An apologie and true declaration of the institution and endeuours of the tvvo English colleges, the one in Rome, the other novv resident in Rhemes against certaine sinister informations giuen vp against the same.

AN APOLOGIE AND TRVE DECLA∣RATION OF THE INSTI∣tution and endeauours of tvvo English Colleges, the one in Rome, the other novv resident in Rhemes: against certaine sinister informa∣tions giuen vp against the same.

❧ Derely beloued countriemen in Christ Iesus:

ALthough for our selues, our ovvne consciences giue vs sufficient satisfa∣ction and testimonie of innocencie in al those things vvherof vve be accused, and God himself not onely at the general iudge∣ment in the face of the vvhole vvorld, but at the particular daies of euery of our deaths, vvhat side, sort, or cōdition so euer vve be, shal discerne our cause and

iustifie our intentions against al our aduersaries: Yet for that vve be vvar∣ned by the Apostle, to make our actions allovvable not to God alone, but to men also, and a great Clerke tel∣leth vs that it vvere great crueltie so to rest in the cōfidence of our conscience, that vve regard not our fame, the one being as necessarie for our neighbours as the other for our selves: Vve mea∣ne by Gods grace and your fauours, sin∣cerely and truely as in the sight of our Sauiour, and yet most humbly and tē∣perately for the due respect of our So∣ueraine and Superiors, to make cleere and defend our miscōstrued good pur∣poses and needeful offices tovvards our natiue Countrie in these many heauie yeres of our coacted absence from the same. Trusting that so our Lord may alter the mindes of many that mistake our doings, and may turne the Q.

Maiesties and her honorable Councels eares from our calumniators, her hand of indignation from our afflicted bre∣thren, and her hart to vvonted mercie and clemēcie tovvardes her ovvne Ca∣tholike subiectes.

Neither needed our defense to be long, nor could be hard or doubtful, if it vvere to be made either before the vvhole Church of God in any age, vvhich both of old in the like cases he∣retofore, and of late in our ovvne, by her highest Courtes of Councels and Seates Apostolike (the grauest, surest, and to our causes the most proper Tri∣bunals in earth) hath giuen sentence for our faith and doctrine and al our endeuours agreable therevnto: Or be∣fore al other Christian countries, States, or Vniuersities vvheresoeuer vve havue liued, al vvhich by their manifold mer∣cies, comfortes, encouragements, and

by diuers honorable attestations (vvich shalbe extant to the posteritie) do ap∣proue and praise our studies and scho∣lastical trauailes proper to our trade, for the reclaiming and succourse of the poore deceiued soules of our nation: Or before any of al the old Christian kings her Highnes most noble progenitors, in any of their honorable Courtes of Parliament, Synodes or Consistories of famous Prelates, Congregations of the learned in either their renovvmed Vni∣uersities, from the first faith of our coun∣trie til this our od miserable age: al their lavves, decrees, definitions, statutes, al their vvorkes, vvritings, actions, life and death, approuing our doings, and con∣demning the contrarie. Neither can vve mistrust (though the sight and cer∣taintie therof be in God alone) but our posteritie recouering it self from this present blast of doctrine and peculiar tempest of this time (vvhich kind of

maladie, as experience and recordes of other ages teach vs, seaseth lightly on Countries by startes and seasons onely) both the simple and vvise, that at the first for great allurements vvorldly, grateful noueltie and alteration, vvould not bevvare, novv by a fevv yeres proo∣fe easily vvaxing vvearie of the same, vvill like, allovv, and iustifie our dueti∣ful seruice to God and the Church of England.

Hauing then the vvhole Church of Christ for vs, the nations abrode vvith vs, al our countrie beforetime assuredly, and (as vve trust) al after our daies a∣greable vnto vs: our defense before God and man must needes be most easie, ac∣ceptable, and reasonable.

The difficultie novv onely remai∣neth in the preiudice and partialitie of the present cōdition and svvay of time, vvhich by authoritie, force, and feare

of lavves, fauour of the Prince, dome∣stical educatiō, plausible preaching and persuasion of profite, peace, and plea∣sure, doth sometimes alter and infect the very iudgement and reason of the invvard man, and much oftener doth byas and peruert the external actions of many vvorldings euen against their ovvne natural inclinatiō, knovvledge, and conscience: of vvhich sort there be no doubt in our Countrie innumera∣ble, not onely of those vvhose con∣strainte is euident, but euen of such as seeme principal promotors of the one part and persecutors of the other. Vvho because they be vvise, can not be Prote∣stants 23 yeres, that is to say, any long time together: but yet because they be also vvorldly, can not or vvil not con∣fesse their former fall to their disuātage in this life, vvhich they preferre before eternal glorie: Vvitte and experience

being ynough oftentimes to discouer falshod, but not sufficient vvithout Gods grace (vvhich many haue not because they vvil not) to retire to the Church and truth againe. These mens exterior assent shal in deede hardly be obtained for the approbation of our actions, be our defense neuer so open and euident.

But our confidence being in God, into vvhose hād the hartes and doings of all Princes and peoples be put, vvho can at euery moment forcibly touch and incline them to acknovvledge the equitie of our cause, as to his glorie and vvisedom shalbe best, and vvho hath already giuen vs (eternal honour be to his name) the hartes and soules of so many thousands of our deere Countrie∣men: Vve may aduenture vvith al hope, ioy, and comfort, to speake in our defense, and discouer vvithout al dis∣loyaltie

loyaltie to her Maiestie or any her Highnes Ministers, the vvrong infor∣mations that certaine enimies of the Catholike Church haue giuen vp a∣gainst vs and our brethren, as to our great greefe vve perreiue by some late proclamations published in Iulie and Ianuarie last, and othervvise. Vvherein because vve vvould not in any vvise op∣pose our selues to publike authoritie, or giue occasion of further offense, special∣ly in these daies and sectes so prone to despise Domination, vve durst not pre∣sume to direct the vvordes of our de∣fense to her Maiestie or Councel parti∣cularly (though S. Iustine, S. Hilarie, and other holy fathers haue done the like to their Princes) but to al indiffe∣rent readers generally: Praiyng neuer∣theles to God vpon our knees that he vvil incline her Graces and her hono∣rable Councels hartes, vvith mercie and

equitie to read the same. Vve require it vvith teares euen for the passion of our Sauiour, and for their soules sake.

❧ Our coming beyond the seas and liuing out of our natiue Countrie. CHAP. 1.

FIrst, vvheras vve be closely charged in the Edict of the 15 of Iulie 1580, that vve be fled into forraine partes and refuse to liue in our natural Coun∣trie: Vve protest to al the vvorld that it is not for any vnduetiful affection, alienation or estranging our hartes and likings frō the same, as our daily prayers and sacrifices to God, our con∣tinual sighes and teares both publike and priuate, our sundrie duetiful at∣tempts and hazards of our persons, and the bloud and liues of our brethren yelded in Apostolike and peaceable

sort for the vveale and saftie therof, do abundantly testifie: Nor for that by vnkind affectiō vve preferre any Coun∣trie or Commonvvealth before our ovvne, be the commodities in them selues neuer so many, or their courte∣sies to vs neuer so great (as in deede through Gods goodnes, to vvhose ho∣nour it specially pertaineth and for vvhose cause they be done, the fauours euery vvhere shevved vs are vvorthy immortal memorie and thankes) vvhe∣rof our often sorovvful bevvailing be∣fore God and complaintes one to an other do beare vs vvitnesse. Vvhich vve novv vvillingly disclose also to the vvorld, concerning the hard state of our long banishment: vvhich, be it ne∣uer so much eased by Christian con∣tentation and manifold graces of the people vvith vvhom vve conuerse, yet neuer vvanteth the ordinarie difficul∣ties

and displeasant accidēts that folovv strangers in euery place.

Thou knovvest, Good Lord, hovv often vve haue lamented together, that for our sinnes vve should be constrai∣ned to spend either al or most of our seruiceable yeres out of our natural Countrie, to vvhich they are most due, and to vvhich in al ages past they should haue been grateful: that our offices should be acceptable and our liues and seruice agreable to strangers and not to our deerest at home. Thou knovvest hovv earnestely vve haue to∣gether desired thee to incline our Prin∣ces hart to admitte vs to our Countrie into vvhat state so euer, so that vve might there in pouertie and penance néuer so extreme, serue the poore soules to their saluation, voiding our cogita∣tions of al the honours, commodities, preferments, that our forefathers and

the Realme yelded and gaue to such functions, acquitting them for our ovvne partes to the present possessio∣ners and incumbents or to vvhom so euer God shal permitte. Thou knovv∣est hovv iustly vve haue bevvailed our heauy case, that so many strange nations hauing their Churches vvith freedom to serue God after there ma∣ner in our Countrie, onely Catholi∣kes (vvhich in our fathers daies had all, and for vvhom and by vvhom al Churches and Christianitie arose) can by no intercession of forraine Po∣tentates, nor no sighes nor sorovves of innumerable most loyal subiectes, obtaine one place in the vvhole land to serue their Lord God after the ri∣tes of al other good Christian Prin∣ces, Priests, and people of the vvorld: That no Ievv, no Turke, no Pagan

can by the lavv of God, nature, or nations, be forced from the maner and persuasion of his ovvne Sect and Seruice, to any other vvhich by promis or profession he or his pro∣genitors neuer receiued: onely vve (that neither in our ovvne persons nor in our forefathers, euer gaue con∣sent to any other faith or vvorship of God, but haue in precise termes by protestation and promis bound our selues in Baptisme to the Religion, faith, and Seruice Catholike alone) are against diuine and humane lavv∣es, and against the Protestants ovvne doctrine in other nations, not onely bereued of our Christian due in this behalfe, but are forced by mani∣fold coactions to those rites vvhich vve neuer knevv nor gaue our assent vnto.

Vvherein our greefe of hart is much increased, either vvhen vve looke into other States and Countries, as Germa∣nie, Suitzerland, Suetia, Polonia, Boë∣mia, and the like, vvhere though there haue been great alterations in religion these late yeres, yet lightly none be for∣ced so but if they can not haue the exer∣cise of their profession in one territorie, Canton, tovvne, Church, or Parish, yet they may haue it neere them in an other, as also in al the Prouinces and kingdoms subiect either to the Persian or the Turke at this day, the old Chri∣stians be permitted to vse freely their deuotions: or vvhen vve looke backe to the like distresses of Catholikes in old time vvhen certaine Emperours vvere cheefe fautors of Arianisme and other Sectes, vvho yet vvere often in∣duced of their natural benignitie to yeld certaine Churches or at least Ora∣tories

in Churcheyardes and other pla∣ces adioyning, for the Catholike serui∣ce in their dominions. So did Constan∣tius the Arian Emperour and Valens graunt to S. Athanasius and his folovv∣ers in Alexandria: vvhich Valens God plaged aftervvard because he vvould not suffer the same at Antioche. Va∣lentinian also the yonger profered the like to S. Ambrose in Millan.

Vvhich onely grace of our Prince if vve might haue obtained, no pleasure, profite, or preferment that the vvorld beside yeldeth in any part of Christen∣dom, should haue kept vs out of our deerely beloued Countrie so long, for vvhose saluation, and so much libertie of conscience as is mentioned, vve haue often vvished diuers of our persons in perpetual prison, for pledge and vvar∣rant of the peaceable and loyal demea∣nour of our brethren the Catholikes,

and for securitie of the state, vvherof her vvise Counselers haue alvvaies in such cases greatest regard. But neither this durst our Catholike brethren de∣maund in their manifold feares, dou∣btes, and disgraces at home, nor vve in such suspicion and misconstruction of al our actions, could euer vvith hope attempt it abrode.

And alas much lesse then the graunt of publike places for exercise of our an∣cient religion, vvould haue giuen infi∣nite contentment to the Catholikes vvithin, and haue called home most of them abrode, vvhen both sortes vvould haue counted it a singular grace, du∣ring the distresse of these daies, to haue had by permission, pardon, conniuen∣ce, their soul rightes (vvithout vvhich men perish doubtlesse euerlastingly) in their priuate houses and chambers, yea in prisons, in the closeth and lest of∣fen

fensiue maner in the vvorld: as the Apo¦stles and Confessors did often in the primitiue Church, and S. Cyprian testi∣fieth that some did in his time, and S. Athanasius him selfe did vvith the Ca∣tholikes in Antioche. From al vvhich, being by rigor of penal statutes, diligēt enquiry of temporal Officers, vvatch∣fulnes of Ministers, spies, and promo∣tors, cōtinually restrained, and by them often chased from their houses, spoi∣led of their goods, disgraced and dis∣couraged in al their affaires, many thou¦sands yea the farre greater part of her Ma.^ties subiectes languish avvay in so∣rovv and sadnes irremediable.

Neither be such men miserable one∣ly by so long lacke of things necessarie to saluation, but much more for that they be enforced to things vvhich assu∣redly procure damnation. In vvhich case, very lamentable it is to thinke

vpon al the distressed consciences that through out the Realme repine vvith inconsolable sighes and grones against their receiuing, hearing, and vsing of the pretended Sacraments, Seruice, Ser∣mons, and other actions, vvherevnto they be inuoluntarily and against their vvil dravven, and specially for the othe of the Queenes soueraintie in spiritual regiment, a thing improbable, vnreaso∣nable, vnnatural, impossible: and yet the forme therof so cōceiued in stature, and so tendered, that the takers must svveare vpon the Euangolistes (hovv so euer they thinke in deede) that they acknovvledge euen in their consciēce that, vvhich neuer learned man of any sort or sect did euer thinke to be true, and vvhich they knovv euery Catholi∣ke man to cōdemne in hart, and vvhich the cheefe makers of the same, by exēp∣ting them selues from it by a special

prouiso, haue iudged either damnable or very dangerous. Vvhich othe ther∣fore to exacte of most Officers in the Commonvvealth, of euery one that is preferred in the Vniuersities, or other∣vvise almost throughout the Realme, and namely of al such as they suspect thinke it vntrue, is nothing els, but vvittingly to driue men to pitiful torment of mind, remorse, and vtter desperation.

Vvhich thing if her Ma.^tie did knovv, she vvould neuer of her natural clemē∣cie, for a title and claime that neuer King (much lesse Queene) Christian nor Heathen, Catholike nor Heretike, in her ovvne dominions or in al the vvorld beside before our age, did cha∣lenge or accept, suffer her poore subie∣ctes to be so invvardly and deepely af∣flicted in their soules, but vvould no doubt haue cōpassion of their coacted

miseries, that her self also may find mer∣cie at the day of her departure, vvher∣of the greater she is in this life, the more she shal haue neede in the next, vvhere she must ansvver not onely for the things done by her commaunde∣ment and knovvledge, but for vvhat so euer is done vniustly by her name or authoritie, though she neuer knovv therof: as it is verily hoped that of these calamities aforesaid her Ma.^tie hath no intelligence. And the Kings of the vvorld shal find their countes large and intricate ynough at their iudge∣ment day, of their temporal gouerne∣ments onely, though they trouble not them selues vvith the spiritual regimēt also.

The vniuersal lacke then of the soue∣raine Sacrifice and Sacraments catholi∣kely ministred, vvithout vvhich the soule of man dieth, as the body doth

vvithout corporal foode: this cōstrainte to the contrarie seruices, vvhereby men perish euerlastingly: this intolerable othe repugnāt to God, the Church, her Ma.^ties honour, and al mens cōsciences: and the daily dangers disgraces, vexa∣tions, feares, imprisonments, empoue∣rishments, despites, vvhich they must suffer: and the railings and blasphe∣mies against Gods Sacraments, Saincts, Ministers, and al holies, vvhich they are forced to heare in our Countrie: are the onely causes, most deere Sirs, or (if vve may be so bold and if our Lord per¦mitte this declaration to come to her M.^ties reading) most gratious Soue∣raine, vvhy so many of vs are departed out of our natural Countrie, and do ab∣sent our selues so long from that place vvhere vve had our being, birth, and bringing vp through God, and vvhich vve desire to serue vvith al the offices of

our life and death: onely crauing cor∣respondence of the same, as true and natural children of their parents.

From vvhich vve are not fugitiues, as sometimes vncourteously vve are cal∣led, nor are fled for folovving any fa∣ctions or differences of noble families, nor for any crimes or disloyalties done against the Prince or Common∣vvealth, nor for any disorder in our liues, or vvorldly discontentment or disagrement vvith the present ciuil state and politie, or for mislike of any her Ma.^ties ministers, vvhose persons, vvisedoms, moderation and prudence in gouernement, and manifold gra∣ces, vve do honour vvith al our hart in al things: excepting matters inci∣dent to Religion, vvherein their ho∣nours can not be offended, if vve pre∣ferre the iudgemēt of Gods Church be∣fore their humane counsel. Acknovv∣ledging

that her Ma.^ties reigne and their regiment had been most glorious and renovvmed to the vvorld abrode, and most secure and happie to the sub∣iectes at home, if it had not been conta∣minated by the fatal calamities (so to call Gods prouident iustice for our sin∣nes) of alteration in Religion and the things thereon depending. Vvhich not consisting (as vve haue declared) vvith any Christian Catholike mans cōscien∣ce, such as vve professe our selues to be, nor vvith libertie of mind, nor saftie of bodie, vve vvere constrained to flee and forsake our Countrie, parents, frendes, and vvhat so euer by nature is there deere vnto vs, by the vvarrant and exāple of Christ, his Apostles, S. Atha∣nasius, S. Hilarie, and other our forefa∣thers in faith, in the like persecutions.

Therfore certaine men, othervvise of good credit and degree in Englād, and

coming ouer for publike affaires, haue done vs sometimes great iniurie, in that they gaue out to diuers strangers mar∣ueling to see so many vs abrode out of our natiue Countrie (vvhich euery man affecteth, and of al other, as they thinke, the English) that her M.^tie vvas desirous to haue al come home, and that being othervvise quiet and cōten∣ted subiectes, none vvere nor should be molested for their cōscience: vvhich many in foraine partes haue so mista∣kē, that they verily thought vve might haue the exercise of our religion, and freedom of conscience from cōstrainte to any other contrarie vnto our profes∣sion. For vvhich onely grace, that it might be common to al Catholikes in the Realme, vvould God vve had gi∣uen our liues. Vvhich can be no longer nor othervvise grateful vnto vs, then vve haue hope to serue her Highnes

and our beloued Countrie, vvhen it shal please Christ to giue them the mind to require or admitte the same.

❧ Our repairing sometimes to the Citie and Court of Rome. CHAP. II.

CERTAINE yong fe∣lovves, fugitiues form their Maisters on thisside, being deprehended in di∣uers cosinages, counterfaiting of letters, and plaine theftes (by vvhich kind of men Athanasius and the cheefe Catho¦likes in the Arians daies vvere marue∣lously plaged) ioyning to them others of il disposition that sometimes thrust themselues secretely into such compa∣nies liuing together as vve do, to take and giue notice of mens doings and de∣meanour, vvhom men call commouly

spies or intelligencers, vve by the Scrip∣tures vvord name them Falsebrethren: haue done very il offices of late, not to vs onely, vvhom of malice, hope of im∣punitie and lucre, they haue traiterously slaundered, but to some of the hono∣rable Counsel also, vvho thought such conditioned men not vnvvorthy to be heard and trusted, against men (to say the least) of faith and honestie, and vvorthy also to be vsed and preferred: for further affliction of poore Catho∣like men, through the vvhole Realme. by vvhom and other like lost compa∣nions, they haue had such a pitiful fitte these later moneths, as neuer before. Vvhich to vs that be absent, giueth vn∣speakable greefe, for that our deere brethren, innocent in them selues, should be so heauily chastifed for our defaultes, and them not true, but one∣ly surmised: excepting alvvaies our

scholastical attempts, for the conuer∣sion of our Countrie and reconcile∣ment of our brethren to the Ca∣tholike Church, vvhich vve euer∣lastingly professe and vvil indeuour vntil death.

Therfore touching some of our late repairing to the citie of Rome this yere past, vvhervvith vve are char∣ged: the principal of that viage doth protest, that he neither ioyned vvith rebell, nor traitor, nor any one or other, against the Queene or Realme, or trai∣terously sought or practised to irritate any Prince or Potentate to hostilitie against the same. Further inuocating vpō his soul, that he neuer knevv, savv, nor heard, durīg his abode in the Court there, of any such vvritings as are mētio∣ned in the said Proclamation of Iulie, conteining certaine articles of cōfede∣ration of the Pope, King of Spaine, and

other Princes, for the inuasion of the Realme: nor euer aftervvard gaue coun¦sel to publish any such thing, though he vvere in Rome at the day of the da∣te that some of those copies, vvhich af∣tervvard he savv vvhen they vvere common to al the vvorld, do beare. Being also most assured that no other English Catholike vvould or could be the author therof, nor (as it may be thought) any other of those Princes, or their ministers, that are pretended to be of the foresaid league: being neither vvisedom nor pollicie, if any such thīg vvere intended (as vve verily thinke there vvas not) much lesse if it vvere neuer meant, to publish any such libel∣les, to giue the Realme vvarning pur∣posely to prouide for it, specially al the vvorld knovving, that the pinching of the poore Catholikes at home (a la∣mentable case) is their fense and repay

for al aduerse accidents abrode. And it verily may be thought (and so it is cer∣taine that some of the principal mini∣sters of the forenamed Princes haue au∣svvered, being demaunded therof) that the Protestans hauing exercised skil ād audacitie in such practises and coun∣terpractises (of vvhich France, Flan∣ders, Scotland, and other countries ha∣ue had so lamentable experience) did contriue them, to alter her Maiesties ac∣customed benignitie and mercie tovv∣ards the Catholikes, into such rigor of iustice as in the said Edict is theatened.

Hovv so euer it be, and from vvhen∣ce so euer they came, Christ knovveth our going to Rome did neither fetch, cause, nor procure any such matter, nor vvas for any treatie or counsel against our Countrie, but much more for the aduācemēt of the same, and for the ne∣cessarie releefe of our felovv students in

banishment, as other mens going to other Princes Courtes vve doubt not to be for the like purpose: though vve can not so precisely vvarrant the actions of other men, vvhervvith vve be not so vvel acquainted, as our ovvne.

Once, our ovvne Countrie by the fear of one sort, and alienation of an other, not yelding vs necessarie liueli∣hod: reason and nature force vs to seeke for succour at such Prelates and Princes hands, as of old haue had compassion vpon our forefathers in such like cases of distresse: the curtesie and custom of al Kings and nations inclining them to the fauour, helpe and protection of strangers and desolate persons, namely vvhen their miseries fall vnto them for religion and the same faith that them selues be of, the honorablest quarel ei∣ther to do or suffer for, in the vvorld.

And for vs of the Schoole and Cler∣gie,

vvhither should vve rather flee for releefe either of body or soul, then to the head or (as S. Hierom speaketh) to the most secure part of our Catholike Communion, to the rocke of refuge in doubtful daies and doctrines, to the cheefe Pastor and Bishop of our soules in earth, to the Vicar general of Christ, out of the compasse of vvhose fold and familie no banishment can bring vs: to him, that by office and vnction hath receiued the grace of loue, mercie, pitie and compas∣sion: to him, that counteth no Christian nor domestical of faith, a stranger to him, vvhose citie and Seate is the natiue home of al true beleuers, and the pater∣ne of al Bishoply hospitalitie and beni∣gnitie: to him, vvhose predecessors gaue vs our first faith in the time of the Bri∣tannes, restored it aftervvard in the daies of the English, recouered vs from Paganisme, from Arianisme, from

Pelagianisme, from Zuinglianisme, often receiued, harboured, and relieued diuers blessed Bishops and Priests of our Natiōs as vvel in the times of their pros peritie as persecution, and vvho haue receiued againe of all our Princes, Pre∣lates, and people, all dutiful and corres∣pondent honours and good offices for so many hundred yeres together, vvhen they and their dominions florished in much glorie and felicitie, and vvere dreadful to Gods enimies, the Chur∣ches, and their ovvne: (among vvhom, her Ma.^ties father, for his vvorthy vvri∣tings and doings against the Lutherās, receiued the glorious and eternal title, of Defender of the faith:) to him, of vvhose predecessors al the famous fathers cal∣led for aide, comfort, and counsel in their like distresses, Cyprian of Corne∣lius and Stephanus, Athanasius of Iu∣lius and Marcus, Chrysostom and Au∣gustine

of Innocentius, Basil of Libe∣rius, Felix, and other Bishops of Italie, Hierom and Miletius of Damasus, Theodorete of Leo the Great, ād al the rest, of other holy Popes, as time and ne∣cessitie required: to him, vvhose Seate (as Eusebius reporteth out of S. Denys of Corinth) did alvvaies send releefe to al the Christians persecuted and con∣demned to metalles, and refreshed al the faithful coming vnto it, as the pa∣rent the children: to him, vvho as he Canonically succedeth al these in Seat, doctrine, and dignitie, so is inferior to none, farre passeth many, and resem∣bleth most S. Gregorie the Great, our Apostle, in al Charitie, hospitalitie, zeale, and tendernes of hart and affe∣ction tovvard the desolate, namely of our nation: for the spiritual calamitie vvherof the vvriter of this hath seen him vveepeful hartily, and hath heard

him say that the goods of that holy Seat, vvherof he had the dispensation, vvere for the poore afflicted domesti∣cals of faith. Finally, vvhither could vve vvith more hope haue recour∣se, then to him, by vvhose bounteous goodnes so many Patriarches, Bishops, Learned, Gentlemen, and Christians of al sortes, English, Scotish, Irish, Almans, Hungarians, Syrians, Arme∣nians, Cyprians, and al other vnder the Turke, or any vvay for Christes sake oppressed or empouerished, haue been and shalbe relieued?

