AN APOLOGY AND TRUE DECLARATION OF THE INSTItution and endeavours of two English Colleges, the one in Rome, the other now resident in Rheims: against certain sinister informations given up against the same.  1. Pet. 3. Sanctify our Lord Christ in your hearts, ready always to satisfy every one that asketh you an account of that hope which is in you, but with modesty and fear, having a good conscience, that in that which they speak ill of you, they may be confounded which calumniate your Good conversation in Christ. For it is better to suffer as doing well (if the will of God will have it so) then doing ill. 
Printed at Mounts in Henault. 1581.   


The contents of this Apology.  
THE preface of the author's intention herein.  
Chap. 1. The reason of our absence and living out of our native Country.  
2 Of our resorting sometimes to the city and court of Rome.  
3 The meaning and purpose of the institution of the Seminaries.  
4 That we live not in them against the laws of God and our Country: with a dutiful exhortation to the Queen's Majesty.  
5 That the Students thereof be not trained up in erroneous doctrine.  
6 Of Priests and jesuits, and for what cause they are sent into England.  
7 An admonition and comfort to the afflicted Catholics.    

AN APOLOGY AND TRUE DECLARATION OF THE INSTItution and endeavours of two English Colleges, the one in Rome, the other now resident in Rheims: against certain sinister informations given up against the same.  
❧ dearly beloved countrymen in Christ jesus:  
ALthough for ourselves, our own consciences give us sufficient satisfaction and testimony of innocency in all those things whereof we be accused, and God himself not only at the general judgement in the face of the whole world, but at the particular days of every of our deaths, what side, sort, or condition so ever we be, shall discern our cause and justify our intentions against all our adversaries: Yet for that we be warned by the Apostle, to make our actions allowable not to God alone, 
3. Augustine.  but to men also, and a great Clerk telleth us that it were great cruelty so to rest in the confidence of our conscience, that we regard not our fame, the one being as necessary for our neighbours as the other for ourselves: We mean by God's grace and your favours, sincerely and truly as in the sight of our Saviour, and yet most humbly and temperately for the due respect of our Sovereign and Superiors, to make clear and defend our misconstrued good purposes and needful offices towards our native Country in these many heavy years of our coacted absence from the same. Trusting that so our Lord may alter the minds of many that mistake our doings, and may turn the Q. Majesties and her honourable Counsels ears from our calumniators, her hand of indignation from our afflicted brethren, and her heart to wonted mercy and clemency towards her own Catholic subjects.  
Neither needed our defence to be long, nor could be hard or doubtful, if it were to be made either before the whole Church of God in any age, which both of old in the like cases heretofore, and of late in our own, by her highest Courts of Counsels and Seats Apostolic (the gravest, surest, and to our causes the most proper Tribunals in earth) hath given sentence for our faith and doctrine and all our endeavours agreeable thereunto: Or before all other Christian countries, States, or Universities wheresoever we havue lived, all which by their manifold mercies, comforts, encouragements, and by divers honourable attestations (which shallbe extant to the posterity) do approve and praise our studies and scholastical travails proper to our trade, for the reclaiming and succour of the poor deceived souls of our nation: Or before any of all the old Christian kings her highness most noble progenitors, in any of their honourable Courts of Parliament, Synods or Consistories of famous Prelates, Congregations of the learned in either their renowned Universities, from the first faith of our country till this our odd miserable age: all their laws, decrees, definitions, statutes, all their works, writings, actions, life and death, approving our doings, and condemning the contrary. Neither can we mistrust (though the sight and certainty thereof be in God alone) but our posterity recovering itself from this present blast of doctrine and peculiar tempest of this time (which kind of malady, as experience and records of other ages teach us, seizeth lightly on Countries by starts and seasons only) both the simple and wise, that at the first for great allurements worldly, grateful novelty and alteration, would not beware, now by a few years proof easily waxing weary of the same, will like, allow, and justify our dutiful service to God and the Church of England.  
Having then the whole Church of Christ for us, the nations abroad with us, all our country beforetime assuredly, and (as we trust) all after our days agreeable unto us: our defence before God and man must needs be most easy, acceptable, and reasonable.  
The difficulty now only remaineth in the prejudice and partiality of the present condition and sway of time, which by authority, force, and fear of laws, favour of the Prince, domestical education, plausible preaching and persuasion of profit, peace, and pleasure, doth sometimes alter and infect the very judgement and reason of the inward man, and much oftener doth bias and pervert the external actions of many worldings even against their own natural inclination, knowledge, and conscience: of which sort there be no doubt in our Country innumerable, not only of those whose constraint is evident, but even of such as seem principal promoters of the one part and persecutors of the other. Who because they be wise, can not be Protestants 23 years, that is to say, any long time together: but yet because they be also worldly, can not or will not confess their former fall to their disuamtage in this life, which they prefer before eternal glory: Wit and experience being enough oftentimes to discover falsehood, but not sufficient without God's grace (which many have not because they will not) to retire to the Church and truth again. These men's exterior assent shall in deed hardly be obtained for the approbation of our actions, be our defence never so open and evident.  
But our confidence being in God, into whose hand the hearts and doings of all Princes and peoples be put, who can at every moment forcibly touch and incline them to acknowledge the equity of our cause, as to his glory and wisdom shallbe best, and who hath already given us (eternal honour be to his name) the hearts and souls of so many thousands of our dear Countrymen: We may adventure with all hope, joy, and comfort, to speak in our defence, and discover without all disloyalty loyalty to her Majesty or any her highness Ministers, the wrong informations that certain enemies of the Catholic Church have given up against us and our brethren, as to our great grief we perreive by some late proclamations published in julie and januarie last, and otherwise. Wherein because we would not in any wise oppose ourselves to public authority, or give occasion of further offence, specially in these days and sects so prone to despise Domination, we durst not presume to direct the words of our defence to her Majesty or Council particularly (though S. justine, S. Hilary, and other holy fathers have done the like to their Princes) but to all indifferent readers generally: Praying nevertheless to God upon our knees that he will incline her Graces and her honourable Counsels hearts, with mercy and equity to read the same. We require it with tears even for the passion of our Saviour, and for their soul's sake.  

❧ Our coming beyond the seas and living out of our native Country. CHAP. 1.  
FIrst, whereas we be closely charged in the Edict of the 15 of julie 1580, that we be fled into foreign parts and refuse to live in our natural Country: We protest to all the world that it is not for any undutiful affection, alienation or estranging our hearts and likings from the same, as our daily prayers and sacrifices to God, our continual sighs and tears both public and private, our sundry dutiful attempts and hazards of our persons, and the blood and lives of our brethren yielded in Apostolic and peaceable sort for the weal and safety thereof, do abundantly testify: Nor for that by unkind affection we prefer any Country or Commonwealth before our own, be the commodities in themselves never so many, or their courtesies to us never so great (as in deed through God's goodness, to whose honour it specially pertaineth and for whose cause they be done, the favours every where showed us are worthy immortal memory and thanks) whereof our often sorrowful bewailing before God and complaints one to an other do bear us witness. Which we now willingly disclose also to the world, concerning the hard state of our long banishment: which, be it never so much eased by Christian contentation and manifold graces of the people with whom we converse, yet never wanteth the ordinary difficulties and displeasant accidents that follow strangers in every place.  
Thou knowest, Good Lord, how often we have lamented together, that for our sins we should be constrained to spend either all or most of our serviceable years out of our natural Country, to which they are most due, and to which in all ages passed they should have been grateful: that our offices should be acceptable and our lives and service agreeable to strangers and not to our dearest at home. Thou knowest how earnestly we have together desired thee to incline our Prince's heart to admit us to our Country into what state so ever, so that we might there in poverty and penance néuer so extreme, serve the poor souls to their salvation, voiding our cogitations of all the honours, commodities, preferments, that our forefathers and the Realm yielded and gave to such functions, acquitting them for our own parts to the present possessioners and incumbents or to whom so ever God shall permit. Thou knowest how justly we have bewailed our heavy case, that so many strange nations having their Churches with freedom to serve God after there manner in our Country, 
No liberty of Catholic Religion in England.  only Catholics (which in our father's days had all, and for whom and by whom all Churches and Christianity arose) can by no intercession of foreign Potentates, nor no sighs nor sorrows of innumerable most loyal subjects, obtain one place in the whole land to serve their Lord God after the rites of all other good Christian Princes, Priests, and people of the world: That no jew, no Turk, no Pagan can by the la of God, nature, or nations, be forced from the manner and persuasion of his own Sect and Service, to any other which by promise or profession he or his progenitors never received: only we (that neither in our own persons nor in our forefathers, ever gave consent to any other faith or worship of God, but have in precise terms by protestation and promise bound ourselves in Baptism to the Religion, faith, and Service Catholic alone) are against divine and human laws, and against the Protestants own doctrine in other nations, not only bereaved of our Christian due in this behalf, but are forced by manifold coactions to those rites which we never knew nor gave our assent unto.  
Wherein our grief of heart is much increased, either when we look into other States and Countries, as Germany, Suitzerland, Suetia, Polonia, Boëmia, and the like, where though there have been great alterations in religion these late years, yet lightly none be forced so but if they can not have the exercise of their profession in one territory, Canton, town, Church, or Parish, yet they may have it near them in an other, as also in all the Provinces and kingdoms subject either to the Persian or the Turk at this day, the old Christians be permitted to use freely their devotions: or when we look back to the like distresses of Catholics in old time when certain Emperors were chief fautors of Arianism and other Sects, who yet were often induced of their natural benignity to yield certain Churches or at least Oratories in churchyards and other places adjoining, for the Catholic service in their dominions. 
Socr. Ec. hist. lib. 2. cap. 18. & li. 4. ca 12. 16.  So did Constantius the Arian Emperor and Valens grant to S. Athanasius and his followers in Alexandria: 
Niceph. li. 11. c 49. 50.  which Valens God plagued afterwards because he would not suffer the same at Antioch. 
Li. 5. de Bas. trad.  Valentinian also the younger proffered the like to S. Ambrose in Milan.  
Which only grace of our Prince if we might have obtained, no pleasure, profit, or preferment that the world beside yieldeth in any part of Christendom, should have kept us out of our dearly beloved Country so long, for whose salvation, and so much liberty of conscience as is mentioned, we have often wished divers of our persons in perpetual prison, for pledge and warrant of the peaceable and loyal demeanour of our brethren the Catholics, and for security of the state, whereof her wise Counsellors have always in such cases greatest regard. But neither this durst our Catholic brethren demand in their manifold fears, doubts, and disgraces at home, nor we in such suspicion and misconstruction of all our actions, could ever with hope attempt it abroad.  
And alas much less than the grant of public places for exercise of our ancient religion, would have given infinite contentment to the Catholics within, and have called home most of them abroad, when both sorts would have counted it a singular grace, during the distress of these days, to have had by permission, pardon, connivence, their soul rights (without which men perish doubtless everlastingly) in their private houses and chambers, yea in prisons, in the closeth and lest offen fensive manner in the world: as the Apostles and Confessors did often in the primitive Church, 
Cyprian ●p. 5.  and S. Cyprian testifieth that some did in his time, and S. Athanasius himself did with the Catholics in Antioch. 
Niceph. li. 9 c. 23.  From all which, being by rigour of penal statutes, diligent inquiry of temporal Officers, watchfulness of Ministers, spies, and promoters, continually restrained, and by them often chased from their houses, spoiled of their goods, disgraced and discouraged in all their affairs, many thousands yea the far greater part of her Ma.ties subjects languish away in sorrow and sadness irremediable.  
Neither be such men miserable only by so long lack of things necessary to salvation, but much more for that they be enforced to things which assuredly procure damnation. In which case, very lamentable it is to think upon all the distressed consciences that through out the Realm repine with inconsolable sighs and groans against their receiving, hearing, and using of the pretended Sacraments, Service, Sermons, and other actions, whereunto they be involuntarily and against their will drawn, and specially for the oath of the Queen's sovereignty in spiritual regiment, 
The oath of the Supremacy.  a thing improbable, unreasonable, unnatural, impossible: and yet the form thereof so conceived in stature, and so tendered, that the takers must swear upon the Euangolistes (how so ever they think in deed) that they acknowledge even in their conscience that, which never learned man of any sort or sect did ever think to be true, and which they know every Catholic man to condemn in heart, and which the chief makers of the same, by exempting themselves from it by a special proviso, have judged either damnable or very dangerous. Which oath therefore to exact of most Officers in the Commonwealth, of every one that is preferred in the Universities, or otherwise almost throughout the Realm, and namely of all such as they suspect think it untrue, is nothing else, but wittingly to drive men to pitiful torment of mind, remorse, and utter desperation.  
Which thing if her Ma.tie did know, she would never of her natural clemency, for a title and claim that never King (much less Queen) Christian nor Heathen, Catholic nor Heretic, in her own dominions or in all the world beside before our age, did challenge or accept, suffer her poor subjects to be so inwardly and deeply afflicted in their souls, but would no doubt have compassion of their coacted miseries, that herself also may find mercy at the day of her departure, whereof the greater she is in this life, the more she shall have need in the next, where she must answer not only for the things done by her commandment and knowledge, but for what so ever is done unjustly by her name or authority, though she never know thereof: as it is verily hoped that of these calamities aforesaid her Ma.tie hath no intelligence. And the Kings of the world shall find their counts large and intricate enough at their judgement day, of their temporal governments only, though they trouble not themselves with the spiritual regiment also.  
The universal lack then of the sovereign Sacrifice and Sacraments catholicly ministered, without which the soul of man dieth, as the body doth without corporal food: this constraint to the contrary services, whereby men perish everlastingly: this intolerable oath repugnant to God, the Church, her Ma.ties honour, and all men's consciences: and the daily dangers disgraces, vexations, fears, imprisonments, empoverishments, despites, which they must suffer: and the railings and blasphemies against God's Sacraments, Saints, Ministers, and all holies, which they are forced to hear in our Country: are the only causes, most dear Sirs, or (if we may be so bold and if our Lord permit this declaration to come to her M.ties reading) most gracious Sovereign, why so many of us are departed out of our natural Country, and do absent ourselves so long from that place where we had our being, birth, and bringing up through God, and which we desire to serve with all the offices of our life and death: only craving correspondence of the same, as true and natural children of their parents.  
From which we are not fugitives, as sometimes uncourteously we are called, nor are fled for following any factions or differences of noble families, nor for any crimes or disloyalties done against the Prince or Commonwealth, nor for any disorder in our lives, or worldly discontentment or disagreement with the present civil state and polity, or for mislike of any her Ma.ties ministers, whose persons, wisdoms, moderation and prudence in government, and manifold graces, we do honour with all our heart in all things: excepting matters incident to Religion, wherein their honours can not be offended, if we prefer the judgement of God's Church before their human counsel. Acknowledging that her Ma.ties reign and their regiment had been most glorious and renowned to the world abroad, and most secure and happy to the subjects at home, if it had not been contaminated by the fatal calamities (so to call Gods provident justice for our sins) of alteration in Religion and the things thereon depending. Which not consisting (as we have declared) with any Christian Catholic man's conscience, such as we profess ourselves to be, nor with liberty of mind, nor safety of body, we were constrained to flee and forsake our Country, parents, friends, and what so ever by nature is there dear unto us, by the warrant and example of Christ, his Apostles, S. Athanasius, S. Hilary, and other our forefathers in faith, in the like persecutions.  
Therefore certain men, otherwise of good credit and degree in England, and coming over for public affairs, have done us sometimes great injury, in that they gave out to divers stranger's marveling to see so many us abroad out of our native Country (which every man affecteth, and of all other, as they think, the English) that her M.tie was desirous to have all come home, and that being otherwise quiet and contented subjects, none were nor should be molested for their conscience: which many in foreign parts have so mistaken, that they verily thought we might have the exercise of our religion, and freedom of conscience from constraint to any other contrary unto our profession. For which only grace, that it might be common to all Catholics in the Realm, would God we had given our lives. Which can be no longer nor otherwise grateful unto us, than we have hope to serve her Highness and our beloved Country, when it shall please Christ to give them the mind to require or admit the same.   

❧ Our repairing sometimes to the City and Court of Rome. CHAP. II.  
CERTAIN young fellows, fugitives form their Masters on thisside, being deprehended in divers cosinages, counterfeiting of letters, and plain thefts (by which kind of men Athanasius and the chief Catholics in the Arians days were marvelously plagued) joining to them others of ill disposition that sometimes thrust themselves secretly into such companies living together as we do, to take and give notice of men's doings and demeanour, whom men call commouly spies or intelligencers, we by the Scriptures word name them Falsebrethrens: have done very ill offices of late, not to us only, whom of malice, hope of impunity and lucre, they have traitorously slandered, but to some of the honourable Counsel also, who thought such conditioned men not unworthy to be heard and trusted, against men (to say the least) of faith and honesty, and worthy also to be used and preferred: for further affliction of poor Catholic men, through the whole Realm. by whom and other like lost companions, they have had such a pitiful fit these later months, as never before. Which to us that be absent, giveth unspeakable grief, for that our dear brethren, innocent in themselves, should be so heavily chastifed for our defaults, and them not true, but only surmised: excepting always our scholastical attempts, for the conversion of our Country and reconcilement of our brethren to the Catholic Church, which we everlastingly profess and will endeavour until death.  
Therefore touching some of our late repairing to the city of Rome this year past, wherewith we are charged: the principal of that voyage doth protest, that he neither joined with rebel, nor traitor, nor any one or other, against the Queen or Realm, or traitorously sought or practised to irritate any Prince or Potentate to hostility against the same. Further invocating upon his soul, that he never knew, saw, nor heard, during his abode in the Court there, of any such writings as are mentioned in the said Proclamation of julie, containing certain articles of confederation of the Pope, King of Spain, and other Princes, for the invasion of the Realm: nor ever afterwards gave counsel to publish any such thing, though he were in Rome at the day of the date that some of those copies, which afterwards he saw when they were common to all the world, do bear. Being also most assured that no other English Catholic would or could be the author thereof, 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 wisdom nor policy, if any such thing were intended (as we verily think there was not) much less if it were never meant, to publish any such libels, to give the Realm warning purposely to provide for it, specially all the world knowing, that the pinching of the poor Catholics at home (a lamentable case) is their fence and repay for all adverse accidents abroad. And it verily may be thought (and so it is certain that some of the principal ministers of the forenamed Princes have auswered, being demanded thereof) that the Protestans having exercised skill and audacity in such practices and counterpractises (of which France, Flanders, Scotland, and other countries have had so lamentable experience) did contrive them, to alter her majesties accustomed benignity and mercy towards the Catholics, into such rigour of justice as in the said Edict is theatened.  
How so ever it be, and from whence so ever they came, Christ knoweth our going to Rome did neither fetch, 
Causes of going to Rome.  cause, nor procure any such matter, nor was for any treaty or counsel against our Country, but much more for the advancement of the same, and for the necessary relief of our fellow students in banishment, as other men's going to other Prince's Courts we doubt not to be for the like purpose: though we can not so precisely warrant the actions of other men, wherewith we be not so well acquainted, as our own.  
Once, our own Country by the fear of one sort, and alienation of an other, not yielding us necessary livelihood: reason and nature force us to seek for succour at such Prelates and Princes hands, as of old have had compassion upon our forefathers in such like cases of distress: the courtesy and custom of all Kings and nations inclining them to the favour, help and protection of strangers and desolate persons, namely when their miseries fall unto them for religion and the same faith that themselves be of, the honourablest quarrel either to do or suffer for, in the world.  
And for us of the School and Clergy, whither should we rather flee for relief either of body or soul, 
Hiero. ep. 16.  then to the head or (as S. 
