A PROCLAMATION PUBLISHED UNDER THE NAME OF JAMES King of Great Britanny.  
With a brief & moderate Answer thereunto.  
WHERETO Are added the penal Statutes, made in the same Kingdom, against Catholics.  
TOGETHER With a Letter which showeth the said Catholics piety: And divers Advertisements also, for better understanding of the whole matter.  
Translated out of Latin into English.  
Et inimici nostri sint judices. Deutr. 32. 31.  
And let our enemies themselves be judges.  
Imprinted with Licence. M. DCXI   

THE PREFACE.  
THE Christian and discreet Reader will perceive by this Proclamation, into what hands the Kingdom of England, so renowned for Religion and piety in ancient times, is now fallen: And how much we, that in other countries enjoy freely the means of our salvation, 
(a) Ex alijs periculum facito tibi quod ex usu fiet. ex Comico.  own to Almighty God, and to our Catholic Princes.  
Wherefore lighting by chance upon this Proclamation, and considering the good use that might be made of it, I would not follow the example of another faithful & zealous Christian, who did tear in pieces with public reproach, such another Edict set up in 
(b) Euseb. lib. 8. hist. cap 3.  Nicomedia by Commandment of Dioclesian: but have caused it to be translated word for word, into Latin and other languages, to the end, that the same which the Adversaries give out in their private tongue, to terrify the people of England, being published in other languages, may be of general 
(c) Omnia ad aedificationem fiant. 1. Cor. 14. 26.  edification, warning, and example, to all other countries.  
He cannot be truly said to live in Christ, nor doth he participate with his holy spirit, that hath no feeling of the grievous wounds, which are daily inflicted in the 
(d) Multi unum corpus sumus in Christo; singuli autem alter alterius membra. Rom 12. 5.  body of Christ, nor compassion of the sufferings of his poor brethren, and of the blindness and obstinacy of those that persecute them.  
Wherefore let us ask of God 
(e)  convertantur à tenebris ad lucem, & de potestate Satanae ad Deum. Act. 26. 18.  light for the Persecutors, & patience for them that suffer and for ourselves, that by this Example we may learn to fear his judgements, and to know & distinguish the 
(f) Quomodo tunc, is qui secundum carnem natus fuerat, persequebatur eum qui secundum spiritum: ita & nunc. Gal. 4. 29.  two different spirits, that appear in this Letter and Proclamation, and take such warning by the perdition of the one side, that we may be partakers of the others reward, in that charity, and 
(g) Totum corpus, per nexus & coniunctiones constructum & subministratum crescit in angmentum Dei. 2. Cor. 19  communion of saints, which we Christians acknowledge, and Christ our Saviour intendeth to quicken in our hearts by these examples: to the end that by these afflictions, and innocent blood, which his Fatherly goodness doth suffer to be shed, his Church may increase in number and God's glory, and advancement of his truth, that they testify openly what they believe.  
B. D. de Clerimond.   

THE PROCLAMATION. By the King.  A PROCLAMATION for the due execution of all former 
(A) Hear is first to be noted, Gentle Reader, the cunning which these men use in this Title, calling Laws (to make them pass with more authority) those which in deed, cannot possibly be Laws. For all politic and civil laws must have their rule & foundation from the law of God, and the law of nature: and therefore those human Precepts which are not grounded upon reason and justice, no● have for their end the common good; have neither the force of Laws, nor can truly be so called. D. Thom. 1. 2. q. 19 art. 2. & 91. art. 3. But the Laws here alleged, have neither reason nor justice, nor respect to the Weale-publicke, but proceed only from passion, and for particular ends. Wherefore they neither are, nor can be termed Laws.  Laws against 
(B) They call Recusants those Catholics that refuse to participate with them, in the errors, and impious Ceremonies of the Protestant Sect.  Recusants giving them a day to repair to their own dwellings, and not afterward to come to the Court, or within ten miles of London, without special licence. And for disarming of them, as the law requireth. And withal, that all Priests, and jesuits shall departed the Land by a day, no more to return into the Realm. And for the administering the Oath 
(C) It may more truly be called the Oath of disloyalty and disobedience, as hereafter shall be seen.  of Allegiance, according 
(D) In like manner did the high Priests and chief of the jews, allege Law to condemn Christ our Saviour. joan. 19 7. crying out, We have a Law, and according to that he is guilty of death.  
to the Law.  