If vve be further in particular de∣maunded of the causes of some of our late resort thither: to temper al mens ielousy as much as vve may, in faith and truth they vvere none other, but to make humble sute for the establishmēt and perpetual foundation of the Col∣lege or Seminarie, vvhich his Holines

had not long before instituted in place of the Hospital of our Nation there, as a thing much more proper to this time, and more fruitful to our Countrie, then it vvas, adding of his ovvne much then, and a great deale sithence, to the old prouision, and novv in Ianuarie last fully founding and accomplishing the same: this vvas one thing. An other vvas, that the Gouernours of that Col∣lege in Rome aboue, and of this other novv resident in the citie of Rhemes beneath, might giue and take mutual direction, for correspondence in regi∣ment, discipline, and education most agreable to our Countrimens natures, and for preuention of al disorders that youth and cōpanies of scholers (namely in banishment) are subiect vnto.

Vvherein vve thanke God of al that paines and endeuours, for that it per∣tained excedingly to the general good

and honour of our Nation, that vve may perpetually haue a number of the most pregnant vvittes brought vp in the principal Seat, place, and fountaine of our Christianitie. Vvhither vvhat so euer is learned, vvise, vertuous, of al the most famous Vniuersities, Mona∣steries, Societies, and Colleges through the vvorld, is recuiled as to a continual mart of al kind of doctrine and pru∣dence: S. Hierom calling it the place of greatest faith and deuotion, and the Aduersarie him self confessing, that the great resort thither heretofore vvas, for that the best learned and vvisest men of the vvorld vvere there: besides the expe¦rience of the Vniuersal Churches pra∣ctise: vvhere there is daily entercourse betvvixt al Princes, Prelates, and peo∣ples Christened, in causes of conscien∣ce, religion, and other spiritual affai∣res: and vvhere they may see and vvonder at Gods promis and pro∣prouidence

in the continual preserua∣tion of that state and regiment, in per∣secution in prosperitie, in vvealth in pouertie, in good life in il life, the Heretikes (as S. Augustine speaketh) in vaine barking about it: That the Arians, Macedonians, Pelagians, Donatistes, Nestorians, and al other Sectaries, that stood at the bay vvith this Seat, are al buried in infamie: that these present Protestants, Anaba∣ptists, Puritans, Trinitaries, and other vvolues of vvhat heare so euer, (that ball against the Pastor, the sooner to sease vpon the flocke, as S. Cyprian speaketh) daily decay and discouer their ovvne malice and folly: that al Empires, Kingdoms, and States, be by certaine seasons either decaied or mani∣foldly altered, and this Seat to stand immoueable and to be as firme and florishing in this disordered reuolt of many peoples from it, as euer before.

These and such other high experimēts, vvith innumerable examples of vertue and deuotion, shal this Romane insti∣tution giue to our Countriemen, vnder the famousest teachers and gouernours of youth in our age or some vvorldes before. Vvho othervvise vvould ad∣mire their pety Maisters at home, the cause of al errour and ignorance.

To do this seruice then to our Com∣monvvealth, for vvhich if euer it come to it self againe, it vvil thanke the doers as much as novv it blameth them, vvas that viage taken specially: And then, to make like humble sute for the augmen∣tation of the monethly prouision of this other College, for that (the number and necesitie therof daily encreasing) it vvas not sufficient. Vvhich sute his Holines also of his incomparable loue to our Nation, benignely heard.

These lo God knovveth vvere our last dealings, and these are our treasons and sinnes, and none other, that vve contriue at Rome against our natural Countrie.

❧ The meaning and purpose of the insti∣tution of the Seminaries. CHAP. III.

AND concerning his Holines intentions, if they be any other in the institution and entertai∣nement of these Semi∣naries, thē ours are, they be vnknovven to vs, none being so presumptuous to search further into his secretes, thē stan∣deth vvith his good pleasure and vvis∣dom to vtter of him self, nor any hauing iust cause to deeme vvorse or othervvise of his doings, then is agrea∣ble to his holy high calling, approued

good affectiō to our Countrie, his great vertue, and the euidence of the thing.

This is a cleere case, that the persons vvhich first put them selues together in the Vniuersitie of Duay the yere 1568, yelding to Collegial forme of studie and discipline vnder one President (vvhich after some yeres and good proofe of their profitable endeuours, by Gods goodnes obtained his Holines protection and monethly exhibition) had these intentions: first, to dravv di∣uers youths, vvho then for their con∣science liued in the lovv Coūtries, from sole, seueral, and voluntarie studie, to a more exact methode and course of cō∣mon conferēce and publike exercise, to be pursued by their Superiors appoint∣mēt rather then their ovvne choise: that they might be more apt to serue their Countrie, vvhen it should please God mercifully to reduce thē home againe.

Secondly, doubting the time of our chastisement might be so long as to vveare out either by age, emprisonmēt, or other miseries, the elder sort of the learned Catholikes both at home and abrode, it vvas thought a necessarie due∣ty for the posteritie, to prouide for a per∣petual seede and supply of Catholikes, namely of the Clergie: nothing mistru∣sting but the times and opportunities vvould come (vvere they neere, vvere they far of) vvhē they might take aduā∣tage for restitutiō of religiō, no Sect euer being liked lōg, nor permanēt vvithout enterchāge, as vve see in Arianisme the paterne of al other: Vvhich though it troubled the vvorld some hūdred yeres together, yet it changed places, had lucida interualla, gaue seasons of calme and rest to holy Bishops, Priests, and faithful per∣sons according as the Emperours vvere diuersely affected tovvard the Sect,

or more or lesse giuen to rigor or cle∣mencie. Vvhich is the prouidence of God for the perpetuity of the Catho∣like faith, vvhich no heresie that euer vvas or shal be, can vvholy exclude, by no vvitte or violence of man: accor∣ding to the saying of S. Augustine: Nemo delet de coelo constitutionem Dei, Nemo delet de terra Ecclesiam Dei.

Thirdly, their purpose vvas, for their better furnishing of meete men to the end aforesaid, and for disaduantaging the aduersarie part therein, to dravv into this College the best vvittes out of England, that vvere either Catholikly bent, or desirous of more exact educa∣tion then is these daies in either of the Vniuersities (vvhere, through the deli∣cacie of that Sect, there is no art, holy or prophane, throughly studied, and some not touched at all:) or that had scruple of conscience to take the othe of the Queenes Supremacie in causes Eccle∣siastical,

(vvhich gaue vs diuers, not onely Catholikes but others, out of both the Vniuersities, vvhere it is speci∣ally exacted, and tormēteth the consci∣ences of many that seeme pure Prote∣stants:) or that misliked to be forced to the Ministerie, as the vse is in diuers Colleges, a calling cōtemptible euen in their ovvne conceit, and very dānable in the iudgmēt of others, (the due con∣sideratiō vvherof hath yelded to vs ma∣ny, yea some scores, partly before, and partly after their enterāce to that trade:) or that vvere doubtful vvhether of the tvvo religiōs vvere true, vvherein to ta∣ke trial of none but the one vvhich the svvay of the Countrie forcibly driueth vnto, vvhen they might haue proofe of the other so neere at hand in a Col∣lege of their ovvne, vvithout great cost or trauail, seemed to many much sha∣me and inexcusable negligence in cause

of saluation, vvhich is the iustest cause to trauail (as S. Augustine telleth Ho∣noratus) in the vvorld. Vvhich hath driuen diuers ouer, to their great satisfa∣ction and admiration of the euidence of our part.

Grammar Schooles also from al par∣tes of the Realme haue yelded vs ma∣ny youthes, vvhich hauing their vvho∣le and ful trayning in Catholike Col∣leges here, proue no lesse seruiceable for their Countrie then the others.

And the rest brought vp in the Vni∣uersities there, do easily here by compa∣rison perceiue the great corruption in the same, specially of life and maners: sinne, libertie, and licentiousnes daily more and more shevving them selues to be companiōs of this nevv doctrine. Vvhich doctrine vvho so euer attem∣pteth to amend, let him knovv by our experience, that the place affected is cu∣stom

and pleasure in sinne, and shame and lothsomnes to cōfesse and amend: Vvhich being cured, there remaineth no difficultie.

These youths (Gentlemens sonnes specially) are much propense in our Countrie (God be thanked for it, as also for that it giueth exceding hope of bet∣ter times) to the Catholike faith, and many aduenture ouer to vs vvithout their parents consent, and sometimes much against their vvilles: Vvho though they could be content to haue their children better brought vp then they can be at home, yet for feare of disfauour of the vvorld, vvherein they be more entangled then their sonnes, they refuse often to giue them any re∣leefe at all, feare sometimes ouerpaising their natural affection, and God taketh the care of their deere pledges, and kee∣peth them here for their Countrie.

And because one College could not be sufficiēt for so great store of al sortes as is said, and for that this beneath might be subiect to diuers disturban∣ces, by fine practises of the aduersarie, vvherof our remoue from Duay gaue vs good experience (notvvithstan∣ding the Catholike and honorable Magistrate sithence by their letters in∣stantly inuiting vs thither againe) ther∣fore God moued the hart of the Popes Holinesse, to erect that other also in Ro∣me, a place not commonly subiect to the like hazards: that so these tvvo Col∣leges might be more plentiful Nour∣ceries for the Church of our Countrie, and ioyntly vvorke together for the be∣nefite of the same.

The first intended and most certaine fruite therof (ouer and aboue the pro∣uision for the time to come) being, to saue so many soules, as not onely vvere

any one time in both the Colleges, or in other Schooles in these partes, expe∣cting roomes in the same, but al othets that in diuers times and seasons haue been or shal be brought vp in them, during the schisme: the number of vvhom (vvhich is already exceding great) and the rest vvhich are to come hereafter, Christ onely knovveth: besi∣des many trauailers, that intending not precisely any matter of religiō, haue yet by Gods careful prouidence, that ouer∣reacheth mans purposes to his salua∣tion, been happily by them conuerted to Christian faith and life, to their great and inexpected ioy. Al vvhich, if they had taried in the English Vniuersities, or thervvise had folovved the maner of our Countrie, had perished euerlastin∣gly vvithout al question, though by the erroneous iudgement and persua∣sion of the Protestants, many feare not

their damnable state.

The second and further fruite of the said Colleges is, to instruct men in al Cases of conscience and Controuersies, and to breede in them zeale and desire to be Priests, euen in these daies special∣ly, vvhē they can looke for no vvorldly honour, lucre, preferment or promo∣tion thereby, but manifold dangers, dis∣graces, persecution, vexations: onely by praiers, and Sacrifice (the special office of that holy Order, and an act that ma∣keth the most forcible clamour to God for mercie of al others) to make inter∣cession for our desolate frendes at ho∣me: and to aduēture into England, the∣re to serue them, vvhose hartes God shal touch to admitte spiritual comforts, and to preferre saluation before vvordly cō∣modities: and to minister vnto them al Sacraments necessarie for the life and grace of their soules.

Vvhich duety, through loue that is stronger then death, very great num∣bers of both the Colleges (besides other vertuous and learned Priests) haue god∣ly and happily done, to the benefite and vnspeakable solace of infinite persons, great alteration of mindes throughout the vvhole Realme, and vvonderful encrease of courage in al sortes, not one∣ly to thinke vvel in hart, but opēly and (as Christian Catholikes are bound to do) boldly to professe their faith and religion, and to refuse all actes contrarie to the same. Vvhich vvas thought a hard thing to the vvordly at the begin∣ning, but novv they vvould not be in their former case for al the goods the Realme yeldeth: acknovvledging it to be an extreme miserie, that the greatest part of the Coūtrie should be Catholi∣kes in their hartes, and in their mouths and actions, Protestants.

And this they haue done onely by the povver of Priesthod, in spiritual, silent, and peaceable maner, ād not vvith riot∣tes, tumults, or vvarlike concourse: they haue done it, as the Apostles and other holy men did in the primitiue Church, by trauails, vvatchings, fastings, perils at the portes, perils in the sea, perils on the land, perils of open enimies, perils of false brethren, feares of the lavves, feares of hurting their frendes, feares for scan∣dalizing the vveake: by contumelies, disgraces, pouertie, prisonments, fetters, dungeons, rackes, deaths. And this the omnipotēt God, because it is his ovvne vvorke enterprised by order and au∣thoritie of his cheefe Minister in earth, hath prospered excedingly: though it seemed at the beginning a thing hard or impossible, the Aduersaries hauing so many yeres the lavves, the svvord, the pulpits, and al humane helpes for them.

But the enterance to this spiritual at∣tempt and traffike vvas vvel opened be∣fore, by bookes vvritten from these par∣tes, and by sundrie letters of the ver∣tuous youthes to their parents and fren∣des, vvhom they besought to regard their soules, and not to damne them selues vpon pretēce of sauing their lāds and goods to the profite of them, their childrē and posteritie: desiring no other inheritance then their saluation and companie in heauen, the lacke vvherof should be to them more then al mortal sorovves.

To this, the fruites of the Protestants doctrine, their profane life and maners, their restles contentions, debates, and dissentions among them selues, their scandals mo in those fevv daies of their felicitie, then vvas giuē of the true Cler∣gie in a thousand yeres before (though al the Aduersaries slaunderous reportes

of them vvere Gospel, as many of them be more false then Esops fables:) these things, and the great vvearines that the vvorld, and specially vvise men that ea∣sily forsee the euent of their pretended spiritual gouernement, haue of that re∣ligion, did giue great successe to the former good endeuours.

Yea euen the very seueritie of the lavves made against the Catholikes and these attempts, and the popular pulpit-mens perpetual balling and rai∣ling against the Pope, caused many one that othervvise should neuer ha∣ue heard or thought of him, to en∣quire further vvhat that Pope is, in vvhom they perceiued by the vehe∣ment contradiction and choler of their preachers, that there lay some great moment in these causes of reli∣gion: and so happily admonished, and looking backe to the antiquitie,

they find that it vvas the propertie of all Sectes, and that it is as sure a signe of re∣bellion against Christ and his Church, as to raile vpon the Soueraine tempo∣ral, is to rebel against the Common∣vvealth.

These things novv vve haue thus openly, particularly, and plainely set dovvne of the end and actions of our Seminaries, perhaps more folovving equitie and sinceritie, then policie, in discouering our doings to some dis∣aduantage of the cause vvhich vve seeke so much to preferre, though vve trust in Christ Iesus, vvho hath hi∣therto turned al humane impediments to the aduantage of his name and truth, that our plaine dealing shal nei∣ther offend our Aduersaries, not hurt our frendes, nor hinder our good mea∣nings.

As for the Popes Holinesse, vvho of his great benignitie hath instituted and endevved the sayd Seminaries, no man can by reason reprehēd his doings, being most agreable to his Apostolike careful solicitude of al Churches and Christian Nations, to the desire he hath to seeke and reduce (vvith vvhat cost or paine so euer) the lost sheepe of his fold, to his special loue of our Countrie: vvhich (notvvithstāding their vnkind reuolt from the felovvship of his faith and authoritie, vvhich they entered in∣to at their first conuersion: notvvith∣stāding the vnciuil lavves made against him in more exquisite termes then a∣gainst any enimie or Turke, vvhose messengers they vvould not generally repel as they do his: novvithstanding their perpetual prayers, speaches, prea∣chings, and proclamations against the vvhole order) he tenderly affecteth and

pitieth stil, and for the honour and sal∣uation of our people, and for no other vvorldly respect or cōmoditie, he hath of his ovvne charges (besides other mu∣nificēce bestovved on sundrie persons) erected these tvvo Colleges, that by them in most svveete, peaceable, and Apostolike maner, he might reuoke our Prince and Countrie to the hono∣rable societie of al Christian Catholike kings and Countries.

These be his cogitations touching the Seminaries, vvhat so euer other specu∣latiue and suspicious men do surmise othervvise.

They might see that it is Gregorie the Thirtenths proper glorie and gift of God, to institute such Nourceries for the help of al Nations: and our special blessing, that he doubleth his grace and fauour, tovvards vs in that kind.

He hath made a Seminarie for the

Hebrues that vvil conuert from their Iudaisme: he hath made for the Greekes and Hungarians infected vvith Turcis∣me ād other errors and heresies: he hath endevved the College of Germans so largely, that it receiueth Polonians, Suetians, and other neere Nations, tra∣uailed specially vvith Lutheranisme: he hath made one for the Dalmatians: he giueth great succourse to the Semi∣narie of the Romane Clergie, and other Colleges of the most famous Societie of the name of Iesus, vvhose labours it pleaseth him to vse in the gouernement of most of these Colleges, to the eternal good of al people. He contributeth to the Seminaries of Prage and Vienna, and hath relieued the famous Vniuer∣sitie of Louan distressed by the rebelliō of Orenge: vvith many other in far par∣tes, vvherof vve haue not knovvledge: finally, he helpeth in this kind, Scotland

our next neighbour, that hath lately be gonne in Paris a Seminarie for the sa∣me end that ours and others vvere be∣gonne.

Vvhich Nation hath been these ma∣ny yeres most pitifully plunged in ma∣ny calamities by the Sectes of this time, but novv beginneth to haue hope (as al Christendom hath) of their noble yong Prince. Vvhose graces, giftes, and to∣vvardlines in al kingly qualities, are said to be exceding rare in that age, and therfore no doubt he vvil shortly see the late calamities that his Realme hath sustained by the Caluinists, their horrible infamous murdering of his Highnes father, and more then barba∣rous vilany and misuse of his deerest mother vvhiles she vvas among them, and the sundry detestable treasons con∣triued against his Royal person vvhen he vvas yet in his mothers vvōbe, and

often since, as vvel othervvise by vn∣vvonted treacheries, as by infecting (as much as in them lay) his tender age, both vvith that damnable heresie, and vvith ill affection tovvards his deerest parents.

Vvhose infelicitie, procured onely by the fine practises of Heretikes (the bane of al Kings and Commonvveales) may giue his Highnes and his vvise Coun∣selers vvarning to take heede betimes, and to adioyne him self and the Real∣me, to the noble and secure societie of Christes Catholike Church, and the most high and mightie Princes of the same, agreably to al his honorable Pro∣genitors both of England and Scotlād: and to vse the seruice of sundrie his Ca∣tholike and excellent learned subie∣ctes abrode in diuers partes of Christen∣dom, and at home in his ovvne Real∣me, for the reducing of his state to the

old ancient glorie and prosperitie agai∣ne, and to enforme his Ma.^tie (as far as his age can beare) hovv necessarie the fatherly care, counsel, and affection of the Popes Holines, the father and Pa∣stor of al Princes, shal be for his Coun∣trie and people: engraffing these graue vvordes of holy S. Hierom in his hart yet innocent, for a preseruatiue against the poison of these daies. This one thing I thinke good of charitable pietie and affection to forwarne thee, that thou hold fast the faith of holy Innocentius, who is successor and sonne of the Apostolike chaire and of the forenamed Ana∣stasius, and that thou receiue not a strange doctri∣ne, though thou seeme vnto thy self neuer so wise and subtill.

Vvhich notable lesson is novv in like maner to be inculcated and often commended concerning the faith of Gregorie the xiij their successor and sonne in Seat and beleefe. Vvho hath (as is shevved, and as it is cleere by the institution of the said Seminaries)

an vnspeakable affection to al Christes flocke and the vveale of euery King∣dom. For vvhich his affection and Pa∣storal offices, not to thanke him most humbly, is great vnkindnes: but to blame him or misconstrue his benefi∣cial and benigne actions, that is intole∣rable.

He doth the like things for almost euery other Nation in distresse, and no∣ne is so il, so suspicious, or so vngrateful, as to mistrust his benefites to be their destructiō, not the Germās, not the Hū∣garians, not the Greekes, not any other Prouinces, for al vvhich his Holines hath erected Colleges euen as for our Countrie. Of vvhich though al take not so much good as they might do, yet none feare hurt nor make lavves against his holy and charitable actions but vve.

The best is that vve haue to do vvith a most benigne father, that vvil struggle no othervvise vvith our vnnatural affe∣ctions but by continual benefites, not doubting but he shal gaine that in hea∣uen of God, vvhich his immortal me∣rites do deserue, and of our posteritie (vvhich shalbe void of these preiu∣dicial humors) perpetual memorie, prayer, and benediction.

And this much by occasion of a certaine clause in the Proclamation of Ianuarie, concerning the erection of the said Seminaries in forraine par∣tes.

❧ That we liue not in them against the lawes of God and our Countrie: with a duetiful exhortation to the Q Maiestie. CHAP. IIII.

AND vvheras in the sa∣me Proclamation vve be charged to liue contrarie to the lavves of God and the Realme: if it vvere meant in matters of our life and cōuersation (as vve trust it is not) our purgation might easily be made, hauing so many vvitnesses of our demeanour both for common and priuate, vvheresoeuer vve haue liued, and vvanting not publike testimonie of diuers Princes and cities for the same, vvhich shalbe forth coming as neede requireth. But meaning (as it is like they do) of our regiment, and beha∣uiour, in doctrine, religion, and subie∣ction to the lavves of our Countrie: vve desire in this point if euer els (most be∣nigne Readers) both for your ovvne sake and ours, that fauorable attention and indifferencie, vvhich the vveight of the cause touching both parties so

neere, doth chalenge and require.

Vve ansvver then, that if the lavves of God and the lavves of the Realme did alvvaies consent and concurre in deede, as in this clause and other com∣mon vvtitings and speaches proceding from authoritie, they be lightly in vvordes couched together against vs: hardly could vve defend our doctrines and doings from errour and vndutie∣fulnes tovvards our Prince. But seing the lavves of kings and Countries are not euer consonant but may be contra∣rie to Gods commaundemēts, vve may iustly mislike the one vvithout dis∣loyaltie to the other. VVhen Emperours (saith S. Augustine) be in errour, they make lawes for their errour against the truth, by which iust men are tried and crowned, for not doing that which they commaund, because God forbid deth it.

If our Prince or Realme had the pro∣mis that their faith should not faile,

that Hel gates should not preuaile a∣gainst thē, that Christ vvould be vvith them to the end of the vvorld, that vvhen so euer they meete together in consultations, him self vvould be in the middes of them: that the holy Spirit should perpetually direct them into al truth, that he vvould be in their mouth, and the mouth of their childrē, and the mouth of their childrens chil∣dren euerlastingly: if in doubtes of do∣ctrine vve vvere by the Scriptures refer∣red to them, if the States there assem∣bled might iustly vse this clause of an∣cient Councels, It hath pleased the holy Ghost and vs: then should our Statute∣lavves euer cōcurre vvith Gods lavves, and the breach of one sort should con∣dēne vs of trāsgression of both. Vvher∣of novv vve neede not feare, knovving that no temporal king, nor Common∣vvealth, hath such priuileges of Gods protection, being the special preroga∣tiues

of the Churches tribunals: vvhose lavves therfore neuer svvarue frō Chri∣stes commaundements, as our Parlia∣ments haue done (by our Aduersaries iudgement) al these vvorldes past to∣gether, and vve are sure that these later haue done, and that al other presuming to determine of matters Ecclesiastical, must needes do.

And it vvere the pitifullest hazard, and vncertainty of our faith and saluation, that could be, so to hang on the Princes vvill, or the lavves (commonly vvholy thereon depending) that there could be imagined no neerer vvay to religion, then to beleeue vvhat our tēporal Lord and Maister list. And it is the turpitu∣de of our Nation through the vvhole vvorld, vvhereat vve blush before strā∣gers that sometimes fall into discourse of such things, that in one mans me∣morie and since this strange mutation

began, vve haue had to our Prince, a man, vvho abolished the Popes autho∣ritie by his lavves, and yet in other po∣intes kept the faith of his fathers: vve ha∣ue had a child, vvho by the like lavves abolished together vvith the Papacie, the vvhole ancient religion: vve had a vvoman, vvho restored both againe, and sharply punished Protestants: and lastly her Ma.^tie that novv is, vvho by the like lavves hath long since aboli∣shed both againe, and novv seuerely punisheth Catholikes, as the other did Protestants: and al these strange diffe∣rences vvithin the compasse of about 30 yeres.