Rome always the city of refuge and recourse of all Christians out of all Nations.  Hierom speaketh) to the most secure part of our Catholic Communion, to the rock of refuge in doubtful days and doctrines, to the chief Pastor and Bishop of our souls in earth, to the Vicar general of Christ, out of the compass of whose fold and family no banishment can bring us: to him, that by office and unction hath received the grace of love, mercy, pity and compassion: to him, that counteth no Christian nor domestical of faith, a stranger to him, whose city and Seat is the native home of all true believers, and the pattern of all Bishoply hospitality and benignity: to him, 
Bede li. 1. hist. Ang.  whose predecessors gave us our first faith in the time of the britains, restored it afterwards in the days of the English, recovered us from Paganism, from Arianism, from Pelagianism, from Zuinglianisme, often received, harboured, and relieved divers blessed Bishops and Priests of our Nations as well in the times of their pros peritie as persecution, and who have received again of all our Princes, Prelates, and people, all dutiful and correspondent honours and good offices for so many hundred years together, when they and their dominions flourished in much glory and felicity, and were dreadful to God's enemies, the Churches, and their own: (among whom, her Ma.ties father, for his worthy writings and doings against the Lutherans, received the glorious and eternal title, of Defender of the faith:) to him, of whose predecessors all the famous fathers called for aid, comfort, and counsel in their like distresses, Cyprian of Cornelius and Stephanus, Athanasius of julius and Marcus, Chrysostom and Augustine of Innocentius, Basil of Liberius, Felix, and other Bishops of Italy, Hierom and Miletius of Damasus, Theodorete of Leo the Great, and all the rest, of other holy Popes, as time and necessity required: to him, 
Li. 4. c. 22. hist Ec.  whose Seat (as Eusebius reporteth out of S. Denys of Corinth) did always send relief to all the Christians persecuted and condemned to metals, and refreshed all the faithful coming unto it, as the parent the children: to him, who as he Canonically succeedeth all these in Seat, doctrine, and dignity, so is inferior to none, far passeth many, and resembleth most S. Gregory the Great, our Apostle, in all Charity, hospitality, zeal, and tenderness of heart and affection toward the desolate, namely of our nation: for the spiritual calamity whereof the writer of this hath seen him weepeful heartily, and hath heard him say that the goods of that holy Seat, whereof he had the dispensation, were for the poor afflicted domesticals of faith. Finally, whither could we with more hope have recourse, then to him, by whose bounteous goodness so many patriarchs, Bishops, Learned, Gentlemen, and Christians of all sorts, English, Scotish, Irish, Almans, Hungarians, Syrians, Armenians, Cyprians, and all other under the Turk, or any way for Christ's sake oppressed or impoverished, have been and shallbe relieved?  
If we be further in particular demanded of the causes of some of our late resort thither: to temper all men's jealousy as much as we may, in faith and truth they were none other, but to make humble suit for the establishment and perpetual foundation of the College or Seminary, which his Holiness 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 Country, than it was, adding of his own much then, and a great deal sithence, to the old provision, 
The Seminary at Rome founded.  and now in januarie last fully founding and accomplishing the same: this was one thing. An other was, that the Governors of that College in Rome above, and of this other now resident in the city of Rheims beneath, might give and take mutual direction, for correspondence in regiment, discipline, and education most agreeable to our countrymen's natures, and for prevention of all disorders that youth and companies of scholars (namely in banishment) are subject unto.  
Wherein we thank God of all that pains and endeavours, for that it pertained exceedingly to the general good and honour of our Nation, that we may perpetually have a number of the most pregnant wits brought up in the principal Seat, place, and fountain of our Christianity. Wither what so ever is learned, wise, virtuous, of all the most famous Universities, Monasteries, Societies, and Colleges through the world, is recuiled as to a continual mart of all kind of doctrine and prudence: 
Hiero. praef. li. 2. comm. in ep. ad Gal. Calvin.  S. Hierom calling it the place of greatest faith and devotion, and the Adversary himself confessing, that the great resort thither heretofore was, for that the best learned and wisest men of the world were there: besides the experience of the Universal Churches practise: where there is daily intercourse betwixt all Princes, Prelates, and peoples Christened, in causes of conscience, religion, and other spiritual affairs: and where they may see and wonder at God's promise and proprovidence in the continual preservation of that state and regiment, in persecution in prosperity, in wealth in poverty, in good life in ill life, the Heretics (as S. 
De utilit. cred. c. 17.  Augustine speaketh) in vain barking about it: That the Arians, Macedonians, Pelagians, donatists, Nestorians, and all other Sectaries, that stood at the bay with this Seat, are all buried in infamy: that these present Protestants, Anabaptists, Puritans, Trinitaries, and other wolves of what hear so ever, (that ball against the Pastor, the sooner to seize upon the flock, 
Ep. 55. nu. 3.  as S. Cyprian speaketh) daily decay and discover their own malice and folly: that all Empires, Kingdoms, and States, be by certain seasons either decayed or manifoldly altered, and this Seat to stand immovable and to be as firm and flourishing in this disordered revolt of many peoples from it, as ever before.  
These and such other high experiments, with innumerable examples of virtue and devotion, shall this Roman institution give to our Countrymen, under the famousest teachers and governors of youth in our age or some worlds before. Who otherwise would admire their petty Masters at home, the cause of all error and ignorance.  
To do this service then to our Commonwealth, for which if ever it come to itself again, it will thank the doers as much as now it blameth them, was that voyage taken specially: And then, to make like humble suit for the augmentation of the monthly provision of this other College, for that (the number and necessity thereof daily increasing) it was not sufficient. Which suit his Holiness also of his incomparable love to our Nation, benignly heard.  
These lo God knoweth were our last dealings, and these are our treasons and sins, and none other, that we contrive at Rome against our natural Country.   

❧ The meaning and purpose of the institution of the Seminaries. CHAP. III.  
AND concerning his Holiness intentions, if they be any other in the institution and entertainment of these Seminaries, then ours are, they be unknown to us, none being so presumptuous to search further into his secrets, than standeth with his good pleasure and wisdom to utter of himself, nor any having just cause to deem worse or otherwise of his doings, then is agreeable to his holy high calling, approved good affection to our Country, his great virtue, and the evidence of the thing.  
This is a clear case, that the persons which first put themselves together in the University of Duay the year 1568, 
The beginning of the Seminary at Duay.  yielding to Collegial form of study and discipline under one Precedent (which after some years and good proof of their profitable endeavours, by God's goodness obtained his Holiness protection and monthly exhibition) had these intentions: first, to draw divers youths, who then for their conscience lived in the low Countries, from sole, several, and voluntary study, to a more exact method and course of common conference and public exercise, to be pursued by their Superiors appointment rather than their own choice: that they might be more apt to serve their Country, when it should please God mercifully to reduce them home again.  
Secondly, doubting the time of our chastisement might be so long as to wear out either by age, imprisonment, or other miseries, the elder sort of the learned Catholics both at home and abroad, it was thought a necessary duty for the posterity, to provide for a perpetual seed and supply of Catholics, namely of the Clergy: nothing mistrusting but the times and opportunities would come (were they near, were they far of) when they might take advantage for restitution of religion, no Sect ever being liked long, nor permanent without interchange, as we see in Arianisme the pattern of all other: Which though it troubled the world some hundred years together, yet it changed places, had lucida interualla, gave seasons of calm and rest to holy Bishops, Priests, and faithful persons according as the Emperors were diversely affected toward the Sect, or more or less given to rigour or clemency. Which is the providence of God for the perpetuity of the Catholic faith, which no heresy that ever was or shall be, can wholly exclude, by no wit or violence of man: according to the saying of S. Augustine: Nemo delet de coelo constitutionem Dei, 
Ep. 162.  Nemo delet de terra Ecclesiam Dei.  
Thirdly, their purpose was, for their better furnishing of meet men to the end aforesaid, and for disaduantaging the adversary part therein, to draw into this College the best wits out of England, 
University men and other coming to the Seminary.  that were either Catholikly bent, or desirous of more exact education then is these days in either of the Universities (where, through the delicacy of that Sect, there is no art, holy or profane, thoroughly studied, and some not touched at all:) or that had scruple of conscience to take the oath of the Queen's Supremacy in causes Ecclesiastical, (which gave us divers, not only Catholics but others, out of both the Universities, where it is specially exacted, and tormenteth the consciences of many that seem pure Protestants:) or that misliked to be forced to the ministery, as the use is in divers Colleges, a calling contemptible even in their own conceit, and very damnable in the judgement of others, (the due consideration whereof hath yielded to us many, yea some scores, partly before, and partly after their entrance to that trade:) or that were doubtful whether of the two religions were true, wherein to take trial of none but the one which the sway of the Country forcibly driveth unto, when they might have proof of the other so near at hand in a College of their own, without great cost or travail, seemed to many much shame and inexcusable negligence in cause of salvation, which is the justest cause to travail (as S. 
De util. cred. c. 7.  Augustine telleth Honoratus) in the world. Which hath driven divers over, to their great satisfaction and admiration of the evidence of our part.  
Grammar Schools also from all parts of the Realm have yielded us many youths, which having their whole and full training in Catholic Colleges here, prove no less serviceable for their Country then the others.  
And the rest brought up in the Universities there, do easily here by comparison perceive the great corruption in the same, specially of life and manners: sin, liberty, and licentiousness daily more and more showing themselves to be companions of this new doctrine. Which doctrine who so ever attempteth to amend, let him know by our experience, that the place affected is custom and pleasure in sin, and shame and loathsomeness to confess and amend: Which being cured, there remaineth no difficulty.  
These youths (gentlemen's sons specially) are much propense in our Country (God be thanked for it, as also for that it giveth exceeding hope of better times) to the Catholic faith, and many adventure over to us without their parent's consent, and sometimes much against their wills: Who though they could be content to have their children better brought up then they can be at home, yet for fear of disfavour of the world, wherein they be more entangled than their sons, they refuse often to give them any relief at all, fear sometimes overpaising their natural affection, and God taketh the care of their dear pledges, and keepeth them here for their Country.  
And because one College could not be sufficient for so great store of all sorts as is said, and for that this beneath might be subject to divers disturbances, by fine practices of the adversary, 
The Seminary invited to return to Duay.  whereof our remove from Duay gave us good experience (notwithstanding the Catholic and honourable Magistrate sithence by their letters instantly inviting us thither again) therefore God moved the heart of the Pope's Holiness, 
The beginning of the Seminary at Rome.  to erect that other also in Rome, a place not commonly subject to the like hazards: that so these two Colleges might be more plentiful Nurseries for the Church of our Country, and jointly work together for the benefit of the same.  
The first intended and most certain fruit thereof (over and above the provision for the time to come) being, to save so many souls, as not only were any one time in both the Colleges, or in other Schools in these parts, expecting rooms in the same, but all others that in divers times and seasons have been or shall be brought up in them, during the schism: the number of whom (which is already exceeding great) and the rest which are to come hereafter, Christ only knoweth: besides many travailers, that intending not precisely any matter of religion, have yet by God's careful providence, that overreacheth man's purposes to his salvation, been happily by them converted to Christian faith and life, to their great and inexpected joy. All which, if they had tarried in the English Universities, or therwise had followed the manner of our Country, had perished everlastingly without all question, though by the erroneous judgement and persuasion of the Protestants, many fear not their damnable state.  
The second and further fruit of the said Colleges is, to instruct men in all Cases of conscience and Controversies, and to breed in them zeal and desire to be Priests, even in these days specially, when they can look for no worldly honour, lucre, preferment or promotion thereby, 
Priests of the Seminaries.  but manifold dangers, disgraces, persecution, vexations: only by prayers, and Sacrifice (the special office of that holy Order, and an act that maketh the most forcible clamour to God for mercy of all others) to make intercession for our desolate friends at home: and to adventure into England, there to serve them, whose hearts God shall touch to admit spiritual comforts, and to prefer salvation before worldly commodities: and to minister unto them all Sacraments necessary for the life and grace of their souls.  
Which duty, through love that is stronger than death, very great numbers of both the Colleges (besides other virtuous and learned Priests) have godly and happily done, to the benefit and unspeakable solace of infinite persons, great alteration of minds throughout the whole Realm, and wonderful increase of courage in all sorts, not only to think well in heart, but openly and (as Christian Catholics are bound to do) boldly to profess their faith and religion, and to refuse all acts contrary to the same. Which was thought a hard thing to the worldly at the beginning, but now they would not be in their former case for all the goods the Realm yieldeth: acknowledging it to be an extreme misery, that the greatest part of the Country should be Catholics in their hearts, and in their mouths and actions, Protestants.  
And this they have done only by the power of Priesthood, in spiritual, silent, and peaceable manner, and not with riots, tumults, or warlike concourse: they have done it, as the Apostles and other holy men did in the primitive Church, by travails, watchings, fastings, perils at the ports, perils in the sea, perils on the land, perils of open enemies, perils of false brethren, fears of the laws, fears of hurting their friends, fears for scandalising the weak: by contumelies, disgraces, poverty, prisonments, fetters, dungeons, racks, deaths. And this the omnipotent God, because it is his own work enterprised by order and authority of his chief Minister in earth, hath prospered exceedingly: though it seemed at the beginning a thing hard or impossible, the adversaries having so many years the laws, the sword, the pulpits, and all human helps for them.  
But the entrance to this spiritual attempt and traffic was well opened before, by books written from these parts, and by sundry letters of the virtuous youths to their parents and friends, whom they besought to regard their souls, and not to damn themselves upon pretence of saving their lands and goods to the profit of them, their children and posterity: desiring no other inheritance than their salvation and company in heaven, the lack whereof should be to them more than all mortal sorrows.  
To this, the fruits of the Protestants doctrine, their profane life and manners, their restless contentions, debates, and dissensions among themselves, their scandals more in those few days of their felicity, than was given of the true Clergy in a thousand years before (though all the adversaries slanderous reports of them were Gospel, as many of them be more false than Esop's fables:) these things, and the great weariness that the world, and specially wise men that easily foresee the event of their pretended spiritual government, have of that religion, did give great success to the former good endeavours.  
Yea even the very severity of the laws made against the Catholics and these attempts, and the popular pulpit-mens' perpetual bawling and railing against the Pope, caused many one that otherwise should never have heard or thought of him, to inquire further what that Pope is, in whom they perceived by the vehement contradiction and choler of their preachers, that there lay some great moment in these causes of religion: and so happily admonished, and looking back to the antiquity, they find that it was the property of all Sects, and that it is as sure a sign of rebellion against Christ and his Church, as to rail upon the Sovereign temporal, is to rebel against the Commonwealth.  
These things now we have thus openly, particularly, and plainly set down of the end and actions of our Seminaries, perhaps more following equity and sincerity, than policy, in discovering our doings to some disadvantage of the cause which we seek so much to prefer, though we trust in Christ jesus, who hath hitherto turned all human impediments to the advantage of his name and truth, that our plain dealing shall neither offend our Adversaries, not hurt our friends, nor hinder our good meanings.  
As for the Pope's Holiness, who of his great benignity hath instituted and endued the said Seminaries, no man can by reason reprehend his doings, being most agreeable to his Apostolic careful solicitude of all Churches and Christian Nations, to the desire he hath to seek and reduce (with what cost or pain so ever) the lost sheep of his fold, to his special love of our Country: 
The Pope's affection and love toward our Nation.  which (notwithstanding their unkind revolt from the fellowship of his faith and authority, which they entered into at their first conversion: notwithstanding the uncivil laws made against him in more exquisite terms then against any enemy or Turk, whose messengers they would not generally repel as they do his: notwithstanding their perpetual prayers, speeches, preachings, and proclamations against the whole order) he tenderly affecteth and pitieth still, and for the honour and salvation of our people, and for no other worldly respect or commodity, he hath of his own charges (besides other munificence bestowed on sundry persons) erected these two Colleges, that by them in most sweet, peaceable, and Apostolic manner, he might revoke our Prince and Country to the honourable society of all Christian Catholic kings and Countries.  
These be his cogitations touching the Seminaries, what so ever other speculative and suspicious men do surmise otherwise.  
They might see that it is Gregory the Thirtenths proper glory and gift of God, 
The Pope's Seminaries of other Nations.  to institute such Nurseries for the help of all Nations: and our special blessing, that he doubleth his grace and favour, towards us in that kind.  
He hath made a Seminary for the hebrews that will convert from their judaisme: he hath made for the Greeks and Hungarians infected with turcism and other errors and heresies: he hath endued the College of Germans so largely, that it receiveth Polonians, Suetians, and other near Nations, travailed specially with Lutheranism: he hath made one for the Dalmatians: he giveth great succour to the Seminary of the Roman Clergy, and other Colleges of the most famous Society of the name of jesus, whose labours it pleaseth him to use in the government of most of these Colleges, to the eternal good of all people. He contributeth to the Seminaries of prague and Vienna, and hath relieved the famous University of Lovan distressed by the rebellion of Orange: with many other in far parts, whereof we have not knowledge: finally, he helpeth in this kind, Scotland our next neighbour, that hath lately be gone in Paris a Seminary for the same end that ours and others were begun.  
Which Nation hath been these many years most pitifully plunged in many calamities by the Sects of this time, but now beginneth to have hope (as all Christendom hath) of their noble young Prince. 
The young Prince of Scotland.  Whose graces, gifts, and towardliness in all kingly qualities, are said to be exceeding rare in that age, and therefore no doubt he will shortly see the late calamities that his Realm hath sustained by the Caluinists, their horrible infamous murdering of his highness father, and more than barbarous villainy and misuse of his dearest mother whiles she was among them, and the sundry detestable treasons contrived against his Royal person when he was yet in his mother's womb, and often since, as well otherwise by unwonted treacheries, as by infecting (as much as in them lay) his tender age, both with that damnable heresy, and with ill affection towards his dearest parents.  
Whose infelicity, procured only by the fine practices of Heretics (the bane of all Kings and Commonweals) may give his Highness and his wise Counsellors warning to take heed betimes, and to adjoin himself and the Realm, to the noble and secure society of Christ's Catholic Church, and the most high and mighty Princes of the same, agreeably to all his honourable Progenitors both of England and Scotland: and to use the service of sundry his Catholic and excellent learned subjects abroad in divers parts of Christendom, and at home in his own Realm, for the reducing of his state to the old ancient glory and prosperity again, and to inform his Ma.tie (as far as his age can bear) how necessary the fatherly care, counsel, and affection of the Pope's Holiness, the father and Pastor of all Princes, shall be for his Country and people: engraffing these grave words of holy S. Hierom in his heart yet innocent, for a preservative against the poison of these days. 
Ep. 8. ad Demetriadem.  This one thing I think good of charitable piety and affection to forewarn thee, that thou hold fast the faith of holy Innocentius, who is successor and son of the Apostolic chair and of the forenamed Anastasius, and that thou receive not a strange doctrine, though thou seem unto thyself never so wise and subtle.  
Which notable lesson is now in like manner to be inculcated and often commended concerning the faith of Gregory the xiii their successor and son in Seat and belief. Who hath (as is showed, and as it is clear by the institution of the said Seminaries) an unspeakable affection to all Christ's flock and the weal of every Kingdom. For which his affection and Pastoral offices, not to thank him most humbly, is great unkindness: but to blame him or misconstrue his beneficial and benign actions, that is intolerable.  
He doth the like things for almost every other Nation in distress, and none is so ill, so suspicious, or so ungrateful, as to mistrust his benefits to be their destruction, not the Germans, not the Hungarians, not the Greeks, not any other Provinces, for all which his Holiness hath erected Colleges even as for our Country. Of which though all take not so much good as they might do, yet none fear hurt nor make laws against his holy and charitable actions but we.  
The best is that we have to do with a most benign father, that will struggle no otherwise with our unnatural affections but by continual benefits, not doubting but he shall gain that in heaven of God, which his immortal merits do deserve, and of our posterity (which shallbe void of these prejudicial humours) perpetual memory, prayer, and benediction.  
And this much by occasion of a certain clause in the Proclamation of januarie, concerning the erection of the said Seminaries in foreign parts.   

❧ That we live not in them against the laws of God and our Country: with a dutiful exhortation to the Q Majesty. CHAP. FOUR  
AND whereas in the same Proclamation we be charged to live contrary to the laws of God and the Realm: if it were meant in matters of our life and conversation (as we trust it is not) our purgation might easily be made, having so many witnesses of our demeanour both for common and private, wheresoever we have lived, and wanting not public testimony of divers Princes and cities for the same, which shallbe forth coming as need requireth. But meaning (as it is like they do) of our regiment, and behaviour, in doctrine, religion, and subjection to the laws of our Country: we desire in this point if ever else (most benign Readers) both for your own sake and ours, that favourable attention and indifferency, which the weight of the cause touching both parties so near, doth challenge and require.  
We answer then, that if the laws of God and the laws of the Realm did always consent and concur in deed, 
God's laws and man's sometimes repugnant.  as in this clause and other common wtitings and speeches proceeding from authority, they be lightly in words couched together against us: hardly could we defend our doctrines and doings from error and undutiefulnes towards our Prince. But seeing the laws of kings and Countries are not ever consonant but may be contrary to God's commandments, we may justly mislike the one without disloyalty to the other. 
Ep. 166.  When Emperors (saith S. Augustine) be in error, they make laws for their error against the truth, by which just men are tried and crowned, for not doing that which they command, because God forbidden death it.  
