests; and therfore traitors; pos­sessed vvith malice against their Quene, and Countrie; vvith other horrible, odious, [Page] and wicked termes, most fa [...]le and iniurious. And then hauing no other proofe, nor vvit­nesse to produce, the same Iudge protested to the Iurie, that he vvas assured that they were Priests; and therfore with manie sharpe words admonished them so to find it. The poore Iurie making much difficultie to auerre so much, vvithout either confession of the parties, or anie lavvful vvitnesses against them, yet for verie feare, vpon the Iudge his conscience, against their owne consciences, brought in for their verdict, that the said pri­soners were guiltie. By and by M. Glanduil gaue sentence of death against them, that they should returne first to the prison whence they came, thence be drawne on a hurdle to the place of execution, there be hanged til they were halfe dead, then be dismembred, vnbowled, quartered, and their heads and quarters disposed of, at the the Queens pleasure. Which they ioyfully heard, thanked God, and pardoned their persecutors. But before, and partly also after this sentence, they had disputation vvith certaine absurde preachers, that auouched diuerse strange doctrines, too abominable to be here reci­ted. Which neuerthelesse the glourious Martyrs clerly confuting, so confounded the same heretiques, and edified the people, that the Magistrats commanded the Mini­sters to hold their peace. And in steed of their babling, prosecuted their ovvne farre [Page] stronger arguments, of fetters, halters, and butchers kniues. Al which the victo­rious Martyrs answering vvith true christian courage, receiued their triumphant crou­nes, and put al their persecutors to that non plus, which our blessed Sauiour speaketh of: when they haue killed the bodie, they can do Luc. 1 [...] no more.

And not manie dayes after M. Glāduil their Iudge, receiued also his owne Iudgement, and due pay for his workes. For riding abroad for his pleasure, nere to his ovvne house with one man, sodainly in the plaine filde, he fel from his horse to the grounde, the horse not stumbling at al, but running a­vvay a greate pace, the seruant stept quickly to his master, and assaying to help him vp, foūd him dead, wherat being much astonished, he posted so fast as he could to the next villa­ge, crying that his master was dead. The people in hast running to the place found it so. And not knowing who else could be charged thervvith, they presently apprehended the same servingman, vpon suspition that he had murthered his master. But vewing the corps, they saw euidently, that a spi­rit and no man had donne this act. For they found part of his braines straingely comming forth, both at his nose and mouth, not hauing anie other hurt in his head, but towards the right side behind a great dimple [Page] [...], vvhe [...] a [...] [...]aue pu [...] [...] fist; neither his skinne, nor his hat broken at al, nor a heare of his head vvanting to anie mans iudgement. They found likevvise his right shoulder sore scorched, like burnd leather, as blacke as pitch; and from thence along vpon his arme a great gash, as it had bene made vvith a knife, but not deepe; and in the calfe of his legge on the same side, they found an other hole, about an inch broad, and three inches deepe, and (which is most strange) not so much as a threde of his hose, nor of his other aparel could bo found to be broken. In the meane while, the horse that ranne avvay, with much ado vvas ta­ken, but could by no meanes be brought nere to the place, vvhere his master fel dovvne.

AGaine the same moneth of Iulij, Jan other vertous learned Priest, called M. N. Palaser, by like crueltie was iudged and put to death at Durham; only for that he was a Seminarie Priest, and returned to his coun­trie, contrarie to the statute made in the 27. yeare of the Quenes raigne. And other three Gentlemen and a gentlewoman vvere also condemned to dye, by the same statute, for conuersing vvith the same Priest, and not bewraying him to the Magistrat. Tvvo of the Gentlemē, called M. Iohn Norton, and M. N. Talbot receiued their reward, and glorious [...]oune vvith their gostlie father. Mistresse [Page] Norton ( [...]) being supposed to be vvithchild was repri­ued. The third Gentleman, consenting of frailtie, to goe to their Church, yet liueth. as the others might haue donne, if they had also yelded therunto.

LIkewise at Lancaster vvithin the same moneth, other tvvo Seminarie Priests, M. Robert Nutter, and M. Edvvard Thvving vvere condemned and put to death, for their Priesthood. The elder of them M. Nutter, vvas one of those Priests and prisoners, which being brought by their kepers from their se­ueral prisons, to the tovvre wharfe, in the yeare of our Lord, 1585. and there com­manded to enter into a shippe, readie pro­uided to carie them into banishment, decla­red publikly to the commissioners, that they did not accept of that banishment, as of anie grace or mercie at al, for they had not committed anie fault, neither against their Quene nor countrie, as this pretended mer­cie falsly presupposed; and therfore in ex­presse termes requested rather to be tried, and to ansvvere their accusers at Westmin­ster, and at Tiburne, then to be thus caried against their vvills, out of their natiue Coun­trie, from their freinds, and neighboures vvhom they vvere to serue, according to their Priestlie functions. Affirming moreo­uer, that though perforce they vvere caried avvay, yet they vvould assuredly returne [Page] to the same worke, so soone as God, and their spiritual Superiors, would permit them so to doe. As this blessed Martyr for his part, and diuerse others haue wel and most happely performed. M. Thwing was no lesse resolued in this glorious quarel, as wel appeared both by his life and death, and particularly by his godlie letters, to his bro­ther, sister, and others, which may be pub­lished in a larger relation. Only here for a taste of his swete and zealous good spirit, I shal recite part of two letters written by him in prison, vnto me that write this. In the former of which, he congratulateth with his friends, his owne imprisonment, in these words: ‘My selfe am now prisoner for Christ, in Lancaster Castle, expecting nothing but execution, at the next Assises. I desire you to commend me to the deuout praiers of my freinds with you, that by their help, I may consummat my course to Gods glorie, and the good of my countrie. I pray God prosper you, and al yours, for euer. From my prison and paradise. This last of Maij. 1600. Al yours in Christ. E. Th.’