Neither may vve looke for more se∣curitie or rest in religion in the times to come, so long as our soules saluation and damnation depend vpon our tem∣poral lavves and Princes. Vvho if they should for the peoples sinnes, either by

errour in iudgemēt, or for any vantage and aduancement of their state, vvhich often leadeth such mens consciences, fall to Arianisme or apostasie (as great Emperours haue done, and Princes are in no lesse peril of such miseries, but much more then others be:) vvith as great facilitie may they force their sub∣iects to folovv them, and prouide la∣vves for them (vvhich alvvaies in such cases must be counted Gods mere word) as they haue done in points aforesaid: specially vvhen the resistance of the vvhole Clergie both superior and infe∣rior shal not be therein any vvhit re∣garded, as late experience in the first Parliament of the Q. Highnes reigne teacheth vs.

In vvhich Parliament, the determina∣tion, decision, and definition of truthes, or of heresies and errours, of the true vvorship of God and the false, is attri∣buted

to that Court of the States no les∣se, or rather more, then to the foure first or any other general Coūcel: to vvhich the deciding of such things is there graunted vvith this limitation, so far as they can vvarrant their doings by the expresse vvordes of Canonical Scriptu∣res, and no further: but to the Parliamēt absolutely, decreing at the same time, that nothing there determined should be counted heresie, errour, or schisme, vvhat order, decree, sentence, constitu∣tion, or lavv so euer vvere to the contra∣rie, the holy Scriptures them selues not excepted.

Al this that Parliamēt did, and vvithal abolished al the rites of the Catholike Church, and the right vse of ministring the holy Sacraments and Sacrifice, pre∣scribing a nevv forme, in most things agreing vvith Zuinglianisme, in some vvith Lutheranisme: al the Bishops of

the Realme, most graue, learned, and honorable Prelates, present (as hauing principal place and voice by the lavves of our Countrie in the same) dissenting, and dissuading vvith al their povver possible: the inferior Clergie then al∣so gathered in Conuocation, by most humble remonstrance opposing it self therevnto: as also many vvise men both of the said Parliament and abrode, did signifie their much mislike of the same.

Thus yet did the sentence of the La∣ity consisting onely of Noblemen, Gētlemen, citizens, and some artificers, preuaile (a monstruous case) and that in cause of religion, not onely against al the Bishops of the Vniuersal Church besides, vvhich haue (as S. Ireneus saith) receiued vvith their Episcopal succesiō, the grace and gift of vnderstanding the truth: but euen against their ovvne

Prelates and Pastors: vvho (to say the least) must needes both by their great vvisdom, learning, godly life, and by their vocation, be more like to knovv the truth and giue true sentence in mat∣ters belonging to their ovvne profes∣sion, and vvere vvith more reason to be heard then those, vvho neither for age, learning, nor diuinitie, vvere comparable to them, and to vvhom al the said persons by Gods lavv and mans did ovve (specially in these cases of religion) al subiection and obedi∣ence, as to the proper Pastors of their soules.

Aboue al this, they moreouer at the same time caused a forme of othe to be conceiued concerning the Quee∣nes spiritual Souerainty, vvhich should be offered to al Archbishops, Bishops, and other Ecclesiastical per∣sons, specially vvhom they knevv

by their former declaration and Pro∣testation against it, could not in con∣science take it, nor vvould against their conscience receiue it: that vpon refusal therof, they might be depo∣sed, to vvitte, the Pastors and parents euen by their sheepe and children: Certaine hungrie companions from Geneua, shaped into sheepeskinnes, vvayting in the meane time to en∣ter vpon their flockes, as aftervvard they did: the said Prelates honora∣bly and gladly sustaining depriua∣tion, and euer since emprisonment for confession of their faith, vvhe∣reby and by tracte of time, most of them be happily and gloriously de∣ceased.

These strange and vnnatural dea∣lings, these procedings dishonorable to her Ma.^tie and the Realme, these lavves

against Gods expresse cōmaundements vvhich prescribe obedience and subie∣ction to our Prelates, these decrees that limite Gods constant and permanent truth to the mutabilitie of temporal sta∣tutes, to mortal mens vvilles and fan∣sies: these are the lavves of the Realme (and not the Ciuil ordinances of our Prince) that vve refuse to obey: and vvhich not onely in our life and doctr∣ine, but vnto death and yelding our bloud, vve trust to vvithstand: vvish∣ing that so at the least God vvil haue mercie on our Countrie, and vvipe avvay the ignominie of such violent disorders, vvhich to all our posteritie must needes breede shame and rebuke, and to vs Gods indignation.

Vve liue not then here in this our ab∣sence from our Coūtrie, any vvhit con∣trarie to Gods lavves, as vve be charged, but against mans lavves so far, as it is

euident that they be repugnant to the lavves of God, the Church, and nature: as by the premisses is plaine, and as vve are able further to proue against any Protestant Diuine in the vvorld.

Yea vve auouch further, that as no Protestant Diuine in Christendom, can proue vve liue against Gods lavves, so no Protestant Lavvyer of the Realme (for the Catholikes of neither science vvil stand against vs in this poynt) can conuince vs, that vve liue contrarie to the lavves of our Counrrie. Vvhich vve affirme, not for that onely, that such lavves be vniust, and therfore lightly bind not in cōscience: nor for that, that pertaining to religiō they passed vvith out the consent of any of the Clergie: nor for that, that being repugnāt to the dignitie and priuileges of the Church, they are against the othe of the makers and of al Christian Princes in due order

consecrated: but for that they be not in deede any lavves at al, the makers lacking competent povver, authori∣tie and iurisdiction to procede iudi∣cially and authentically, to heare, de∣termine, define, or giue sentence in any such things as be mere Ecclesia∣stical.

The Parliament is a mere temporal Court, the Bishops them selues hauing voice there no othervvise but as Barons of the Realme, nor hauing authoritie thereby or in that respect, to treat or de∣fine of any matters, other then pertaine to the ciuil regiment of the state: al the povver that they or others there haue, being deriued from the Prince and Commonvvealth ciuil, vnto vvhom neither by the lavv of God, nor of natu∣re, the defining of such matters do be∣long. And it is an euident errour, re∣proueable by al humane and diuine

learning, that the souerainty or supre∣macie in causes Ecclesiastical is by natu∣re or by Christian lavves implied in the right or title of a temporal King: or that it euer vvas due or can be due to any temporal gouernour, Heathen or Christian, in the vvorld.

Not to the crovvne of a Heathen Prince can it belong (vvhose Emperial, Kingly, or Princely povver ouer their peoples, vvas notvvithstanding lavvful and true soueraintie, and agreable to the lavv of nature and Gods ordinance, of vvhich States the Apostles spake, vvhen they charged the Christians to pray for them and to be subiect and obedient to them, generally through their Epistles: as our Sauiour also did in the Gospel, concerning the pai∣ment of tribute) forasmuch as for some hundred yeres after, there vvere not many Princes conuerted to Christ,

and yet al that vvhile the Church had her seueral regiment. Not to Pagan Emperours then did it belong (though they vvere no lesse Emperial and Kin∣gly then novv) neither vvas it chalen∣ged of them: for, the principal Apostles ruled the Church in Rome, vvhē Nero reigned: likevvise vvhere the King∣doms are reuolted againe (as in al the Turkes dominion) needes must the Church there haue a spiritual regimēt, vvithout any dependance of the Hea∣then Kings: vvhom yet in temporal matters they obey and serue. And ther∣fore al that the Protestants alleage out of Scriptures, make no more for the claime of a Christian Prince, then for the right of the Heathen.

Againe, not to the crovvne of Kings or kingdoms, in that they be Christian: for then the Church, vvhich is Christes mystical body or Commonvvealth,

matching and meeting vvith a terrene or earthly state, should forsake her pro∣per regiment, iurisdiction, and forme of gouernement receiued immediatly of Christ, and yeld the same and it self to the earthly povver vvhich the Apostle calleth humanam creaturam. By vvhich meanes, vvhen so euer a king or Coun∣trie is conuerted, the Church should come and submit to them, and not they to Christ and his Church, vvhich must needes be most absurd: Princes and peoples conuerted, alvvaies submitting them selues to Christ and his lavves, not dravving the Gouernours of the Church or any person therof to more subiection then they vvere before their Christianitie, yea often rather rem•…•…∣ting some of that for Christes honour. And therfore the holy Scriptures in∣forme vs by euident speaches, that con∣uerted Kingdōs must serue the Church.

The Kingdom and Nation, saith the Pro∣phete, that serueth not thee (meaning the Church) shal perish. And S. Augustine, Our Lord, saith he, wil not sail to defend his Church, who hath made al earthly kingdoms sub∣iect to his yoke within her lappe spred through out the whole world.

Kings by receiuing Christes religion are not become Christes Maisters, or Lordes ouer the Church as it is his spi∣ritual and mystical Commonvvealth, but are called by the Prophete her foster fathers, as Queenes be also named her nources: because it belongeth to the earthly povver that God hath gi∣uen them, to defend the lavves of the Church, to cause them to be executed, and to punish rebelles and transgressors of the same.

The Church then, liue she among the Heathens, liue she vvith the Chri∣stians, must haue and hold that for∣me of regiment and Commonvvealth

vvhich Christ immediatly instituted, and vvas not chosen, made, or created by the peoples ordinance and consent (vvhich is the origine of al other hu∣mane states and formes of Politie) the holy Ghost perpetually assisting, pro∣tecting, and propagating the said spi∣ritual regiment in al degrees and fun∣ctions, as in Apostles, Bishops, Priests and the rest, to the end of the vvorld. And to these the Apostle said, Attend to your self and to your whole flocke, ouer which the holy Ghost hath put you to rule the Church. Of these he said to vs, Obey your Rulers and be subiect to them, for they watch as being to giue accoumpt for your soules.

This regiment is not the right of any earthly crovvne, Prince, or State: they al, if they be Christians, ovving sub∣iection to the Pastors of their soules and vnto the Church of Christ. The Church neuer yelded it, nor can yeld it vnto them. It is not agreable to them

by nature, as vve see in the Heathen: it can not be chalenged by their Christia∣nitie, by vvhich them selues are bound to obey the Church and may not com∣maund it: no earthly Commonvvealth can giue or conferre it to their Prince, because they can not giue that vvhich they haue not by any natural facultie. The Prince therfore neither taking it of the people, nor hauing it by birth or othervvise, can not communicate it to Parliament, and consequently can not possibly make lavves, heare or determi∣ne by him self, Parliament, or any other Court in such sort subiected vnto him, of the Churches regiment.

And strange it is (specially in that first assembly of the States) hovv they could attempt to bring the Churches spiritual and proper regimēt into con∣sultation, iudicial cognition, and deli∣beration, before the Prince or them sel∣ues

vvere found lavvful iudges in such cases: no statute then that stood in for∣ce, graunting them any such povver, nor no such thing any vvay lavvful o∣thervvise then by the false presupposi∣tion of the Princes Ecclestastical supre∣macie, vvhich yet vvas not by lavves (nor in truth by nature could be) agni∣sed before the determination therof in Parliament. Vvhich hauing no legal meanes to deliberate of the matter, could much lesse giue sentence for it.

But such knottes vvhē they cā not be loosed, thē they are bold to breake thē, as they did an other like insoluble, in the next Parliament, about creating their Bishops. Vvhich being deficient in the foundation, can hardly be a∣mended.

In truth the Prince or Court of Par∣liament hath no more lavvful meanes to giue order to the Church and Cler∣gie

in these things, then they haue to make lavves for the hierarchies of An∣gels in heauen. To bring in these no∣uelties many a hard shift is sought, God knovveth: and of al absurdities this pa∣radoxe of the Supremacie passeth, the Lutherans flatly controvvling it in ge∣neral, and Caluin him self vvith al the Puritās at the least, much misliking and reprehending the first graunt therof to King Harrie. for it is al one to be head of the Church, and to be cheefe Gouer∣nour in causes Ecclesiastical. And it may be thought, that it is for some such quidditie, that their B. of Canterburie hath been restrained. The truth is, novv after they haue flattered the Prince there vvith sufficiently, for the establishing of their religion, they vvould gladly haue the spiritual souerainty thē selues, the better to establish other nevv de∣uises of their ovvne: vvherein if they

might do as they list, square should ha∣ue been round long since, and of al daies in the yere, sunday vvere like to be fasting day. But hovv so euer such giue or deny the same to the Prince, it is plaine against al reason and nature, and that much more in a vvoman then a man, vvhich is not capable therof by her sexe. It giueth povver to the Quee∣ne to conferre that to others (as to the Priests and Bishops, to preach, minister Sacramēts, haue cure of soules, and such like) vvhich she neither hath, nor can haue, nor do, her self. It giueth her that may neither preach nor speake in pu∣blike of matters of religion, to do that vvhich is much more, euen to prescribe by her self or her deputes or lavves au∣thorised onely by her, to the preachers vvhat to preach, vvhich vvay to vvor∣ship and serue God, hovv and in vvhat forme to minister the Sacraments, to

punish and depriue, teach and correct them, and generally to prescribe and appoint vvhich vvay she vvil be gouer∣ned in soul.

It maketh the body aboue the soul, the temporal regiment aboue the spiri∣tual, the earthly Kingdom aboue Chri∣stes body mystical. It maketh the sheepe aboue the Pastor: It giueth her povver to commaund them, vvhom and vvherein she is bound to obey: It giueth povver to the subiect to be iudge of the Iudges, yea and of God him self, as S. Cypriā speaketh: It maketh her free frō Ecclesiastical discipline, frō vvhich no true child of gods familie is exēpted.

It derogateth frō Christes Priesthod, vvhich both in his ovvne person, and in the Church, is aboue his Kingly di∣gnitie. It deuideth (vvhich is a matter of much importance) the state of the Catholike Church and the holy com∣munion

or societie of al Christian men in the same, into as many partes not communicant one vvith an other nor holding one of an other, as there be vvordly Kingdoms differing by cu∣stoms, lavves, and maners, ech from other: vvhich is of most pernicious se∣quele, and against the very natiue qua∣litie of the most perfect coniunction, societie, vnitie, and entercourse of the vvhole Church and euery Prouince and person therof together. It openeth the gappe to al kind of diuisions, schismes, sectes, and disorders.

It maketh al Christian Bishops, Priests, and vvhat other so euer borne out of the Realme, forainers and vsurpers in al iurisdiction Ecclesiasti∣cal tovvards vs: and that there can be no iurisdiction ouer English mens soules, but proceding and depen∣ding of her soueraine right therein.

Vvhich is directly against Christes ex∣presse commaundement and commis∣sion giuen to Peter first, and then to al the Apostles, of preaching, baptizing, remitting, retaining, binding and loo∣sing, ouer al the vvorld, vvithout diffe∣rence of temporal state, or dependance of any mortal Prince therein.

It keepeth the Realme from obediē∣ce to general Councels, vvhich haue been or shal be gathered in forraine Countries: It taketh avvay al cōuenient meanes of gathering, holding, or exe∣cuting any such Councels and their de∣crees, as appeared by refusing to come to the late Councel of Trent, notvvith∣standing the Popes Messengers, and letters of other great Princes, vvhich requested and inuited thē to the same. Vvhen a realme or Prince is in errour, it taketh avvay al meanes of reducing them to the truth againe: no subiection

being acknovvledged to Councels or Tribunals abrode, al other Bishops, Pa∣triarches, Apostles, Christ and al (becau∣se they vvere and be forrainers) not ha∣uing iurisdiction or sufficient authori∣tie to define against English Sectaries and errours. Finally if this iurisdiction spiritual be alvvaies of right a sequele of the crovvne and scepter of al Kings, assuredly Christ nor none of his Apost∣les could othervvise enter to conuert Countries, preach, and exercise iurisdi∣ction spiritual, vvithout Caesars and o∣thers the kings of the Countries licence and delegation.

To conclude then, these are the lavves of the Realme (if vve may so call such violences) to vvhich vve cannot con∣forme our selues in conscience, except vve like to perish euerlastingly.

Vvherein though vve may seeme to haue said ynough for our defense, yet

vve vvil lay before al our deerest Coun∣trie-men some breefe speaches of the principal persons of Gods Church, to giue them a tast of their iudgemēt, con∣cerning such vsurpation of spiritual So∣ueraintie by some Emperours of old ti∣me: that they may see this case to be al∣ready ruled vnto al that haue faith and the feare of God.

S. Athanasius the Great, one vsed to such stormes as this, saith of Constan∣tius the Arian Emperour: What hath he left for Antichrist? for yet againe in place of Ec∣clesiastical cognition he hath appointed his pa∣lace the iudicial seat of such causes, and made him self the cheefe iudge and arbiter of our contro∣uersies. And who seing him to make him self the ruler of Bishops, and president of spiritual iudge∣ments, would not iustly deeme him to be that ve∣ry abominatiō of desolation foretold by Daniel? And in an other place of the same vvorke: When was it euer heard of since the beginning, that the Churches iudgement did de∣pend of the Emperours authoritie? or who euer accepted that for lawful iudgement?

The renovvmed Osius vvriteth to the same Emperour: Meddle not o Empe∣rour in causes Ecclesiastical, nor do thou com∣maund vs in this kind, but leaue such things to vs rather. God hath giuen thee the Empire, but to vs the Church. At the same time, and to the same Emperour, thus saith Leontius the Martyr: I maruel that thy vocation being for other things, thou meddlest with these mat∣ters. Thy charge is of Ciuil and Martial affaires onely, and yet thou wilt needes be President of Ecclesiastical causes. Sainct Hilarie also to the same Emperour vvriteth thus: we besech thy Clemencie to prouide, that charge be giuen to al iudges of Prouinces, that hereafter they presume not, nor vsurpe the hearing of Ec∣clesiastical causes.

S. Ambrose to the yonger Valen∣tinian the Emperour thus ausvvereth: Vexe not thy self so far, o Emperour, to thinke that thy Emperial right pertaineth to Diuine things, exalt not thy self aboue thy measure. For it is written, Giue to Caesar that which is Cae∣sars, and to God that vvhich belongeth to God. the Palace for the Emperour, but the Churches are for the Priest. Againe the same ho∣ly Doctor: When didst thou euer heare,

most clement Prince, that laie men haue iudged Bishops? shal vve bend by flatterie so far, that for∣getting the right of our Priesthod, vve should yeld vp to others that vvhich God hath commen∣ded to vs? And recounting the vvhole course of holy Scriptures and al times past, vvho can deny but that in the cause of faith, in the cause of faith I say, Bishops haue iudged of Emperours, and not Emperours of Bishops?

S. Gregorie Nazianzene also vvri∣ting to his citizens, thus turneth his speach to the Emperour his Prince: You also hath Christes law subiected to my Tri∣bunal. for we haue a Soueraintie and that more excellent and perfect. vnles the spirit should sub∣mit it self to the flesh, and the heauenly things yeld to earthly. Which my libertie of speach I feare not but thou wilt allow, seeing thou art an holy sheepe of my sacred fold, and a pupil of the great Pastor, and wel instructed by the holy Ghost from thine infancie.

And to this purpose S. Chrysostom most expresly giueth vvarning, that spi∣ritual gouernement and vvoman sexe are not cōpatible. for thus he vvriteth: Why did our Lord shead his bloud? truely to re∣deeme those sheepe, the cure of which he com∣mitted both to Peter and also to his successors.

And a litle after, when it cometh to the gouernement of the Church and committing the charge of so many soules, al womākind must nee∣des vvholy giue place to the burden and greatnes therof, and a great number of men also.

Thus al these highly vertuous and learned fathers vvrite, thus they be∣leued, thus they behaued them selues tovvard their Princes, and yet they vve∣re not traitours, they liued not contrarie to Gods lavves, nor any iust lavves of man. Vve beleue no othervvise, vve teach no othervvise, vve behaue our selues no othervvise, vve liue against Gods and our Countries lavves no o∣thervvise, then these noble Clerkes did, novv so glorious in heauen and earth.

And it cometh here to our cogita∣tions (as often els in our prayers to al∣mightie God) that it vvould please him to touch our Princes hart before he call her to his dreadful iudgement, to

admit into her graue consideration our former reasons so assuredly grounded on the Scriptures and lavv of Nature, of the indecencie, incongruitie, impos∣sibilitie, that temporal Princes (specially vvomen) should rule and commaund the Church, Bishops, and Pastors of their ovvne soules, and that in things merely concerning the soul.

But vvhat should vve desire that her Ma.^tie may vouchsafe to heare vs poo∣re vvormes and vvretches? At least (alas) that she vvould not contemne the vvhole consent of al the learned Bishops and Priests of her Realme, te∣stifying this truth once in Parliament, and aftervvard by their continual em∣prisonment and death in the same: that she vvould conceiue deliberatly of so much holy bloud meekely yelded for the testimonie of this truth, specially of that noble paire, famous Fisher B. of

Rochester, the best learned of al the Clergie of that Realme for many ages, and renovvmed More the greatest Cler¦ke of al the Laity: such a coople as any other Christian Nation vvould haue bought vvith millions, but thought vnvvorthy to liue by the lavves of ours: that she vvould vouchsafe to looke backe to al holy Bishops, learned Di∣uines, vvise Lavvyers, and the faith∣ful Princes her Highnes noble prede∣cessors of al ages past, none of them euer knovving or admitting any such title of Supremacie, reigning vvith∣out it in al glorie, securitie, and fe∣licitie: No Crovvne or Kingdom euer lesse mighty, sure, and honora∣ble, for ioyning vvith or liuing vnder the Churches compasse and regiment, but many one perishing by forsaking the same.

Or if domestical testimonies be in this kind suspicious, yet that the sayings of these ancient fathers void of affectiō, feare, flattery, partiality, may find place in so generous a mind. They also so ma∣ny vvorldes past, haue giuen sentence against that strange claime of spiritual iurisdiction, vvith your Bishops impri∣soned, your poore subiects banished, your Catholike Priests and people af∣flicted, vvith al your auncestours. O Lord Christ, o Madam my Liege: should Chrysostom, Ambrose, Grego∣rie, Hilarie, Leontius, Osius, Athanasius and the rest, not be heard in your Par∣liament be deposed, be emprisoned, be executed? No, it vvould not agree vvith your good nature, vvisdom, and cle∣mencie. Heare them then for your sou∣les sake, vvithout the saluation vvherof, al these mortal ioyes, titles, crovvnes and Kingdoms shal turne you (vvhich

God of his infinite mercie forbid) to im∣mortal miserie.

The very duety of our Priesthod, the zeale of God, and the honour and res∣pect of your Princely state, moue vs in al loyal humilitie to vvarne your Ma.^tie of that, vvhich being necessarie to your ovvne, and the vvhole Realmes eternal good, may not, nor can not (in that preeminent height of dignitie and con∣trarie lavves) be told your Ma.^tie at ho∣me: most humbly vpon our knees desi∣ring pardon for our plainesse and sin∣ceritie, for his sake, of vvhom you also and al earthly Princes must aske pardō for your sinnes.

Though your Ma.^tie in yonger yeres, your iudgemēt, knovvledge, and expe∣rience, not then so mature as aftervvard, and at the beginning of your reigne, vvhen the sense and feeling of some ri∣gour tovvard your noble person in the

former gouernemēt, vvas yet fresh, and had somevvhat alienated your High∣nes mind from the Church and state Catholike, and much more by the for∣cible motions of others, persuading you to alteration, vpon opinion of better se∣curity of your scepter, vvhich vvas an vntrue and an vndutiful suggestion: though your Ma.^tie vvere then in ma∣ner by importunitie induced to chaun∣ge (for vve haue been credibly enfor∣med, that of your ovvne inclinatiō you vvere not desirous, but very loth to ad∣mit, being a vvoman and the only vvo∣man that euer did, the title of the Chur∣ches gouernemēt:) Yet novv, Madam, after so many yeres of prosperous regi∣ment, your seat established in long peace and securitie, your mind endued vvith more mature knovvledge and experience, your daies dravving you neerer and neerer your death, iudge∣ment,

and accoumpt, vvhich be neces∣sarie cogitatiōs for Princes, no lesse, but rather somevvhat more, then for poore men: Consider deeply, hovv to redu∣ce your self, and your Realme, to the Catholike society of so many noble Pre¦lates and Princes, present and past: hovv your Ma.^tie may giue solace to innume∣rable oppressed soules your loyal subie∣ctes, that out of banishments, prison∣ments, chaines, and dungeons, lift vp their hands and hartes to God and your Ma.^tie for the same.