If our Prince or Realm had the promise that their faith should not fail, 
Luc. 22.  that Hell gates should not prevail against them, 
Mat. 16. 28. 18.  that Christ would be with them to the end of the world, that when so ever they meet together in consultations, himself would be in the mids of them: 
Io. 14. 16.  that the holy Spirit should perpetually direct them into all truth, 
Esa. 59  that he would be in their mouth, and the mouth of their children, and the mouth of their children's children everlastingly: 
Deut. 17. Malach. 2  if in doubts of doctrine we were by the Scriptures referred to them, 
Luc. 10.  if the States there assembled might justly use this clause of ancient Counsels, 
Act. 15.  It hath pleased the holy Ghost and us: then should our Statutelawes ever concur with God's laws, and the breach of one sort should condemn us of transgression of both. Whereof now we need not fear, knowing that no temporal king, nor Commonwealth, hath such privileges of God's protection, being the special prerogatives of the Church's tribunals: whose laws therefore never serve from Christ's commandments, as our Parliaments have done (by our adversaries judgement) all these worlds past together, and we are sure that these later have done, and that all other presuming to determine of matters Ecclesiastical, must needs do.  
And it were the pitifullest hazard, and uncertainty of our faith and salvation, 
Religion altering with the Prince.  that could be, so to hang on the Princes will, or the laws (commonly wholly thereon depending) that there could be imagined no nearer way to religion, then to believe what our temporal Lord and Master list. And it is the turpitude of our Nation through the whole world, whereat we blush before strangers that sometimes fall into discourse of such things, that in one man's memory and since this strange mutation began, we have had to our Prince, a man, who abolished the Pope's authority by his laws, and yet in other points kept the faith of his fathers: we have had a child, who by the like laws abolished together with the Papacy, the whole ancient religion: we had a woman, who restored both again, and sharply punished Protestants: and lastly her Ma.tie that now is, who by the like laws hath long since abolished both again, and now severely punisheth Catholics, as the other did Protestants: and all these strange differences within the compass of about 30 years.  
Neither may we look for more security or rest in religion in the times to come, so long as our soul's salvation and damnation depend upon our temporal laws and Princes. Who if they should for the people's sins, either by error in judgement, or for any vantage and advancement of their state, which often leadeth such men's consciences, fall to Arianism or apostasy (as great Emperors have done, and Princes are in no less peril of such miseries, but much more than others be:) with as great facility may they force their subjects to follow them, and provide laws for them (which always in such cases must be counted Gods mere word) as they have done in points aforesaid: specially when the resistance of the whole Clergy both superior and inferior shall not be therein any whit regarded, as late experience in the first Parliament of the Q. highness reign teacheth us.  
In which Parliament, 
The first Parliament of this Queen.  the determination, decision, and definition of truths, or of heresies and errors, of the true worship of God and the false, is attributed to that Court of the States no less, or rather more, then to the four first or any other general Council: to which the deciding of such things is there granted with this limitation, so far as they can warrant their doings by the express words of Canonical Scriptures, and no further: but to the Parliament absolutely, decreing at the same time, that nothing there determined should be counted heresy, error, or schism, what order, decree, sentence, constitution, or la so ever were to the contrary, the holy Scriptures themselves not excepted.  
All this that Parliament did, and withal abolished all the rites of the Catholic Church, and the right use of ministering the holy Sacraments and Sacrifice, prescribing a new form, in most things agreeing with Zuinglianisme, in some with Lutheranism: all the Bishops of the Realm, most grave, learned, and honourable Prelates, present (as having principal place and voice by the laws of our Country in the same) dissenting, and dissuading with all their power possible: the inferior Clergy then also gathered in Convocation, by most humble remonstrance opposing itself thereunto: as also many wise men both of the said Parliament and abroad, did signify their much mislike of the same.  
Thus yet did the sentence of the Laity consisting only of Noblemen, Gentlemen, citizens, and some artificers, prevail (a monstrous case) and that in cause of religion, not only against all the Bishops of the Universal Church beside, 
Li 4. c. 43.  which have (as S. Ireneus saith) received with their Episcopal succesion, the grace and gift of understanding the truth: but even against their own Prelates and Pastors: who (to say the least) must needs both by their great wisdom, learning, godly life, and by their vocation, be more like to know the truth and give true sentence in matters belonging to their own profession, and were with more reason to be heard then those, who neither for age, learning, nor divinity, were comparable to them, and to whom all the said persons by Gods la and man's did owe (specially in these cases of religion) all subjection and obedience, as to the proper Pastors of their souls.  
Above all this, they moreover at the same time caused a form of oath to be conceived concerning the Queen's spiritual Sovereignty, 
The oath of Supremacy.  which should be offered to all Archbishops, Bishops, and other Ecclesiastical persons, specially whom they knew by their former declaration and Protestation against it, could not in conscience take it, nor would against their conscience receive it: that upon refusal thereof, they might be deposed, to wit, the Pastors and parents even by their sheep and children: Certain hungry companions from Geneva, shaped into sheepskins, waiting in the mean time to enter upon their flocks, as afterwards they did: the said Prelates honourably and gladly sustaining deprivation, and ever since imprisonment for confession of their faith, whereby and by tract of time, most of them be happily and gloriously deceased.  
These strange and unnatural dealings, these proceedings dishonourable to her Ma.tie and the Realm, these laws against Gods express commandments which prescribe obedience and subjection to our Prelates, these decrees that limit Gods constant and permanent truth to the mutability of temporal statutes, to mortal men's wills and fancies: these are the laws of the Realm (and not the Civil ordinances of our Prince) that we refuse to obey: and which not only in our life and doctrine, but unto death and yielding our blood, we trust to withstand: wishing that so at the least God will have mercy on our Country, and wipe away the ignominy of such violent disorders, which to all our posterity must needs breed shame and rebuke, and to us God's indignation.  
We live not then here in this our absence from our Country, any whit contrary to God's laws, as we be charged, but against man's laws so far, as it is evident that they be repugnant to the laws of God, the Church, and nature: as by the premises is plain, and as we are able further to prove against any Protestant Divine in the world.  
Yea we avouch further, that as no Protestant Divine in Christendom, can prove we live against God's laws, so no Protestant Lawyer of the Realm (for the Catholics of neither science will stand against us in this point) can convince us, that we live contrary to the laws of our Counrrie. Which we affirm, not for that only, that such laws be unjust, and therefore lightly bind not in conscience: nor for that, that pertaining to religion they passed with out the consent of any of the Clergy: nor for that, that being repugnant to the dignity and privileges of the Church, they are against the oath of the makers and of all Christian Princes in due order consecrated: but for that they be not in deed any laws at all, the makers lacking competent power, authority and jurisdiction to proceed judicially and authentically, to hear, determine, define, or give sentence in any such things as be mere Ecclesiastical.  
The Parliament is a mere temporal Court, 
The court of Parliament.  the Bishops themselves having voice there no otherwise but as Barons of the Realm, nor having authority thereby or in that respect, to treat or define of any matters, other then pertain to the civil regiment of the state: all the power that they or others there have, being derived from the Prince and Commonwealth civil, unto whom neither by the la of God, nor of nature, the defining of such matters do belong. And it is an evident error, reprovable by all human and divine learning, 
The Ecclesiastical sovereignty, and the temporal.  that the sovereignty or supremacy in causes Ecclesiastical is by nature or by Christian laws implied in the right or title of a temporal King: or that it ever was due or can be due to any temporal governor, Heathen or Christian, in the world.  
Not to the crown of a Heathen Prince can it belong (whose Imperial, Kingly, or Princely power over their peoples, was notwithstanding lawful and true sovereignty, and agreeable to the la of nature and God's ordinance, of which States the Apostles spoke, when they charged the Christians to pray for them and to be subject and obedient to them, generally through their Epistles: as our Saviour also did in the Gospel, concerning the payment of tribute) forasmuch as for some hundred years after, there were not many Princes converted to Christ, and yet all that while the Church had her several regiment. Not to Pagan Emperors than did it belong (though they were no less Imperial and Kingly then now) neither was it challenged of them: for, the principal Apostles ruled the Church in Rome, when Nero reigned: likewise where the Kingdoms are revolted again (as in all the Turks dominion) needs must the Church there have a spiritual regiment, without any dependence of the Heathen Kings: whom yet in temporal matters they obey and serve. And therefore all that the Protestants allege out of Scriptures, make no more for the claim of a Christian Prince, then for the right of the Heathen.  
Again, not to the crown of Kings or kingdoms, in that they be Christian: for then the Church, which is Christ's mystical body or Commonwealth, matching and meeting with a terrene or earthly state, should forsake her proper regiment, jurisdiction, and form of government received immediately of Christ, and yield the same and itself to the earthly power which the Apostle calleth humanam creaturam. 
1. Pet. 2.  By which means, when so ever a king or Country is converted, the Church should come and submit to them, and not they to Christ and his Church, which must needs be most absurd: Princes and peoples converted, always submitting themselves to Christ and his laws, not drawing the Governors of the Church or any person thereof to more subjection than they were before their Christianity, yea often rather rem●…ting some of that for Christ's honour. And therefore the holy Scriptures inform us by evident speeches, that converted Kingdons must serve the Church. The Kingdom and Nation, 
Esa. 60.  saith the Prophet, that serveth not thee (meaning the Church) shall perish. 
Ep. 169.  And S. Augustine, Our Lord, saith he, will not sail to defend his Church, who hath made all earthly kingdoms subject to his yoke within her lap spread through out the whole world.  
Kings by receiving Christ's religion are not become Christ's Masters, or Lords over the Church as it is his spiritual and mystical Commonwealth, but are called by the Prophet her foster fathers, 
Es. 49. 60.  as Queens be also named her nurses: because it belongeth to the earthly power that God hath given them, to defend the laws of the Church, to cause them to be executed, and to punish rebels and transgressors of the same.  
The Church then, live she among the Heathens, live she with the Christians, must have and hold that form of regiment and Commonwealth which Christ immediately instituted, and was not chosen, made, or created by the people's ordinance and consent (which is the origine of all other human states and forms of Polity) the holy Ghost perpetually assisting, protecting, and propagating the said spiritual regiment in all degrees and functions, as in Apostles, Bishops, Priests and the rest, to the end of the world. And to these the Apostle said, 
Act. 20.  Attend to yourself and to your whole flock, over which the holy Ghost hath put you to rule the Church. Of these he said to us, 
Heb. 13.  Obey your Rulers and be subject to them, for they watch as being to give account for your souls.  
This regiment is not the right of any earthly crown, Prince, or State: they all, if they be Christians, owing subjection to the Pastors of their souls and unto the Church of Christ. The Church never yielded it, nor can yield it unto them. It is not agreeable to them by nature, as we see in the Heathen: it can not be challenged by their Christianity, by which themselves are bound to obey the Church and may not command it: no earthly Commonwealth can give or confer it to their Prince, because they can not give that which they have not by any natural faculty. The Prince therefore neither taking it of the people, nor having it by birth or otherwise, can not communicate it to Parliament, and consequently can not possibly make laws, hear or determine by himself, Parliament, or any other Court in such sort subjecteth unto him, of the Church's regiment.  
And strange it is (specially in that first assembly of the States) how they could attempt to bring the Churches spiritual and proper regiment into consultation, judicial cognition, and deliberation, before the Prince or them selves were found lawful judges in such cases: no statute then that stood in force, granting them any such power, nor no such thing any way lawful otherwise then by the false presupposition of the Princes ecclesiastical supremacy, which yet was not by laws (nor in truth by nature could be) agnized before the determination thereof in Parliament. Which having no legal means to deliberate of the matter, could much less give sentence for it.  
But such knots when they can not be loosed, 
Knots broken not loosed.  them they are bold to break them, as they did an other like insoluble, in the next Parliament, about creating their Bishops. Which being deficient in the foundation, can hardly be amended.  
In truth the Prince or Court of Parliament hath no more lawful means to give order to the Church and Clergy in these things, than they have to make laws for the hierarchies of Angels in heaven. To bring in these novelties many a hard shift is sought, God knoweth: and of all absurdities this paradox of the Supremacy passeth, the Lutherans flatly controlling it in general, 
Magdeburg. in praef. Cent. 7.  and Calvin himself with all the Puritans at the least, 
Calu in 7 ca Amos.  much misliking and reprehending the first grant thereof to King Harrie. for it is all one to be head of the Church, and to be chief Governor in causes Ecclesiastical. And it may be thought, that it is for some such quiddity, that their B. of Canterbury hath been restrained. The truth is, now after they have flattered the Prince there with sufficiently, for the establishing of their religion, they would gladly have the spiritual sovereignty themselves, the better to establish other new devices of their own: wherein if they might do as they list, square should have been round long since, and of all days in the year, sunday were like to be fasting day. But how so ever such give or deny the same to the Prince, it is plain against all reason and nature, 
The absurdities of a temporal Princes Ecclesiastical sovereignty.  and that much more in a woman than a man, which is not capable thereof by her sex. It giveth power to the Queen to confer that to others (as to the Priests and Bishops, to preach, minister Sacraments, have cure of souls, and such like) which she neither hath, nor can have, nor do, herself. It giveth her that may neither preach nor speak in public of matters of religion, 
1. Cor. 14.  to do that which is much more, 
1. Tim. 2.  even to prescribe by herself or her deputes or laws authorized only by her, to the preachers what to preach, which way to worship and serve God, how and in what form to minister the Sacraments, to punish and deprive, teach and correct them, and generally to prescribe and appoint which way she will be governed in soul.  
It maketh the body above the soul, the temporal regiment above the spiritual, the earthly Kingdom above Christ's body mystical. It maketh the sheep above the Pastor: It giveth her power to command them, whom and wherein she is bound to obey: It giveth power to the subject to be judge of the judges, 
Ep. 55. nu. 2.  yea and of God himself, as S. Cyprian speaketh: It maketh her free from Ecclesiastical discipline, from which no true child of god's family is exempted.  
It derogateth from Christ's Priesthood, which both in his own person, and in the Church, is above his Kingly dignity. It divideth (which is a matter of much importance) the state of the Catholic Church and the holy communion or society of all Christian men in the same, 
Aug. li. 2. cont. 2. ep. Gaud. c. 25.  into as many parts not communicant one with an other nor holding one of an other, as there be worldly Kingdoms differing by customs, laws, and manners, each from other: which is of most pernicious sequel, and against the very native quality of the most perfect conjunction, society, unity, and intercourse of the whole Church and every Province and person thereof together. It openeth the gap to all kind of divisions, schisms, sects, and disorders.  
It maketh all Christian Bishops, Priests, and what other so ever borne out of the Realm, foreigners and usurpers in all jurisdiction Ecclesiastical towards us: and that there can be no jurisdiction over English men's souls, but proceeding and depending of her sovereign right therein. Which is directly against Christ's express commandment and commission given to Peter first, and then to all the Apostles, of preaching, baptizing, remitting, retaining, binding and losing, over all the world, without difference of temporal state, or dependence of any mortal Prince therein.  
It keepeth the Realm from obedience to general Counsels, which have been or shall be gathered in foreign Countries: It taketh away all convenient means of gathering, holding, or executing any such Counsels and their decrees, as appeared by refusing to come to the late Council of Trent, notwithstanding the Pope's Messengers, and letters of other great Princes, which requested and invited them to the same. When a realm or Prince is in error, it taketh away all means of reducing them to the truth again: no subjection being acknowledged to Counsels or Tribunals abroad, all other Bishops, patriarchs, Apostles, Christ and all (because they were and be foreigners) not having jurisdiction or sufficient authority to define against English Sectaries and errors. Finally if this jurisdiction spiritual be always of right a sequel of the crown and sceptre of all Kings, assuredly Christ nor none of his Apostles could otherwise enter to convert Countries, preach, and exercise jurisdiction spiritual, without Caesar's and others the kings of the Country's licence and delegation.  
To conclude then, these are the laws of the Realm (if we may so call such violences) to which we cannot conform ourselves in conscience, except we like to perish everlastingly.  
Wherein though we may seem to have said enough for our defence, yet we will lay before all our dearest Countrymen some brief speeches of the principal persons of God's Church, 
The ancient fathers against the Ecclesiastical jurisdiction of temporal Princes.  to give them a taste of their judgement, concerning such usurpation of spiritual sovereignty by some Emperors of old time: that they may see this case to be already ruled unto all that have faith and the fear of God.  
S. Athanasius the Great, 
Ep. ad solit. vit. degentes.  one used to such storms as this, saith of Constantius the Arian Emperor: What hath he left for Antichrist? for yet again in place of Ecclesiastical cognition he hath appointed his palace the judicial seat of such causes, and made himself the chief judge and arbiter of our controversies. And who seeing him to make himself the ruler of Bishops, and precedent of spiritual judgements, would not justly deem him to be that very abomination of desolation foretold by Daniel? And in an other place of the same work: When was it ever heard of since the beginning, that the Church's judgement did depend of the emperors authority? or who ever accepted that for lawful judgement?  
The renowned Osius writeth to the same Emperor: 
Cited of S. Athanasinus in the ep. aforesaid.  Meddle not o Emperor in causes Ecclesiastical, nor do thou command us in this kind, but leave such things to us rather. God hath given thee the Empire, but to us the Church. At the same time, and to the same Emperor, 
Suidas in verbo Leontius.  thus saith Leontius the Martyr: I marvel that thy vocation being for other things, thou meddlest with these matters. Thy charge is of Civil and Martial affairs only, and yet thou wilt needs be Precedent of Ecclesiastical causes. Saint Hilary also to the same Emperor writeth thus: we beseech thy Clemency to provide, 
Li. imperf. 2. ad Constantium.  that charge be given to all judges of Provinces, that hereafter they presume not, nor usurp the hearing of Ecclesiastical causes.  
S. Ambrose to the younger Valentinian the Emperor thus auswereth: Vex not thyself so far, 
Ep. 33. ad sororem.  o Emperor, to think that thy Imperial right pertaineth to Divine things, exalt not thyself above thy measure. For it is written, Give to Caesar that which is Caesar's, and to God that which belongeth to God. the Palace for the Emperor, but the Churches are for the Priest. Again the same holy Doctor: 
Ibidem.  When didst thou ever hear, most clement Prince, that lay men have judged Bishops? shall we bend by flattery so far, that forgetting the right of our Priesthood, we should yield up to others that which God hath commended to us? And recounting the whole course of holy Scriptures and all times past, who can deny but that in the cause of faith, in the cause of faith I say, Bishops have judged of Emperors, and not Emperors of Bishops?  
S. Gregory Nazianzene also writing to his citizens, 
Orat. ad ciu. Nazianz.  thus turneth his speech to the Emperor his Prince: You also hath Christ's law subjecteth to my Tribunal. for we have a sovereignty and that more excellent and perfect. unless the spirit should submit itself to the flesh, and the heavenly things yield to earthly. Which my liberty of speech I fear not but thou wilt allow, seeing thou art an holy sheep of my sacred fold, and a pupil of the great Pastor, and well instructed by the holy Ghost from thine infancy.  
And to this purpose S. Chrysostom most expressly giveth warning, that spiritual government and woman sex are not compatible. for thus he writeth: Why did our Lord shed his blood? 
Li. 2. de Sacerdotio.  truly to redeem those sheep, the cure of which he committed both to Peter and also to his successors. And a little after, when it cometh to the government of the Church and committing the charge of so many souls, all womankind must needs wholly give place to the burden and greatness thereof, and a great number of men also.  
Thus all these highly virtuous and learned fathers write, thus they believed, thus they behaved themselves toward their Princes, and yet they were not traitors, they lived not contrary to God's laws, nor any just laws of man. We believe no otherwise, we teach no otherwise, we behave ourselves no otherwise, we live against Gods and our Country's laws no otherwise, than these noble Clerks did, now so glorious in heaven and earth. 
An exhortation to the Q. Majesty.   
And it cometh here to our cogitations (as often else in our prayers to almighty God) that it would please him to touch our Prince's heart before he call her to his dreadful judgement, to admit into her grave consideration our former reasons so assuredly grounded on the Scriptures and la of Nature, of the indecency, incongruity, impossibility, that temporal Princes (specially women) should rule and command the Church, Bishops, and Pastors of their own souls, and that in things merely concerning the soul.  
But what should we desire that her Ma.tie may vouchsafe to hear us poor worms and wretches? 