Though the principal care, that a Religious  
(E) The introduction is good, but not well applied. And here the Reader may observe, to what liberty they are come in the use of words, in which they follow not Priscian, but Machiavel's Laws.  and wise King ought to have, should be for the maintenance, and propagation, by all godly, lawful, and honest means, of the true 
(F) The Religion neither is, nor possibly can be Catholic, which they would authorize with this strange and newfound manner of speaking. For Catholic is as much to say as Universal. But we see that the doctrine of English Protestants, is peculiar to them of England only: and yet not common to them all, nor to the greater part. For first the most of them, that profess that sect, do it for hope of gain, or for fear of the penalties inflicted upon Catholics. But that which is most to be considered is, that amongst them that follow these fancies, and think they do well, there be as many differences of opinion, as there be different imaginations. For they have no certain rule of faith, nor what to affirm, and therefore nothing is so certain and infallible amongst them, as that they have no certainty and constancy in that which they teach in the affirmative points of their profession: for in the negative, all Sectaries agree to deny the Catholic truth.  Catholic, and Christian Religion: and to that effect; as he must plant good seed with the one hand, so to displant, and root out with the other, as far as he can, the Cockle 
(G) Hear they tell us what the King should do, and not what he doth: O Rex fac hoc, & vives. Luc. 10. 28.  and tars of Heresy, that do ordinarily grow up, amongst the lords wheat: yet hath our nature been ever so inclined to 
(H) The holy Ghost teacheth us, that Mercy and Truth uphold the King: It is understood, if he uphold Truth, and Mercy. And that Clemency doth establish his Royal Throne, Proverb. 20. 28.  Clemency, especially we have ever been so loath to shed 
(I) It hath been the fashion of many Persecutors, to help themselves with simulation and sleight, when they found by experience, that open violence did not avail them: but, Totius iniustitiae nulla est capitalior, quàm eorum qui cùm maximè fallunt, id agunt ut honi videantur. Offic. lib. 1.  blood in any case, that might have any relation to Conscience (though but of deceived and disguised conscience) as notwithstanding the care and 
(K) Zelum habent, sed non secundum scientiam: they have zeal but want knowledge. Rom. 10. 2.  zeal that we have ever carried for the maintenance and propagation of this ancient, & true Catholic 
(L) It is neither ancient, nor true, nor Catholic Religion. And what will not these men affirm, if it may serve their turn, that have no conscience nor scruple to abuse the world with such impropriety of words, in things so notorious, and of so great consequence?  Religion which we profess: yet hath our said natural Clemency ever withholden us, from putting the law to that due execution against Popish Priests and Recusantes, which their evil 
(M) These be their faults and ill deserts: to receive Priests into their houses, to hear Mass, to frequent the holy Sacraments, not to communicate with Heretics in their errors and Sacrileges, to be loyal to God, and obedient to his Church, and to the Prince also in whatsoever is not against God, and his holy law.  deserts at divers times towards us, and their insolent 
(N) They call the resolution, and constancy of the Catholics in these their trials, Pride and Arrogancy, with the same truth and liberty of speech that they term the Novelties of their Sects, Ancient, True, and Catholic Religion. Venite cogitemus etc. Come let us bethink ourselves, to invent something against Hieremy. Come let us give him a wound with our tongue. This was at that time the counsel of the jews against Hieremy, or rather against our Lord and Saviour: Et hody Haereticorum contra servos eius est cogitatio, ut calumnias struant, & sanctos viros accusatione praeveniant. Hieron. in cap. 18. Hieremiaes.  
and proud carriage, especially of late, did justly deserve at our hands.  