Your Highnes noble father (as of vvorthy and vvise mē vve haue heard) vvas fully determined to giue ouer the title of Supremacie, and vnite him self and his Realme to the See and Church Apostolike againe: but being preuen∣ted by death, could not accomplish his most necessarie and honorable desi∣gnement, and therfore may be both an

example and a vvarning to your Ma.^tie the last of al his deerest Children, to accomplish that thing, vvhich to his great vvisdom, at the very going out of this life, vvas thought so necessarie for his soul, his people and posteri∣ty. Vvhich diuers Princes and Pro∣uinces begin novv to thinke vpon mo∣re seriously then before (as of Polo∣nia, Suetia, Transyluania) knovving vvhy and of vvhom S. Hierom said, Qui tecum non colligit, spargit: and finding it the honorablest condition to ioyne to that Catholike Queene, to vvhom God hath giuen the vvhole vvorld for dourie, as one of the fathers spea∣keth.

Incline your hart for Christes loue, gratious Lady, to our humble sute, made for your ovvne soul: and be not offended vvith your poore sub∣iects,

for mouing your Ma.^tie in so plai∣ne termes, in Gods and the Churches cause. Vvherein if our Lord of his secret iudgement permit vs not to be heard, yet in doing so dutiful and en∣deuour, vve can not loose our labours, for vvhich vve must be alvvaies rea∣dy (as God shal please) to loose our liues.

In the meane time, not repugning nor resisting any your Ma.^ties or the Realmes temporal lavves, vve trust no reasonable man can reproue vs, if vve refuse to be obedient to the pretended lavves of religion, vvhich vve thinke in conscience, and can proue, to be against the lavves of God, and not consonant to any iust and truely called lavves of our Countrie.

❧That the Students of the said Seminaries be not trained vp in erroneous doctrine. CHAP. V.

FOR our liuing against Gods lavves and the Realmes, vve haue giuē our accoūpt. And novv concerning the doctri∣ne vvherein vve traine our scholers, vve are charged that it is false and erroneous, grounded on fan∣sies and vaine traditions of men, and not Gods mere vvord. Vvhich accusa∣tions, phrases, and fashion of speach, are proceded from the nevv pulpits, vvhich borovved them of old Sectes. For they are common to al such sortes, in euery age and diuersitie of opinions repugnant to the Catholike truth and Church.

And that the old Maisters of errours did so speake, vve giue this example out of S. Augustine, vvho reporteth Maximinus the Arian Bishopsvvordes vnto him thus: If thou alleage any thing of the Sctiptures which is common to vs al, we must needes heare it: but these sayings that be not in the Sctiptures, haue no weight with vs in any case: seeing the Lord admonisheth vs and saith, without cause they serue me, teaching the com∣maundements and precepts of men. And a∣gaine in the same booke: I wish and pray alwaies to be a scholer of the holy Scriptu∣res: if thou alleage any where that which is writ∣ten, we wil be disciples of holy writte.

This felovv (you see) after the ordi∣nary of Heretikes, vvas bold to compa∣re him self to no lesse Clerke then Saint Augustine, and to offer him the com∣bat also, vvith this prety prouiso, that he vvould be vrged vvith nothing but Scriptures, vvhich novv a daies is called the mere vvord of God, making exce∣ption against al other things that Ca∣tholike men vse to alleage for the true

meaning of the holy Scriptures, as a∣gainst the fansies, precepts, and tradi∣tions of men. Vvhich vulgar flight, ra∣ther then fight, of such felovves the said Doctor contemneth, not vouchsauing it an ansvver, but calling his aduersarie to the matter: telling him, that these and such like vaine and void florishes be cōmon to al sortes and sides, as they be in deede: not only Catholikes (to vvhom as vvel the possession, custo∣die, and vse of the Scriptures as the true sense and interpretation of the same do properly and onely appertaine) iustly chalenging them, but al Sectes of He∣retikes, be their opinions neuer so im∣probable, and learning neuer so smal, making claime that vvay, and presum∣ptuously contemning and cōdemning al the learning and the vvisdom of the vvorld or Church, for folly and phan∣tasie.

There is not the poorest artificer of al the Anabaptistes in Holland, or of the Puritans, Brethren of loue, and Pro∣testants in England, nor the yongest Grammarian, or Logician in the Vni∣uersities or schooles of Sectaries: but he vvil oppose him self boldly against al the Church, vvith this pretext alvvaies, that Gods mere vvord (so they call their Bible falsely, corruptly, and deceitful∣ly translated, together vvith as foul, fantastical, and false suppositions de∣duced out of the same) must be folo∣vved before al mens doctrines and in∣uentions.

And generally al Sectmaisters, to a∣buse the people (them selues shameful∣ly deceiued before) make the state of the controuersie betvvixt them and the Catholikes their aduersaries to be this: Vvhether they grounding their do∣ctrine on Gods mere vvord, are to be

beleued rather then their aduersaries, founding theirs vpon mans traditions and fantasies. Vvhere that is not the poynt of the doubt, but this: vvhether (the vvord and vvritten letter being redde, acknovvledged, and common to both) they haue the true sense and vnderstanding of it, rather then vve: and, vvhether they folovv fansie, that be ledde by their ovvne priuate spirit, or vve, that leane to the Spirit of the Church.

Novv then al men must knovv, that as it is the propertie of the Protestants and such others, to call the sense that them selues of pride and ignorance ma∣ke choise of, Gods mere vvord: so also, to terme the holy Churches sense or inter∣pretation, mans fansie or inuention. Vvher∣as euer the priuate, singular, nevv and particular spirit, is fansie: and the com∣mon, vniuersal, old and Catholike in∣terpretation,

is the true and mere vvord of God: vvhervpon our doctrine and trayning vp the Studēts in these Catho∣like Colleges are grounded.

And the very drift of Catholike schooles in these daies must be, to dravv men from phantasie, priuate imagina∣tion, and liking of their ovvne iudge∣ment, to the trusting of al the learned fathers of al ages, to the beleefe of the Catholike Church, according to a Chri¦stians profession: to obey in doubtes of doctrine the holy Councels and other authentical Iudgements, vvhich Christ hath left in his Church for that pur∣pose. to vvhich end vve do svveare al that take degree (according to the ordi∣nance of the holy Councel of Trent) that they shal, during their life, in al their preaching, teaching, disputing, vvriting, and othervvise, expound the holy Scriptures as neere as they can,

secundum vnanimem consensum Patrum, according to the vniforme and agrea∣ble sense of the Fathers.

This is not to bring vp men accor∣ding to fansies, but according to the pro¦mised Spirit of truth. This is to auoid the particular presumptiō of Heretikes, vvho are vvholy so caried avvay vvith the priuate spirit of pride and conten∣tion, that they frame to them selues certaine platformes of doctrine, accor∣ding to euery of their particular Sectes, vvhich they call their analogie of faith, and dravv Gods vvord vnto it, making it to sovvnd and say vvhatsoeuer they dreame of. And therfore S. Augustine noted this to be the propertie of Fau∣stus the Manichée and the like, so to handle the matter by much talking of Scriptures, that al the authoritie therof might be subiect to them selues, and yeld no other meaning then their fan∣sie allovved of.

To auoid therfore these partial spi∣rits, vve imitate in our learning and tea∣ching (as neere as the time and oppor∣tunitie of things do suffer vs) holy S. Basil and S. Gregorie Nazianzene, of vvhom thus Ruffinus vvriteth: For the space of thirtene yeres they studied only the bookes of holy Scripture, and the vnderstan∣ding of the same they folowed not of their owne presumption, but of the vvritings and anthoritie of their forefathers, vvho also them selues vvere vvel knovven to haue receiued the rule of vnder∣standing by succession from the Apostles.

Vve teach and learne humility and obedience to our Prelates: vve teach all ours, to knovv and keepe those tradi∣tions vvhich the Apostle commendeth to his flockes, both vvritten and vn∣vvrittē: those precepts of the Ancients, and the like of our Superiors, that the faithful in the Actes vvere cōmaunded to obserue, according to the difference of things and times, prescribed by the gouernours of our soules: In al doubtes

vve resolue our selues by the definition of holy Doctors, Councels, and See Apostolike, to vvhich Christ hath gi∣uen the Spirit of truth, the right sense of holy Scriptures, and the grace of dis∣cerning the false priuate spirits of er∣rour, from the true common Spirit of Christian Catholike people.

Vve teach them, that such precepts and traditions as be in Scriptures com∣mended vnto vs, and al other holy Churches decrees, are vntruely called the traditions or commaundements of men, in the sense of Heretikes: for that they be the Ordinances of the holy Ghost, vvho continually assisteth our lavvful Pastor in the due regiment of our soules. Vve teach them, that the Scriptures be hard, and high, and many vvaies misconstrued to damnation: that Manes, Arius, Macedonius, Eutyches, Sabellius, Pelagius, though they redde

the Scriptutes, and as much vaunted thē selues therof, as the Caluinists novv do, yet erred and misconstrued them sha∣mefully, and that the Protestants ther∣fore may so do, and in deede do, fo∣lovving the like particular, conten∣tious, and disobedient spirits, as they did.

Vve tel thē of S. Augustines experiēce, That Heretikes by daily contentions and fightes, raise vp mistes and smoke vnto them selues, that they can not conceiue the truth, vvhich is hardly seen euē of a stil and quiet mind. And againe, Heretikes piking out such sentēces and chapters of Scripture as simple men vnderstand not, by them do deceiue the ignorant soules, which by curiositie are easily misledde: because euery vnle∣arned soul is curious. But he that hath well lear∣ned the Catholike faith spred throughout the vvhole vvorld, and is armed vvith good maners and true pietie, can not be deceiued.

Vve teach our Scholers, that the an∣cient fathers of al ages agreing toge∣ther, are more like to vnderstand the Scriptures, then the Protestāts: and that

if humility make any thing in this case (as it doth al) they vvere more humble then the Protestants: if studie and dili∣gence be required, they passe them: if great knovvledge in al sciences, our good felovves be not comparable: if the tonges, diuers had the cheefe of them naturally, vvherof ours get but a smal tast by art: if much exercise of reading, conferring, comparing, expounding the Scriptures, help to vnderstād them, hovv far they excel our delicate Do∣ctors, their vvorkes and infinite treatises do vvitnesse: if prayer serue any thing for attaining truth, and Gods spirit (vvithout vvhich no such verities cā be knovven:) surely to cōpare onely their deuotions, vvatchings, fastes, sacrifices, to these companions endeuours, vvere a great iniurie and ridiculous: if to be void of vvordly distractions, to liue single and chast (vvhich to the onely

studie of Philosophie vvas of old thought conuenient) profit to the knovvledge of Diuinitie, the Prote∣stants haue no great aduantage: if Gods great graces and vertues, euen to the vvorkes of miracles, and sustaining Martyrdom, and so high holines of life that they are beleued of al Catholike men (and not denyed of Heretikes) to be in heauen, help to the vnderstāding of Gods vvord, that preeminence aboue Protestants they haue also. Finally, if the time of their liuing in this vvorld, vvas by much more then a thousand yeres, in diuers of them, neerer to Christ then ours is, and thereby they might very easily trace out the Apostles do∣ctrine, by the report of not many ages before them, in these things novv doubted of, that aduantage also they had beyond the Protestants. Al these things, vvith vvhat other prescriptions

so euer any Catholikes haue had a∣gainst Heretikes in al age, vve haue against the Protestants in the most eui∣dent sort that can be. So that vve may very fitly say as S. Augustine did by the like comparison, onely changing the Heretikes names: Hath long time so confounded heauen and earth, light and darknes, that Luther, Caluin, Zuin∣glius, Bucer, Beza do see: and Hilarie, Gregorie, Ambrose, Hierom, Chryso∣stom, and the rest are blind?

Therfore if either grace, cōmon sen∣se, diuine or humane probabilitie vvil serue, our Schooles cary al vvith them against the Aduersaries: if the expresse vvordes of Scriptures may preuail, vve haue them a thousand times more clee∣re for vs, then the Aduersaries haue for them: if the sense must be sought for, vve haue as many helps of nature, of learning, and of grace (honour and

thankes be to God) as they haue, to find it out: the sentence is giuen for vs, and against our Aduersaries, in al the Tri∣bunals of Gods Church. Al Vniuersi∣ties, al Colleges, al Churches, al Bishop∣rickes, al Monasteries, al monuments of Christianitie vvere made by and for Catholikes, and for Protestants none: Al the soules of our Christian fathers, al the Saints in heauen, al their actions, vvorkes, vvritings, liues and deaths pro∣fesse for vs. Therfore if our doctrine be erroneous, there is no truth, nor can be, no God, Christ, religion, nor saluation. Vvhich Atheisme is the end of al the∣se vnhappy reuolts from the vnitie of Gods people.

And for the particular points of our doctrine Catholike, vve haue, and di∣uers other learned in banishment haue before vs, by sundrie bookes in our vul∣gare tonge, defended them vvith al

maner of learning and proofes, that the Protestants them selues required, and haue refuted the contrary inuincibly. By vvhich combat in vvriting bookes, though they vvere the chalengers, and promised for the entertainemēt therof, or at least vvished in shevv of vvordes, al freedom and impunitie, yet after∣vvard they vvere driuen to forbid the entering, hauing, or reading of al our vvorkes. Vvherevpon madde I. Pace meeting one day vvith M. Iuel (called the B. of Salisburie, but not secundum vsum Sarū) the Protestāts chāpion, saluted his L. courtly, and said, Novv my Lord, {quod} he, you may be at rest vvith these fe∣lovves, for you are quit by Proclamatiō.

Neuertheles the Aduersaries haue not ceased to make shevv of ansvver to diuers of the said Catholikes vvri∣tings, but vvith such il grace in the sight of al vvise men, that they haue ra∣ther

furthered our cause, then their ovv∣ne. For their ansvver is nothing els but a plaine running avvay, like vnto some covvardly dogges, that fleing from the fight, yet in running avvay looke bac∣ke, and barke, and bay at their enimie or the game: vvhich any man of iudge∣ment may sone espie.

Alleage them Scriptures, it is not Ca∣nonical: alleage that vvhich them sel∣ues acknovvledge to be Canonical, they corrupt it vvith false translation, deceit∣ful alteration, fantastical glosing, such as neuer came to any vvise faithful mās mind before. Alleage them Doctors, they deny the bookes: alleage others, or their bookes confessed, they say they vvere in a blind age: of some, that they folovved the errors of the Gentility: of al together, that they vvere men. Allea∣ge sacred Councels, they vvil not belee∣ue them vvithout expresse Scriptures.

Vvhen vve reply, yea but vvhy beleeue you not these men, and Saints, and iudi∣cial meanes of trial of the true sense of Scriptures, seing you are but men also your selues, and a litle vvorse men then they? then at length they come to the spirit of God, vvhich they arrogate to thē selues, and deny it to Gods Church, Priests, and Councels, to vvhom it vvas promised.

And being at this exigent, they flee from the question of doctrine, to liues and maners of Popes, Prelates, and Priests: as though there vvere any creature liuing more profane and im∣pure, then the preacher Protestant: or al vvere true, vvhich the deepe hatred and malice of Heretikes feine against Gods Priests: or the vulgar vices of humane frailety, vvere the fruites by vvhich false teachers be tried: or vve for the condemmation of the Prote∣stants

doctrine, charged them onely or specially vvith the sinnes incident to mens infirmitie of euery sort, and not rather vvith such crimes as be natural to Heretikes, namely of this sect.

Vve charge them vvith rebellion against Christes Church, lavves, and ordinances: vvith disobediēce to their lavvful Pastors, vvith contempt of holy Councels, fathers and Doctors: vvith falsifying, corrupting, denying diuers bookes and places of holy Scri∣pture: vvith contention and dissension among them selues, disturbances of Kingdoms and Countries, desire of liberty and nouelty, inconstance and daily chaunge of their opinions, pre∣sumptuous arrogance and vaunting of their knovvledge aboue al antiquity: vvith singularity, sacrilege, apostasie, incestuous mariages of vovved per∣sons, spoile of Churches, profanation

of al holy things, preaching and tea∣ching altogether to the disgracing of fasting, vvatching, virginity, continen∣cie, voluntarie pouerty, al good vvor∣kes, and many other points directly tending to the corruption of good life in al states: finally, vvith blasphemie against Christes Sacrifice, Sacraments, Saincts, and such like their enormities: vvhich are faults properly proceding from their doctrine, and therfore far vnlike to those (proceding onely of humane infirmitie and mans frailety) vvith vvhich they either falsly or truely charge the Clergie, and specially the Popes and See Apostolike, euen as the Nouatians and Donatistes did before them. Vvhich offenses do so litle pre∣iudice the truth and doctrine of the sa∣me Seat, that S. Augustine auoucheth, if some Iudas or traitor vvere in that of∣fice, as there vvas one in the College of

the Apostles, that it could not be pre∣iudicial to the doctrine of that See, or the peoples obedience to the same. Our heauēly Maister, saith he, concerning naughty Gouernours of the Church, hath made the people secure and void of care, that for them the Chaire of holesom doctrine be not forsaken, in which euen the euil them selues are compelled to speake good thinges. For it is not their owne that they speake, but Gods, who in the chai∣re of vnitie, hath put the doctrine of veritie. And S. Cyprian giueth vvarning to all faithful people, not to maruel, nor in any vvise to trust an Heretike (specially one fallen into relapse) vvhen he raileth on Gods Priests. With the fallen and profane, saith he, and such as are out of the Church, out of vvhose breastes the holy Ghost is depar∣ted, there can be nothing els, but a wicked or per∣uerse mind, and deceitful tonge, and venemous hatred, and sacrilegious lies. Whom whosoeuer doth credite and beleue, he must needes be found with them, vvhen the day of iudgement cometh.

But, as for the most part they make these foul and open shiftes, by disgra∣cing

and discrediting (as much as in them lieth) the Church, and Councels, and cheefe Pastors, because of the scan∣dals and faults of a fevv: so sometimes they do it more closely, and therfore more deceitfully: vvhich their dealing is also much vvorth the noting.

For vvhē Sectaries pretēd to trust and obey the foure first or any other Coūcel general, vvith this clause of exception, so far as they determine according to expresse Scriptures Canonical: there is a double deceit in their meaning. First, they vvould make the people beleeue that they reuerēce Councels: secondly, that they do the cheefe honour to the Scriptures: vvhere in deede they dis∣honour both, and make them selues iudges of both. For, to credit the Coun∣cels so far as they bring expresse Scri∣ptures, is no more but to trust the Scri∣ptures, vvhich if the simplest person

in earth do euidently alleage, he must be beleeued: but vvhether the Scriptu∣res alleaged by the Councels, make for the purpose, or cōuince that for vvhich they are cited, that them selues vvil iudge, no lesse, then if the poorest tinkar in England had alleaged them. Vvhich is no more (as is plaine) but to make them selues iudges of the Councels, vvhich the simple people thought they had respected much, by so solemne mē∣tion and promises made of them.

Againe they purposely in naming the Scriptures, adde Canonical, that if an euident place be alleaged against them out of the holy Bible, they may at their pleasure deny the booke to be Canonical, and so escape. Vvhere also they seeming to do honour to the Scri∣ptures, do in deede make thē selues iud∣ges of the Scriptures, deciding vvhich be Canonical Scriptures, ād not graun∣ting

so much authoritie to the Coun∣cels and Church, vvhich haue deter∣mined such things already to their hands. So they bring al to their priuate fansie, from the general truth and spi∣rit of Gods Church.

An other vvay they vse also of like deceit, to bring al to their priuate iud∣gement, vvhen they pretend some∣times, rather to be tried by Councels, and Popes, or Priests past many hun∣dred yeres sithence, then by the Coun∣cels, See Apostolike, and other iudge∣ments of their ovvne daies: pretending that they vvil yeld to the foure first Councels, or See Apostolike, and Po∣pes, vvhen they vvere good: vvith an exception yet for their more security, so far as they agree vvith Gods vvord: for that they knovv, that the Popes and Councels of old, dealt not directly vvith their opinions (though vvhen

any came obiter in their vvaies, they condemned them of heresies) but vvith other Sectes and false Prophetes, pro∣per to those times. Vvhereas in deede the old Councels and their decrees, are rather instructions and recordes to vs, and to the Councels in these daies, thē iudgements or iudges of our actions or persons, tovvards vvhom they pro∣ceeded not directly nor iudicially: but the See Apostolike, Prelates, and Coū∣cels of our time, vnder vvhose povver and iurisdiction al Christian men are, be our iudges, and may resolue, define, and determine iudicially in our cases of Controuersie, and vve are bound to obey these, as the former Christians, those in times past: God in the Scriptu∣res plainely cōmaunding, in doubtful cases, to go to the Priestād Iudge for the time being: ād vve are vvarned to obey the Church present, not onely past:

the old fathers, Popes, and Councels being recordes of truth, but the other being iudges of our causes and hauing iurisdiction of our persons. Vvhich to auoid, they feine an appellation to the former onely, esteeming in deede of both alike, as of men deceiued, as of hu∣mane traditions, and so forth, as in their vvritings is most euident, vvhere from Peters time dovvnevvard, they make the cheefest fathers, the ministers and furtherers of Antichrist. Al this is no more but, both to barke and flee at on∣ce, for ansvvers be they none.

Let them obiect any thing against vs, vve say to it roundly, this must needes be the sense, by comparing other Scri∣ptures to the same: thus such and such a Doctor expounde it, thus the fathers interprete it, thus such and such a gene∣ral Councel vnderstande it. If they ob∣iect against praying for the dead, vve

giue them S. Augustines ansvver to Aerius, and his vvhole booke de cura pro mottuis: if they argue against the ho∣nouring of holy Relikes, and Pilgri∣mage, vve ansvver vvith S. Hieroms vvordes against Vigilantius: if they dis∣pute against the inuocation of Saints, or vvorshipping the holy Crosse ād other memories of Christ or his Martyrs, vve giue them S. Cyrils solution against Iulian the Apostata: if they dispute a∣gainst the holy Sacrifice: vve appoint them to S. Chrysostoms solution vpon the Epistle to the Hebues: if they con∣tend against the corporal presence of Christes body and bloud in the Sacra∣ment, vve referre thē to Lateran Coun∣cel against Berengarius, and to the iud∣gement of al antiquity: if they alleage against sacred Images, vve lay dovv∣ne vnto them the ansvver and reso∣lution of the second Councel of Nice,

of S. Gregorie to Serenus, of S. Damas∣cene in his 3 bookes of that argument: if they stād vvith vs against the povver of Priesthod to remitte sinnes, vve an∣svver them, as S. Ambrose and others did the Nouatians: and so forth in al cases.

And yet they vvil not yeld, but flee from al Councels and Fathers to their ovvne imaginarie sense of Scriptures, pretending to be tried onely by them, and by conferring the sense vvhich li∣keth thē, to the like sence of other pla∣ces, conceiued alike in their ovvne ima∣gination. Vvherein they are like to the forgers of false coynes, that vvould not haue their money tried by the touchsto∣ne, but by some other peeces, either of true and fine metals, or of some such li∣ke forged vvare as their ovvne.

So that it falleth out betvvixt vs and the Protestants, in such things, as it did

(by Plutarchs report) about tvvo fa∣mous vvrestlers in the games of Olym∣pus: of vvhich, the one being both strō∣ger and nimbler then the other, did often and easily giue his felovv a fai∣re fall, but yet being laid on the ground, he vvould neuer confesse that it vvas a fall, but by vvordes, gestures, and shuf∣fling to and fro, so dasled the senses of the standers by, that the victor could not get sentence of his side. and ther∣fore he vsed to say that he could easily ouerthrovv his companion, but not stop his mouth, or cause him to confesse so much. Euen so vve can easily (than∣kes be to God) ouerthrovv the Prote∣stants, but vve can not tie their tonges. Of vvhich kind of men S. Hierom also had this experience, Facilius eos vinci pos∣se, quàm persuaderi: that they may mo∣re easily be ouercome, then persuaded. And againe, cùm disputare nesciāt, litigare ta∣men nō desinunt: vvhen they can not dis∣pute,

yet they cease not to vvrangle. They vvere ouercome in Aërius, Vigi∣lantius, Iouinian, Imagebreakers, Be∣rengarius, and others, by many iudicial sentences, and by plaine learning refu∣ted before our daies: they are condem∣ned by the like meanes in our time, yeld they vvill not, til God miraculously cō∣found their cheefe preachers.