The Bishops and Clergy of England imprisoned.  At least (alas) that she would not contemn the whole consent of all the learned Bishops and Priests of her Realm, testifying this truth once in Parliament, and afterwards by their continual imprisonment and death in the same: that she would conceive deliberately of so much holy blood meekly yielded for the testimony of this truth, specially of that noble pair, famous Fisher B. of Rochester, 
B. Fisher, S. Tho.  the best learned of all the Clergy of that Realm for many ages, 
More, the Carthusians, and others.  and renowned More the greatest Clerk of all the Laity: such a couple as any other Christian Nation would have bought with millions, but thought unworthy to live by the laws of ours: that she would vouchsafe to look back to all holy Bishops, learned Divines, wise Lawyers, and the faithful Princes her highness noble predecessors of all ages past, none of them ever knowing or admitting any such title of Supremacy, reigning without it in all glory, security, and felicity: No Crown or Kingdom ever less mighty, sure, and honourable, for joining with or living under the Church's compass 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 father's void of affection, fear, flattery, partiality, may find place in so generous a mind. They also so many worlds past, have given sentence against that strange claim of spiritual jurisdiction, with your Bishops imprisoned, your poor subjects banished, your Catholic Priests and people afflicted, with all your ancestors. O Lord Christ, o Madam my Liege: should Chrysostom, Ambrose, Gregory, Hilary, Leontius, Osius, Athanasius and the rest, not be heard in your Parliament be deposed, be imprisoned, be executed? No, it would not agree with your good nature, wisdom, and clemency. Hear them then for your soul's sake, without the salvation whereof, all these mortal joys, titles, crowns and Kingdoms shall turn you (which God of his infinite mercy forbid) to immortal misery.  
The very duty of our Priesthood, the zeal of God, and the honour and respect of your Princely state, move us in all loyal humility to warn your Ma.tie of that, which being necessary to your own, and the whole Realms eternal good, may not, nor can not (in that pre-eminent height of dignity and contrary laws) be told your Ma.tie at home: most humbly upon our knees desiring pardon for our plainness and sincerity, for his sake, of whom you also and all earthly Princes must ask pardon for your sins.  
Though your Ma.tie in younger years, your judgement, knowledge, and experience, not then so mature as afterwards, and at the beginning of your reign, when the sense and feeling of some rigour toward your noble person in the former government, was yet fresh, and had somewhat alienated your highness mind from the Church and state Catholic, and much more by the forcible motions of others, persuading you to alteration, upon opinion of better security of your sceptre, which was an untrue and an undutiful suggestion: though your Ma.tie were then in manner by importunity induced to change (for we have been credibly informed, that of your own inclination you were not desirous, but very loath to admit, being a woman and the only woman that ever did, the title of the Church's government:) Yet now, Madam, after so many years of prosperous regiment, your seat established in long peace and security, your mind endued with more mature knowledge and experience, your days drawing you nearer and nearer your death, judgement, and account, which be necessary cogitations for Princes, no less, but rather somewhat more, then for poor men: Consider deeply, how to reduce yourself, and your Realm, to the Catholic society of so many noble Prelates and Princes, present and past: how your Ma.tie may give solace to innumerable oppressed souls your loyal subjects, that out of banishments, prisonments, chains, and dungeons, lift up their hands and hearts to God and your Ma.tie for the same.  
Your highness noble father (as of worthy and wise men we have heard) was fully determined to give over the title of Supremacy, and unite himself and his Realm to the See and Church Apostolic again: but being prevented by death, could not accomplish his most necessary and honourable designment, and therefore may be both an example and a warning to your Ma.tie the last of all his dearest Children, to accomplish that thing, which to his great wisdom, at the very going out of this life, was thought so necessary for his soul, his people and posterity. Which divers Princes and Provinces begin now to think upon more seriously then before (as of Polonia, Suetia, Transyluania) knowing why and of whom S. Hierom said, Qui tecum non colligit, 
Ep. 57 ad ●amasum Papam.  spargit: and finding it the honourablest condition to join to that Catholic Queen, to whom God hath given the whole world for dourie, as one of the fathers speaketh.  
Incline your heart for Christ's love, gracious Lady, to our humble suit, made for your own soul: and be not offended with your poor subjects, for moving your Ma.tie in so plain terms, in Gods and the Church's cause. Wherein if our Lord of his secret judgement permit us not to be heard, yet in doing so dutiful and endeavour, we can not lose our labours, for which we must be always ready (as God shall please) to lose our lives.  
In the mean time, not repugning nor resisting any your Ma.ties or the realms temporal laws, we trust no reasonable man can reprove us, if we refuse to be obedient to the pretended laws of religion, which we think in conscience, and can prove, to be against the laws of God, and not consonant to any just and truly called laws of our Country.   

❧ That the Students of the said Seminaries be not trained up in erroneous doctrine. CHAP. V.  
FOR our living against God's laws and the Realms, we have given our account. And now concerning the doctrine wherein we train our scholars, we are charged that it is false and erroneous, grounded on fancies and vain traditions of men, and not God's mere word. Which accusations, phrases, and fashion of speech, are proceeded from the new pulpits, which borrowed them of old Sects. For they are common to all such sorts, in every age and diversity of opinions repugnant to the Catholic truth and Church.  
And that the old Masters of errors did so speak, 
All Heretics vaunt of Scriptures.  we give this example out of S. Augustine, who reporteth Maximinus the Arian Bishopswordes unto him thus: 
Cont. Maximinum li. 1. in principio.  If thou allege any thing of the Sctiptures which is common to us all, we must needs hear it: but these sayings that be not in the Sctiptures, have no weight with us in any case: seeing the Lord admonisheth us and saith, without cause they serve me, teaching the commandments and precepts of men. And again in the same book: I wish and pray always to be a scholar of the holy Scriptures: if thou allege any where that which is written, we will be disciples of holy writ.  
This fellow (you see) after the ordinary of Heretics, was bold to compare himself to no less Clerk than Saint Augustine, and to offer him the combat also, with this pretty proviso, that he would be urged with nothing but Scriptures, which now a days is called the mere word of God, making exception against all other things that Catholic men use to allege for the true meaning of the holy Scriptures, as against the fancies, precepts, and traditions of men. Which vulgar flight, rather than fight, of such fellows the said Doctor contemneth, not vouchsafing it an answer, but calling his adversary to the matter: telling him, that these and such like vain and void flourishes be common to all sorts and sides, as they be in deed: not only Catholics (to whom as well the possession, custody, and use of the Scriptures as the true sense and interpretation of the same do properly and only appertain) justly challenging them, but all Sects of Heretics, be their opinions never so improbable, and learning never so small, making claim that way, and presumptuously contemning and condemning all the learning and the wisdom of the world or Church, for folly and fantasy.  
There is not the poorest artificer of all the Anabaptistes in Holland, or of the Puritans, Brethren of love, and Protestants in England, nor the youngest Grammarian, or Logician in the Universities or schools of Sectaries: but he will oppose himself boldly against all the Church, with this pretext always, that God's mere word (so they call their Bible falsely, corruptly, and deceitfully translated, together with as foul, fantastical, and false suppositions deduced out of the same) must be followed before all men's doctrines and inventions.  
And generally all Sectmaisters, to abuse the people (them selves shamefully deceived before) make the state of the controversy betwixt them and the Catholics their adversaries to be this: Whether they grounding their doctrine on God's mere word, are to be believed rather than their adversaries, founding theirs upon man's traditions and fantasies. Where that is not the point of the doubt, but this: whether (the word and written letter being red, acknowledged, and common to both) they have the true sense and understanding of it, rather than we: and, whether they follow fancy, that be led by their own private spirit, or we, that lean to the Spirit of the Church.  
Now than all men must know, 
Heretics follow their own private sense of Scriptures, Catholics the Churches judgement and consent of ancient fathers.  that as it is the property of the Protestants and such others, to call the sense that themselves of pride and ignorance make choice of, God's mere word: so also, to term the holy Church's sense or interpretation, man's fancy or invention. whereas ever the private, singular, new and particular spirit, is fancy: and the common, universal, old and Catholic interpretation, is the true and mere word of God: whereupon our doctrine and training up the Students in these Catholic Colleges are grounded.  
And the very drift of Catholic schools in these days must be, to draw men from fantasy, private imagination, and liking of their own judgement, to the trusting of all the learned fathers of all ages, to the belief of the Catholic Church, according to a Christians profession: to obey in doubts of doctrine the holy Counsels and other authentical judgements, which Christ hath left in his Church for that purpose. to which end we do swear all that take degree (according to the ordinance of the holy Council of Trent) that they shall, 
Sess. 4.  during their life, in all their preaching, teaching, disputing, writing, and otherwise, expound the holy Scriptures as near as they can, secundum unanimem consensum Patrum, according to the uniform and agreeable sense of the Fathers.  
This is not to bring up men according to fancies, 
Io. 14. 16.  but according to the promised Spirit of truth. This is to avoid the particular presumption of Heretics, who are wholly so carried away with the private spirit of pride and contention, that they frame to themselves certain platforms of doctrine, according to every of their particular Sects, which they call their analogy of faith, and draw God's word unto it, making it to sound and say whatsoever they dream of. 
Li. 32. c. 9 cont. Faust.  And therefore S. Augustine noted this to be the property of Faustus the Manichée and the like, so to handle the matter by much talking of Scriptures, that all the authority thereof might be subject to themselves, and yield no other meaning then their fancy allowed of.  
To avoid therefore these partial spirits, we imitate in our learning and teaching (as near as the time and opportunity of things do suffer us) holy S. Basil and S. Gregory Nazianzene, of whom thus Ruffinus writeth: 
Ec. hist. li. 2. c. 9  For the space of thirteen years they studied only the books of holy Scripture, and the understanding of the same they followed not of their own presumption, but of the writings and authority of their forefathers, who also themselves were well known to have received the rule of understanding by succession from the Apostles.  
We teach and learn humility and obedience to our Prelates: we teach all ours, to know and keep those traditions which the Apostle commendeth to his flocks, 
2. Thess. 2.  both written and unwritten: those precepts of the Ancients, and the like of our Superiors, 
Act. 15. 16.  that the faithful in the Acts were commanded to observe, according to the difference of things and times, prescribed by the governors of our souls: In all doubts we resolve ourselves by the definition of holy Doctors, Counsels, and See Apostolic, to which Christ hath given the Spirit of truth, the right sense of holy Scriptures, and the grace of discerning the false private spirits of error, from the true common Spirit of Christian Catholic people.  
We teach them, that such precepts and traditions as be in Scriptures commended unto us, and all other holy Church's decrees, are untruly called the traditions or commandments of men, in the sense of Heretics: for that they be the Ordinances of the holy Ghost, who continually assisteth our lawful Pastor in the due regiment of our souls. We teach them, that the Scriptures be hard, and high, and many ways misconstrued to damnation: that Manes, Arius, Macedonius, Eutyches, Sabellius, Pelagius, though they red the Scriptutes, and as much vaunted themselves thereof, as the Caluinists now do, yet erred and misconstrued them shamefully, and that the Protestants therefore may so do, and in deed do, following the like particular, contentious, and disobedient spirits, as they did.  
We tell them of S. Augustine's experience, 
Li. de ago. christ. c. 16.  That Heretics by daily contentions and fights, raise up mists and smoke unto themselves, that they can not conceive the truth, which is hardly seen even of a still and quiet mind. And again, 
Ib. c. 4.  Heretics piking out such sentences and chapters of Scripture as simple men understand not, by them do deceive the ignorant souls, which by curiosity are easily misled: because every unlearned soul is curious. But he that hath well learned the Catholic faith spread throughout the whole world, and is armed with good manners and true piety, can not be deceived.  
We teach our Scholars, 
The ancient father's more like to understand the Scriptures, than the new preachers.  that the ancient fathers of all ages agreeing together, are more like to understand the Scriptures, than the Protestant's: and that if humility make any thing in this case (as it doth all) they were more humble than the Protestants: if study and diligence be required, they pass them: if great knowledge in all sciences, our good fellows be not comparable: if the tongues, divers had the chief of them naturally, whereof ours get but a small taste by art: if much exercise of reading, conferring, comparing, expounding the Scriptures, help to understand them, how far they excel our delicate Doctors, their works and infinite treatises do witness: if prayer serve any thing for attaining truth, and God's spirit (without which no such verities can be known:) surely to compare only their devotions, watchings, fasts, sacrifices, to these companions endeavours, were a great injury and ridiculous: if to be void of worldly distractions, to live single and chaste (which to the only study of Philosophy was of old thought convenient) profit to the knowledge of Divinity, the Protestants have no great advantage: if Gods great graces and virtues, even to the works of miracles, and sustaining Martyrdom, and so high holiness of life that they are believed of all Catholic men (and not denied of Heretics) to be in heaven, help to the understanding of God's word, that pre-eminence above Protestants they have also. Finally, if the time of their living in this world, was by much more than a thousand years, in divers of them, nearer to Christ then ours is, and thereby they might very easily trace out the Apostles doctrine, by the report of not many ages before them, in these things now doubted of, that advantage also they had beyond the Protestants. All these things, with what other prescriptions so ever any Catholics have had against Heretics in all age, we have against the Protestants in the most evident sort that can be. So that we may very fitly say as S. 
Li. 2. cont. julian. in ●ine.  Augustine did by the like comparison, only changing the Heretics names: Hath long time so confounded heaven and earth, light and darkness, that Luther, Calvin, Zuinglius, Bucer, Beza do see: and Hilary, Gregory, Ambrose, Hierom, Chrysostom, and the rest are blind?  
Therefore if either grace, common sense, divine or human probability will serve, our Schools carry all with them against the Adversaries: if the express words of Scriptures may prevail, we have them a thousand times more clear for us, than the Adversaries have for them: if the sense must be sought for, we have as many helps of nature, of learning, and of grace (honour and thanks be to God) as they have, to find it out: the sentence is given for us, and against our Adversaries, in all the Tribunals of God's Church. All Universities, all Colleges, all Churches, all bishoprics, all Monasteries, all monuments of Christianity were made by and for Catholics, and for Protestants none: All the souls of our Christian fathers, all the Saints in heaven, all their actions, works, writings, lives and deaths profess for us. Therefore if our doctrine be erroneous, there is no truth, nor can be, no God, Christ, religion, nor salvation. Which Atheism is the end of all these unhappy revolts from the unity of God's people.  
And for the particular points of our doctrine Catholic, we have, and divers other learned in banishment have before us, by sundry books in our vulgar tongue, defended them with all manner of learning and proofs, that the Protestants themselves required, and have refuted the contrary invincibly. By which combat in writing books, though they were the challengers, 
M. jewel.  and promised for the entertainment thereof, or at least wished in show of words, all freedom and impunity, yet afterwards they were driven to forbid the entering, having, or reading of all our works. Whereupon mad 1 Pace meeting one day with M. jewel (called the B. of Salisbury, but not secundum usum Sarum) the Protestant's champion, saluted his L. courtly, and said, Now my Lord, qd he, you may be at rest with these fellows, for you are quit by Proclamation.  
Nevertheless the Adversaries have not ceased to make show of answer to divers of the said Catholics writings, but with such ill grace in the sight of all wise men, that they have rather furthered our cause, than their own. For their answer is nothing else but a plain running away, like unto some cowardly dogs, that fleeing from the fight, yet in running away look back, and bark, and bay at their enemy or the game: which any man of judgement may soon espy.  
Allege them Scriptures, 
Their evasions and foul shifts in answering the Catholics.  it is not Canonical: allege that which them selves acknowledge to be Canonical, they corrupt it with false translation, deceitful alteration, fantastical glozing, such as never came to any wise faithful man's mind before. Allege them Doctors, they deny the books: allege others, or their books confessed, they say they were in a blind age: of some, that they followed the errors of the Gentility: of all together, that they were men. Allege sacred Counsels, they will not believe them without express Scriptures. When we reply, yea but why believe you not these men, and Saints, and judicial means of trial of the true sense of Scriptures, seeing you are but men also yourselves, and a little worse men than they? then at length they come to the spirit of God, which they arrogate to themselves, and deny it to God's Church, Priests, and Counsels, to whom it was promised.  
And being at this exigent, they flee from the question of doctrine, to lives and manners of Popes, Prelates, and Priests: as though there were any creature living more profane and impure, than the preacher Protestant: or all were true, which the deep hatred and malice of Heretics feign against God's Priests: or the vulgar vices of human frailty, were the fruits by which false teachers be tried: or we for the condemmation of the Protestants doctrine, charged them only or specially with the sins incident to men's infirmity of every sort, and not rather with such crimes as be natural to Heretics, namely of this sect.  
We charge them with rebellion against Christ's Church, laws, and ordinances: with disobedience to their lawful Pastors, with contempt of holy Counsels, fathers and Doctors: with falsifying, corrupting, denying divers books and places of holy Scripture: with contention and dissension among themselves, disturbances of Kingdoms and Countries, desire of liberty and novelty, inconstance and daily change of their opinions, presumptuous arrogance and vaunting of their knowledge above all antiquity: with singularity, sacrilege, apostasy, incestuous marriages of vowed persons, spoil of Churches, profanation of all holy things, preaching and teaching altogether to the disgracing of fasting, watching, virginity, continency, voluntary poverty, all good works, and many other points directly tending to the corruption of good life in all states: finally, with blasphemy against Christ's Sacrifice, Sacraments, Saints, and such like their enormities: which are faults properly proceeding from their doctrine, and therefore far unlike to those (proceeding only of human infirmity and man's frailty) with which they either falsely or truly charge the Clergy, and specially the Popes and See Apostolic, even as the novatians and donatists did before them. Which offences do so little prejudice the truth and doctrine of the same Seat, that S. Augustine avoucheth, if some judas or traitor were in that office, as there was one in the College of the Apostles, that it could not be prejudicial to the doctrine of that See, or the people's obedience to the same. Our heavenvly Master, 
Ep. 166. in fine.  saith he, concerning naughty Governors of the Church, hath made the people secure and void of care, that for them the Chair of wholesome doctrine be not forsaken, in which even the evil themselves are compelled to speak good things. For it is not their own that they speak, but Gods, who in the chair of unity, hath put the doctrine of verity. And S. 
Ep. 69. nu. 1.  Cyprian giveth warning to all faithful people, not to marvel, 
Let N. the Minister mark this, that fled out of England for impunity of his disorders, afterward abjured his heresies in Rome voluntarily, and now is fallen in relapse at home.  nor in any wise to trust an Heretic (specially one fallen into relapse) when he raileth on God's Priests. With the fallen and profane, saith he, and such as are out of the Church, out of whose breasts the holy Ghost is departed, there can be nothing else, but a wicked or perverse mind, and deceitful tongue, and venomous hatred, and sacrilegious lies. Whom whosoever doth credit and believe, he must needs be found with them, when the day of judgement cometh.  
But, as for the most part they make these foul and open shifts, by disgracing and discrediting (as much as in them lieth) the Church, and Counsels, and chief Pastors, because of the scandals and faults of a few: so sometimes they do it more closely, and therefore more deceitfully: which their dealing is also much worth the noting.  
For when Sectaries pretend to trust and obey the four first or any other Council general, 
Their crafty and hypocritical pretences.  with this clause of exception, so far as they determine according to express Scriptures Canonical: there is a double deceit in their meaning. First, they would make the people believe that they reverence Counsels: secondly, that they do the chief honour to the Scriptures: where in deed they dishonour both, and make themselves judges of both. For, to credit the Counsels so far as they bring express Scriptures, is no more but to trust the Scriptures, which if the simplest person in earth do evidently allege, he must be believed: but whether the Scriptures alleged by the Counsels, make for the purpose, or convince that for which they are cited, that themselves will judge, no less, then if the poorest tinkar in England had alleged them. Which is no more (as is plain) but to make themselves judges of the Counsels, which the simple people thought they had respected much, by so solemn mention and promises made of them.  
Again they purposely in naming the Scriptures, add Canonical, that if an evident place be alleged against them out of the holy Bible, they may at their pleasure deny the book to be Canonical, and so escape. Where also they seeming to do honour to the Scriptures, do in deed make themselves judges of the Scriptures, deciding which be Canonical Scriptures, and not granting so much authority to the Counsels and Church, which have determined such things already to their hands. So they bring all to their private fancy, from the general truth and spirit of God's Church.  
another way they use also of like deceit, to bring all to their private judgement, when they pretend sometimes, rather to be tried by Counsels, and Popes, or Priests past many hundred years sithence, then by the Counsels, See Apostolic, and other judgements of their own days: pretending that they will yield to the four first Counsels, or See Apostolic, and Popes, when they were good: with an exception yet for their more security, so far as they agree with God's word: for that they know, that the Popes and Counsels of old, dealt not directly with their opinions (though when any came obiter in their ways, they condemned them of heresies) but with other Sects and false Prophets, proper to those times. Whereas in deed the old Counsels and their decrees, are rather instructions and records to us, and to the Counsels in these days, them judgements or judges of our actions or persons, towards whom they proceeded not directly nor judicially: but the See Apostolic, Prelates, and Counsels of our time, under whose power and jurisdiction all Christian men are, be our judges, and may resolve, define, and determine judicially in our cases of Controversy, and we are bound to obey these, 
Deut. 17.  as the former Christians, those in times past: God in the Scriptures plainly commanding, in doubtful cases, to go to the Priestand judge for the time being: and we are warned to obey the Church present, 
Mat. 18.  not only passed: the old fathers, Popes, and Counsels being records of truth, but the other being judges of our causes and having jurisdiction of our persons. Which to avoid, they feign an appellation to the former only, esteeming in deed of both alike, as of men deceived, as of human traditions, and so forth, as in their writings is most evident, where from Peter's time downward, 
Beza in 2. Thes. 2.  they make the chiefest fathers, 
Retentive Pag. 248.  the ministers and furtherers of Antichrist. All this is no more but, both to bark and flee at once, for answers be they none.  