His other letter written but few daies before his martyrdom with like consolation of his expected good end, he concludeth thus: ‘This day the Iudges come to Lancaster, where I am in expectation of a happie death, if it so please God almightie. I pray you com­mend me most derely to myn vncle, and my [Page] [...]rother. I pray God blesse them both. and to al your good Priests and scholars, vvhose good endeuors God alvvayes prosper, to his owne more glorie. Ego autem iam delibor, & tēpus resolutionis meae instat. before this come vnto you, I shal, if God make me vvorthie, conclude an vnhappie life, with a most hap­pie death. Omnia possum in eo qui me confortat. From Lancaster Castle, the 21. of Iulij, this holie yeare 1600.’

AGaine this last spring (before the same yeare was ended, by our English ac­count) it hath pleased God, to glorifie s [...] more Martyrs in our countrie. VVhose na­mes I haue also thought necessarie to adde hereunto, hoping herafter to make more ample relation of them and the rest. The first of these vvas M. Iohn Pibush. VVho being condemned about six yeares before, only for that he vvas a Seminarie Priest; and al that time most cruelly vsed, at last recei­ued his happie crovvne, at London the eleuenth of Februarie. And the 27. of the [Page] same moneth, M. Roger Filcock, and M. Marck Barckvvorth, also Seminarie Priests, in the same place, and for the same cause, and maistris Line a vvidovv gentlewoman, for receiuing prists in her house, receiued the like revvard in erernal glorie.

About the same time also, other tvvo Semina­rie Priests, M. Thurstan Hunt, and M. Ro­bert Midleton, being taken in Lancashire, and from thence sent to London, vvere present­ly returned thither againe, and so condem­ned and executed at Lancaster meerly for their Priesthood.

Thus we haue sixtene glorious and conspi­cous Martyrs (besides those that are star­ued in prisons, and by other afflictions, for the same faith) vvithin the space of twelue moneths, that is, in this one holie yeare, for euerie hundreth yeare since Christ one. A most happie Iubiley to them; a singu­ [...]r consolation to al Catholiques; and a hap­ [...]ie example also of Gods mercie, tovvards [...]l of other Religions, that vvil consider their ovvne estates, vvherin they liue; and the true cause, for which al these, and some hundreths more these late yeares, haue be­stovved their liues. For so they shal clerly see, that they vvere al accused and condem­ned, for the old, true Holie, Catholique, and Apostolique faith; as offenders against certaine nevv Statutes made of late (the like neuer heard of before in a Christian Coun­trie, [Page] nor as yet approued for good, elsvvhere in the vvorld) and most specially vrged to go to the Protestants Churches. Which alone would haue saued their temporal liues longer.

For the same cause also manie other an­cient, and most constant Catholique pri­soners in the Citie of Yorke, by the comman­dement of the L. Burley, President of the North partes, and his assistants, haue bene this yeare violently, and often dravvne and haled, by meere force to heretical Sermons. And aftervvards, because they reproued the prechers for diuerse blasphemies, and other false and absurde doctrines, haue bene shut vp in streicter prisons, laden with irons, and pinched vvith famine; neither did they forbeare, nor feare, to reprehend blasphe­mies, vvhen they vvere brought to the same place againe. But certaine of them bei [...]g learned, openly reproued the blasphemous prechers, and aftervvards before the same President, and others, clerly confuted their errors. Others of lesse learning, yet also of great zeale, stopped their ovvne eares, in fight of the persecutors. who therfore ap­pointed to ech of them, two men to hold downe their hands, al the sermon time. and yet would they not for al that, harken to the sermons, but partly by strugling and chiding with their tormenters, partly [...] whispering and talking among themselu [...] [Page] they made such a blacke Sanctus, that neit [...] one nor other could much marke, vvhat the preacher said. So vnpossible it is, either for Catholiques to be inrest, or for persecuters to haue their vvole vvilles, vvhere the furie of heresie rageth. And much lesse is it possi­ble to extinguish the Catholique faith by force and violence. for the more it is sovved with teares, and watered vvith bloud, the more it increaseth and prospereth, As we see not only in the primitue Church, but also novv in England, where through Gods special grace, and by the prayers and bloud of so manie Martyrs, there be farre more Catholiques at this day, then were fourtie yeares agoe.