And for further trial of our doctrine, vvould God it might please our Prince, to cōmaund some of vs her Catholike subiects abrode, or of them vvhich be at home, either in prison or at libertie, to appeare before her Ma.^tie or any indif∣ferēt iudges, in scholastical cōbat vvith any one, or any number of Protestāts of her dominions, or any other part of the vvorld. Vvhich men though they durst not shevv their faces in the late General Councel (vvhich is the proper place of such disputes) vpon trifling and vn∣vvorthy pretences refusing the same,

blaspheming that holy assembly, and barking at it in bookes a far of, vvhen they durst not come neere it, as the He∣retikes condēned in the first foure great Councels, did also tovvard the same: yet their causes of feare or exception vvould cease in this case, if it pleased her Highnes, by her vvisdom and clemēcie to giue order for the libertie and saftie of both partes therein. Neither neede our Aduersaries be curious in the case, the personal feare or danger being on our side, but the shame and confusion (vve trust in God) shal be on theirs.

Once there vvas a conference in dee∣de, but vvithout al order and indiffe∣rēcie, and at that time vvhen there vvas such a greedly desire of nouelty and chaunge, that vvil and affection forci∣bly ouerruled al the matter. Novv so many yeres, hauing both vvel cooled the inordinate heat that the people

lightly haue in such cases, and giuen good experience of the Sect, vve doubt not but God vvould prosper the matter, to the great good of the Realme, and contentmēt of her Ma.^ties and al doubt∣ful consciences.

For though such disputes vvith the Catholike Churches Aduersaries, out of Councels and fit places, be not in them selues alvvaies so allovvable nor profitable, yet oftentines they haue do∣ne good, and haue been thought neces∣sarie both of late and of old: as vve see by the diuers conferences of S. Augu∣stine and others vvith the Manichées, Arians, and Donatistes in Afrike: and some in France, and Germanie, vvith the Caluinists, and Protestāts. And that this vve also might do vvith our Supe∣riors liking, vve most hartely desire: trusting that our doctrine, vvhich novv is condemned of fansie and humane

tradition, should then be inuincibly proued to be most agreable to Gods sa∣cred vvord and holy Scriptures.

Thus also further being bold, and of duety to his Holines (vvho also is char∣ged to haue instituted these Colleges to traine vs vp in erroneous doctrine) bound to say, as the truth is, that in the∣se his Colleges there be vsed as many meanes to attaine to the knovvledge of the Scriptures, and Gods truth reserued in them and his holy Church, as in ma∣ny mo of theirs.

Our vvittes be of God as theirs are, and alloted to vs by his goodnes, in as plentiful measure as theirs; our absence from our Countrie, the aduersity and pouerty incident to the same (being not excessiue) is as fit for studie, as the more plentiful and delicate state of our En∣glish Vniuersities at home, being othervvise for that thing, and for al

vvorldly splendour, the noblest Schoo∣les in Christendom: Our foundation in al kind of faculties requisite for the studie of Diuinitie, is as deeply laid as theirs: our diligence rather more then lesse: our time both of age and studie more complete then theirs commonly can be, that are for the most part in our daies so timely called out of the Schoo∣les to pulpits and promotions: Our or∣der, methode, and course of Diuinitie kept and ruled by obedience and the Superiors prescription, much more pro∣fitable then theirs that is mere volun∣tarie.

Vve haue mo disputations, lessons, conferences, examinations, repetitions, instructions, Catechizings, resolutions of cases both of conscience and contro∣uersies, methodes and maners to proce∣de in the cōuersion of the deceiued, and such like exercises (specially for daily

practise in the Scriptures, vvherein the Protestāts vainely pretend their cheefe praises to cōsist, because they can prom∣ptly alleage the leafe and the line of their booke) in our tvvo Colleges, then are in their tvvo Vniuersities cōteining neere hand 30 goodly Colleges.

And as concerning Sermons, no Sunday nor Holy day in the yere vvan∣teth one, and tvvise a vveeke besides, for the exercise of yong preachers, decla∣mations in matters of Diuinitie. For the tonges also (notvvithstanding so many their publike and priuate lessons and great vaunting of the same) I vvould vve might haue opportunitie to shevv, vvhether they or vve haue more com∣moditie of them, either to the knovv∣ledge of Diuinitie, or to the aduantage of our cause.

As for the Maisters and Professors of our Colleges, specially the Romane

Readers (of vvhom vve may vvith bet∣ter reason and respect of our shame∣fastnes speake, then of our ovvne here, vvhom yet I trust our Aduersaries shal find sufficiēt, vvhen God shal put them to the proofe) vve may be bold to say, they be in al kind, the most choise and cunning men in Christendō, for vertue, learning, gouernemēt, and al education of youth: vvherof vvould God our Na∣tion at home might once take triall.

Novv for that part of education vvhich pertaineth to Christian life and maners: because knovvledge and lear∣ning be obtained specially by prayer and godly behauiour (impure persons being not so apt to receiue and obey the faith) our cheefe endeuour is in both the Colleges, to breede in our Scholers the feare of God, deuotion, and desire of saluation: Vvhich is done by diuers spiritual exercises, as, daily

examinations of their consciences, of∣ten Communicating or Receiuing the B. Sacrament, often confessing, much praying, continual hearing and medi∣tation of holy things, deepe conceiuing and compassion of their Countries sta∣te, and danger of their deerest frendes soules. Al vvhich things to tell in parti∣cular, vvere to long.

Neither this much vvould vve haue said of such matters, had not our neces∣sarie defense driuen vs therevnto. For vvhich, and principally for the honour of God, and his Holinesse eternal com∣mendation, vve haue touched the ma∣ner of that education, vvhich our Ad∣uersaries haue persuaded her Highnes Councel, to be disagreable to Gods vvord: Humbly thanking our Lord God, that for our further vvarrant the∣rein, he hath giuen to these endeuours such effect, that many haue found

eternal good thereby in our Countrie: and that he neuer suffered any (as far as vve could perceiue, and do remember) vouchsauing to conferre vvith vs one moneth, to go hēce not persuaded and contended in conscience: though many yerely resort to both the Seminaries, either vvholy doubtful, or plaine Pro∣testants.

Vvhereby vve find it certaine, that many a good soul perisheth in our Na∣tion, onely for lacke of hearing and seeing the Catholike faith and practise therof. The sensible comfort vvherof is so vnspeakable to al that truely do tast it, that our pouerty here, is Paradise to the good folkes that haue so lōg lacked such spiritual consolation, and been tied from the truth, lamenting their frendes miseries at home vvith these vvordes of S. Augustine and the like: O custom of sinne, o cecitie of hart, the cōpanion and punish∣ment

of sinne. You once auerted vs from the con∣sideration of so manifest things, but you did hurt vs when we had no feeling: Now you torment vs feeling, in our familiars that haue not yet the sense therof them selues. But giue eare and atten∣tion to your saluation, most deere frendes, whose wittes and capacitie we wel know: and to you we promise, that if you esteeme of vs your frendes as men of any conscience, reason, or common sense, these things be much more certaine, then those vvhich we there at home seemed to lear∣ne, or rather by force were compelled to beleeue. And againe vvith the vvordes of the sa∣me holy Doctor to Honoratus his de∣ceiued frende, If you thinke your selues suffi∣ciētly tossed and troubled, and wil haue an end of these trauailes, folow the way of the Catholike discipline, which descended from Christ him self by the Apostles euen vnto vs, and from hence shal descend to the posteritie.

❧ Of Priests and Iesuites, and for what cause they be sent into En∣gland. CHAP. VI.

THE last and most odious informatiō gi∣uen vp, not aginst vs onely, but his Holi∣nesse, is, that Priests and Iesuites be by his, and his delegates special direction, sent into the Realme out of the Seminaries, not onely to deale vvith the Subiects in matters of religion and conscience, but to vvithdravv them from their obediē∣ce, and to moue them to attempt some∣vvhat against the state.

Vvherof that her Ma.^tie and hono∣rable Counsellers haue good care, it is most laudable and agreable to their lottes and high callings: but to haue feare and doubt, that such holy, peacea∣ble, and svveete endeuours of most or∣derly and humble persons, should tend further then to the good of the peoples soules, that cometh of the Aduersaries

vntrue suggestion. against vvhich, our simple, sincere, and true declaration, grounded on most certaine knovvled∣ge of the vvriter hereof, and vpon au∣thētical recordes, vvhich he hath in his hand to shevv vvhen neede shal requi∣re, for full iustification of his ovvne and his brethrens actions and attempts he∣rein, shal (vve trust) preuail vvith al men of equitie and indifferencie.

Therfore vve protest, that neither the R. Fathers of the Societie of the ho∣ly name of Iesus, vvhom the people call Iesuites, (an expresse clause being in the instructions of their mission into En∣gland, that they deale not in matters of state, vvhich is to be shevved, signed vvith their late Generals hand of vvor∣thy memorie) neither the Priests, either of the Seminaries or others, haue any commission, direction, instruction or insinuation, from his Holinesse, or any

other their Superior, either in Religion or of the Colleges, to moue seditiō or to deale against the state or temporal go∣uernemēt: but onely by their Priesthod and the functions therof, to do such dueties as be requisite for Christian mens soules, vvhich consist in prea∣ching, teaching, catechizing, mini∣string the Sacraments, and the like.

Neither doth the Pope cōferre or cō∣municate any exterior iurisdictiō to Ie∣suite or Priest, either in the Realme, or to be sent thither, but onely giueth au∣thoritie or iurisdictiō in foro conscientie, in Court of consciēce, to absolue the peni∣tent people from their sinnes of vvhat sort so euer, not schisme and heresie ex∣cepted. Vvhich povver of absoluing from sinne, can not proceede, by the lavv of God or nature, frō the Queene, but must needes depend of the holy order of Priesthod, and must be holden

in Capite (so to speake in this kind) of him, to vvhom Christ gaue the first and most absolute povver to bind and loose in al the earth, vvithout exceptiō of either England or Ireland, and vvi∣thout dependance of either King or Queene in the vvorld, and in vvhom he founded the Church and the Prie∣sthod of the same, and of vvhom al Prestly and Spiritual function after a sort is holden: though neither our Pri∣ests sent into England haue, or other alvvaies neede to haue, expresse vvri∣tings or comission special from him, to execute these holy actes of their or∣der.

Neither do vve suppose that any Pri∣est sent frō either of the Colleges, or frō the Societie, hath any such special Bull frō his Holinesse, not so much as to ab∣solue: though they may do it, ād ought to do it, by their order, and by due au∣thoritie

taken of their Superiors, and holden of the Pope as the supreme Povver spiritual in the vvorld.

But vvhether they execute those spiritual offices by a special Commis∣sion vvritten or vnvvritten, or no, this is certaine, that no such Commission, or any act executed by the same, con∣teineth or implieth, directly or indi∣rectly, any commaundement or condi∣tion, that the parties absolued should forsake their obedience in Temporal causes to the Queene, as the matter seemeth to be mistaken, both in the Proclamation of Ianuarie, and in the second chapter of the actes of Parlia∣ment holden the 13. yere of her Ma.^ties reigne. In vvhich, though there be di∣uers pretended lavves, such as neuer Christian cōmonvvealth before hath made (the dangers and transgressions vvherof it is hard for any Catholike

man to escape, liue he neuer so orderly and obediently, except he vvould, to obey man, forsake God) yet if vnder the name Forraine iurisdiction there abo∣lished, the interiour povver of the tri∣bunal of God and cōscience be implied also, vvhich kind perchance in the Tē∣poral lavv, is not properly termed Iurisdiction, but if that be implied also, it is a thing, in the face of God and his Church, more intolerable, and most disagreable to the Scriptures, made to dravv matters of mere religion and conscience, to cases treasonable as they novv speake: and the dueties done to God, to be vnduetifulnes and disobe∣dience to the Prince.

Vvhich is no nevves to Gods Church and people, against vvhom al the per∣secutiōs that haue been raised in vvhat age so euer, vvere so coloured. The case of Christes ovvne death, and of his

Apostles, as before of his Prophets, and aftervvard of al his Martyrs almost, vvas for pretended treasons, seditions, disturbances, disobediēces, and vndue∣tifulnes to the Emperours, Kings, and States temporal of the vvorld: though in deede they committed nothing a∣gaīst the state or right of any Price or Countrie, but suffered for mere religiō, vvhich is not repugnāt to any lavvful earthly Politie.

Therfore vvhat statutes so euer they make, so to dravv our actions tending directly and onely to the aduancement of true religion in peaceable and Prie∣stly sort: vve protest before God, vvho shal discerne our cause, that they do vs the greatest vvrong and violence that can be: and that to make such things treasons, or punishable as treasons, vvhich haue no affinitie in nature and condition, by the lavv of God or

Nations, Christian or Heathen, to the crime of Laesa Maiestas, or the Common∣vvealths disturbāce, is but to seeke mea∣nes to haue the bloud of innocēt men, that neuer committed treasons nor tres∣passes against any Prince or Common∣vvealth: it is to make our liues and deaths odious, and the true causes ther∣of vnknovven to the vvorld, baptizing that by the name of treason and sedi∣tion, vvhich is mere matter of religion, soul, and conscience.

Vvhat hath Masse, Matins, Confes∣sion, Absolution, beades, Agnusdeies, and other consecrated tokens of our communion vvith al the Churches of Christ through al ages, vvhat affinitie haue they in nature vvith treason? Stād they not in al Nations round about you vvith the high duety and loyaltie that belongeth to Princes? is there any definition or description of that tres∣passe,

vvhich can of reason include the premisses, or proue them treasons? And though the lavves may make things treason, vvhich before vvere not, yet in making them so, consideration is al∣vvaies had of the qualitie and cōdition of the faultes and offenses. For, as to make the saying of Diuine seruice after the rites of the Catholike Church, to be Simonie, vsurie, felony, or aduou∣trie, vvere ridiculous and impossible: so it is impossible to make these matters of mere religion, in true and proper fen∣se, the offense of treason or disloyaltie to the Prince or Commonvvealth.

Neither doth euery commaunde∣mēt of the Soueraine (though in things lavvful) not fulfilled, make the offense treasonable: much lesse, either vvhen it concerneth matters, merely repugnāt to Gods vvord and our dueties to the Diuine Maiestie, as it did in Daniels

and the Three childrens case: or in cau∣ses not truely subiect to any temporal King or his lavves. For, if such a Prince should make the like lavv that Darius did, That no man should pray to any God, other then him self, for certaine daies: al the lavves in the vvorld can not make the refusant a traitour, nor bound to obey, more then Daniel vvas then: not onely because lavves euidently vniust and against God, may not be obeied: but for that the prayer to the true God, and seruing him, is not re∣pugnant to any duety that the subiect ovveth to his Soueraine, by Gods lavv or nature: and therfore can not be made treason in true and proper speach. The Churches holy Sacrifice, Seruice, and Sacraments, and consecration or bles∣sing of creatures by the vvord of God and prayer, haue no qualitie or con∣dition of treason or crime against the

maiestie of the Prince, or the repose of the people.

But if in making such factes treason, the meaning be nothing els, but to make them punishable by death and othervvise, as treasons by the statutes of the Realme are and ought to be: then haue vve the pitifullest iniurie in the vvorld, that beīg no traitours in deede, yet vve must suffer the ignominie and paines of treason: and so much the greater, that it is done by pretense of lavves, and publike authoritie, then if it vvere done (as it hath been in Holland, Zeland, and some part of France) by barbarous crueltie of Heretikes, the Prince and Commonvvealth not agre∣ing therevnto.

For it is a greuous sinne, and disho∣norable, vvhen a vvhole State agreeth vpon any iniquitie. And vve think verily, God vvould haue taken ven∣geance

vpon our poore Countrie, if her Ma.^tie of great clemencie had not staied the execution of so vniust and intolerable disorders: though diuers mo then her Highnes knovveth of, haue fealt the extreme smart therof in most cruel sort: God turne his iust ire from vs for the same.

But seeing a staffe is easily found to beat a dogge, and vvith lions, eares be often hornes, and such cases of religion and cōscience must needes be so extre∣mely punished: Vvhy do they reduce our offense rather to Treason, then to Heresie? If our doctrine be vvicked, our actions superstitious, our vvorship of God sacrilegious, idololatrical, or any∣vvise vntrue or vnlavvful:vvhy are vve not condemned of such crimes, rather then of treason or vnduetifulnes to our Prince? for if they be faultes, they are directly against Gods honour, and but

indirectly and consequently against the Prince.

But for the better enterance into Cal∣uinisme, and entertaining the same, the old lavves peraduenture for punishing Heretikes, vvere repelled: or because they can not so easily determine, vvhe∣ther vve be Heretikes, or our Aduersa∣ries, vvho haue been dubbed vvith that name so long by the lavves both spiri∣tual and temporal of al Christian coun∣tries, vvhich also yeld vs (the Protestāts making no great claime therevnto) both the name of Catholike, vvhich vvith S. Augustine vveighed so much, and al the properties and prescriptions of truth therevnto belonging: therfore they thought it a neerer vvay to make vs traitours, then Heretikes, and to pu∣nish vs for pretensed fedition and con∣spiracie, then for errour in doctrine, or heresie. Vvherein, though they haue gi∣uen

authoritie to the Court of Parlia∣ment, to determine together vvith their Conuocation of the Clergie, vvhat is an errour or an heresie:yet it is not like they vvil agree of any such thing shortly.

This also being a common thing in times of errour and disorder, to make the fault committed, or said to be cōmit∣ted against the Prince, greater and more punishable, then the offense done dire∣ctly against God: against the Common. vvealth, thē against the Church: against the body, thē against the soul: more a do about Caesars tribute, then Gods due: as both in al other things, and in the very title of Supremacie is plaine. Vvhere the superiority Tēporal hath the first place and preeminēce, and the Spiritual is but accessorie, vvholy vpholden and dire∣cted by the other, as vvel for the right of the thing, as for the exercise of iuris∣diction agreable therevnto.

And in that case it must needes so be: the crovvne being not a spiritual digni∣tie, but a temporal: the person of a Prin∣ce not spiritual, but temporal: the Real∣me not a spiritual Commōvvealth, but a temporal: the Parliament not a spiri∣tual Court, but a temporal▪ the statutes not spiritual lavves, but temporal: Or if not al these vvholy and soly temporal, yet al these more tēporal then spiritual: vvhich our Aduersaries them selues can not vvith any reason deny.

So that in such Countries and lavves, vve can expect no other, but that al our spiritual endeuours misliked of the Sta∣te, must needes, against Gods lavves and mans, be violently dravven to trea∣sons and trespasses temporal (vvhich, be they lavvful or vnlavvful, be euidently mere spiritual) first to be condemned by their Clergie, of errour, or heresie, and then to be punished by the tempo∣ral

lavves, if they had any standing in force against such offenses.

Therefore in al these cases pretended treasonable, vve for our selues and our brethren, by S. Paules example (vvho being charged before the ciuil Magi∣strate, of conspiracie and il demeanour tovvardes his Countrie, protested that he vvas iudged concerning the Resur∣rection, a question in religion, and not for sedition or concourse in tumultes) do crie to God and al Christian people, vvhich behold our afflictions and suffe∣rings: that it is for religion, for our fa∣thers faith and spiritual inheritance, for the seruing of God in the maner of al Catholike Prouinces, and not for trea∣son, or disobedience to her Ma.^ties tem∣poral lavves, or the Realmes.

Vve haue not committed any other treasons, neither haue the Fathers or Priests seruing God in our Countrie,

done any other trespasses tovvard the Realme or Prince, then are done by the same endeuours, in any other Nation either Christian or Heathen. No com∣mission haue they or authoritie to ab∣solue (vvhatsoeuer it be, or in vvhat for∣me so euer, vvritten, or by vvord of mouth) that implieth any more special clauses of treason to the Prince there, then they do in al other through the vvorld, graunted or vsed in the like cases.

Our holy Apostle S. Augustine came to our Countrie (then vvholy in maner heathen) vvith the like, and no lesse au∣thoritie, to conuert the Prince and peo∣ple to the faith: vvith order, there to preach the same doctrine that the Ca∣tholike fathers and Priests novv do, no vvhit altered since then, vntil this day: to minister the Sacraments in the same sort as they do, as by the recorde of

S. Bedes historie and other, appeareth: Vvho entered in vvith Crosse, Christes image, and Litanies, much more open∣ly then ours do novv: professed to co∣me from Pope Gregorie the first, to a Pagan people, vvhich is novv so hei∣nous a matter for vs to do, from Gre∣gorie the xiij, to a Christian Countrie: brought giftes from him to our King and Queene, euen such like consecrated tokēs, as novv cā not be had, or brought in, vvithout death and treason.

Vvhich consecrated creatures, or the like, though they vvere in vse in al an∣tiquitie (not onely among the simple people, as the Aduersaries vvould make the vvorld thinke, but vvith the best learned) and are great helpes to deuo∣tion, and special badges of our Catholi∣ke communion one vvith an other: yet not being so necessarie as to incurre the extreme rigor of lavves therfore, or to

bring our Catholike frendes into peril for them, vve haue tempered the affe∣ctiō and zeale of some Priests and yong gentlemen (othervvise most commen¦dable) al that vve could possibly, requi∣ring them to carie rarely and sparingly such things vvith them: that the forces of our patience and sufferance may be entiere and vvhole for such brunts as may fall vnto vs and our brethren, in matters of greater importance for our faith and saluation: though he be hap∣pie that dieth for the lest momēt of our Catholike religion.

But to passe that point, such things vvere sent from S. Gregorie the Great, the famous Doctor, to our Princes and people then: such authoritie from him had S. Augustine then: in such sort he preached and ministred the Sacramēts, as vve do novv: it vvas no treason, it vvas no seditious practise: it had a bles∣sed,

honorable, and gratious effect in vs: it vvas the beginning of our Christiani∣tie, euen the same Christianitie vvhich is of al Natiōs, and vvhich hath bredde ād brought furth al our Princes, Priests, and people, and al this goodly forme of Commonvvealth, vvhich our forefa∣thers left vs.

This same commission, end, and in∣tentions, haue the fathers of the Societie in al other Countries vvhither they be sent by their Superiors, through the vvhole vvorld. By vvhich they haue (our Lord Iesus giuing grace and force of vvord, vvorke, and miracle, to their godly and heroical endeuours) in the zeale of Gods house, and incomparable loue of soules, for vvhich our Sauiour gaue his pretious bloud, entered into the extreme partes of the vvorld, almost through al the East Indes, and most bar∣barous Countries, and haue conuerted

diuers mightie Princes, vvith their pro∣uinces and peoples, and innumerable persons in other Kingdoms besides (vvhere the vvhole state yet yeldeth not) vnto the faith of Christ, euen the same Catholike, Apostolike, Romane faith, that vve and al Natiōs are named Christians by.

In the like spirit haue they passed into the vvest Indes, to the gaine of millions of soules, vvith infinite perils of the iourney, both by sea and land, most long and dangerous:diuers of thē intercepted by Heretikes, by the Hea∣then, by Pirates, and many martyred, many brought to captiuitie, many lan∣guishing avvay by the vnacquainted sauage diet, or disagreing of the aire, and many, by other accidents.

To those places they go yerely vvith the same obediēce, the same cōmission, the same intentiō, that they come novv

to England: they neuer committed reason, nor disquieted the state vvhere they come:the preaching of the Catho∣like religion, and ministring the holy Sacraments, being not coumpted of any of those peoples, seditious attēpts, as being done vvithout concourse of people:no, nor vvhē it is vvith cōcour∣se of peaceable, poore, simple, vnlear∣ned men and vvemen, seruing God in Christian maner.

They be sent to diuers Prouinces and cities throughout al Germanie, Bohemia, Austria, Polonia, Transsyl∣uania, Suetia, Dalmatia, and many other Coūtries diuersly affected in reli∣gion, no lesse then ours, vvith no other charge, purpose, or commission, then they are come to England: none of al those states (though by the endeuours of Protestāts, the good fathers haue beē endāgered, and molested many vvaies)

fearing their endeuours to be perni∣cious, but finding them daily more and more, to be most profitable, be∣neficial, and agreable to the preserua∣tion of their Commonvvealths and Countries.

And they are receiued not onely into these partes aforesaid, for reclaimīg the deceiued soules from Paganisme and heresie, to the vnitie of Christes catholi∣ke Churh againe: but also for their exē∣plar life, and vertue, for their exceding exercise, diligence, and dexteritie in the education of youth, both in pietie and knovvledge, for their great learning, and discretion, and for other their rare graces of Gods spirit, they are vsed to the maruelous benefite of the Church, as vvel by his Holinesse, as other grea∣test Princes of Christendom, for their preachers, confessors, spiritual counse∣lers, professors in their Vniuersities, re∣formers

of the decated maners of al sor∣tes, and most exquisite Maisters of al religion, deuotion, and true vvorship of God.