Let them object any thing against us, we say to it roundly, this must needs be the sense, by comparing other Scriptures to the same: thus such and such a Doctor expound it, thus the fathers interpret it, thus such and such a general Council understand it. If they object against praying for the dead, we give them S. 
Aug. Fnchiri. 110. haer. 53.  Augustine's answer to Aerius, and his whole book de cura pro mottuis: if they argue against the honouring of holy Relics, and Pilgrimage, we answer with S. Hieroms words against Vigilantius: if they dispute against the invocation of Saints, or worshipping the holy Cross and other memories of Christ or his Martyrs, we give them S. 
Cyril. Cont. julian. li. 6.  Cyrils solution against julian the Apostata: if they dispute against the holy Sacrifice: we appoint them to S. 
Chrys. in c. 10. ad Hebr.  Chrysostoms' solution upon the Epistle to the Hebues: 
Ambros. Primas. ibidem.  if they contend against the corporal presence of Christ's body and blood in the Sacrament, we refer them to Lateran Council against Berengarius, and to the judgement of all antiquity: if they allege against sacred Images, we lay down unto them the answer and resolution of the second Council of Nice, of S. 
Grego. li. 7. ind. 2. ep. 109. & ep. 53. in fine.  Gregory to Serenus, of S. Damascene in his 3 books of that argument: if they stand with us against the power of Priesthood to remit sins, we answer them, 
Ambros. lib. 1. de poenit. c. 2. & deinceps.  as S. Ambrose and others did the novatians: and so forth in all cases.  
And yet they will not yield, but flee from all Counsels and Fathers to their own imaginary sense of Scriptures, pretending to be tried only by them, and by conferring the sense which liketh them, to the like sense of other places, conceived alike in their own imagination. Wherein they are like to the forgers of false coins, that would not have their money tried by the touchstone, but by some other pieces, either of true and fine metals, or of some such like forged ware as their own.  
So that it falleth out betwixt us and the Protestants, in such things, as it did (by Plutarch's report) about two famous wrestlers in the games of Olympus: of which, the one being both stronger and nimbler than the other, did often and easily give his fellow a fair fall, but yet being laid on the ground, he would never confess that it was a fall, but by words, gestures, and shuffling to and fro, so dazzled the senses of the standers by, that the victor could not get sentence of his side. and therefore he used to say that he could easily overthrow his companion, but not stop his mouth, or cause him to confess so much. Even so we can easily (thanks be to God) overthrow the Protestants, but we can not tie their tongues. Of which kind of men S. 
Dial. cont. Lucif. in fine.  Hierom also had this experience, Facilius eos vinci posse, quàm persuaderi: that they may more easily be overcome, then persuaded. And again, 
Ibid. c. 5.  cùm disputare nesciant, litigare tamen non desinunt: when they can not dispute, yet they cease not to wrangle. They were overcome in Aërius, Vigilantius, jovinian, image-breakers, Berengarius, and others, by many judicial sentences, and by plain learning refuted before our days: they are condemned by the like means in our time, yield they will not, till God miraculously confounded their chief preachers.  
And for further trial of our doctrine, would God it might please our Prince, to command some of us her Catholic subjects abroad, or of them which be at home, either in prison or at liberty, to appear before her Ma.tie 
The Protestant's are challenged to a disputation.  or any indifferent judges, in scholastical combat with any one, or any number of Protestant's of her dominions, or any other part of the world. Which men though they durst not show their faces in the late General Council (which is the proper place of such disputes) upon trifling and unworthy pretences refusing the same, blaspheming that holy assembly, and barking at it in books a far of, when they durst not come near it, as the Heretics condemned in the first four great Counsels, did also toward the same: yet their causes of fear or exception would cease in this case, if it pleased her Highness, by her wisdom and clemency to give order for the liberty and safety of both parts therein. Neither need our Adversaries be curious in the case, the personal fear or danger being on our side, but the shame and confusion (we trust in God) shall be on theirs.  
Once there was a conference in deed, but without all order and indifferency, and at that time when there was such a greedly desire of novelty and change, that will and affection forcibly overruled all the matter. Now so many years, having both well cooled the inordinate heat that the people lightly have in such cases, and given good experience of the Sect, we doubt not but God would prosper the matter, to the great good of the Realm, and contentment of her Ma.ties and all doubtful consciences.  
For though such disputes with the Catholic Churches Adversaries, out of Counsels and fit places, be not in themselves always so allowable nor profitable, yet oftentimes they have done good, and have been thought necessary both of late and of old: as we see by the divers conferences of S. Augustine and others with the Manichées, Arians, and Donatists in Africa: and some in France, and Germany, with the Caluinists, and Protestant's. And that this we also might do with our Superiors liking, we most heartily desire: trusting that our doctrine, which now is condemned of fancy and human tradition, should then be invincibly proved to be most agreeable to God's sacred word and holy Scriptures.  
Thus also further being bold, and of duty to his Holiness (who also is charged to have instituted these Colleges to train us up in erroneous doctrine) bond to say, as the truth is, that in these his Colleges there be used as many means to attain to the knowledge of the Scriptures, and God's truth reserved in them and his holy Church, as in many more of theirs.  
Our wits be of God as theirs are, and allotted to us by his goodness, in as plentiful measure as theirs; our absence from our Country, the adversity and poverty incident to the same (being not excessive) is as fit for study, as the more plentiful and delicate state of our English Universities at home, being otherwise for that thing, and for all worldly splendour, the noblest Schools in Christendom: Our foundation in all kind of faculties requisite for the study of Divinity, is as deeply laid as theirs: our diligence rather more than less: our time both of age and study more complete than theirs commonly can be, that are for the most part in our days so timely called out of the Schools to pulpits and promotions: Our order, method, 
Our exercises in Divinity, and specially the study of Scriptures.  and course of Divinity kept and ruled by obedience and the Superiors prescription, much more profitable than theirs that is mere voluntary.  
We have more disputations, lessons, conferences, examinations, repetitions, instructions, Catechizings, resolutions of cases both of conscience and controversies, methods and manners to proceed in the conversion of the deceived, and such like exercises (specially for daily practice in the Scriptures, wherein the Protestant's vainly pretend their chief praises to consist, because they can promptly allege the leaf and the line of their book) in our two Colleges, then are in their two Universities containing near hand 30 goodly Colleges.  
And as concerning Sermons, no Sunday nor Holy day in the year wanteth one, and twice a week beside, for the exercise of young preachers, declamations in matters of Divinity. For the tongues also (notwithstanding so many their public and private lessons and great vaunting of the same) I would we might have opportunity to show, whether they or we have more commodity of them, either to the knowledge of Divinity, or to the advantage of our cause.  
As for the Masters and Professors of our Colleges, specially the Roman Readers (of whom we may with better reason and respect of our shamefastness speak, then of our own here, whom yet I trust our Adversaries shall find sufficient, when God shall put them to the proof) we may be bold to say, they be in all kind, the most choice and cunning men in Christendom, for virtue, learning, government, and all education of youth: whereof would God our Nation at home might once take trial.  
Now for that part of education which pertaineth to Christian life and manners: 
Exercises of religion and devotion.  because knowledge and learning be obtained specially by prayer and godly behaviour (impure persons being not so apt to receive and obey the faith) our chief endeavour is in both the Colleges, to breed in our Scholars the fear of God, devotion, and desire of salvation: Which is done by divers spiritual exercises, as, daily examinations of their consciences, often Communicating or Receiving the B. Sacrament, often confessing, much praying, continual hearing and meditation of holy things, deep conceiving and compassion of their Country's state, and danger of their dearest friends souls. All which things to tell in particular, were to long.  
Neither this much would we have said of such matters, had not our necessary defence driven us thereunto. For which, and principally for the honour of God, and his Holiness eternal commendation, we have touched the manner of that education, which our Adversaries have persuaded her highness Council, to be disagreeable to God's word: Humbly thanking our Lord God, that for our further warrant therein, he hath given to these endeavours such effect, that many have found eternal good thereby in our Country: and that he never suffered any (as far as we could perceive, and do remember) vouchsafing to confer with us one month, to go hence not persuaded and contended in conscience: though many yearly resort to both the Seminaries, either wholly doubtful, or plain Protestants.  
Whereby we find it certain, that many a good soul perisheth in our Nation, only for lack of hearing and seeing the Catholic faith and practise thereof. The sensible comfort whereof is so unspeakable to all that truly do taste it, that our poverty here, is Paradise to the good folks that have so long lacked such spiritual consolation, and been tied from the truth, lamenting their friends miseries at home with these words of S. Augustine and the like: O custom of sin, o cecity of heart, the companion and punishment of sin. 
Aug li. de duab. animab. c. 14.  You once averted us from the consideration of so manifest things, but you did hurt us when we had no feeling: Now you torment us feeling, in our familiars that have not yet the sense thereof themselves. But give ear and attention to your salvation, most dear friends, whose wits and capacity we well know: and to you we promise, that if you esteem of us your friends as men of any conscience, reason, or common sense, these things be much more certain, than those which we there at home seemed to learn, or rather by force were compelled to believe. 
De util. cred. c. 8.  And again with the words of the same holy Doctor to Honoratus his deceived friend, If you think yourselves sufficiently tossed and troubled, and will have an end of these travails, follow the way of the Catholic discipline, which descended from Christ himself by the Apostles even unto us, and from hence shall descend to the posterity.   

❧ Of Priests and jesuits, and for what cause they be sent into England. CHAP. VI  
THE last and most odious information given up, not against us only, but his Holiness, is, that Priests and jesuits be by his, and his delegates special direction, sent into the Realm out of the Seminaries, not only to deal with the Subjects in matters of religion and conscience, but to withdraw them from their obedience, and to move them to attempt somewhat against the state.  
Whereof that her Ma.tie and honourable Counsellors have good care, it is most laudable and agreeable to their lots and high callings: but to have fear and doubt, that such holy, peaceable, and sweet endeavours of most orderly and humble persons, should tend further then to the good of the people's souls, that cometh of the adversaries untrue suggestion. against which, our simple, sincere, and true declaration, grounded on most certain knowledge of the writer hereof, and upon authentical records, which he hath in his hand to show when need shall require, for full justification of his own and his brethren's actions and attempts herein, shall (we trust) prevail with all men of equity and indifferency.  
Therefore we protest, 
The commission of the jesuits and Priests in England.  that neither the R. Fathers of the Society of the holy name of jesus, whom the people call jesuits, (an express clause being in the instructions of their mission into England, that they deal not in matters of state, which is to be showed, signed with their late General's hand of worthy memory) neither the Priests, either of the Seminaries or others, have any commission, direction, instruction or insinuation, from his Holiness, or any other their Superior, either in Religion or of the Colleges, to move sedition or to deal against the state or temporal government: but only by their Priesthood and the functions thereof, to do such duties as be requisite for Christian men's souls, which consist in preaching, teaching, catechizing, ministering the Sacraments, and the like.  
Neither doth the Pope confer or communicate any exterior jurisdiction to jesuite or Priest, either in the Realm, or to be sent thither, but only giveth authority or jurisdiction in foro conscientie, in Court of conscience, to absolve the penitent people from their sins of what sort so ever, not schism and heresy excepted. Which power of absolving from sin, can not proceed, by the la of God or nature, from the Queen, but must needs depend of the holy order of Priesthood, and must be holden in Capite (so to speak in this kind) of him, 
Cypt. ep. 55. ad Cor. nel. nu. 6. Leo ep. 89.  to whom Christ gave the first and most absolute power to bind and loose in all the earth, without exception of either England or Ireland, and without dependence of either King or Queen in the world, and in whom he founded the Church and the Priesthood of the same, and of whom all priestly and Spiritual function after a sort is holden: though neither our Priests sent into England have, or other always need to have, express writings or commission special from him, to execute these holy acts of their order.  
Neither do we suppose that any Priest sent from either of the Colleges, or from the Society, hath any such special Bull from his Holiness, not so much as to absolve: though they may do it, and aught to do it, by their order, and by due authority taken of their Superiors, and holden of the Pope as the supreme Power spiritual in the world.  
But whether they execute those spiritual offices by a special Commission written or unwritten, or no, this is certain, that no such Commission, or any act executed by the same, containeth or implieth, directly or indirectly, any commandment or condition, that the parties absolved should forsake their obedience in Temporal causes to the Queen, as the matter seemeth to be mistaken, both in the Proclamation of januarie, and in the second chapter of the acts of Parliament holden the 13. year of her Ma.ties reign. In which, though there be divers pretended laws, such as never Christian commonwealth before hath made (the dangers and transgressions whereof it is hard for any Catholic man to escape, live he never so orderly and obediently, except he would, to obey man, forsake God) yet if under the name Foreign jurisdiction there abolished, the interior power of the tribunal of God and conscience be implied also, which kind perchance in the Temporal la, is not properly termed jurisdiction, but if that be implied also, it is a thing, in the face of God and his Church, more intolerable, and most disagreeable to the Scriptures, made to draw matters of mere religion and conscience, 
Matters of religion called and made treason.  to cases treasonable as they now speak: and the duties done to God, to be undutifulness and disobedience to the Prince.  
Which is no news to God's Church and people, against whom all the persecutions that have been raised in what age so ever, were so coloured. The case of Christ's own death, and of his Apostles, as before of his Prophets, and afterwards of all his Martyrs almost, was for pretended treasons, seditions, disturbances, disobediences, and undutifulness to the Emperors, Kings, and States temporal of the world: though in deed they committed nothing against the state or right of any Price or Country, but suffered for mere religion, which is not repugnant to any lawful earthly Polity.  
Therefore what statutes so ever they make, so to draw our actions tending directly and only to the advancement of true religion in peaceable and Priestly sort: we protest before God, who shall discern our cause, that they do us the greatest wrong and violence that can be: and that to make such things treasons, or punishable as treasons, which have no affinity in nature and condition, by the la of God or Nations, Christian or Heathen, to the crime of Laesa Maiestas, or the Commonwealths' disturbance, is but to seek means to have the blood of innocent men, that never committed treasons nor trespasses against any Prince or Commonwealth: it is to make our lives and deaths odious, and the true causes thereof unknown to the world, baptizing that by the name of treason and sedition, which is mere matter of religion, soul, and conscience.  
What hath Mass, Matins, Confession, Absolution, beads, Agnusdeys, and other consecrated tokens of our communion with all the Churches of Christ through all ages, what affinity have they in nature with treason? Stand they not in all Nations round about you with the high duty and loyalty that belongeth to Princes? is there any definition or description of that trespass, which can of reason include the premises, or prove them treasons? And though the laws may make things treason, which before were not, yet in making them so, consideration is always had of the quality and condition of the faults and offences. For, as to make the saying of Divine service after the rites of the Catholic Church, to be Simony, usury, felony, or adultery, were ridiculous and impossible: so it is impossible to make these matters of mere religion, in true and proper fence, the offence of treason or disloyalty to the Prince or Commonwealth.  
Neither doth every commandment of the Sovereign (though in things lawful) not fulfilled, make the offence treasonable: much less, either when it concerneth matters, merely repugnant to God's word and our duties to the Divine Majesty, as it did in daniel's and the Three children's case: 
Dan. 3.  or in causes not truly subject to any temporal King or his laws. For, if such a Prince should make the like la that Darius did, 
Dan. 6.  That no man should pray to any God, other than himself, for certain days: all the laws in the world can not make the refusant a traitor, nor bound to obey, more than Daniel was then: not only because laws evidently unjust and against God, may not be obeyed: but for that the prayer to the true God, and serving him, is not repugnant to any duty that the subject oweth to his Sovereign, by Gods la or nature: and therefore can not be made treason in true and proper speech. The Churches holy Sacrifice, Service, and Sacraments, and consecration or blessing of creatures by the word of God and prayer, have no quality or condition of treason or crime against the majesty of the Prince, or the repose of the people.  
But if in making such facts treason, the meaning be nothing else, but to make them punishable by death and otherwise, as treasons by the statutes of the Realm are and aught to be: then have we the pitifullest injury in the world, that being no traitors in deed, yet we must suffer the ignominy and pains of treason: and so much the greater, that it is done by pretence of laws, and public authority, then if it were done (as it hath been in Holland, Zealand, and some part of France) by barbarous cruelty of Heretics, the Prince and Commonwealth not agreeing thereunto.  
For it is a grievous sin, and dishonourable, when a whole State agreeth upon any iniquity. And we think verily, God would have taken vengeance upon our poor Country, if her Ma.tie of great clemency had not stayed the execution of so unjust and intolerable disorders: though divers more than her Highness knoweth of, have felt the extreme smart thereof in most cruel sort: God turn his just ire from us for the same.  
But seeing a staff is easily found to beat a dog, and with lions, ears be often horns, and such cases of religion and conscience must needs be so extremely punished: Why do they reduce our offence rather to Treason, then to Heresy? If our doctrine be wicked, our actions superstitious, our worship of God sacrilegious, idololatrical, or anywise untrue or unlawful: why are we not condemned of such crimes, rather than of treason or undutifulness to our Prince? for if they be faults, they are directly against God's honour, and but indirectly and consequently against the Prince.  
But for the better entrance into Caluinisme, and entertaining the same, the old laws peradventure for punishing Heretics, were repelled: or because they can not so easily determine, whether we be Heretics, or our Adversaries, who have been dubbed with that name so long by the laws both spiritual and temporal of all Christian countries, which also yield us (the Protestant's making no great claim thereunto) both the name of Catholic, which with S. 
Cont. ep. Fund. c. 4.  Augustine weighed so much, and all the properties and prescriptions of truth thereunto belonging: therefore they thought it a nearer way to make us traitors, than Heretics, and to punish us for pretenced sedition and conspiracy, then for error in doctrine, or heresy. Wherein, though they have given authority to the Court of Parliament, to determine together with their Convocation of the Clergy, what is an error or an heresy: yet it is not like they will agree of any such thing shortly.  
This also being a common thing in times of error and disorder, to make the fault committed, or said to be committed against the Prince, greater and more punishable, than the offence done directly against God: against the Common. wealth, them against the Church: against the body, them against the soul: more a do about Caesar's tribute, than God's due: as both in all other things, and in the very title of Supremacy is plain. Where the superiority Temporal hath the first place and pre-eminence, and the Spiritual is but accessory, wholly upholden and directed by the other, as well for the right of the thing, as for the exercise of jurisdiction agreeable thereunto.  
And in that case it must needs so be: the crown being not a spiritual dignity, but a temporal: the person of a Prince not spiritual, but temporal: the Realm not a spiritual Commonwealth, but a temporal: the Parliament not a spiritual Court, but a temporal▪ the statutes not spiritual laws, but temporal: Or if not all these wholly and solely temporal, yet all these more temporal than spiritual: which our Adversaries themselves can not with any reason deny.  
So that in such Countries and laws, we can expect no other, but that all our spiritual endeavours misliked of the State, must needs, against God's laws and man's, be violently drawn to treasons and trespasses temporal (which, be they lawful or unlawful, be evidently mere spiritual) first to be condemned by their Clergy, of error, or heresy, and then to be punished by the temporal laws, if they had any standing in force against such offences.  
Therefore in all these cases pretended treasonable, we for ourselves and our brethren, by S. 
Act. 24.  Paul's example (who being charged before the civil Magistrate, of conspiracy and ill demeanour towards his Country, protested that he was judged concerning the Resurrection, a question in religion, and not for sedition or concourse in tumults) do cry to God and all Christian people, 
The Catholics of England suffer for Religion.  which behold our afflictions and sufferings: that it is for religion, for our father's faith and spiritual inheritance, for the serving of God in the manner of all Catholic Provinces, and not for treason, or disobedience to her Ma.ties temporal laws, or the Realms.  
We have not committed any other treasons, neither have the Fathers or Priests serving God in our Country, done any other trespasses toward the Realm or Prince, then are done by the same endeavours, in any other Nation either Christian or Heathen. No commission have they or authority to absolve (whatsoever it be, or in what form so ever, written, or by word of mouth) that implieth any more special clauses of treason to the Prince there, than they do in all other through the world, granted or used in the like cases.  
Our holy Apostle S. 