But now that their ill behaviour at home manifested first by the Priests  
(O) The Authors of this Conspiracy, were Puritans and Protestants, to wit, the Barons Cobham & Grace, & Sir Walter Rawley:  treason immediately after our entry into this Kingdom, and next at the horrible Powder 
(P) There are great presumptions, & it is received amongst Protestants themselves, that likewise the Authors and inventors of this Conspiracy, were some of the same persons that have their hand in these Proclamations, and that it was one of their accustomed policies, and tricks of State, to make a way, with some colour of justice, to this new Persecution, long before intended by some of them: not unlike to another devise wherewith they entangled, and defamed the pious memory of the Queen of Scotland, Mother to his Royal Majesty, & took away her life, with the barbarous cruelty, that all men know.  treason, the unnatural Cruelty whereof is never to be forgotten: loined to this horrible and lamentable accident abroad, we mean that Devilish and unnatural murder of the late French 
(Q) What fault had the Catholics of England, or what can they be imagined to have had in the death of the King of France? But herein is verified that which Solomon saith: Occasiones quaerit qui vult recedere ab amico. He that is minded to leave his friend, seeks occasions. Prou. 18. 1.  King, our Dearest Brother, hath so stirred 
(R) How can this agree with the kings speech, made to the Parliament, to incense them against the Catholics, set out in print under his name?  up the hearts of our loving subjects, represented by the Houses and Body of Parliament, as both the Houses have joined in making an 
(S) Whether it were by their petition, or no, it importeth little: but it is the ordinary style of these Statistes. For so the Parliament made petition to King Henry the eight, to put away his lawful wife, and after to Queen Elizabeth, to change Religion, and to put to death the Queen of Scotland, and all such injust and ignominious Actions must (forsooth) be proposed by supplication. Antiquum obtinent.  humble petition to us to be more wakeful, then heretofore we have been, upon the Courses 
(T) O that they would consider their Courses and Steps, with intent to imitate their innocency & virtuous lives▪ But alas all this vigilancy is to another end, to wit, to spy what they may lay hold upon. This is A●s artium, & Scientia scientiarum, the Alchemy of our age, and the pursuivants patrimony.  and steps of the Papists. And to this effect, that we would be pleased, to put in due execution hereafter, without any longer connivency, the good 
(V) It shall appear by and by, how good & wholesome these Laws be. All the ancient laws of the Kingdom are in favour of Catholic Religion. Such laws as King Henry the eight, Q. Elizabeth, and now lastly his Majesty of England, have made against it, are neither good nor wholesome, but violent, unjust, & pernicious, both to the Commonwealth, & to the King himself, if he would consider them with indifferency.  and wholesome laws of this Realm, made against them, the most part whereof were made before 
(X) They mean the laws of Queen Elizabeth, which his Majesty hath confirmed, adding to them many other of his own. Et novissimus error est peior priore, as shallbe seen.  our entry into this Kingdom, & so were we at our Coronation sworn to the maintenance of them. We have just reason according to their humble desire, to be more careful than heretofore we have been, in seeing our said Laws put in due execution; since in this case our 
(Y) What scrupulosity is this? they make no Conscience to move Catholic Princes to break the holy Oaths which all their Predecessors have taken and  Conscience is burdened, in regard of Religion: and since there is their dwelling places: It is our express will & pleasure to discharge, like as by these Presents we do discharge, all bypassed licences granted unto them for their repairing hither. And although this time of Parliament, and the Creation of our eldest Son, be so unfit and dangerous 
(F) Trepidaverunt timore vbinpon erat timor. Danger might be magined but there could be none: they know well enough, & their conscience telleth it them, that there is no fear to be had of the Recusantes. The fear is theirs: for they live in continual danger, subject to violent laws, and to the insolency of their Persecutors, because they will not leave God, nor offend their consciences. Others there be that force themselves to obey these laws, with known danger to their souls, who of force must, and do feel unspeakable repugnance, disquietness, and horror; considering what a stirring spark the conscience is. These are the men that with most reason are to be feared, as the most oppressed. If his Majesty will needs live in fear, without necessity, let him fear these as most wronged by his laws in that their conscience is restless, and doth not suffer them to be quiet, in so evident danger of eternal damnation. But if as a prudent & discreet Prince he will take away occasions of fear, let him resolve to take away the cause of this disquietness, and so both he & his subjects shall live in rest. Doubtless it is bad counsel, and the resolution is worse, to press the Consciences of innocent Subjects without profit or necessity. For as the Proverb saith: Habet musea splenem, & formica sua bilis inest: and as the Poet saith: Furor, iraque mentem praecipitat: fury & displeasure cast men into desperate attempts. Enead. lib. 2. It had been impossible for any others save only Catholics, to have had so much fortitude, as to bear so long & linger a Persecution, and endure with patience so many sharp & bitter storms, as the Catholics by God's assistance have done, and do now in England, and others in former ages did in other Countries for the same cause. The Blessed Martyr S. Cyprian before cited, may suffice for what passed in his tyme. Innocentes, saith he, nocentibus cedunt etc. The innocent give place to wrongs, the harmless souls are quiet in their afflictions and punishments, None of ours do resist the Magistrate, when he is apprehended, nor studieth to revenge injustice & violence, though their number be greater, and have possibility to do it. Cyp. ad Demet. And in another place he yieldeth a reason of that which is said, whereof I shall have occasion to speak more at large hereafter. Hec interest etc. This difference saith he, is betwixt us, and such as know not God (meaning all Infidels and Heretics) that they in their adversities murmur & complain: but our crosses and afflictions do not separate us from truth and virtue, but encourage and strengthen us in our griefs. Cyp. de Mortalitate.  