These mens order in deede, and rule of life, is nevv, but their faith and doctri∣ne, is the same that our forefathers and al the Church had, and hath. They are hated of Heretikes, vvhich S. Hierom coumpteth a singular glorie. for, those holy fathers vvhich vvere raised of God to cōbate vvith Heretikes of old, vvere hated as these be novv, sent to repaire the ruines of Luther, and Caluin, and the rest. But vvould God our people vvere so happie, as to haue full proofe of their giftes and qualities: that so they might see and feele, that they are sent to bring saluation, rest and peace of con∣science, and not disquietnes to their Countrie.

Alas poore men, these same fevv that you there haue, might as vvel haue been sent to the Indes, or to any part of Tur∣ky or Heathenesse, if it had been their lotte, and their Superiors commaunde∣ment, as vvel as to you. For thither they go vvith no more danger then to En∣gland, and euery vvay vvith like good vvil, and hourely expectation of death. Vvhich, for the gaine of one soul, they coumpt the greatest vantage in earth. They are sent to the Heathen, to tell them, there is no saluation vvithout Christ: they are sent to the English, to tell them, there is no saluation vvithout the Catholike Church. Vvhether they die for the one, or for the other, al is one matter to them.

This vvorke then haue they to do, and must not cease from the same for any feare of mortal man, no danger of death, or vvhat distresse so euer may

fall: vvhich they coumpt in such a case, the next revvard to heauen it self, and most ioyfully choose to accept it, though for to do their dueties the longer, they vvill not vvilfully runne vpon it.

Vve therfore, seeing both before, and novv these late daies, some euen of our Countrie sent to the Indes: motion vvas made to their Superiors, that those of our Nation might rather be employed vpon their ovvne Coūtrie: vvhere vnto after good deliberation they did most charitably cōdescend, much moued by the example and profitable endeuours of the Priests of both the Colleges, and other learned men at home and in ba∣nishment, vvhom they knevv so vvil∣lingly to sustaine both prisonmēts and death for the same, vvith vnspeakable alteration in fevv yeres of vvonderful

numbers to the liking and embracing of the Catholike faith.

And to tell you al, vvhen it vvas on∣ce secretly bruted among the Fathers (vvhom men call Iesuites) that herea∣fter some of the Order vvere like to be deputed in times and seasons, for En∣gland, it is incredible to tell (but before Christ it is true) hovv it vvas sued and sought for, of diuers principal learned men, strangers, no lesse then of our ovv∣ne, vpon their knees, vvith tears and affection exceding extraordinarie: that they might haue the lotte, either to dis∣pute vvith the Protestants in their Vni∣uersities, or to die for the profession and preaching of their faith, in so noble a Countrie, vvhich they pitied to see de∣ceiued vvith so improbable and barba∣rous heresie.

Yea diuers learned men strangers, neither Iesuites nor Priests, seing also at

the same time, the Scholers of the En∣glish Colleges giue their promis and profession so promptly and zelously, to suffer vvhatsoeuer, for their poore Countries and parents saluation, and for the same, to be made Priests, vvith out expectation of vvordly prefermēt or honour (giuen heretofore, and novv alvvaies due to that order, in al good Commonvveales) but vvith certaine knovvledge of hatred, disgrace, rebu∣ke, and perhaps death thereby: herevp∣on (I say) the said strangers vvere much inflamed to hazard their person in the same spiritual aduēture, and made great sure to certaine that had the doing in those matter, vvith manifold persua∣sions that so it might be. And being told, that the dealing in Englād (in such cases specially) for strangers vvas much harder, then in the Heathen Countries, vvhere there vvere no such exquisite

lavves against religion, as in the Countries reuolted: they replied, that they had no feare of dangers, nor deaths, nor miseries vvhatsoeuer, but that they vvould sell their ovvne per∣sons to any seruitude, and for vvhat vvorke so euer: either in Vniuersities, that they so might deale vvith scholers, or othervvise to learne the language, thereby to practise vvith the people for their saluation for, hauing had that in∣tention of long, either tovvard Turky, or other Pagan places, novv our min∣des, said they, are excedingly set vpon English soules, vvhom S. Gregorie so many hundred yeres agoe pitied vvith like compassion.

But hauing so many of our ovvne Nation inflamed vvith the like holy desires, not onely in the tvvo Colleges vvholy bent and ordained therevnto, but in the Societie aforesaid, and in

diuers Vniuersities, vvhere there be many learned of our Nation in ba∣nishment ready to help vs in this har∣uest, besides the great numbers that already are vvithin the Realme: it vvas not thought needful nor meete, easily to admitte the said strangers, for this ti∣me: but rather to employ our ovvne, of the said Colleges specially, and of the Societie of Iesus.

Into vvhich order, because it is most agreable to the Churches and our Countries seruice in this time, diuers of our Nation of al sortes ha∣ue yelded them selues, and novv the rather, for that they trust to be rather employed vpon their ovvne Coun∣trie, then vpon the Indes or other Nations in like distresse. Trusting that so these companies, vvith the help of our zelous Countriemen in many places both at home and

abrode, shal be able to supply al vvants that may fall in England from time to time, by the deaths, executiōs, or enpri∣sonmēts, of such as novv be, or hereafter shalbe, by vvhat extremitie so euer, re∣strained from the vvorke of our Lord.

For, these late terrours (thankes be to God) trouble them so litle, that diuers straight vpon the arriual here in Rhe∣mes of the late Proclamation of Ianua∣rie, came to their Superiors, to desire leaue to go in: and being ansvvered that the times vvere not seasonable, they said, it vvas no Godamercie for a Priest to enter in at other times, but that they vvere brought vp and made spe∣cially for such daies: and nineteene per∣sons, the same vveeke folovving, tooke holy Orders. Such is their desire: but for their going in, they shal be mode∣rated as reason requireth.

The principal point is, that they be not (God be praised) much afraid of death or danger in so happie and ho∣norable a quarel, and many desire Mar∣tyrdō, if god shal so dispose: by vvhich vve euer gaine more to Gods Church, then by any office of our life: and bloud voluntarily yelded, crieth forcibly for mercie tovvard our Countrie. Thus the Church stood and increased in most places of the vvorld, for some hundred yeres after Christ together, the Prophe∣te forvvarning it, that it should liue in bloud.

If our Countrie yeld vs no succour for feare of mans lavves, God that hath fedde vs these 20 yeres, vvil not forsake vs. If frendes and parentes must giue vs no releefe, vve say vvith S. Hierom, It is better to begge bread, then to leese faith. And being the Churches orphans, vve shal liue of the tvvelue baskets of the

brokē meates, remayning of the loaues and fishes miraculously multiplied by Christ, to feede his folovvers into the desert. For, these fragments are not yet spent, but dure to the vvorlds end, for the sustenance of the desolate that de∣pend vpon our Lord. Dravv from vs vvhatsoeuer they can or vvil, our affe∣ctions and offices tovvardes them shal be doubled. If houses must not receiue vs, dennes, and deserts, and grottes shal be our harbour. If vve can not make our abode in certaine places, vve vvill not be ashamed to be, or so to be cal∣led of our Aduersaries, vagarant persons: seing of our betters in the like case the Apostle saith, They had trial of mocke∣ries and stripes, of bands also and prisons: they were stoned, they were hewed, they were tem∣pted, they died in the slaughter of the sword, they went about in sheepeskinnes, in goats kin∣nes, needy, in distresse, afflicted, of whom the world was not worthie, wandering in deserts, in mountaines and dennes, and caues of the earth.

And the Apostles them selues estee∣med it no reproche to say, Vntil this houre we do both hunger, and thirst, and are va∣garants.

Hovvbeit vve doubt not (though thus the enimie vvould haue it, and this vve hope patiently to beare for the saluation of our deerest Countriemen) but there vvil be left many thousands, vvhose harts, bovvels, and doores shal be open to vs in our Lord, notvvith∣standing vvhat lavves of man so euer: there vvil be alvvaies that vvil rather ha∣zard their liues and goods vvith holy Tobie, then see their innocent brethren vnharboured, or vnburied.

Some good Sunamite vvil prepare a poore chamber, bed, stoole, and candel∣sticke, for the trauailed Priests of God. Some vvil rather harken to our Sa∣uiours admonition saying, He that recei∣ueth a Prophete in the name of a Prophete, a iust

man in the name of a iust man, and (as S. Marke speaketh) Because he is Christes, shal receiue a revvard accordingly, thē to mans edictes, against the receiuing of the faithful afflicted. And if death be threatened by man, to such as receiue and succour them: our Lord on the otherside, denounceth his vae and ven∣geance to the refusers of them, in as lar∣ge vvise as to the cities of Sodom and Gomorrha

Some good Onesiphorus vvil refresh vs, and embrace our chaines, to obtai∣ne mercie of our Lord for him self, his familie and posteritie after him. God vvil moue the keepers of our persons in prison, as he did often in the like times of old. England can not lacke Albans, vvhose Protomartyr being of that na∣me (that famous S. Alban, blessed in heauen and earth therfore for euer) suffered, and offered him self to the

persecutors, to saue his Christian guest a Clergie man, that lay secrete in his house.

Vve can not feare, vve neede not doubt: it soundeth in euery Catholikes care novv night and day, Feare not them that kil the body, and further are not able to do: but feare ye him, who after he hath killed, hath power to cast both body and soul into hel fyre. Thousands daily lying on their death beddes, and departing, in our Countrie, can not be afraid of mans offense or in∣dignation, that must vvithin fevv'vvee∣kes, daies, or hovvers, be cited before Gods throne, and be exempted from these mortal feares: such vvil be glad of necessarie Sacraments and comforts of conscience, for vvhich they vvould gi∣ue al the lands in the vvorld.

Yea the lay people of al sortes, lear∣ned and vnlearned, noble and meane, rich and poore man and vvoman, are as ready often to suffer for Christ and

his Church, as the Priest or Bishop, euerlasting thankes and praise be to God: vvho also vvil continually through the prayers of the faithful (as vve verily trust) indue her Ma.^ties hart vvith pitie and cōpassion of her ovvne subiectes afflicted, for no treasons or vnlavvful attēpts, but merely for their faith and conscience, vvhich cometh vnto them by so good vvarrant and au∣thoritie, that they can not put it of by no earthly feare, force, or persuasion.

Much lesse vvil any Catholike (vve hope) be ashamed of the rebukes and contumelies vvhich vve suffer for the same, the cause being Christes, vvho suffered many mo before vs. And be∣cause one special reproch giuen vs, per∣taineth not to our persons, but to the vvhole order of Priesthod: vve may be bold to adde a vvord or tvvo for our defense, specially cōcerning that terme,

Massing Priests. vvhereby the nevv pul∣pits (the very chaires of the skorneful) merily or mockingly often call vs and our bre∣thren.

Vvhich name yet, giuen vs also in publike vvriting of authoritie, is not doubtles of skornefulnes, vvhich must needes be far from the enditers of such things: but, as vve take it, for distinction and difference betvvixt vs Catholike and in deede onely Priests, and the o∣ther of the nevv creation, vvhom the people, for some resemblance of their actions in the ministerie, to the vvonted celebration of diuine things, often call Priests. though the Protestants list not so to be called, as in deede the Ministers can not of right haue any such calling, hauing no more povver, right, or au∣thoritie to minister any Sacramēt (other then Baptisme, vvhich in some cases vvemen also may do) then they haue

to make a nevv moone or an other sunne.

The Church of God knovveth no other Priests, neither hath Christ insti∣tuted any other order of Priests, but of these vvhom contemptuously they call Masse Priests. It is that sort, and none o∣ther, to vvhich our Sauiour gaue povver to cōsecrate his body and bloud, and of∣fer the same, vvhich is, to say Masse.

The first holy Councel of Nice, to vvhich our Protestants vvould seeme to attribute something, knevv none but such offerers, or sacrificing, that is, Mas∣sing Priests. S. Hierom, himself also of the same order, honoured no other, nor knevv no other, but Masse-Priests, vvhose special functiōs he maketh euen these tvvo, vvhich our Priests namely seeke to excercise to the saluation of their brethren, and vvhich tvvo be specially forbidden, and most punishable by the

late lavves of the Realme. God forbid, saith he, I should speake any thing amisse of rhem, who succeding into the Apostles degree, with sacred mouth make our Lordes body, by whom we also are Christians: who hauing the keies of the kingdom of heauen▪ iudge after a sort before the day of iudgement.

These lo are your Masse-Priests, vvhose harbouring is so dangerous, vvhose absolution is so traiterous, vvho∣se sacred ioyntes, vvithout respect of ho∣nour devv to the order, or to degree of learning, or gentrie, are racked someti∣mes almost to death.

S. Ambrose vvas a Masse-Priest, testi∣fying of him self, that he offered Sacri∣fice and said Masse, euen in that plaine terme. S. Cyprian acknovvledgeth the Priests of his time to haue offered or sa∣crificed, yea euen in prisons, in times of persecution: vvhich is a great comfort and vvarrant for vs in these miseries, to do the like, as long as God shal suffer it.

He vvas a Masse priest, that S. Augusti∣ne sent to do sacrifice in a house infested vvith euil spirits. They vvere Masse pri∣ests, that did sacrifice at the burial of his mother, and the rest vvhom he desi∣reth to remember his fathers and mo∣thers soules at the holy alter. They vvere Masse priests, of vvhom Eusebius vvriteth, That they pacified the diuine Maiestie with vnblouddy sacrifices ād mystical cōsecratiōs. The high dignitie of Priesthod set forth in the noble vvorke of the same title, by S. Chrysostom, is specially there commended for those tvvo points, for vvhich ours novv is condemned: that is, for the high supereminent povver of doing the vnblouddy sacrifice vpō the alter, and for the authoritie of remit∣ting sinnes. See his notable places for the same, and thou shalt not doubt but that Priests vvith him, vvere no other then Masse-priests.

To be short, he and al the other fa∣thers, both Greeke and Latin, vvere Masse priests, none being euer made but for that purpose principally: S. Am∣brose testifying, that to take the order of Priesthod, vvhich he calleth vvith the Apostle, Imposition of hands, is to re∣ceiue authoritie to offer sacrifice to God in our Lords steede.

And as for S. Gregorie the Great, vvho knovveth not that he vvas a Mas∣se-priest, vvho hath the very vvord, the maner, and the partes therof so expresly in his Epistles: vvho sent al holy furni∣ture and ornaments for the same to our B. Apostle S. Augustine, him self also vvithout controuersie a Masse-priest? Such vvere our Countriemen, Venera∣ble Bede, and before him Gildas surna∣med the Vvise, and vvhoso euer els in al our Churches stories, of that calling, al vvere Masse priests: as, the honorable

Prelates, founders of so many goodly Colleges, the authors of so many noble vvorkes, Counselers to so many her Ma.^ties noble progenitors: breefely al the ancient fathers of our faith, vvere Masse-Priests.

And vvhen this, sometime so hono∣rable and so general, is novv turned in∣to contumelie, and made punishable by lavves: vvo be to our sinnes, and Christ haue mercie on their miseries that see not their ovvne damnable con∣dition. for vvhom the Priests sacrifice, and prayers are so much more necessa∣rie, the lesse sense them selues haue of their ovvne pitiful state.

And a thousand times happie be they, that either are so bold and zealous of their soules health and their deerest, to seeke or accept the necessarie offices of this Priesthod, vvith vvhat vvordly danger so euer: or that feele the lacke

therof, and expresse their sorovves for vvant therof, in such vvordes or sense as the people of Afrike once did, vvhen their Bishops and Priests vvere caried avvay from them into banishment, in the persecution of the Arians, as Victor vvriteth To whom, say they, do you leaue vs desolate? Who shal now baptize these poore babes? who shall loose vs of our sinnes by par∣don and reconciliation? Who shal prescribe vs penance for our offenses past? For to you it was said, whatsoeuer you loose in earth, shal be like∣vvise loosed tn heauen. Who shal burie vs vvhen vve die, vvith solemne prayers? Who shal ex∣hibite the accustomed tite of the diuine Sacri∣fice?

S. Augustine also doth liuely des∣cribe the miserable desolation and di∣stresses of faithful people, by the ab∣sence of their Priests, both for vvant of other needeful dueties, and specially of the consecration and communica∣tion of our Lordes body, and recon∣cilement by penance and absolution.

Vvithout vvhich later, because none can come to saluation that is fallen after Baptisme, he saith, the sorovv of their frendes being sure to lacke their com∣panie in heauen, must needes be exce∣ding great, and therfore notably dis∣courseth of the cases, that Priests and Pastors may not forsake their flockes for vvhat danger so euer, vvherof vve neede not speake at this time.

It is ynough, that the good Reader seeth, vvhat kind of Priests they be, that novv be perfecuted, contemned, and condēned: and into vvhat miserable ter. mes vve be fallen, that that should novv be coumpted seditious, traiterous, and pernicious to Christian peoples and sta∣tes, that once, and alvvaies before our daies, vvas deemed of al good men, and learned, and vvise, and by the lavves of al Christian Nations, so soueraine, holy, and needeful.

But they vvil say vnto vs, hovv so euer the matter be in it self, or vvas iud∣ged in old time, novv the case is altered: such men and such doings can not stād vvith our state. But (alas) vvho hath brought the state and forme of our Cō∣monvvealth into these straites, that it can not stā vvith that Priesthod, vvith that seruice of God, vvith that faith, vvith that regiment, that al our aunce∣stours, al Catholike Countries, al Prin∣ces and peoples haue passed in, vvith grace and glorie, so many vvorldes to∣gether?

Vvere vve the doers, the causers, the mouers? If there be any perils feared or foreseen by the vvise, in the middes of the greatest calme that our Countrie hath had these many ages: vvhich vvay, and by vvhom come they? Is our do∣ctrine seditious? be Catholikes by na∣ture or profession, vnquiet persons? are

they desirous of disorder, chaunge, and noueltie: or vvearie of peace, order, and antiquitie? are they libertines, despisers of authoritie, seekers of spoile, sacke, and garboil? are they giuen to sacrile∣ge, to irreligiositie, Epicurisme, Saddu∣cisme, or Atheisme?

Looke vvhat maner of people, and vvhat conditioned men folovv the o∣ther sectes, so many, and so strange, as both our Countrie and other places ha∣ue lately brought forth: and compare their life, their lightnes, their inconstan∣cie, their promptnesse to disorder, dis∣obedience, licentiousnes, noueltie, mu∣tabilitie, and hauocke of the vvorld: compare them (I say) to the constancie, grauitie, patience, peaceable, ciuil, and svveete behauiour of such as be encli∣ned to the Catholike religion in euery Countrie. See, I pray thee, benigne Rea∣der, take paines to looke about thee the∣se

thirtie yeres compasse onely, both at home and abrode, vvhether Protestāts, or Catholikes, haue oftener attempted, by armes or other forcible vvaies, such alterations as they haue desired: vvhe∣ther sort, either by preaching, vvriting, or persuasion, haue oftener stirred the people to mutinies, murmurations, and commotions, against their Prince or State.

That mortal men (and specially Communities) should for discontent∣ments and manifold accidents of hu∣mane infirmitie, and great variety of humors, mindes, and manners, some∣times fall to mutinies, no man can mar∣uel, reading the stories not onely of the Heathē, but euen of the people of God, vvhiles they vvere guided by Moyses and Aaron through the vvildernesse, as aftervvard often, vvhen they vvere come to rest in their promised land:

and of the Catholike Christian people, that sometimes by force and tumults haue sought to defend their faith, and their Bishops, namely S. Athanasius, S. Chrysostom, S. Ambrose, and others: vvhich the said fathers had much a do to represse.

That the Catholike part of England (to say the least) equal, excepting the Princely authoritie, to the other, being in their conscience, goods, estimation, and libertie, so much in deede, or in their ovvne cōceites, distressed for reli∣gion, should (not al neither, but some fevv Noblemen and Gentlemen, not al for religion neither, though al pre∣tēded it) once take armes these 23 yeres, in the most seditious daies that euer the Christian vvorld had: and Ireland like∣vvise once, vvhere this nevv Sect hath euer in maner vvholy stood against the streame: can it be to any man mar∣uelous,

or could it be to vvise men vn∣looked for? or vvere it possible that so many yeres could haue passed vvith so litle contradiction or opposition of Protestāts, if the state had been against them, and they of such numbers and callings, as the Catholikes vvere and are in the said Dominions?

Compare to these tvvo commotious, the furious attempts of most barbarous rebellions of Caluinists or Protestants, in Scotland, Flanders, and France, against their natural Princes, to the rui∣ne and desolation of the greatest partes of those noble Countries. Yea, if you list not go from home, call at the least to your remembrances, into vvhat hazards the scepter and crovvne of Queene Marie, and consequently of her Ma.^tie that novve is, came by the Protestants, both in the said Queenes reigne, and specially vpon the death

of King Edvvard the sixt: vvhen they attempted by armes vnnatural∣ly to haue thrust out of the Regal throne, both the one and the other, their Zuinglian Bishops and Clergie not onely subscribing to the treasons, but preaching diuers traiterous and seditious sermons at London, and in the Vniuersities, and other famous places of the Realme, against both their royal persons, and contributing and setting out souldiars to the main∣tenance of the same rebellion: for vvhich, some of the cheefe of them vvere conuicted by the high Court of Parliament, of treason: and the prin∣cipal of that conspiracie (othervvise a right vvorthie and noble Gentleman) being aftervvard executed for the same, confessed at the houre of his death, that al that, and other late mischeefes and miseries of the Real me, proceded of he∣resie

and forsaking the vnitie of the Ca∣tholike Church this they did then.

And aftervvard, their felovves being fled to Geneua and other places, cea∣sed not to moue hostilitie both abro∣de and at home, against the Realme, as short a vvhile as they vvere absent, sundrie vvaies: and caused, by the al∣lovving and consent of Caluin and Knokes (the tvvo fannes of sedition and calamitie of France and Scotland) an abominable treatise to be publi∣shed, against the regiment of vvemen: at once to defeat the Queene that then vvas, her sister that novv is, the Q. of Scotland, and cōsequently the vvhole rase of renovvmed Henry the seuenth.

And vvhat shal I speake of the Puri∣tans late malapert and seditious booke against her Ma.^ties honorable intētions, and against her next neighbour ād fre-end, a principal Peere of Christendom?

Or of the diuers pestilent bookes, set out these late yeres in french and other languages, against the persons of sun∣drie Princes and Potētates of Christen∣dom: vttering and amplifying in parti∣cular, most barbarously, their opē or se∣crete faultes, and feyning many crimes neuer committed, to alter their subiects affection from them, and so to prepare their hartes to rebellion against them: a popular practise, most common novv in the vvorld among Protestants, as it alvvaies hath been a meane to aduance sedition, none euer intending commo∣tion or alteration, either in the Church or Commonvvealth, not vsing the same?

Vvhich kind of inhumane, irreli∣gious, and vnciuil dealing, vsed by He∣retikes, first against Popes and other principal persons of the Clergie, to in∣duce the people to their contempt,

being not duely punished by the tem∣poral Magistrate, but either vvinked at, liked, or of hatred to the order and of pollicy procured: is novv vsed for like purposes tovvards Kings and Queenes also, that be subiect to sinnes, and the sight of the vvorld, and yeld matter to slaunderous tonges and pennes as vvel as Popes and Prelates do: and vvil ha∣zard al the Commonvvealths that suf∣fer it.

It is no good, graue, nor Christian go∣uernement, to suffer a ribald to open in booke or pulpit, to the people vvhose eares itch for such sport, against Supe∣riors of al states, the particular faultes, either feyned (as they be commonly) or taken vp by hearesy, or in deede com∣mitted, of Prelates, Princes, or peoples of other Nations.

If there vvere some Italian or English fugitiue, that vvould take vpon him in

Rome to make a preach before the Pre∣lates or citizens there, of al the sinnes donne in the Court, or in London, or by the Noblemen them selues, or in their houses, or through the Realme, and not onely vvhat is in deede cōmit∣ted, but vvhat malice and impudencie may forge to be done: should such a monster (trovv ye) be heard of honora∣ble or honest men there, or escape the coarde or galleies? No doubtles, none could be suffered so to do against any Prince, famous citie, or Nation, Catho∣like or Protestant, in the vvorld, vvith∣out iust correction.

And yet (alas) in our Countrie, men make sport, or rather a solemne act of it: and that is thought not vnvvorthy to be spoken in pulpits, and aftervvard pu∣blished, and printed, vvhich neither the Old Comedie, nor Pasquino, nor any ruffian or Carneuall-youth in Ro∣me,

vvould speake vvithout a visard. So are the māners and grauity of our fore∣fathers altered, by this nevv preach, into Chās conditiōs, detraction and maledi∣ction euen of Gods Priests and the Prin∣ces of the people, vvhich the Apostle taught vs by his ovvne most humble example, ought not to be vsed, no not tovvards such as haue but the name and resemblance of true Priests, and vvhich S. Iude by the fact of S. Michael pro∣ueth, should not be vsed to the Diuel himself.