S. Augustine our Apostle had his commission also from Rome, and from Pope Gregory.  Augustine came to our Country (than wholly in manner heathen) with the like, and no less authority, to convert the Prince and people to the faith: with order, there to preach the same doctrine that the Catholic fathers and Priests now do, no whit altered since then, until this day: to minister the Sacraments in the same sort as they do, as by the record of S. 
Bed. hist. li. 1. c. 25.  Bedes history and other, appeareth: Who entered in with Cross, Christ's image, and Litanies, much more openly than ours do now: professed to come from Pope Gregory the first, to a Pagan people, which is now so heinous a matter for us to do, from Gregory the xiii, 
hallowed tokens.  to a Christian Country: brought gifts from him to our King and Queen, 
Grego. li. 9 ep. 60.  even such like consecrated tokens, 
Bed. hist. li. 1. c. 22.  as now can not be had, or brought in, without death and treason.  
Which consecrated creatures, 
Augu. & Paulin. ep. 31. 34. 35.  or the like, 
Leo ep. 72.  though they were in use in all antiquity (not only among the simple people, 
Grego. li. 2. ep. 72. 86. li. 3. ep. 30. li. 5. ep. 6. li. 7. ep. 53. 126. ind. 2.  as the Adversaries would make the world think, but with the best learned) and are great helps to devotion, and special badges of our Catholic communion one with an other: 
Let the good Readers that understand latin, see these places here quoted.  yet not being so necessary as to incur the extreme rigour of laws therefore, or to bring our Catholic friends into peril for them, we have tempered the affection and zeal of some Priests and young gentlemen (otherwise most commendable) all that we could possibly, requiring them to carry rarely and sparingly such things with them: that the forces of our patience and sufferance may be entiere and whole for such brunts as may fall unto us and our brethren, in matters of greater importance for our faith and salvation: though he be happy that dieth for the least moment of our Catholic religion.  
But to pass that point, such things were sent from S. Gregory the Great, the famous Doctor, to our Princes and people then: such authority from him had S. Augustine then: in such sort he preached and ministered the Sacraments, as we do now: it was no treason, it was no seditious practice: it had a blessed, honourable, and gracious effect in us: it was the beginning of our Christianity, even the same Christianity which is of all Nations, and which hath bred and brought forth all our Princes, Priests, and people, and all this goodly form of Commonwealth, which our forefathers left us.  
This same commission, 
The jesuits commission and travail for the converting of Countries.  end, and intentions, have the fathers of the Society in all other Countries whither they be sent by their Superiors, through the whole world. By which they have (our Lord jesus giving grace and force of word, work, and miracle, to their godly and heroical endeavours) in the zeal of God's house, and incomparable love of souls, for which our Saviour gave his precious blood, entered into the extreme parts of the world, almost through all the East Indes, and most barbarous Countries, and have converted divers mighty Princes, with their provinces and peoples, and innumerable persons in other Kingdoms beside (where the whole state yet yieldeth not) unto the faith of Christ, even the same Catholic, Apostolic, Roman faith, that we and all Nations are named Christians by.  
In the like spirit have they passed into the west Indes, to the gain of millions of souls, with infinite perils of the journey, both by sea and land, most long and dangerous: divers of them intercepted by Heretics, by the Heathen, by Pirates, and many martyred, many brought to captivity, many languishing away by the unacquainted savage diet, or disagreeing of the air, and many, by other accidents.  
To those places they go yearly with the same obedience, the same commission, the same intention, that they come now to England: they never committed reason, nor disquieted the state where they come: the preaching of the Catholic religion, and ministering the holy Sacraments, being not counted of any of those peoples, seditious attempts, as being done without concourse of people: no, nor when it is with concourse of peaceable, poor, simple, unlearned men and women, serving God in Christian manner.  
They be sent to divers Provinces and cities throughout all Germany, Bohemia, Austria, Polonia, Transsyluania, Suetia, Dalmatia, and many other Countries diversly affected in religion, no less than ours, with no other charge, purpose, or commission, than they are come to England: none of all those states (though by the endeavours of Protestant's, the good fathers have been endangered, and molested many ways) fearing their endeavours to be pernicious, but finding them daily more and more, to be most profitable, beneficial, and agreeable to the preservation of their Commonwealths and Countries.  
And they are received not only into these parts aforesaid, 
Their teaching of all good learning, and other great been fires to the Church, Princes, and Commonweals.  for reclaiming the deceived souls from Paganism and heresy, to the unity of Christ's catholic Church again: but also for their exemplar life, and virtue, for their exceeding exercise, diligence, and dexterity in the education of youth, both in piety and knowledge, for their great learning, and discretion, and for other their rare graces of God's spirit, they are used to the marvelous benefit of the Church, as well by his Holiness, as other greatest Princes of Christendom, for their preachers, confessors, spiritual counsellors, professors in their Universities, reformers of the decated manners of all sorts, and most exquisite Masters of all religion, devotion, and true worship of God.  
These men's order in deed, and rule of life, is new, but their faith and doctrine, is the same that our forefathers and all the Church had, and hath. They are hated of Heretics, 
Ep. 80 ad D. Augu.  which S. Hierom counteth a singular glory. for, those holy fathers which were raised of God to combat with Heretics of old, were hated as these be now, sent to repair the ruins of Luther, and Calvin, and the rest. But would God our people were so happy, as to have full proof of their gifts and qualities: that so they might see and feel, that they are sent to bring salvation, rest and peace of conscience, and not disquietness to their Country.  
Alas poor men, these same few that you there have, might as well have been sent to the Indes, or to any part of Turkey or heathenness, if it had been their lot, and their Superiors commandment, as well as to you. For thither they go with no more danger then to England, and every way with like good will, and hourly expectation of death. Which, for the gain of one soul, they count the greatest vantage in earth. They are sent to the Heathen, to tell them, there is no salvation without Christ: they are sent to the English, to tell them, there is no salvation without the Catholic Church. Whether they die for the one, or for the other, all is one matter to them.  
This work then have they to do, and must not cease from the same for any fear of mortal man, no danger of death, or what distress so ever may fall: which they count in such a case, the next reward to heaven itself, and most joyfully choose to accept it, though for to do their duties the longer, they will not wilfully run upon it.  
We therefore, seeing both before, and now these late days, some even of our Country sent to the Indes: motion was made to their Superiors, that those of our Nation might rather be employed upon their own Country: where unto after good deliberation they did most charitably condescend, much moved by the example and profitable endeavours of the Priests of both the Colleges, and other learned men at home and in banishment, whom they knew so willingly to sustain both prisonments and death for the same, with unspeakable alteration in few years of wonderful numbers to the liking and embracing of the Catholic faith.  
And to tell you all, 
The zeal of the jesuits strangers, and their desire to be sent into England.  when it was once secretly bruited among the Fathers (whom men call jesuits) that hereafter some of the Order were like to be deputed in times and seasons, for England, it is incredible to tell (but before Christ it is true) how it was sued and sought for, of divers principal learned men, strangers, no less then of our own, upon their knees, with tears and affection exceeding extraordinary: that they might have the lot, either to dispute with the Protestants in their Universities, or to die for the profession and preaching of their faith, in so noble a Country, which they pitied to see deceived with so improbable and barbarous heresy.  
Yea divers learned men strangers, neither jesuits nor Priests, seeing also at the same time, 
The zeal of other learned strangers for the conversion of England.  the Scholars of the English Colleges give their promise and profession so promptly and zealously, to suffer whatsoever, for their poor Countries and parents salvation, and for the same, to be made Priests, with out expectation of worldly preferment or honour (given heretofore, and now always due to that order, in all good Commonweals) but with certain knowledge of hatred, disgrace, rebuke, and perhaps death thereby: hereupon (I say) the said strangers were much inflamed to hazard their person in the same spiritual adventure, and made great sure to certain that had the doing in those matter, with manifold persuasions that so it might be. And being told, that the dealing in England (in such cases specially) for strangers was much harder, then in the Heathen Countries, where there were no such exquisite laws against religion, as in the Countries revolted: they replied, that they had no fear of dangers, nor deaths, nor miseries whatsoever, but that they would sell their own persons to any servitude, and for what work so ever: either in Universities, that they so might deal with scholars, or otherwise to learn the language, thereby to practise with the people for their salvation for, having had that intention of long, either toward Turkey, or other Pagan places, now our minds, said they, are exceedingly set upon English souls, whom S. Gregory so many hundred years ago pitied with like compassion.  
But having so many of our own Nation inflamed with the like holy desires, not only in the two Colleges wholly bend and ordained thereunto, but in the Society aforesaid, and in divers Universities, where there be many learned of our Nation in banishment ready to help us in this harvest, besides the great numbers that already are within the Realm: it was not thought needful nor meet, easily to admit the said strangers, for this time: but rather to employ our own, of the said Colleges specially, and of the Society of jesus.  
Into which order, 
Many English men enter into the Society of jesus.  because it is most agreeable to the Churches and our Country's service in this time, divers of our Nation of all sorts have yielded themselves, and now the rather, for that they trust to be rather employed upon their own Country, then upon the Indes or other Nations in like distress. Trusting that so these companies, with the help of our zealous Countrymen in many places both at home and abroad, shall be able to supply all wants that may fall in England from time to time, by the deaths, executions, or enprisonments, of such as now be, or hereafter shallbe, by what extremity so ever, restrained from the work of our Lord.  
For, these late terrors (thanks be to God) trouble them so little, 
Priests sue to be sent into England, and other to be made Priests, notwithstanding all terrors.  that divers strait upon the arrival here in Rheims of the late Proclamation of januarie, came to their Superiors, to desire leave to go in: and being answered that the times were not seasonable, they said, it was no Godamercy for a Priest to enter in at other times, but that they were brought up and made specially for such days: and nineteen persons, the same week following, took holy Orders. Such is their desire: but for their going in, they shall be moderated as reason requireth.  
The principal point is, that they be not (God be praised) much afraid of death or danger in so happy and honourable a quarrel, and many desire Martyrdom, if god shall so dispose: by which we ever gain more to God's Church, then by any office of our life: and blood voluntarily yielded, crieth forcibly for mercy toward our Country. Thus the Church stood and increased in most places of the world, for some hundred years after Christ together, 
Ezech. 16.  the Prophet forwarning it, that it should live in blood.  
If our Country yield us no succour for fear of man's laws, God that hath fed us these 20 years, will not forsake us. If friends and parents must give us no relief, 
Ep. 56. ad Apron.  we say with S. Hierom, It is better to beg bread, then to lose faith. And being the Church's orphans, 
Luc. 9  we shall live of the twelve baskets of the broken meats, remaining of the loaves and fishes miraculously multiplied by Christ, to feed his followers into the desert. For, these fragments are not yet spent, but dure to the world's end, for the sustenance of the desolate that depend upon our Lord. Draw from us whatsoever they can or will, our affections and offices towards them shall be doubled. If houses must not receive us, dens, and deserts, and grottes shall be our harbour. If we can not make our abode in certain places, we will not be ashamed to be, or so to be called of our Adversaries, vagrant persons: seeing of our betters in the like case the Apostle saith, 
Heb. 11.  They had trial of mockeries and stripes, of bands also and prisons: they were stoned, they were hewed, they were tempted, they died in the slaughter of the sword, they went about in sheepskins, in goatskins, needy, in distress, afflicted, of whom the world was not worthy, wandering in deserts, in mountains and dens, and caves of the earth. And the Apostles themselves esteemed it no reproach to say, 
1. Cor. 4.  Until this hour we do both hunger, and thirst, and are vagarants.  
Howbeit we doubt not (though thus the enemy would have it, 
Mark this all ye blessed folk, that entertain and relieve God's Priests.  and this we hope patiently to bear for the salvation of our dearest Countrymen) but there will be left many thousands, whose hearts, bowels, and doors shall be open to us in our Lord, notwithstanding what laws of man so ever: there will be always that will rather hazard their lives and goods with holy Toby, 
Tob. 1.  then see their innocent brethren unharboured, or unburied.  
Some good Sunamite will prepare a poor chamber, 
4. Reg. 4.  bed, stool, and candlestick, for the travailed Priests of God. Some will rather hearken to our saviours admonition saying, 
Mat. 10.  He that receiveth a Prophet in the name of a Prophet, a just man in the name of a just man, and (as S. Mark speaketh) Because he is Christ's, 
Marc. 9  shall receive a reward accordingly, then to man's edicts, against the receiving of the faithful afflicted. And if death be threatened by man, to such as receive and secure them: our Lord on the otherside, 
Mat. 10.  denounceth his vae and vengeance to the refusers of them, 
Luc. 10.  in as large wise as to the cities of Sodom and Gomorrha  
Some good Onesiphorus will refresh us, 
2. Tim. 1.  and embrace our chains, to obtain mercy of our Lord for himself, his family and posterity after him. 
Act. 16.  God will move the keepers of our persons in prison, as he did often in the like times of old. England can not lack Albans, whose Protomartyr being of that name (that famous S. 
Bed. hist. Angl. li. 1. c.7.  Alban, blessed in heaven and earth therefore for ever) suffered, and offered himself to the persecutors, to save his Christian guest a Clergy man, that lay secret in his house.  
We can not fear, we need not doubt: it soundeth in every Catholics care now night and day, 
Luc. 12.  Fear not them that kill the body, and further are not able to do: but fear ye him, who after he hath killed, hath power to cast both body and soul into hell fire. Thousands daily lying on their death beds, and departing, in our Country, can not be afraid of man's offence or indignation, that must within few'weekes, days, or hours, be cited before God's throne, and be exempted from these mortal fears: such will be glad of necessary Sacraments and comforts of conscience, for which they would give all the lands in the world.  
Yea the lay people of all sorts, learned and unlearned, noble and mean, rich and poor man and woman, are as ready often to suffer for Christ and his Church, as the Priest or Bishop, everlasting thanks and praise be to God: who also will continually through the prayers of the faithful (as we verily trust) endue her Ma.ties heart with pity and compassion of her own subjects afflicted, for no treasons or unlawful attempts, but merely for their faith and conscience, which cometh unto them by so good warrant and authority, that they can not put it of by no earthly fear, force, or persuasion.  
Much less will any Catholic (we hope) be ashamed of the rebukes and contumelies which we suffer for the same, the cause being Christ's, who suffered many more before us. And because one special reproach given us, pertaineth not to our persons, but to the whole order of Priesthood: we may be bold to add a word or two for our defence, specially concerning that term, Massing Priests. 
Massing Priests.  whereby the new pulpits (the very chairs of the scornful) merrily or mockingly often call us and our brethren. 
Ps. 1.   
Which name yet, given us also in public writing of authority, is not doubtless of skornefulnes, which must needs be far from the enditers of such things: but, as we take it, for distinction and difference betwixt us Catholic and in deed only Priests, and the other of the new creation, whom the people, for some resemblance of their actions in the ministery, to the wonted celebration of divine things, often call Priests. though the Protestants list not so to be called, as in deed the Ministers can not of right have any such calling, having no more power, right, or authority to minister any Sacrament (other than Baptism, which in some cases women also may do) than they have to make a new moon or an other sun. 
The Apostles themselves, and ancient fathers of all ages, were Mass Priests.   
The Church of God knoweth no other Priests, neither hath Christ instituted any other order of Priests, 
Iren. li c. 32. Cyp ep. 63. ad Cae●●l.  but of these whom contemptuously they call Mass Priests. It is that sort, and none other, 
Chry. ho. 12. in ep. ad Heb. Amb●. in p●. 38 post med.  to which our Saviour gave power to consecrated his body and blood, and offer the same, which is, to say Mass.  
The first holy Council of Nice, 
Cap. 14.  to which our Protestant's would seem to attribute something, knew none but such offerers, or sacrificing, that is, Massing Priests. S. Hierom, himself also of the same order, honoured no other, nor knew no other, but mass-priests, whose special functions he maketh even these two, which our Priests namely seek to excercise to the salvation of their brethren, and which two be specially forbidden, and most punishable by the late laws of the Realm. 
Ep. 1. ad Heliod.  God forbidden, saith he, I should speak any thing amiss of them, 
When Leo the Great (ep. 81. c. 2.) took order, for saying more Masses than one, in a day, in one Church: were they not Mass Priests, that said those Masses?  who succeeding into the Apostles degree, with sacred mouth make our lords body, by whom we also are Christians: who having the keys of the kingdom of heaven▪ judge after a sort before the day of judgement.  
These lo are your mass-priests, whose harbouring is so dangerous, whose absolution is so traitorous, whose sacred joints, without respect of honour dew to the order, or to degree of learning, or gentry, are racked sometimes almost to death.  

Li. 5. ep. 33.  S. Ambrose was a mass-priest, testifying of himself, that he offered Sacrifice and said Mass, even in that plain term. 
Ep. 5.  S. Cyprian acknowledgeth the Priests of his time to have offered or sacrificed, yea even in prisons, in times of persecution: which is a great comfort and warrant for us in these miseries, to do the like, as long as God shall suffer it. He was a Mass priest, 
De ciu. li. 22. c. 8.  that S. Augustine sent to do sacrifice in a house infested with evil spirits. 
Li 10. Confess. c. 12. 13.  They were Mass priests, that did sacrifice at the burial of his mother, and the rest whom he desireth to remember his fathers and mother's souls at the holy altar. They were Mass priests, of whom Eusebius writeth, 
In vit. Const. li. 4. c. 45.  That they pacified the divine Majesty with unbloody sacrifices and mystical consecrations. The high dignity of Priesthood set forth in the noble work of the same title, 
Chrysoft. De sacerdotio.  by S. Chrysostom, is specially there commended for those two points, for which ours now is condemned: that is, for the high supereminent power of doing the unbloody sacrifice upon the altar, and for the authority of remitting sins. See his notable places for the same, and thou shalt not doubt but that Priests with him, were no other than mass-priests.  
To be short, he and all the other fathers, both Greek and Latin, were Mass priests, none being ever made but for that purpose principally: 
In 1. Tim. 4.  S. Ambrose testifying, that to take the order of Priesthood, which he calleth with the Apostle, Imposition of hands, is to receive authority to offer sacrifice to God in our Lord's steed.  
And as for S. Gregory the Great, 
Greg li. 2. ep. 9 93. li. 7. ep. 63. ind. 2. li. 11. ep. 17. Ad. 3, interrog. August.  who knoweth not that he was a masspriest, who hath the very word, the manner, and the parts thereof so expressly in his Epistles: who sent all holy furniture and ornaments for the same to our B. 
Bed. li. 1. hist c. 26. 29.  Apostle S. Augustine, himself also without controversy a masspriest? Such were our Countrymen, Venerable Bede, and before him Gildas surnamed the Wise, and whoso ever else in all our Church's stories, of that calling, all were Mass priests: as, the honourable Prelates, founders of so many goodly Colleges, the authors of so many noble works, Counsellors to so many her Ma.ties noble progenitors: briefly all the ancient fathers of our faith, were mass-priests.  
And when this, sometime so honourable and so general, is now turned into contumely, and made punishable by laws: woe be to our sins, and Christ have mercy on their miseries that see not their own damnable condition. for whom the Priest's sacrifice, and prayers are so much more necessary, the less sense themselves have of their own pitiful state.  
And a thousand times happy be they, that either are so bold and zealous of their soul's health and their dearest, to seek or accept the necessary offices of this Priesthood, with what worldly danger so ever: or that feel the lack thereof, 
Want of Priests a lamentable thing.  and express their sorrows for want thereof, in such words or sense as the people of Africa once did, when their Bishops and Priests were carried away from them into banishment, in the persecution of the Arians, as Victor writeth 
Li. 2. de vans▪ pers.  To whom, say they, do you leave us desolate? Who shall now baptise these poor babes? who shall lose us of our sins by pardon and reconciliation? Who shall prescribe us penance for our offences past? For to you it was said, whatsoever you lose in earth, shall be likewise loosed tn heaven. Who shall bury us when we die, with solemn prayers? Who shall exhibit the accustomed tight of the divine Sacrifice?  
S. 
Ep. 180  Augustine also doth lively describe the miserable desolation and distresses of faithful people, by the absence of their Priests, both for want of other needful duties, and specially of the consecration and communication of our lords body, and reconcilement by penance and absolution.  
Without which later, because none can come to salvation that is fallen after Baptism, he saith, the sorrow of their friends being sure to lack their company in heaven, must needs be exceeding great, and therefore notably discourseth of the cases, that Priests and Pastors may not forsake their flocks for what danger so ever, whereof we need not speak at this time.  
It is enough, that the good Reader seethe, what kind of Priests they be, that now be persecuted, contemned, and condemned: and into what miserable ter.mes we be fallen, that that should now be counted seditious, traitorous, and pernicious to Christian peoples and states, that once, and always before our days, was deemed of all good men, and learned, and wise, and by the laws of all Christian Nations, so sovereign, holy, and needful.  