Oh vvhat a dis honour is it to our no∣ble Countrie, that can heare and beare such vvicked slaunderers, returning ho∣me from honorable States, Cities, and Cōmonvveales, and vttering nothing, but onely filthy, false, and reprochful matter against them! And hovv great a shame and iniquity is it, that men borne in a civil Countrie, can trauail so

far, and into such renovvmed places, Churches, and states, and find nothing, nor bring home to their freendes any thing, but filth and ribauldry.

Vvhich kind of mē, are like vnto one that should go to take the sight and ve∣vve of some Princely palace or citie, and vvhen he cometh there, neuer looketh on the ma.^tie, magnificence, beauty, cō∣modity, order, gouernement, iustice, or other such things: neuer asketh for the vvise, the godly, the learned, and the li∣ke, for vvhich the places be notorious: but onely rūneth to the chānels, sinkes, gutters, iakes, dunghils, and other stin∣king offices of mans infirmities, and ac∣quainteth him self onely vvith the blac∣ke guard, ād other of abiect seruices, and returneth vvith outcry, that nothing is found there but stinke and lothsomnes.

Euen such in good sooth are these vnhonest Pilgrimes, that as soon as they arriue in any famous citie, seeke

not after any things of excellent fame for vertue, learning, regiment, religion, deuotion: but according to their ovvne tast, hunt after nothing, aske for no∣thing, but vvhere the Stevves be, vvho frequent them, vvhat crimes, iniquities, or disorders haue beē done in thē, vvhat vices the Princes or Priests are giuen to: and so partly of that they find, partly of that they feyne, partly of that they bo∣rovv of vvanton Poetes, and partly of that vvhich holy men haue of zeale and charitie reprehended, they make vp a fardel of malicious slaunders and detra∣ctions of Popes and Princes, and vtter such seemly vvares in their seditious ser∣mons. Vvherein for al that, hovv spite∣fully so'euer they speake agaīst such per∣sons, in effect cōmōly they say nothing of importāce against thē, that hath any shevv of truth, or iust cause of blame, in the sight of any vvise indifferent man.

But these be the disordered and sha∣meful meanes of Protestants in these daies, to preferre their rebellions against both the spiritual and temporal Gouer∣nours: besides the horrible designe∣ments of their Caluinistical Consisto∣ries, pretented Synodes, and Prophe∣cyings, in diuers Countries, al tending directly to pernicious innouations.

Compare novve these factes, and o∣ther the perilous treacheries done a∣gainst the repose of al Realmes round about, and you shal vvel perceiue the attēpts of the other side, to be sport and pastime in any vvise mans iudgement, of vvhat religion so euer he be, to the implacable fiercenes and furie of the o∣ther, a people by this nevv no religion made most brutish, conscienceles, rest∣les, and that vvil hazard al the King∣doms of the vvorld, before it be filled vvith bloud and spoile, except God pre∣uent

the matter vvith his mercie, and reduce al men to the obedience of his Catholike Church and their Princes againe.

And for the present troubles in Ire∣land, vvhich novv namely seeme to gi∣ue some cause of doubt, that our bre∣threns intentions may be against the state, no lesse then for the preferment of the Catholike faith: most sure it is, and of certaine knovvledge the vvriter he∣reof protesteth, that they neither vve∣re nor could be acquainted othervvise thervvith, then by the common brute of the vvorld.

If the Pope haue any part in those affaires, assure your selues, their elders (vvhich of reason should rather knovv it) neither by his Holines mouth nor any of his ministers, in the time of tho∣se Students being in Rome, heard so much. And therfore to racke those

poore innocent persons, and to vvre∣ast out of them Princes secrets, vvhe∣rof there can be no reason that they should be partakers, is a lamentable and rare case in our Countrie, special∣ly in the clement reigne of her Ma∣iestie.

Imagine ye the Italian gouernement, and specially the Papacie, to be so dis∣cretely menaged, that euery poore Pri∣est or scholer in the citie knovveth the Popes secrets? No no, Christ doth knovv it, and he shall one day open their innocencie, and iudge their cause and ours, vvho, as vve shal then ans∣vver before him, neither knevv then, nor novv knovv any intentions of Po∣pe or Princes, concerning such things as are conteined in the Articles of the pretended confederacie, mentioned in the Proclamation of the 15 of Iulie, as more largely vve haue declared be∣fore.

As that also, vvhich the late re∣lapsed Minister levvdly reported in open pulpit and printed booke, that the Excommunication of the Queene should be published here in our Col∣lege of Rhemes, and set on the po∣stes and publike places of this citie, vve protest to be an impudent vntruth and slaunder: vvherof the vvhole to∣vvne vvill beare vs vvitnes. and euery vvise man might easily discouer that caluminious fiction, because in the dominions of his Ma.^tie most Chri∣stian, vve neither could nor durst do any such thing. So that by this one thing so maliciously feyned, al sincere and indifferent men may deeme of the rest of his hearesaies and sightes at Rome, as of impudent lies and slaun∣ders.

Humbly therefore vve desire, for the honour of God, her Ma.^ties vvise and graue Counselers, not to conceiue vpon such base felovves contriued calumnia∣tions, othervvise of our doings and our brethrens, either at home or abrode, then as of men most obediently, dueti∣fully, and naturally affectioned to her Ma.^tie, to their Honours, and our dee∣rest Countrie, so far euer, as shal stand vvith our subiection to Gods lavves and the Churches, to vvhich vve are as much bound by our Baptisme and reli∣gion, as to the former by nature and birth. Being, in the behalfe of God, bold this much further in like loyaltie to tell them: that the causes of vvhat pe∣rils and dangers so euer may be tovvard that Realme (vvherof, so God saue our soules, vve haue no knovvledge) can not be iustly attributed but to the first alteration of religion and forsaking the

society of the Catholike Church and kingdoms.

Hereof proceedeth the multitude of nevv Sectes, directly tending to the di∣sturbance of publike repose: vvhich for the special attentiō giuen to the doings of Catholikes, are vvittingly ouerseen. Vvhich Sectes in this case must needes proue more pernicious, because, by the propertie of many of them (teaching their likers, by contrarie actes, othes, and asseuerations, to couer their con∣science til time require) their intentions can hardly be discouered: and, by the common condition of al heresies, brin∣ging noueltie, chaunge, and libertie, vvhich yeld them many folovvers, shal hardly be resisted.

Catholikes abhorred these mutations from the beginning, because it is their grace to loue antiquitie, grauitie, and constancie. Vvhom also it is our prin∣cipal

endeuour to induce to the open confession of their faith, vvhen by the lavv of God it is required, and neuer by contrarie othes or actions to pretend an other religion then they beare in their breastes. Vvhich plaine discoue∣rie of our selues, can not be disagreable or dangerous to the Politie.

And maruel it is in our eies, that such extreme diligence should be vsed by al penal lavves, othes, punishments, and persuasions, to driue the Catholi∣kes to professe that outvvardly, vvhich is knovven they hate in their hartes in∣vvardly▪ as though there vvere immi∣nent danger of open professed Catho∣likes, and none of the close dissemblers in the same kind. For I thinke their vvisedoms do not imagine, that their o∣thes and statutes do chaunge their mea∣nings, though they alter their counte∣nances, nor that feare can long or surely

keepe his maister.

Hovv so euer it be, alteration of re∣ligion is the cause of al inconuenien∣ces, though a fevv yeres vvordly pro∣speritie couer from the simple, that very first surge of our miserie and per∣plexitie: and to returne to Gods Chur∣ch againe, is the onely right remedie, out of vvhich al Kingdoms are sure to perish assuredly. Vvhich not ac∣knovvledged, maketh many a plai∣ster and preseruatiue to be vvrongly applied.

Against our Lord no force nor coun∣sel can preuaile, vvho hath vsed (as their vvisdoms must needes knovv) the rod of his ire against al those great Kingdoms, once most florishing in Christian faith and libertie, novv vnder the tyrannie of the Turke and other Heathens, specially for sinne, schisme, and heresie.

Let not their Honours contemne the voice and admonition of a poore crea∣ture, vvhose speach may be the instru∣ment of Gods prouident care ouer that poore afflicted people, vnder her Ma.^ties and their gouernement.

But if the restitution of the Realme to the Catholike Church, can not stand vvith their consciences, as being persua∣ded, their ovvne religion to be true: or at least not vvith their vvisedoms, for that, being thus far gone, the retiring backe might be dangerous to the state: yet for Christes loue vve aske it, let their Honours haue some care and conside∣ration of our consciences also, and of other innumerable in the Realme, no lesse timorous, and as vvel informed, as theirs, or any mens can be in this case: that for our satisfactiō before God, and for the peril that may fall, through his offense and indignation, to them and

to the vvhole state, if so iust a request so humbly asked in his name should be cōtemned, it vvould please their good∣nes, to vvithdravv their heauy hand from the poore Catholikes, and rather procure them licence of her Ma.^tie, to serue God after the manner of al their Christian forefathers, then to afflict thē in body and mind so pitifully: that so both the Seminaries might cease, and their Honours might haue Gods Priests and all Catholikes pray for them, ra∣ther as their patrons, then as their per∣secutors.

Trusting, that they and al the vvise of the Realme be persuaded, that the Kingdom of God first sought, is the vvay to the peace, felicity and security of al vvordly vveale: vvhich not onely their ovvne pietie and prudence may teach them, but also the example of the Hebrues, vvho for feare of endamaging

their temporal state, for sooke their pro∣mised Lord and Sauiour. Of vvhom therfore S. Augustine vvriteth this sen∣tence, vvorthy to be emprinted in the hartes of al such as haue the rule and charge of kingdoms. Temporalia perdere timuerunt, & vitam aeternam non cogitauerunt, & sic vtrunque amiserunt.

❧ An admonition and comfort to the afflicted Catholikes. CHAP. VII.

NOVV hauing sincerely set forth to the vvorld our intentions, vve may turne our talke, for con∣clusion of this Defense, to you our fa∣thers, frendes, and brethren in Christ, being either in the fornace of Gods pro∣bation, or in the burden and broile of that hote haruest of our Lord, or by

sure treading, threshing, and vvinovv∣ing, laid vp for vvel tried vvheat in the barne-floore of Christes Chur∣ch, to you vve say: Be humble, vvise, meeke, peaceable, patient, and con∣stant, in all your cogitations, vvor∣des, ansvvers, doings, and suffe∣rings: that Christ Iesus vvhom you serue, may blesse and prosper your en∣deuours, moue her Ma.^ties hart to ha∣ue compassion, open her graue Coun∣selers eies to see your innocencie, alter the enimies and il informers malice and malediction, vnto loue and good affection tovvardes you, stirre vp the mindes of al men, invvardly and in conscience to consider the cause of your afflictions, and giue them such sense, reason, and religion, that they may ac∣knovvledge your vndeserued calami∣ties.

For, your life and behauiour agrea∣ble to your faith and calling, and for∣med in all pietie, discretion, and mode∣stie, after the demeanour of all old Mar∣tyrs, and according to the paterne of those glorious Confessors our true fa∣thers, Pastors, and Maisters, that haue by their sacred persons sanctified your prisons by tvvo and tvventie yeres du∣rance, shal defend your Christian in∣tents and ours, more then all the vvor∣des that vve can make. In the meane ti∣me, both you and vve, vvith all our lo∣uing brethren the Catholikes, must rest vpon God, and the equitie of the cause so vvell knovven and approued to the vvisest in the vvorld, and our ovvne vvell enformed conscience.

For as the cause, and not the paine or persecution (vvherof only Heretikes do vaunt them selues) iustifieth vs, so Christ and our conscience testifie, that

vve are not acquainted vvith any con∣spiracies against our Prince and Coun∣trie, nor do suffer for rebellion or trea∣son attempted against man, but for that vve vvill not conspire vvith Coré and his complices, against Moyses and Aa∣ron, Peter and Paul, vvhich the holy Scriptures call rebellion against God: and for that vve crie vpon our deerest Countriemen, that the reuolt from the Catholike Church is a greater fault by manifold, then defection from any ear∣thly king or Cōmonvvealth: fyre once sent from heauen, and the earth ope∣ning and svvalovving such offenders aliue dovvne to Hel, for our vvarning, and for Gods reuenge of so greuous a crime.

For this (in truth) and none other matter, do you and vve suffer. It is for the honour, peace, and vnitie of the Church: it is for the sauing of our ovvne

soules, and the soules of our beloued pa∣rents and frendes: it is for the defense of Christes Priesthod and souerainty in earth: it is for his eternal Sacrifice and Sacraments: it is for the custodie of that doctrine and truth, vvhich vvas laid vp as depositum in the hands of S. Timothee and other Bishops and Priests, to be preserued from al corru∣ption and alteration coming by here∣sie and noueltie: it is for the good gar∣ding of the holy Scriptures, and the natiue sense therof set dovvne by Gods Church and al the holy Doctors, from heretical adulteration and deprauation: it is for our inheritance left vs by S. Gregorie and S. Augustine our first Apostles, vvhich vve may not betray for a thousand deaths: finally it is for al our Christian fathers faith, honour, and memorie, to vs most deere and blessed.

The defense of any one article of the Catholike faith, of any one point of Christian doctrine, any title of our Lordes lavv, any one Sacrament, the sauing of any one soul (being the price of better bloud then ours) is cause iust and great ynough, vvillingly and patiently to sustaine al mortal paines: but, for so many partes of our be∣leefe impugned, for so many holies profaned, for millions of soules ha∣zarded, for the saluation of our Prin∣ce othervvise so gratious, our Coun∣trie, our parents, and our posteri∣tie, not to suffer, vvere against al duety of nature, charitie, and reli∣gion.

Such is then your cause, deere Sirs, as neuer Martyrs nor Confessors sin∣ce Christes time, had any more vvor∣thy, more cleere, or more glorious:

Vvhich to forsake for any feare of man or flatterie of this vvorld, should be our eternal ignominie, both here in this li∣fe, and before God and his Angels in the next.

The manner of your suffering, cōfes∣sion, and Martyrdom (for, blessed be God, some of our brethren haue gladly and honorably persisted euen to death, and many mo are ready by his grace for the same) resembleth also the old pro∣ceding in that kind, vvhich hath not been commōly vsed since Kings vvere Christened. For, as the persecution of Priests and Bishops (vvherof S. Hila∣rie complaineth against Cōstantius the Arian Emperour) is oftentimes so co∣uertly and craftily conueied, that being in deede great and perilous, yet it can not appeare to the due commendation of the sufferers, or good example of the seers: so both of old and of late, almost

in euery Countrie (as by the Arians and Circuncellions in Afrike and Italie, and by the Caluinistes in France, Holland, and Zeland) Priests and Catholikes ha∣ue been persecuted more often, and mo∣re cruelly tormented and massakred, then vvith vs, thankes be to God: but yet neither so much to the merite of the sufferers, before God, nor to the edifica∣tion and aduancement of the peoples faith and hope in him, as vvith vs: vvhe∣re the matter passeth vvith deliberatiō, and in forme of lavv and order.

Vvhen Christian Catholike men are barbarously assailed, and sodenly slai∣ne, no question made of their faith or holy order, no promis giuen of life or promotion, if they list to deny their profession, no deliberation nor time to consult, nor former terrours shevved, no tedious nor lingering paines of pri∣sonment, of famine, of infamie, of fren∣des

or aduersaries solicitation, of losse of lands, goods, and life, or care of vvi∣fe, children, and familie: in this case, though they be holy and happy Mar∣tyrs also, yet such suffering is not that vvhich is called after holy Scriptures speache, Confession of Christ before men vntil death or temporal torment vvhat so euer. Vvhich kind is almost proper to our Countrie in these daies: at the least it is in no other place els so euident and vsual.

There you are conuented before Of∣ficers, you are examined of your Priest∣hod, of saying or hearing Masse, of absoluing or taking absolution: you are called traitours and seditious per∣sons, you are prisoned in dungeons among theeues, and some of your chast virgins (as of old the blessed Martyrs S. Agnes and S. Lucie) thrust into infamous places: the lodgings some∣time

of murderers and malefactors, are novv filled vvith men of God, Chri∣stian innocent people of euery state and sexe: you are tempted by faire promisses on the one side, and fear∣ful threatenings on the other, to yeld though it be neuer so litle: not re∣lenting, you languish there in per∣petual prison, or be condemned to die, and are executed in maner of trai∣tours.

Vvhich last extremitie that no mo of you be put vnto (though so many be most ready) vve attribute to God first, and then to her Ma.^ties clemen∣cie, that hath euer been hardly dravv∣en to giue consent to the execution of such vniust lavves against her Catho∣like and faithful subiectes. But vvhen our Lord permitteth it for his glorie, it proceedeth in al respects after the ma∣ner of old Martyrdom.

And this is it that giueth vs so great hope of the cōuersion of our Countrie, knovving by the Apostle, that it is a great perfection and accomplishment of our Christian charitie and duety, to resist not onely vnto the losse of Coun∣trie, vvife, children, parēts, goods, lands, libertie, honour, but vsque ad sanguinem, euen to the losse of bloud and liues.

Bloud so yelded maketh the forci∣blest meane to procure mercie that can be. Euery time that you confesse Chri∣stes name, euery vvrinche of any ioynt for it, euery opprobrious scoffe and scorne giuen by the popular, vvhen you be caried in the sacred vestiments through the streates (for that also some of our brethren there haue happily bor∣ne) euery vilany and sacrilege done to your Priesthod, euery of your sores, so∣rovves, and sighes, euery of your vvan∣tes and necessities, make a stronger in∣tercession

for our Countrie and affli∣cted Church, then any prayers lightly in the vvorld.

This is the vvay, by vvhich vve hope to vvinne our nation to God againe. Vve put not our trust in Princes or pra∣ctises abrode, nor in armes or forces at home. This is our fight, and for this vvarre, the Societie of Iesus and our Se∣minaries vvere instituted. to this, by al spiritual exercises and cōtinual reading of the Scriptures and antiquity, our Priests and Students are trained. This being plainely of God, can not (vve trust) by any violence or prudence of man be made frustrate. Vvherof he hath giuen reasonable good proofe al∣ready, by the great encrease of the num∣ber, and the zeale of knovven Catholi∣kes, gained principally by the long con∣fession (vvhich is a true, though a slovv Martyrdom) of the cōstant and learned

Prelates besides others, and aftervvard by the like suffering of the yonger Pri∣ests, and others, being the frye and fruite of the former spiritual fight. Vvhich novv being come to perfectiō, hath see∣de in it self, to be sovven in teares, and vvvatered (if neede require) vvith bloud.

To vvhich sort our Lord hath euer giuen successe, him self no othervvi∣se planting his lavv and religion, but by giuing vp his bloud and life, for vvhich his Father promised him, that he should see semen longaeuum: nor any othervvise more sustaining or furthe∣ring and promoting it in the Aposto∣like and primitiue state for some hun∣dred yeres together, then by the pre∣cious deaths of the preachers and faith∣ful people: the Kings of the vvorld in vaine vsing al force and most exqui∣site diligence to extirpate the same: and the courage of the Christians conti∣nually

(through Gods goodnes) in∣creasing by the crueltie of their perse∣cutors, at vvhat time vvhole cities and commonalties, vvhole legions of no∣ble souldiars, great troupes of virgins and matrones yelded them selues to death and torments for their faith.

As novv also, a litle more zeale and knovvledge of Christian duety engen∣dred by Gods spirit, in the mindes of the people, through the vse of this spi∣ritual practise and combat, shal make vvhole sheeres ād prouinces of deuout persons, most gladly offer their lands and liues, for the loue of Christ and their ovvne saluation. This flame and feruor of faith daily more and more en∣kindled in the harts of al sortes (vvhich is the fyre that our Lord casteth into our Coūtrie, and vvhich he vvill haue, as vve hope, to burne) can not be extin∣guished, except it be long of our selues.

Truth preuaileth in time, because it is Gods dereling, against vvemen, vvi∣ne, or kings: and specially the truth of Christes religion, vvhich riseth vvhen it is oppressed, and florisheth vvhen it is most impugned. It hath not alvvaies an external tēporal state, nor the lavves alvvaies for it, because Princes be not alvvaies subiect vnto it: but if it be not forsaken by the covvardenesse of the Priests and professors, God neuer suffe∣reth it to cease or faile in any Countrie: though it stād vvith trauail and bloud, as it did in Rome and al other places al∣most til Constantines daies.

And therfore vvhere God giueth the grace of Martyrdom, it is a ioyful signe of mercie, and that he vvill not forsake the place nor people, vvhich he blesseth vvith so high and rare a benediction, but vvil either mollifie the hartes of the Prince and Magistrate, or giue aboun∣dance

of grace and fortitude to suffer and hold out, til it please him of his goodnes, to send a calme, or the conuer∣sion of the vvhole: vvhich vve vvil ex∣pect (and as much as in vs lieth, pro∣cure) other xx^tie and xx^tie and tvvise xx^tie to that, and hovv many mo yeres so euer be appointed by his prouidence for chastisement of our sinnes.

If vve stood against Gods Church and truth (as in heresies many be obstinate at the beginning) then forcible good lavves and punishments, as S. Augu∣stine teacheth by experience of his ovv∣ne Citie and Countrie, vvould in fevv yeres breake our endeuours, as repugnāt both to Gods lavves and mans. But the Catholike Church and faith can not by any violence be expugned, vvhere fortitude of spirit and Apostolike due resistance is. The lacke of vvhich hath brought many great Prouinces from

one heresie to an other, and at length to plaine Paganisme, Turcisme, or Atheisme, that is, to no God nor faith at all, the end alvvaies of these many fai∣thes, as S. Hilarie saith. From vvhich to saue our Countrie and posteritie, vve are bound to suffer vvhat so euer.

Protesting to al our louing brethren the Catholikes of Englād, that it is not dissimulation, hiding or couering our consciēces by othes, going to the Chur∣ches seruices and preachings of Prote∣stants, nor halting on both sides, cold∣nesse and carelesnesse, nor yelding to the present svvay of pretended lavves, to saue our liues and liuings til time ser∣ue our turne: that can deliuer our sou∣les, or euer recouer the Realme to the vnity of Gods Church againe.

There is nothing in the vvorld but zeale of Gods house, and ardent loue of our Lord, and of the soules bought

vvith his bloud, that can vvinne vs this field. Vvhich excellent grace of most high charitie proceeding from Christ, that giueth you not onely to beleue in him, but to suffer for him, is the happiest lotte that you could haue in this life, brethren most deere: a benediction of God, not to your selues onely (among so many thou∣sands ful good men, that attaine not to so high dignitie of Confession and Martyrdom) but to al your Coun∣trie, name, frendes, and familie, being blessed and protected by your trauailes, in Christ for euermore: a thing sought for of many ful perfect men and saincts, but not obtained: so extraordinarie is your gratious happe herein.

You knovv the superaboundant revvard, the glorious crovvne, the

eminent state, the ineffable felicity of such as confesse Christ before men, and vvash their garments in the bloud of the lambe. You knovv, the revvard so incomparable succedeth immediatly al the paines: but a moment betvvixt mans momentanie punishment, and Gods euerlasting payement: betvvixt the temporal ignominie, and eternal glorie. You knovv, vvithin an houre aftervvard euerlastingly, the poorest Confessor of Christ is not onely more glorious vvith the Angels and Saincts in heauen, but also often (as vve see both in the old and late Martyrs) of more renovvmed memorie amōg men, then their persecutors.

You knovv, once before the throne of Christ, in the theatre of heauen and earth, these rufflers of the vvorld shal say vvith many sighes and grones: These (lo) are they of whom we made a mocke, coumpting their life madnes, and their death in∣glorious:

and now wo be to vs, they are recke∣ned among the Children of God, and their lotte among the Saincts.

You knovv, the force of Martyrdom is such (as S. Cyprian also telleth vs) that vvithout al chastisement, paine or purgation in the next life (vvhich S. Augustine saith, is greater then any tor∣ment in this vvorld) it deliuereth the soul from all vvordly infirmity, re∣maines, reliques, impurity, and debt of former offenses, and yeldeth it imme∣diatly vnto ioy vnspeakable. No ver∣tue, no act, nor office of this life so me∣ritorious to the sufferer, so acceptable to the revvarder, nor that so speedily, amply, and securely procureth eternal glorie.

To be felovves of Christes crovvne and glorie, to be pronounced blessed by his ovvne mouth, to be of that desi∣gned number of elect persons, for the accomplishment of vvhom the iudge∣ment

and resurrection so desired of Saincts, is differred: to contribute any drop of bloud, or iote of affliction, to the making vp of the full measure of Christs passions for his body, vvhich is the Church, far excedeth al humane dignitie and felicitie.

For this revvard then so passing, for a cause so good and glorious, for a Mai∣ster so louing, merciful and mighty, vvhat earthly miserie should vve refu∣se to suffer? Let vs consider, that men for their Prince, freend, Countrie, and home, put their liues in extreme peril: they refuse no aduenture, be it neuer so desperate: they put them selues before the mouth of the canon, they enter in∣to any breach, they sustaine al the pla∣gues, famines, feares, calamities, that nature may endure: and they do vvell, for it is their duety, and the dignity of mans condition, not to yeld to these

transitorie afflictions, in the seruices of the Commonvvealth, or other hono∣rable quarels.

See (I pray you) the daily distres∣ses and hazards of life, lands, and goods, in ill causes: all vvhich be vsual among so many desperat cutters and companions, ready for a rush to kill and be killed euery moment: that for satisfying of their inordinate lust to vvine, vvemen, dice, gorgious apparel, or desire of reuenge, con∣temne al dangers, giues, and gallo∣vves. Remember hovv many of the Nobilitie and others, in al Nations, haue aduentured their persons, fren∣des, and posteritie, to aduance so∣me particular faction against their ovvne Countries, neuer atchieued vvithout infinite bloudshed and cala∣mitie.

In al these quarels, be they iust or vniust, so many of al degrees to be rea∣dy to suffer al the extremities of death and ignominie, euery man for his Prin∣ce, many for frendes, thousands for me∣re fantasies and falsehod: and shal none suffer for our Sauiour, for the Church our mother, for our brethrens saluatiō? shal vve thinke it strange to haue three or foure hundred ready to die for Gods cause, to suffer for the best and most ho∣norable quarel of al other that man can haue in this life? that Christ should haue some souldiars of al orders, that can be content to lose lands, goods, and life for his sake, in this spiritual fight of patience and toleration, vvhen the vvorld hath so many?

One tovvne valiantly assaulted and stoutly defended, loseth mo men, and sustaineth more miserie in a yere, then vve shal bestovv vpon Christ (that died

for our sakes before, and vvill recom∣pense vs incomparably aftervvard) in the hotest persecution that lightly can be these xx^tie yeres. In vvhich case, to say nothing of noble Catholike Gen∣tlemen, and other deuout people of vvhat sort or sexe so euer, to vvhom God giueth euen novv the spirit of con∣stancie, by the example of S. Sebastian, S. Vincent, S. Maurice vvith the vvho∣le legion of Thebes, and S. George the paterne and patrone of our English knighthod, vvhose courage in suffering for Christ vvas more glorious, thē their fighting for man: but to say nothing of them, nor of S. Catherine, S. Marga∣ret, S. Agnes, S. Lucie, and the like mirrours for our deuout maidens and vvidovves to behold: for vs that be of the Clergie, this is the onely and proper kind of fight.

Our order and condition make vs

free from the vvarres and other perilous or martial affaires, often bringing de∣ath and dāger both at home and abro∣de. Vvemen haue their continual perils and miseries by bearing and bringing vp their children. Vve (besides our na∣tural deaths and aduersities cōmon to al other) are subiect to no violence nor troubles, but very fevv, and very sel∣dom, and in such measure as God ap∣pointeth or permitteth, and in such mo∣deration that it may by his grace easily be borne. If vve should for feare or co∣vvardenesse forsake our station in Chri∣stes field, hauing the example and en∣couragement of so many Prophets, so many Apostles, so many Bishops and Priests, in the rase of Martyrs, and of Christ him self, vve vvere the vnvvor∣thiest Priests that euer vvere. And our glorious Sauiour and his Church, if they had none to commaund for their

seruice and defense in this kind of com∣bat, vvere in vvorse case then any tem∣poral king or Countrie in earth, vvho neuer vvant their seruants and peoples trauailes in their distresses.

In time of ease and vvealth, our Lord hath as many seruiteurs of his Clergie, as any other state hath of others: God forbid he should lacke them, or his Priests should forsake him, in the daies of his persecution. He is not vvorthy not fitte to haue honour, priuilege, and vvealth by him in prosperitie, that vvil not suffer ignominie, lacke, and mise∣rie vvith him in aduersitie. It is novv (deere brethren) our course to serue in this sort, and a far better lotte is it, thē our forefathers had, that serued onely in rest and peace, neither vvith so much secu∣rity of saluation, nor so litle danger of sinne and damnation.

Our daies can not be many, because vve be men: neither can it be either godly or vvorldly vvisdom, for a rem∣nant of three or foure yeres, and per∣chance not so many moneths, to ha∣zard the losse of all eternity. They can not be good in these euil times, much like to those vvherof S. Polycarpe com∣plained thus: Lord, vnto what times hast thou reserued vs? And vvere they neuer so many or good, to him that refuseth his faith and Maister, they shal neuer be ioyful, but deadly and doleful. Cor∣porally die once vve must euery one, and but once, and therevpon imme∣diatly iudgemēt, vvhere the Confessor shal be acknovvledged, and the De∣nyer denyed againe.

No Martyrdom of vvhat length or torment so euer, can be more greuous, then a long sicknes and a languishing death▪ and he that departeth vpon the

pillovv, hath as litle ease as he that dieth vpon the gallovves, blocke, or bou∣chers knife. And our Maisters death, both for paines and ignominie, passed both sortes, and all other kinds either of Martyrs or malefactors. Let no tri∣bulation then, no perill, no prison, no persecution, no life, no death separate vs from the charity of God, and the so∣ciety of our svveete Sauiours passions, by and for vvhose loue vve shal haue the victory in all these conflictes.

Neuerthelesse, if by Gods suffering, for causes hidden vnto vs, any shrin∣ke (vvhich Christ forbid) for feare of death, torments, or tribulations, from the felovvship of your happy confes∣sion and crovvnes prepared for the sa∣me, as in the time of S. Cyprian and alvvaies diuers did, and as one of the 40 did, vvhose glorious fight S. Basil describeth, and the Church celebrateth

the 9 of Marche: be not scandalized or troubled thereat, but vse such vvith all lenitie, taking compassion of their in∣firmitie, considering that your selues also, or any of vs all, may be tempted and ouerthrovven vvith Peter, and by Gods grace aftervvard repent and rise vvith him againe. Though it be peri∣lous to presume theron, many mo fo∣lovving him in his fall and miserie, then attayning to his Martyrdom and mercie.

Neither be ye discouraged at the fur∣ther fall of any Iudas, to plaine apostasie and extreme blasphemie, or at the trai∣terous cōspiring of some such vvith the Aduersaries, by proditiō and practise, to afflict you and all other cōstant Catho∣likes more deeply: but haue this saying of S. Cyprian alvvaies in your mind: Nihil interest quis tradat, aut saeuiat, cùm Deus tradi permittat quos disponit coronari. neque enim nobis ignominia est pati à fratribus, quod

passus est Christus: nec illis gloria est facere, quod fecit Iudas. That is. It maketh no matter who betrayeth, or rageth, wheras God permitteth them to be betrayed whom he appointeth to be crowned. Neither is it ignominie or dishonour for vs, to suffer that of our brethren, which Christ suffered: nor for their honour and glorie, to do that which Iudas did. And a litle after: It ought not to moue any faithful man, and him that remembreth the Gospel, and the Apostles forwarning, if in the later daies certaine proud and obstinate felowes and the enimies of Gods Priests, either reuolt from the Church, or do against the Church: when both our Lord, and his Apostles haue foretold, that now there should be such. When some of Christes disciples by incredulitie forsooke him, he turned to his Apostles and said, wil you also be gone? Peter vpō whom the Church was builded, in the name of all, and in the voice of the whole Church answered, that he had the wordes of eternal life, and therfore him they beleued, and they vvould go to none other: signifying and shevving, that those vvhich reuolt from Christ, perish through their ovvne fault, but the Church, which beleueth in Christ, and holdeth fast that vvhich she once hath knovven, neuer to reuolt from him at all, and that they are the Church, vvhich tarie in Gods house: the rest to be the plant vvhich God the father planted not, such as vve see, not to haue the stedfastnes of vveighty corne, but like chaffe

to be blovven avvay vvith the puffe of the scatte∣ring enimie: of vvhom S. Iohn in his epistle saith, They vvent out from vs, but they vvere not of vs: for if they had been of vs, verily they vvould haue taried vvith vs. S. Paul also vvarneth vs, vvhen euil men perish from out the Church, not to be moued, nor to thinke that faith is dimi∣nished vvhē the faithlesse reuolt. For vvhat (saith he) if some of them haue fallen from the faith? hath their infidelity made the faith of God fru∣strate? God forbid.

Therfore feare no Israriote, feare no Simon, feare no Nicolas, feare no open persecutor, nor no secrete proditor: but haue courage in Christ, our deere felo∣vves. And as hitherto, vvhen you vvere at libertie, and alvvaies so long as you may, you haue offered and vvil offer our Lords blessed body and bloud, in true Sacrifice, to procure Gods mer∣cie to our Countrie: So novv vvith S. Paul you must be ready to offer your selues to death in a spirituall sacrifice, for the confirmation of your faith, and accomplishment of al your Priestly

actions: Vvhich shal make a forcible crie for grace and pardon, both for your frendes and persecutors,

And vvhat a goodly thing it vve∣re to die (if needes you must) among your Catholike brethren and children there, as it vvere among your ovvne sheepe, for that faith vvhich you haue taught them, S. Cyprians example is very notable, vvho chose to suffer Mar∣tyrdom in Carthage his ovvne Bisho∣pricke, in the sight of his flocke, rather then at Vtica or els vvheresoeuer, hi∣ding him self till the storme of persecu∣tion came thither.

There is no comfort left in the vvorld abrode (brethren) nor cause vvhy you should much desire either longer life, or more libertie: nothing could you be∣hold in our countrie, but the Churches calamitie, distresse, and desolation: no∣thing could you heare, but nevv Ora∣tors,

and (as S. Basil speaketh) the pul∣pits opened to euery blasphemous ton∣ge: vvhich caused all sortes of people of right iudgement (as he also vvriteth in the same place) to flee from Oratories and the houses of prayer, as schooles of impiety: and rather to make their prayers vvith teares, out of the Church doores, and in vvildernesse. As the faithful ought novv to do also, moun∣taines, vvooddes, lakes, prisons, and gulfes, being more fitte for a Christian (as S. Hilarie speaketh) then the Chur∣ches: the Seruice and preaching in them, much more altered, profaned, and blasphemous, then they vvere in the daies of their complaint.

Your prisons are the onely schooles novv of true consolation, vvhich no doubt God giueth you fully ansvvera∣ble vnto, or rather surpassing the mea∣sure of your afflictions, of vvhat sort

and greatnes so euer they be, or seeme to the vvordly, that haue not the expe∣rience nor sense of such ioyes of con∣sciences. Death and dungeons be not so terrible things to Christes souldiars, as they seeme to the vnacquainted: becau∣se God giueth not the tast of such his comfortes to any, but such as are in the trauail for him.

Our Sauiour had in his greatest ago∣nie, an Angel sent to giue him comfort: S. Steuen the first Martyr after Christ, for the most certaine cōfort of al Mar∣tyrs that should folovv, savv heauen open and the sonne of man standing on the right hand of God, him self in cheereful and glorious countenāce, like vnto an Angel. S. Peter, that vvilleth vs to reioyse in our passions and soro∣vves suffered for iustice, lacked not in his emprisonment and bands, the office of an Angel also, He and the rest of the

Apostles after vvhipping and reproche, vvent avvay reioycing in their hartes, that they vvere coumpted vvorthy so to suffer: they sung psalmes and hym∣nes often in their prisons and chaines: the Three children vvere ioyfull in the fornace of fyre, Daniel in the lake, S. Athanasius six yeres in a dry cester∣ne, and foure monethes in his fathers sepulchre: breefely, al such places vvere euer not onely full of Diuine consola∣tion, sufficient to the repulse of al con∣trarie terrors and temptations of the vvorld, but also haue been springs of spiritual ioyes and comforts to others abrode. It is the prisons, that haue yel∣ded vs so many godly prayers, prophe∣cies, letters, treatises, both of old and later yeres: diuers of S. Paules diuine epistles vvere endited by the spirit of Confession in prison: there vvere the famous bookes of Comfort vvritten by

Sir Thomas More, and many mo goodly vvorkes in our time.

Therfore, dere brethren, vve are to craue comfort of you, rather then to yeld any, praying you for our Lordes loue, that vve may be partakers of your paines and prayers, as vve daily praise God, pray, and sacrifice for you, in to vvhose seruices, sufferings, and bonds, vve may by Christes grace shortly suc∣cede: if it rather please not his vvisdom (vvhich vve hartily and humbly vvith daily teares desire) to moue the Queene our Soueraines hart, to mercie and pitie vpon her innocent subiectes: and by his diuine povver to vvithhold her Royall assent and hand from further making or executing of such lavves as be against his truth and glory, and must needes be the vndoubted destru∣ction of the Realme: vvhich shal be the surer vvay doubtles for her Ma.^tie to

procure both eternal memorie and cō∣mendation of clemēcie vvith al the po∣steritie, and mercie and pardon at the iust, mighty, and terrible Gods hand, vvho taketh avvay the life of the Mo∣narches of the earth, and calleth them to dreadful iudgement at his pleasure.

To him first, be all honour, empire, and glorie: and to his holy Israel the Church, his peace and blessing: then tri∣bute to Caesar, that is, all duety, pros∣peritie, and felicitie in Christ, to our no∣ble Prince and most deere Countrie.

Psal. 31. Viriliter agite, & confortetur cor vestrum, omnes qui speratis in Domino.

Your louing felovv and seruant in Christ Iesus. WILLIAM ALLEN.

Notes

• 3. Augu∣stine.
• No liber∣tie of Ca∣tholike Religion in Eng∣land.
• Socr. Ec. hist. lib. 2. cap. 18. & li. 4. ca. 12. 16.
• Niceph. li. 11. c 49. 50.
• Li. 5. de Bas. trad.
• Cyprian ••p. 5.
• Niceph. li. 9. c. 23.
• The othe of the Su∣premacie.
• Causes of going to Rome.
• Hiero. ep. 16.
• Rome al∣waies the citie of re∣fuge and recourse of al Chri∣stians out of al Na∣tions.
• Bede li. 1. hist. Ang.
• Li. 4. c. 22. hist Ec.
• The Semi¦narie at Rome fo∣unded.
• Hiero. praef. li. 2. comm. in ep. ad Gal. Caluin.
• De vtilit. cred. c. 17.
• Ep. 55. nu. 3.
• The be∣ginning of the Se∣minarie at Duay.
• Ep. 162.
• Vniuer∣sitie men and other coming to the Se∣minarie.
• De vtil. cred. c. 7.
• The Semi¦narie in∣uited to returne to Duay.
• The be∣ginning of the Se¦minarie at Rome.
• Priests of the Semi∣naries.
• The Po∣pes affe∣ction and loue to∣ward our Nation.
• The Po∣pes Semi∣naries of other Na∣tions.
• The yong Prince of Scotland.
• Ep. 8. ad Demetri∣adem.
• Gods la∣wes and mans so∣metimes repugnāt.
• Ep. 166.
• Luc. 22.
• Mat. 16. 28. 18.
• Io. 14. 16.
• Esa. 59.
• Deut. 17. Malach. 2
• Luc. 10.
• Act. 15.
• Religion altering with the Prince.
• The first Parliamēt of this Queene.
• Li 4. c. 43.
• The othe of Supre∣macie.
• The court of Parlia∣ment.
• The Ec∣clesiasti∣cal soue∣rainty, and the temporal.
• 1. Pet. 2.
• Esa. 60.
• Ep. 169.
• Es. 49. 60.
• Act. 20.
• Heb. 13.
• Knottes brokē not loosed.
• Magde∣burg. in praef. Cēt. 7.
• Calu in 7 ca. Amos.
• The ab∣surdities of a tem∣poral Prin¦ces Eccle∣siastical souerainty.
• 1. Cor. 14.
• 1. Tim. 2.
• Ep. 55. nu. 2.
• Aug. li. 2. cont. 2. ep. Gaud. c. 25.
• The anci∣ent fathers agaīst the Ecclesia∣stical iuris¦diction of temporal Princes.
• Ep. ad so∣lit. vit. de∣gentes.
• Cited of S. Athana¦sīus in the ep. afore∣said.
• Suidas in verbo Le∣ontius.
• Li. im∣perf. 2. ad Constan∣tium.
• Ep. 33. ad sororem.
• Ibidem.
• Orat. ad ciu. Na∣zianz.
• Li. 2. de Sacerdo∣tio.
• An ex∣hortation to the Q. Maiestie.
• The Bi∣shops and Clergie of England empriso∣ned.
• B. Fisher, S. Tho.
• More, the Carthusi∣ans, and others.
• Ep. 57. ad ••amasum Papam.
• Al He∣retikes vaunt of Scriptu∣res.
• Cōt. Ma∣ximinū li. 1. in prin∣cipio.
• Heretikes folow their ow∣ne priuate sense of Scriptu∣res, Catho¦likes the Churches iudgemēt and con∣sent of an∣cient fa∣thers.
• Sess. 4.
• Io. 14. 16.
• Li. 32. c. 9. cōt. Faust.
• Ec. hist. li. 2. c. 9.
• 2. Thess. 2.
• Act. 15. 16.
• Li. de a∣go. christ. c. 16.
• Ib. c. 4.
• The an∣cient fa¦thers mo¦re like to vnderstād the Scri∣ptures, thē the new preachers.
• Li. 2. cont. Iulian. in ••ine.
• M. Iuel.
• Their eua∣sions and foul shi∣ftes in an∣svvering the Catho¦likes.
• Ep. 166. in fine.
• Ep. 69. nu. 1.
• Let N. the Minister marke this, that fled out of England for impu∣nity of his disorders, afterward abiured his here∣sies in Ro∣me volun∣tarily, and now is fal¦len in re∣lapse at home.
• Their cra∣ftie and hypocri∣tical pre∣tences.
• Deut. 17.
• Mat. 18.
• Beza in 2. Thes. 2.
• Retentiue Pag. 248.
• Aug. Fn∣chiri. 110. haer. 53.
• Cyril. Cōt. Iulian. li. 6.
• Chrys. in c. 10. ad Hebr.
• Ambros. Primas. ibidem.
• Grego. li. 7. ind. 2. ep. 109. & ep. 53. in fine.
• Ambros. lib. 1. de poenit. c. 2. & dein∣ceps.
• Dial. cōt. Lucif. in fine.
• Ibid. c. 5.
• The Pro∣testāts are chalenged to a dispu∣tation.
• Our exer∣cises in Diuinitie, and speci∣ally the studie of Scriptu∣res.
• Exercises of religiō and deuo∣tion.
• Aug li. de duab. ani∣mab. c. 14.
• De vtil. cred. c. 8.
• The com∣missiō of the Iesui∣tes and Priests in England.
• Cypt. ep. 55. ad Cor. nel. nu. 6. Leo ep. 89.
• Matters of religiō called and made trea∣son.
• Dan. 3.
• Dan. 6.
• Cont. ep. Fund. c. 4.
• Act. 24.
• The Ca∣tholikes of Englād suffer for Religion.
• S. Augu∣stine our Apostle had his commis∣sion also from Ro∣me, and from Pope Gregorie.
• Bed. hist. li. 1. c. 25.
• Halowed tokens.
• Grego. li. 9. ep. 60.
• Bed. hist. li. 1. c. 22.
• Augu. & Paulin. ep. 31. 34. 35.
• Leo ep. 72.
• Grego. li. 2. ep. 72. 86. li. 3. ep. 30. li. 5. ep. 6. li. 7. ep. 53. 126. ind. 2.
• Let the good Rea∣ders that vnderstād latin, see these pla∣ces here quoted.
• The Iesui∣tes cōmis∣sion and trauail for the cōuer∣ting of Coūtries.
• Their tea∣ching of al good learning, and other great bene fires to the Church, Princes, and Cō∣monvvea∣les.
• Ep. 80 ad D. Augu.
• The zeale of the Iesuites strangers, and their desire to be sent into En∣gland.
• The zeale of other learned strangers for the cō∣uersion of England.
• Many En∣glish men enter into the Socie∣tie of Ie∣sus.
• Priests sue to be sent into En∣gland, and other to be made Priests, notwith∣stāding al terrours.
• Ezech. 16.
• Ep. 56. ad Apron.
• Luc. 9.
• Heb. 11.
• 1. Cor. 4.
• Marke this al ye blessed fol∣ke, that entertaine and relee∣ue Gods Priests.
• Tob. 1.
• 4. Reg. 4.
• Mat. 10.
• Marc. 9.
• Mat. 10.
• Luc. 10.
• 2. Tim. 1.
• Act. 16.
• Bed. hist. Angl. li. 1.c.7.
• Luc. 12.
• Massing Priests.
• Ps. 1.
• The A∣postles thē selues, and ancient fa∣thers of al ages, we∣re Masse Priests.
• Iren. li c. 32. Cyp ep. 63. ad Cae••••l.
• Chry. ho. 12. in ep. ad Heb. Amb••. in p••. 38 post med.
• Cap. 14.
• Ep. 1. ad Heliod.
• Vvhē Leo the Great (ep. 81. c. 2.) tooke order, for saying mo Masses then one, in a day, in one Church: vvere thei not Mas∣se Priests, that said those Mas∣ses?
• Li. 5. ep. 33.
• Ep. 5.
• De ciu. li. 22. c. 8.
• Li 10. Confes. c. 12. 13.
• In vit. Const. li. 4. c. 45.
• Chrysoft. De sacer∣dotio.
• In 1. Tim. 4.
• Greg li. 2. ep. 9. 93. li. 7. ep. 63. ind. 2. li. 11. ep. 17. Ad. 3, interrog. August.
• Bed. li. 1. hist c. 26. 29.
• Want of Priests a lamētable thing.
• Li. 2. de vās▪ pers.
• Ep. 180
• Catholi∣kes, pea∣ceable and orderly:
• Ptotestāts licētious, feditious, and rebel∣lious, out of measure.
• These, for some one of their Pastors, and be∣cause they vvould not yeld to the Em¦perour so much as one Chur.
• ch in the whole ci∣tie of Mi∣lā, for the Arians: (Ambr. li. 5. ep. 33).
• which ours did not, for all their Bishops taken frō them at once, nor for al the Churches in the Re∣alme, de∣liuered to the Prote∣stants in one day.
• Their re∣belliōs in France, Flanders, Scorland, England.
• Zuingliā Bishops and Cler∣gie con∣uicted of treason.
• Their trai∣terous ād seditious bookes.
• Slaunde∣rous re∣portes ād infamous libels a∣gaīst Prin∣ces and ci∣ties, vn∣seemly ād intolera∣ble.
• England much al∣tered frō our fore∣fathers grauitie, by the new prea∣ching.
• Act. 23.
• Ep. Iudae v. 9.
• The guise or fashiō of profa∣ne Pilgri∣mes and lewd tra∣uailers.
• Ireland.
• More dā∣ger in for∣ced dissi∣mulation, thē in plai¦ne and o∣pen con∣fession of faith or re¦ligion.
• To the ho¦norable Counse∣lers.
• Mar. 6.
• Tract. 49. in loan.
• Aug. ep. ••1.
• Num. 16.
• 1. Tim. 6.
• 2. Tim. 1.
• Li▪ cont.
• Constant. vita de∣functum.
• The ma∣ner of pro¦ceding a∣gainst Ca∣tholikes, in En∣gland.
• Bridewel.
• Heb. 12.
• The chur∣ch grewe and in∣creased by persecu∣tion.
• Esa. 53.
• Martyrs.
• Luc. 12.
• 3. Esd. 4.
• Martyr∣dom.
• Ep. 48.
• Li. ad Cō∣stantium.
• Against dissimula∣tion and coldnesse in religiō.
• Martyrdō, a high di∣gnitie and singular blessing.
• Apoc. 7.
• Sap. 5.
• Cypr. ep. 52.
• Aug. in ps. 37.
• Mat. 5.
• Apoc. 6.
• Col. 1.
• To the af∣flicted Pri∣ests.
• Ep. 54. & li. de lap∣sis.
• Homil. 20.
• Ep. 55. nu. 1.
• Ibid. nu. 3.
• 2. Tim. 3.
• lo. 6.
• Mat. 16.
• 1. lo. 2.
• Ro. 3.
• Act. 1. 8. 6.
• 2. Tim. 4.
• Ep. 83.
• Basil. ep. 69. & 70.
• Li. cont. Auxent. in fine.
• Luc. 22.
• Act. 6. 7.
• 1. Pet. 1. 4.
• Act. 12.
• Ib. c. 5. 16.
• Dan. 3. 6. 4.
• Ib. c. 5. 1
• Psal. 75.
• Dan. 4.