But they will say unto us, how so ever the matter be in itself, or was judged in old time, now the case is altered: such men and such doings can not stand with our state. But (alas) who hath brought the state and form of our Commonwealth into these straits, that it can not stand with that Priesthood, with that service of God, with that faith, with that regiment, that all our ancestors, all Catholic Countries, all Princes and peoples have passed in, with grace and glory, so many worlds together?  
Were we the doers, the causers, the movers? If there be any perils feared or foreseen by the wise, in the mids of the greatest calm that our Country hath had these many ages: which way, and by whom come they? Is our doctrine seditious? be Catholics by nature or profession, unquiet persons? are they desirous of disorder, change, and novelty: or weary of peace, order, and antiquity? are they libertines, despisers of authority, seekers of spoil, sack, and garboil? are they given to sacrilege, to irreligiosity, Epicurism, Sadducisme, or Atheism?  
Look what manner of people, 
Catholics, peaceable and orderly:  and what conditioned men follow the other sects, so many, 
Ptotestants licentious, feditious, and rebellious, out of measure.  and so strange, as both our Country and other places have lately brought forth: and compare their life, their lightness, their inconstancy, their promptness to disorder, disobedience, licentiousness, novelty, mutability, and havoc of the world: compare them (I say) to the constancy, gravity, patience, peaceable, civil, and sweet behaviour of such as be inclined to the Catholic religion in every Country. See, I pray thee, benign Reader, take pains to look about thee these thirty years compass only, both at home and abroad, whether Protestant's, or Catholics, have oftener attempted, by arms or other forcible ways, such alterations as they have desired: whether sort, either by preaching, writing, or persuasion, have oftener stirred the people to mutinies, murmurations, and commotions, against their Prince or State.  
That mortal men (and specially Communities) should for discontentments and manifold accidents of human infirmity, and great variety of humours, minds, and manners, sometimes fall to mutinies, no man can marvel, reading the stories not only of the Heathen, but even of the people of God, whiles they were guided by Moses and Aaron through the wilderness, as afterwards often, when they were come to rest in their promised land: and of the Catholic Christian people, 
These, for some one of their Pastors, and because they would not yield to the Emperor so much as one Chur.  that sometimes by force and tumults have sought to defend their faith, and their Bishops, namely S. Athanasius, S. Chrysostom, S. Ambrose, and others: which the said fathers had much a do to repress.  
That the Catholic part of England (to say the least) equal, 
ch in the whole city of Milan, for the Arians: (Ambr. li. 5. ep. 33).  excepting the Princely authority, to the other, being in their conscience, goods, estimation, and liberty, 
which ours did not, for all their Bishops taken from them at once, nor for all the Churches in the Realm, delivered to the Protestants in one day.  so much in deed, or in their own conceits, distressed for religion, should (not all neither, but some few Noblemen and Gentlemen, not all for religion neither, though all pretended it) once take arms these 23 years, in the most seditious days that ever the Christian world had: and Ireland likewise once, where this new Sect hath ever in manner wholly stood against the stream: can it be to any man marvelous, or could it be to wise men unlooked for? or were it possible that so many years could have passed with so little contradiction or opposition of Protestant's, if the state had been against them, and they of such numbers and callings, as the Catholics were and are in the said Dominions?  
Compare to these two commotions, the furious attempts of most barbarous rebellions of Caluinists or Protestants, in Scotland, 
Their rebellions in France, Flanders, Scorland, England.  Flanders, and France, against their natural Princes, to the ruin and desolation of the greatest parts of those noble Countries. Yea, if you list not go from home, call at the least to your remembrances, into what hazards the sceptre and crown of Queen Marie, and consequently of her Ma.tie that now is, came by the Protestants, both in the said Queen's reign, and specially upon the death of King Edward the sixth: when they attempted by arms unnaturally to have thrust out of the Regal throne, both the one and the other, 
Zwinglian Bishops and Clergy convicted of treason.  their Zwinglian Bishops and Clergy not only subscribing to the treasons, but preaching divers traitorous and seditious sermons at London, and in the Universities, and other famous places of the Realm, against both their royal persons, and contributing and setting out soldiers to the maintenance of the same rebellion: for which, some of the chief of them were convicted by the high Court of Parliament, of treason: and the principal of that conspiracy (otherwise a right worthy and noble Gentleman) being afterwards executed for the same, confessed at the hour of his death, that all that, and other late mischiefs and miseries of the Real me, proceeded of heresy and forsaking the unity of the Catholic Church this they did then.  
And afterwards, their fellows being fled to Geneva and other places, ceased not to move hostility both abroad and at home, against the Realm, as short a while as they were absent, 
Their traitorous and seditious books.  sundry ways: and caused, by the allowing and consent of Calvin and Knokes (the two fans of sedition and calamity of France and Scotland) an abominable treatise to be published, against the regiment of women: at once to defeat the Queen that then was, her sister that now is, the Q. of Scotland, and consequently the whole race of renowned Henry the seventh.  
And what shall I speak of the Puritans late malapert and seditious book against her Ma.ties honourable intentions, and against her next neighbour and friend, a principal Peer of Christendom?  
Or of the divers pestilent books, set out these late years in french and other languages, against the persons of sundry Princes and Potentates of Christendom: uttering and amplifying in particular, most barbarously, their open or secret faults, and feigning many crimes never committed, to alter their subjects affection from them, and so to prepare their hearts to rebellion against them: a popular practice, most common now in the world among Protestants, as it always hath been a mean to advance sedition, none ever intending commotion or alteration, either in the Church or Commonwealth, not using the same?  
Which kind of inhuman, irreligious, and uncivil dealing, used by Heretics, first against Popes and other principal persons of the Clergy, to induce the people to their contempt, being not duly punished by the temporal Magistrate, but either winked at, liked, or of hatred to the order and of policy procured: is now used for like purposes towards Kings and Queens also, that be subject to sins, and the sight of the world, and yield matter to slanderous tongues and pens as well as Popes and Prelates do: and will hazard all the Commonwealths that suffer it.  
It is no good, 
Slanderous reports and infamous libels against Princes and cities, unseemly and intolerable.  grave, nor Christian government, to suffer a ribald to open in book or pulpit, to the people whose ears itch for such sport, against Superiors of all states, the particular faults, either feigned (as they be commonly) or taken up by hearesy, or in deed committed, of Prelates, Princes, or peoples of other Nations.  
If there were some Italian or English fugitive, that would take upon him in Rome to make a preach before the Prelates or citizens there, of all the sins done in the Court, or in London, or by the Noblemen themselves, or in their houses, or through the Realm, and not only what is in deed committed, but what malice and impudency may forge to be done: should such a monster (trow ye) be heard of honourable or honest men there, or escape the cord or galleys? No doubtless, none could be suffered so to do against any Prince, famous city, or Nation, Catholic or Protestant, in the world, without just correction.  
And yet (alas) in our Country, men make sport, or rather a solemn act of it: and that is thought not unworthy to be spoken in pulpits, and afterwards published, and printed, which neither the Old Comedy, nor Pasquino, nor any ruffian or Carnevall-youth in Rome, would speak without a vizard. 
England much altered from our forefather's gravity, by the new preaching.  So are the manners and gravity of our forefathers altered, by this new preach, into chan's conditions, detraction and malediction even of God's Priests and the Princes of the people, 
Act. 23.  which the Apostle taught us by his own most humble example, ought not to be used, no not towards such as have but the name and resemblance of true Priests, and which S. 
Ep. judae v. 9  Jude by the fact of S. Michael proveth, should not be used to the Devil himself.  
Oh what a does honour is it to our noble Country, that can hear and bear such wicked slanderers, returning home from honourable States, Cities, and Commonweals, and uttering nothing, but only filthy, false, and reproachful matter against them! And how great a shame and iniquity is it, that men borne in a civil Country, can travail so far, 
The guise or fashion of profane Pilgrims and lewd travailers.  and into such renowned places, Churches, and states, and find nothing, nor bring home to their friends any thing, but filth and ribaldry.  
Which kind of men, are like unto one that should go to take the sight and view of some Princely palace or city, and when he cometh there, never looketh on the ma.tie, magnificence, beauty, commodity, order, government, justice, or other such things: never asketh for the wise, the godly, the learned, and the like, for which the places be notorious: but only runneth to the channels, sinks, gutters, jakes, dunghills, and other stinking offices of man's infirmities, and acquainteth himself only with the black guard, and other of abject services, and returneth with outcry, that nothing is found there but stink and loathsomeness.  
Even such in good sooth are these unhonest Pilgrims, that as soon as they arrive in any famous city, seek not after any things of excellent fame for virtue, learning, regiment, religion, devotion: but according to their own taste, hunt after nothing, ask for nothing, but where the Stews be, who frequent them, what crimes, iniquities, or disorders have been done in them, what vices the Princes or Priests are given to: and so partly of that they find, partly of that they feign, partly of that they borrow of wanton poets, and partly of that which holy men have of zeal and charity reprehended, they make up a farthel of malicious slanders and detractions of Popes and Princes, and utter such seemly wares in their seditious sermons. Wherein for all that, how spitefully so'euer they speak against such persons, in effect commonly they say nothing of importance against them, that hath any show of truth, or just cause of blame, in the sight of any wise indifferent man.  
But these be the disordered and shameful means of Protestants in these days, to prefer their rebellions against both the spiritual and temporal Governors: besides the horrible designments of their Calvinistical Consistories, pretended Synods, and prophesyings, in divers Countries, all tending directly to pernicious innovations.  
Compare now these facts, and other the perilous treacheries done against the repose of all Realms round about, and you shall well perceive the attempts of the other side, to be sport and pastime in any wise man's judgement, of what religion so ever he be, to the implacable fierceness and fury of the other, a people by this new no religion made most brutish, conscienceles, restless, and that will hazard all the Kingdoms of the world, before it be filled with blood and spoil, except God prevent the matter with his mercy, and reduce all men to the obedience of his Catholic Church and their Princes again.  
And for the present troubles in Ireland, 
Ireland.  which now namely seem to give some cause of doubt, that our brethren's intentions may be against the state, no less then for the preferment of the Catholic faith: most sure it is, and of certain knowledge the writer hereof protesteth, that they neither were nor could be acquainted otherwise therewith, then by the common brute of the world.  
If the Pope have any part in those affairs, assure yourselves, their elders (which of reason should rather know it) neither by his Holiness mouth nor any of his ministers, in the time of those Students being in Rome, heard so much. And therefore to rack those poor innocent persons, and to wrest out of them Princes secrets, whereof there can be no reason that they should be partakers, is a lamentable and rare case in our Country, specially in the clement reign of her Majesty.  
Imagine ye the Italian government, and specially the Papacy, to be so discreetly managed, that every poor Priest or scholar in the city knoweth the Pope's secrets? No no, Christ doth know it, and he shall one day open their innocency, and judge their cause and ours, who, as we shall then answer before him, neither knew then, nor now know any intentions of Pope or Princes, concerning such things as are contained in the Articles of the pretended confederacy, mentioned in the Proclamation of the 15 of julie, as more largely we have declared before.  
As that also, which the late relapsed Minister lewdly reported in open pulpit and printed book, that the Excommunication of the Queen should be published here in our College of Rheims, and set on the posts and public places of this city, we protest to be an impudent untruth and slander: whereof the whole town will bear us witness. and every wise man might easily discover that caluminious fiction, because in the dominions of his Ma.tie most Christian, we neither could nor durst do any such thing. So that by this one thing so maliciously feigned, all sincere and indifferent men may deem of the rest of his hearesays and sights at Rome, as of impudent lies and slanders.  
Humbly therefore we desire, for the honour of God, her Ma.ties wise and grave Counsellors, not to conceive upon such base fellows contrived calumniations, otherwise of our doings and our brethren's, either at home or abroad, then as of men most obediently, dutifully, and naturally affectioned to her Ma.tie, to their Honours, and our dearest Country, so far ever, as shall stand with our subjection to God's laws and the Churches, to which we are as much bound by our Baptism and religion, as to the former by nature and birth. Being, in the behalf of God, bold this much further in like loyalty to tell them: that the causes of what perils and dangers so ever may be toward that Realm (whereof, so God save our souls, we have no knowledge) can not be justly attributed but to the first alteration of religion and forsaking the society of the Catholic Church and kingdoms.  
Hereof proceedeth the multitude of new Sects, directly tending to the disturbance of public repose: which for the special attention given to the doings of Catholics, are wittingly overseen. 
More danger in forced dissimulation, them in plain and open confession of faith or religion.  Which Sects in this case must needs prove more pernicious, because, by the property of many of them (teaching their likers, by contrary acts, oaths, and asseverations, to cover their conscience till time require) their intentions can hardly be discovered: and, by the common condition of all heresies, bringing novelty, change, and liberty, which yield them many followers, shall hardly be resisted.  
Catholics abhorred these mutations from the beginning, because it is their grace to love antiquity, gravity, and constancy. Whom also it is our principal endeavour to induce to the open confession of their faith, when by the la of God it is required, and never by contrary oaths or actions to pretend an other religion than they bear in their breasts. Which plain discovery of ourselves, can not be disagreeable or dangerous to the Polity.  
And marvel it is in our eyes, that such extreme diligence should be used by all penal laws, oaths, punishments, and persuasions, to drive the Catholics to profess that outwardly, which is known they hate in their hearts inwardly▪ as though there were imminent danger of open professed Catholics, and none of the close dissemblers in the same kind. For I think their wisdoms do not imagine, that their oaths and statutes do change their meanings, though they alter their countenances, nor that fear can long or surely keep his master.  
How so ever it be, alteration of religion is the cause of all inconveniences, though a few years worldly prosperity cover from the simple, that very first surge of our misery and perplexity: and to return to God's Church again, is the only right remedy, out of which all Kingdoms are sure to perish assuredly. Which not acknowledged, maketh many a plaster and preservative to be wrongly applied.  
Against our Lord no force nor counsel can prevail, who hath used (as their wisdoms must needs know) the rod of his ire against all those great Kingdoms, once most flourishing in Christian faith and liberty, now under the tyranny of the Turk and other Heathens, specially for sin, schism, and heresy.  
Let not their Honours contemn the voice and admonition of a poor creature, 
To the honourable Counsellors.  whose speech may be the instrument of God's provident care over that poor afflicted people, under her Ma.ties and their government.  
But if the restitution of the Realm to the Catholic Church, can not stand with their consciences, as being persuaded, their own religion to be true: or at least not with their wisdoms, for that, being thus far gone, the retiring back might be dangerous to the state: yet for Christ's love we ask it, let their Honours have some care and consideration of our consciences also, and of other innumerable in the Realm, no less timorous, and as well informed, as theirs, or any men's can be in this case: that for our satisfaction before God, and for the peril that may fall, through his offence and indignation, to them and to the whole state, if so just a request so humbly asked in his name should be contemned, it would please their goodness, to withdraw their heavy hand from the poor Catholics, and rather procure them licence of her Ma.tie, to serve God after the manner of all their Christian forefathers, then to afflict them in body and mind so pitifully: that so both the Seminaries might cease, and their Honours might have God's Priests and all Catholics pray for them, rather as their patrons, then as their persecutors.  
Trusting, that they and all the wise of the Realm be persuaded, that the Kingdom of God first sought, 
Mar. 6.  is the way to the peace, felicity and security of all worldly weal: which not only their own piety and prudence may teach them, but also the example of the hebrews, who for fear of endamaging their temporal state, forsook their promised Lord and Saviour. Of whom therefore S. Augustine writeth this sentence, worthy to be imprinted in the hearts of all such as have the rule and charge of kingdoms. 
Tract. 49. in loan.  Temporalia perdere timuerunt, & vitam aeternam non cogitaverunt, & sic utrunque amiserunt.   

❧ An admonition and comfort to the afflicted Catholics. CHAP. VII.  
NOW having sincerely set forth to the world our intentions, we may turn our talk, for conclusion of this Defense, to you our fathers, friends, and brethren in Christ, being either in the furnace of God's probation, or in the burden and broil of that hot harvest of our Lord, or by sure treading, threshing, and winowing, laid up for well tried wheat in the barne-floore of Christ's Church, to you we say: Be humble, wise, meek, peaceable, patiented, and constant, in all your cogitations, words, answers, doings, and sufferings: that Christ jesus whom you serve, may bless and prosper your endeavours, move her Ma.ties heart to have compassion, open her grave Counsellors eyes to see your innocency, altar the enemies and ill informers malice and malediction, unto love and good affection towards you, stir up the minds of all men, inwardly and in conscience to consider the cause of your afflictions, and give them such sense, reason, and religion, that they may acknowledge your undeserved calamities.  
For, your life and behaviour agreeable to your faith and calling, and form in all piety, discretion, and modesty, after the demeanour of all old Martyrs, and according to the pattern of those glorious Confessors our true fathers, Pastors, and Masters, that have by their sacred persons sanctified your prisons by two and twenty years durance, shall defend your Christian intents and ours, more than all the words that we can make. In the mean time, both you and we, with all our loving brethren the Catholics, must rest upon God, and the equity of the cause so well known and approved to the wisest in the world, and our own well informed conscience.  
For as the cause, 
Aug. ep. ●1.  and not the pain or persecution (whereof only Heretics do vaunt themselves) justifieth us, so Christ and our conscience testify, that we are not acquainted with any conspiracies against our Prince and Country, nor do suffer for rebellion or treason attempted against man, but for that we will not conspire with Coré and his complices, 
Num. 16.  against Moses and Aaron, Peter and Paul, which the holy Scriptures call rebellion against God: and for that we cry upon our dearest Countrymen, that the revolt from the Catholic Church is a greater fault by manifold, than defection from any earthly king or Commonwealth: fire once sent from heaven, and the earth opening and swallowing such offenders alive down to Hell, for our warning, and for God's revenge of so grievous a crime.  
For this (in truth) and none other matter, do you and we suffer. It is for the honour, peace, and unity of the Church: it is for the saving of our own souls, and the souls of our beloved parents and friends: it is for the defence of Christ's Priesthood and sovereignty in earth: it is for his eternal Sacrifice and Sacraments: it is for the custody of that doctrine and truth, 
1. Tim. 6.  which was laid up as depositum in the hands of S. 
2. Tim. 1.  Timothee and other Bishops and Priests, to be preserved from all corruption and alteration coming by heresy and novelty: it is for the good guarding of the holy Scriptures, and the native sense thereof set down by God's Church and all the holy Doctors, from heretical adulteration and depravation: it is for our inheritance left us by S. Gregory and S. Augustine our first Apostles, which we may not betray for a thousand deaths: finally it is for all our Christian fathers faith, honour, and memory, to us most dear and blessed.  
The defence of any one article of the Catholic faith, of any one point of Christian doctrine, any title of our Lords la, any one Sacrament, the saving of any one soul (being the price of better blood than ours) is cause just and great enough, willingly and patiently to sustain all mortal pains: but, for so many parts of our belief impugned, for so many holies profaned, for millions of souls hazarded, for the salvation of our Prince otherwise so gracious, our Country, our parents, and our posterity, not to suffer, were against all duty of nature, charity, and religion.  
Such is then your cause, dear Sirs, as never Martyr's nor Confessors since Christ's time, had any more worthy, more clear, or more glorious: Which to forsake for any fear of man or flattery of this world, should be our eternal ignominy, both here in this life, and before God and his Angels in the next.  
The manner of your suffering, confession, and Martyrdom (for, blessed be God, some of our brethren have gladly and honourably persisted even to death, and many more are ready by his grace for the same) resembleth also the old proceeding in that kind, which hath not been commonly used since Kings were Christened. For, as the persecution of Priests and Bishops (whereof S. 
Li▪ cont.  Hilary complaineth against Constantius the Arian Emperor) is oftentimes so covertly and craftily conveyed, 
Constant. vita defunctum.  that being in deed great and perilous, yet it can not appear to the due commendation of the sufferers, or good example of the seers: so both of old and of late, almost in every Country (as by the Arians and Circuncellions in Africa and Italy, and by the calvinists in France, Holland, and Zealand) Priests and Catholics have been persecuted more often, and more cruelly tormented and massakred, then with us, thanks be to God: but yet neither so much to the merit of the sufferers, before God, nor to the edification and advancement of the people's faith and hope in him, as with us: where the matter passeth with deliberation, and in form of la and order.  
When Christian Catholic men are barbarously assailed, and suddenly slain, no question made of their faith or holy order, no promise given of life or promotion, if they list to deny their profession, no deliberation nor time to consult, nor former terrors showed, no tedious nor linger pains of prisonment, of famine, of infamy, of friends or adversaries solicitation, of loss of lands, goods, and life, or care of wife, children, and family: in this case, though they be holy and happy Martyrs also, yet such suffering is not that which is called after holy Scriptures speech, Confession of Christ before men until death or temporal torment what so ever. Which kind is almost proper to our Country in these days: at the least it is in no other place else so evident and usual.  
There you are convented before Officers, 
The manner of proceeding against Catholics, in England.  you are examined of your Priesthood, of saying or hearing Mass, of absolving or taking absolution: you are called traitors and seditious persons, you are prisoned in dungeons among thieves, and some of your chaste virgins (as of old the blessed Martyrs S. 
Bridewell.  Agnes and S. Lucy) thrust into infamous places: the lodgings sometime of murderers and malefactors, are now filled with men of God, Christian innocent people of every state and sex: you are tempted by fair promises on the one side, and fearful threatenings on the other, to yield though it be never so little: not relenting, you languish there in perpetual prison, or be condemned to die, and are executed in manner of traitors.  
Which last extremity that no more of you be put unto (though so many be most ready) we attribute to God first, and then to her Ma.ties clemency, that hath ever been hardly drawn to give consent to the execution of such unjust laws against her Catholic and faithful subjects. But when our Lord permitteth it for his glory, it proceedeth in all respects after the manner of old Martyrdom.  
And this is it that giveth us so great hope of the conversion of our Country, knowing by the Apostle, that it is a great perfection and accomplishment of our Christian charity and duty, to resist not only unto the loss of Country, wife, children, parents, goods, lands, liberty, 
Heb. 12.  honour, but usque ad sanguinem, even to the loss of blood and lives.  
Blood so yielded maketh the forciblest mean to procure mercy that can be. Every time that you confess Christ's name, every wrinche of any joint for it, every opprobrious scoff and scorn given by the popular, when you be carried in the sacred vestments through the streets (for that also some of our brethren there have happily borne) every villainy and sacrilege done to your Priesthood, every of your sores, sorrows, and sighs, every of your wants and necessities, make a stronger intercession for our Country and afflicted Church, than any prayers lightly in the world.  
This is the way, by which we hope to win our nation to God again. We put not our trust in Princes or practices abroad, nor in arms or forces at home. This is our fight, and for this war, the Society of jesus and our Seminaries were instituted. to this, by all spiritual exercises and continual reading of the Scriptures and antiquity, our Priests and Students are trained. This being plainly of God, can not (we trust) by any violence or prudence of man be made frustrate. Whereof he hath given reasonable good proof already, by the great increase of the number, and the zeal of known Catholics, gained principally by the long confession (which is a true, though a slow Martyrdom) of the constant and learned Prelates besides others, and afterwards by the like suffering of the younger Priests, and others, being the fry and fruit of the former spiritual fight. Which now being come to perfection, hath seed in itself, to be sown in tears, and wvatered (if need require) with blood.  
To which sort our Lord hath ever given success, 
The church grew and increased by persecution.  himself no otherwise planting his la and religion, but by giving up his blood and life, for which his Father promised him, that he should see semen longaewm: 
Esa. 53.  nor any otherwise more sustaining or furthering and promoting it in the Apostolic and primitive state for some hundred years together, then by the precious deaths of the preachers and faithful people: the Kings of the world in vain using all force and most exquisite diligence to extirpate the same: and the courage of the Christians continually (through God's goodness) increasing by the cruelty of their persecutors, 
Martyrs.  at what time whole cities and commonalties, whole legions of noble soldiers, great troops of virgins and matrons yielded themselves to death and torments for their faith.  
As now also, a little more zeal and knowledge of Christian duty engendered by God's spirit, in the minds of the people, through the use of this spiritual practice and combat, shall make whole shears and provinces of devout persons, most gladly offer their lands and lives, for the love of Christ and their own salvation. This flame and fervour of faith daily more and more enkindled in the hearts of all sorts (which is the fire that our Lord casteth into our Country, 
Luc. 12.  and which he will have, as we hope, to burn) can not be extinguished, except it be long of ourselves.  
Truth prevaileth in time, because it is God's dereling, 
3. Esd. 4.  against women, wine, or kings: and specially the truth of Christ's religion, which riseth when it is oppressed, and flourisheth when it is most impugned. It hath not always an external temporal state, nor the laws always for it, because Princes be not always subject unto it: but if it be not forsaken by the cowardenesse of the Priests and professors, God never suffereth it to cease or fail in any Country: though it stand with travail and blood, as it did in Rome and all other places almost till Constantine's days.  
And therefore where God giveth the grace of Martyrdom, 
Martyrdom.  it is a joyful sign of mercy, and that he will not forsake the place nor people, which he blesseth with so high and rare a benediction, but will either mollify the hearts of the Prince and Magistrate, or give abundance of grace and fortitude to suffer and hold out, till it please him of his goodness, to send a calm, or the conversion of the whole: which we will expect (and as much as in us lieth, procure) other xxtie and xxtie and twice xxtie to that, and how many more years so ever be appointed by his providence for chastisement of our sins.  
If we stood against God's Church and truth (as in heresies many be obstinate at the beginning) then forcible good laws and punishments, 
Ep. 48.  as S. Augustine teacheth by experience of his own City and Country, would in few years break our endeavours, as repugnant both to God's laws and man's. But the Catholic Church and faith can not by any violence be expugned, where fortitude of spirit and Apostolic due resistance is. The lack of which hath brought many great Provinces from one heresy to an other, and at length to plain Paganism, turcism, or Atheism, that is, to no God nor faith at all, the end always of these many faiths, 
Li. ad Constantium.  as S. Hilary saith. From which to save our Country and posterity, we are bound to suffer what so ever.  
Protesting to all our loving brethren the Catholics of England, 
Against dissimulation and coldness in religion.  that it is not dissimulation, hiding or covering our consciences by oaths, going to the Church's services and preachings of Protestants, nor halting on both sides, coldness and carelessness, nor yielding to the present sway of pretended laws, to save our lives and livings till time serve our turn: that can deliver our souls, or ever recover the Realm to the unity of God's Church again.  
There is nothing in the world but zeal of God's house, and ardent love of our Lord, and of the souls bought with his blood, that can win us this field. 
Martyrdom, a high dignity and singular blessing.  Which excellent grace of most high charity proceeding from Christ, that giveth you not only to believe in him, but to suffer for him, is the happiest lot that you could have in this life, brethren most dear: a benediction of God, not to yourselves only (among so many thousands full good men, that attain not to so high dignity of Confession and Martyrdom) but to all your Country, name, friends, and family, being blessed and protected by your travails, in Christ for evermore: a thing sought for of many full perfect men and saints, but not obtained: so extraordinary is your gracious hap herein.  
You know the superabundant reward, the glorious crown, the eminent state, the ineffable felicity of such as confess Christ before men, 
Apoc. 7.  and wash their garments in the blood of the lamb. You know, the reward so incomparable succeedeth immediately all the pains: but a moment betwixt man's momentany punishment, and Gods everlasting payment: betwixt the temporal ignominy, and eternal glory. You know, within an hour afterwards everlastingly, the poorest Confessor of Christ is not only more glorious with the Angels and Saints in heaven, but also often (as we see both in the old and late Martyrs) of more renowned memory among men, than their persecutors.  
You know, once before the throne of Christ, in the theatre of heaven and earth, these rufflers of the world shall say with many sighs and groans: These (lo) are they of whom we made a mock, 
Sap. 5.  coumpting their life madness, and their death inglorious: and now woe be to us, they are reckoned among the Children of God, and their lot among the Saints.  
You know, 
Cypr. ep. 52.  the force of Martyrdom is such (as S. Cyprian also telleth us) that without all chastisement, pain or purgation in the next life (which S. 
Aug. in ps. 37.  Augustine saith, is greater than any torment in this world) it delivereth the soul from all worldly infirmity, remains, relics, impurity, and debt of former offences, and yieldeth it immediately unto joy unspeakable. No virtue, no act, nor office of this life so meritorious to the sufferer, so acceptable to the rewarder, nor that so speedily, amply, and securely procureth eternal glory.  
To be fellows of Christ's crown and glory, 
Mat. 5.  to be pronounced blessed by his own mouth, to be of that designed number of elect persons, 
Apoc. 6.  for the accomplishment of whom the judgement and resurrection so desired of Saints, 
Col. 1.  is differred: to contribute any drop of blood, or jot of affliction, to the making up of the full measure of Christ's passions for his body, which is the Church, far exceedeth all human dignity and felicity.  
For this reward then so passing, for a cause so good and glorious, for a Master so loving, merciful and mighty, what earthly misery should we refuse to suffer? Let us consider, that men for their Prince, friend, Country, and home, put their lives in extreme peril: they refuse no adventure, be it never so desperate: they put themselves before the mouth of the canon, they enter into any breach, they sustain all the plagues, famines, fears, calamities, that nature may endure: and they do well, for it is their duty, and the dignity of man's condition, not to yield to these transitory afflictions, in the services of the Commonwealth, or other honourable quarrels.  
See (I pray you) the daily distresses and hazards of life, lands, and goods, in ill causes: all which be usual among so many desperate cutters and companions, ready for a rush to kill and be killed every moment: that for satisfying of their inordinate lust to wine, women, dice, gorgeous apparel, or desire of revenge, contemn all dangers, gives, and gallows. Remember how many of the Nobility and others, in all Nations, have adventured their persons, friends, and posterity, to advance some particular faction against their own Countries, never achieved without infinite bloodshed and calamity.  
In all these quarrels, be they just or unjust, so many of all degrees to be ready to suffer all the extremities of death and ignominy, every man for his Prince, many for friends, thousands for mere fantasies and falsehood: and shall none suffer for our Saviour, for the Church our mother, for our brethren's salvation? shall we think it strange to have three or four hundred ready to die for God's cause, to suffer for the best and most honourable quarrel of all other that man can have in this life? that Christ should have some soldiers of all orders, that can be content to lose lands, goods, and life for his sake, in this spiritual fight of patience and toleration, when the world hath so many?  
One town valiantly assaulted and stoutly defended, loseth more men, and sustaineth more misery in a year, than we shall bestow upon Christ (that died for our sakes before, and will recompense us incomparably afterwards) in the hottest persecution that lightly can be these xxtie years. In which case, to say nothing of noble Catholic Gentlemen, and other devout people of what sort or sex so ever, to whom God giveth even now the spirit of constancy, by the example of S. Sebastian, S. Vincent, S. Maurice with the whole legion of Thebes, and S. George the pattern and patron of our English knighthood, whose courage in suffering for Christ was more glorious, than their fight for man: but to say nothing of them, nor of S. Catherine, S. Margaret, S. Agnes, S. Lucy, and the like mirrors for our devout maidens and widows to behold: for us that be of the Clergy, this is the only and proper kind of fight.  
Our order and condition make us free from the wars and other perilous or martial affairs, 
To the afflicted Priests.  often bringing death and danger both at home and abroad. Women have their continual perils and miseries by bearing and bringing up their children. We (besides our natural deaths and adversities common to all other) are subject to no violence nor troubles, but very few, and very seldom, and in such measure as God appointeth or permitteth, and in such moderation that it may by his grace easily be borne. If we should for fear or cowardenesse forsake our station in Christ's field, having the example and encouragement of so many Prophets, so many Apostles, so many Bishops and Priests, in the race of Martyrs, and of Christ himself, we were the unworthiest Priests that ever were. And our glorious Saviour and his Church, if they had none to command for their service and defence in this kind of combat, were in worse case than any temporal king or Country in earth, who never want their servants and people's travails in their distresses.  
In time of ease and wealth, our Lord hath as many servitors of his Clergy, as any other state hath of others: God forbidden he should lack them, or his Priests should forsake him, in the days of his persecution. He is not worthy not fit to have honour, privilege, and wealth by him in prosperity, that will not suffer ignominy, lack, and misery with him in adversity. It is now (dear brethren) our course to serve in this sort, and a far better lot is it, than our forefathers had, that served only in rest and peace, neither with so much security of salvation, nor so little danger of sin and damnation.  
Our days can not be many, because we be men: neither can it be either godly or worldly wisdom, for a remnant of three or four years, and perchance not so many months, to hazard the loss of all eternity. They can not be good in these evil times, much like to those whereof S. Polycarpe complained thus: Lord, unto what times hast thou reserved us? And were they never so many or good, to him that refuseth his faith and Master, they shall never be joyful, but deadly and doleful. Corporally die once we must every one, and but once, and thereupon immediately judgement, where the Confessor shall be acknowledged, and the Denier denied again.  
No Martyrdom of what length or torment so ever, can be more grievous, than a long sickness and a languishing death▪ and he that departeth upon the pillow, hath as little ease as he that dieth upon the gallows, block, or butchers knife. And our masters death, both for pains and ignominy, passed both sorts, and all other kinds either of Martyrs or malefactors. Let no tribulation then, no peril, no prison, no persecution, no life, no death separate us from the charity of God, and the society of our sweet saviours passions, by and for whose love we shall have the victory in all these conflicts.  
Nevertheless, if by God's suffering, for causes hidden unto us, any shrink (which Christ forbidden) for fear of death, torments, or tribulations, from the fellowship of your happy confession and crowns prepared for the same, as in the time of S. Cyprian and always divers did, 
Ep. 54. & li. de lapsis.  and as one of the 40 did, 
Homil. 20.  whose glorious fight S. Basil describeth, and the Church celebrateth the 9 of March: be not scandalised or troubled thereat, but use such with all lenity, taking compassion of their infirmity, considering that yourselves also, or any of us all, may be tempted and overthrown with Peter, and by God's grace afterwards repent and rise with him again. Though it be perilous to presume thereon, many more following him in his fall and misery, then attaining to his Martyrdom and mercy.  
Neither be ye discouraged at the further fall of any judas, to plain apostasy and extreme blasphemy, or at the traitorous conspiring of some such with the Adversaries, by prodition and practice, to afflict you and all other constant Catholics more deeply: but have this saying of S. Cyprian always in your mind: 
Ep. 55. nu. 1.  Nihil interest quis tradat, aut saeviat, 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 judas. That is. It maketh no matter who betrayeth, or rageth, whereas God permitteth them to be betrayed whom he appointeth to be crowned. Neither is it ignominy or dishonour for us, to suffer that of our brethren, which Christ suffered: nor for their honour and glory, to do that which judas did. 
Ibid. nu. 3.  And a little after: It ought not to move any faithful man, and him that remembreth the Gospel, 
2. Tim. 3.  and the Apostles forwarning, if in the later days certain proud and obstinate fellows and the enemies of God's Priests, either revolt from the Church, or do against the Church: when both our Lord, and his Apostles have foretold, that now there should be such. 
lo. 6.  When some of Christ's disciples by incredulity forsook him, he turned to his Apostles and said, will you also be gone? Peter upon whom the Church was builded, 
Mat. 16.  in the name of all, and in the voice of the whole Church answered, that he had the words of eternal life, and therefore him they believed, and they would go to none other: signifying and showing, that those which revolt from Christ, perish through their own fault, but the Church, which believeth in Christ, and holdeth fast that which she once hath known, never to revolt from him at all, and that they are the Church, which tarry in God's house: the rest to be the plant which God the father planted not, such as we see, not to have the steadfastness of weighty corn, but like chaff to be blown away with the puff of the scattering enemy: 
1. lo. 2.  of whom S. john in his epistle saith, They went out from us, but they were not of us: for if they had been of us, verily they would have tarried with us. S. Paul also warneth us, when evil men perish from out the Church, not to be moved, nor to think that faith is diminished when the faithless revolt. 
Ro. 3.  For what (saith he) if some of them have fallen from the faith? hath their infidelity made the faith of God frustrate? God forbidden.  
Therefore fear no Israriote, fear no Simon, 
Act. 1. 8. 6.  fear no Nicolas, fear no open persecutor, nor no secret proditor: but have courage in Christ, our dear fellows. And as hitherto, when you were at liberty, and always so long as you may, you have offered and will offer our Lords blessed body and blood, in true Sacrifice, to procure God's mercy to our Country: 
2. Tim. 4.  So now with S. Paul you must be ready to offer yourselves to death in a spiritual sacrifice, for the confirmation of your faith, and accomplishment of all your Priestly actions: Which shall make a forcible cry for grace and pardon, both for your friends and persecutors,  
And what a goodly thing it were to die (if needs you must) among your Catholic brethren and children there, as it were among your own sheep, for that faith which you have taught them, 
Ep. 83.  S. Cyprians example is very notable, who chose to suffer Martyrdom in Carthage his own Bishopric, in the sight of his flock, rather than at Utica or else wheresoever, hiding himself till the storm of persecution came thither.  
There is no comfort left in the world abroad (brethren) nor cause why you should much desire either longer life, or more liberty: nothing could you behold in our country, but the Church's calamity, distress, and desolation: nothing could you hear, but new Orators, and (as S. 
Basil. ep. 69. & 70.  Basil speaketh) the pulpits opened to every blasphemous tongue: which caused all sorts of people of right judgement (as he also writeth in the same place) to flee from Oratories and the houses of prayer, as schools of impiety: and rather to make their prayers with tears, out of the Church doors, and in wilderness. As the faithful aught now to do also, mountains, woods, lakes, prisons, and gulfs, being more fit for a Christian (as S. 
Li. count Auxent. in fine.  Hilary speaketh) than the Churches: the Service and preaching in them, much more altered, profaned, and blasphemous, than they were in the days of their complaint.  
Your prisons are the only schools now of true consolation, which no doubt God giveth you fully answerable unto, or rather surpassing the measure of your afflictions, of what sort and greatness so ever they be, or seem to the worldly, that have not the experience nor sense of such joys of consciences. Death and dungeons be not so terrible things to Christ's soldiers, as they seem to the unacquainted: because God giveth not the taste of such his comforts to any, but such as are in the travail for him.  
Our Saviour had in his greatest agony, 
Luc. 22.  an Angel sent to give him comfort: S. Steven the first Martyr after Christ, 
Act. 6. 7.  for the most certain comfort of all Martyrs that should follow, saw heaven open and the son of man standing on the right hand of God, himself in cheerful and glorious countenance, like unto an Angel. 
1. Pet. 1. 4.  S. Peter, that willeth us to rejoice in our passions and sorrows suffered for justice, 
Act. 12.  lacked not in his imprisonment and bands, the office of an Angel also, He and the rest of the Apostles after whipping and reproach, 
Ib. c. 5. 16.  went away rejoicing in their hearts, that they were counted worthy so to suffer: they sung psalms and hymns often in their prisons and chains: 
Dan. 3. 6. 4.  the Three children were joyful in the furnace of fire, Daniel in the lake, S. Athanasius six years in a dry cistern, and four months in his father's sepulchre: briefly, all such places were ever not only full of Divine consolation, sufficient to the repulse of all contrary terrors and temptations of the world, but also have been springs of spiritual joys and comforts to others abroad. It is the prisons, that have yielded us so many godly prayers, prophecies, letters, treatises, both of old and later years: divers of S. Paul's divine epistles were indited by the spirit of Confession in prison: there were the famous books of Comfort written by Sir Thomas More, and many more goodly works in our time.  
Therefore, dear brethren, we are to crave comfort of you, rather than to yield any, praying you for our lords love, that we may be partakers of your pains and prayers, as we daily praise God, pray, and sacrifice for you, in to whose services, sufferings, and bonds, we may by Christ's grace shortly succeed: if it rather please not his wisdom (which we heartily and humbly with daily tears desire) to move the Queen our sovereign's heart, to mercy and pity upon her innocent subjects: and by his divine power to withhold her Royal assent and hand from further making or executing of such laws as be against his truth and glory, and must needs be the undoubted destruction of the Realm: which shall be the surer way doubtless for her Ma.tie to procure both eternal memory and commendation of clemency with all the posterity, 
Ib. c. 5. 1  and mercy and pardon at the just, mighty, and terrible God's hand, who taketh away the life of the monarchs of the earth, 
Psal. 75.  and calleth them to dreadful judgement at his pleasure. 
Dan. 4.   
To him first, be all honour, empire, and glory: and to his holy Israel the Church, his peace and blessing: then tribute to Caesar, that is, all duty, prosperity, and felicity in Christ, to our noble Prince and most dear Country.  Psal. 31. Viriliter agite, & confortetur cor vestrum, omnes qui speratis in Domino.  
Your loving fellow and servant in Christ jesus. WILLIAM ALLEN.   

❧ The faults in some copies escaped, let the gentle Reader amend thus.  
Fo. 5. pa. 2. Perreive, 
perceive.  14 form, 
from.  16. theatened, 
threatened.  18 Miletius, 
Meletius.  25 therwise, 
otherwise.  59 for condemmation read 
condemnation.  81 seditions, 
seditious.  85 unlearned, 
unarmed.  85 employed our upon own their Country, 
employed upon their own Country.  85 upon, the 
upon the.  119 Israriote 
Iscariote