a time for their abode here, as our Parliament hath hereupon humbly moved us, that they might all be sent home and discharged the City, before the Creation of our said dearest Son: yet have we thought good, to retain so much of our accustomed Clemency (weighing so little any of their malicious plots, or the hazard thereof, during that time, in comparison of our said Clemency) as in consideration of so important business, as they may have, concerning their particular estates, in the next Term, we are content to give them time, until the last day of june, which is after the end of the next Term: after which said time, they are to repair again to their own dwelling houses, and places of confining, according to the Law, not presuming at any time hereafter to repair to this our City and Chamber of London, or to our Court, or to the Court of our dearest Wife the Queen, or of the Prince our dear Son wheresoever, or within ten 
(G) These provisoes and laws, first are needles & in vain, excluding only such, as of all other are least to be feared, as hath been said: besides that in themselves they are unjust. And how fit the words before mentioned, be to this purpose, may be seen by other spoken to another Persecutor, in another like occasion by the same Saint. Ecce quale est etc. What a thing is this, saith he, of which specially we have to treat? Why do you thus molest the harmless? Why do you oppugn and oppress God's servants with reproach & contumely of God himself? Do you think it a small matter, to live spotless with so many other sins, and make your life, as it is, a sum or compendium of bloody rapines? Is it not enough that true Religion be subverted by your false superstitions, that God is neither remembered nor feared amongst you? I say, is not this enough, but you will needs add more, and persecute unjustly good men, that have dedicated themselves to God's service? May it not suffice thee (Demetrianus) that thou thyself dost not worship thy Creator, but thou wilt needs persecute and afflict (sacrilega infestatione) such as do truly worship him? Thou castest out of their houses, thou spoilest of their goods and Patrimony, thou loadest with irons & chains, thou houldest in prison etc. the Innocent, Just, and beloved children of God.  
miles of London, without special licence had thereunto, under pain of the severe execution of our Laws upon the contravenors, and of highest contempt against our Authority joined thereunto.  
And we are likewise pleased, upon the same humble  
(H) It were better to speak plainly, and say, Moved by evil counsel. Cupido & Ira pessimi consultores. Sallust. in jugurth.  petition of our said loving subjects assembled in Parliament, straightly to command and charge our justices of Peace, in all parts of this our Realm, that according to our laws in that behalf, they do 
(I) God Almighty knoweth, and so do the Authors and Inventors of these Proclamations, that the Catholic Recusants have none of this kind of Munition. But this they publish to give more probability to their false suggestions of perils and dangers, and increase the fear and suspicion, wherewith they have preoccupated the Prince's mind, procuring these Proclamations, and laws by these devices, with so great hurt both to him, and to the commonwealth. Vita mollis & mala timiditas, neque domum, neque Civitatem rectè gubernauerit, Philem. in Enchiridio. Arma militiae nostrae etc. saith the Apostle, and so may the Catholics say: The Arms of our warfare are not carnal but power from God, overthrowing all wicked counsels, & all pride and loftiness, that would extol itself against the knowledge of God. 2. Cor. 10. ●.  take from all Popish Recusants convicted, all such Armour, Gunpowder, and Munition of any kind, as any of them hath, either in their own hands, or in the hands of any other for them: and see the same safely kept, and disposed according to the Law, leaving them for the necessary defence of their house and persons so much as by the Law is prescribed: wherein as our said justices have been 
(K) All this caution is also needless. And if they have been remiss, it proceeded from their experience, seeing the little ground and profit of this law. For as I have touched before, if there were any cause of fear; they, against whom this Law is made, are least to be feared of all other.  
hitherto remiss; so if we shall find this our express commandment neglected, or not diligently executed, as is fit, and as the importance thereof doth require, we will make them know by severe punishment, what it is to be careless of our Royal Commandment in cases of this nature.  
And  
command that which is not just, nor can be lawfully obeyed, under so great penalties? The Apostle taught us in a like case, what to answer: Obedire oportet Deo magis quàm hominibus. Act. 5. 29.  tions, give a certain day to all Priests and jesuits for transporting themselves out of our Dominions, between that and the said day, at that time intimating all rigour unto them, that should hereafter return within our Kingdom: yet are we content, (notwithstanding their 
(Q) There is here no contempt of his majesties favour, in preferring God Almighty his Commandment, which doth not suffer us to be wanting, to the instruction and conversion of such, as desire to be saved. And would to God these that have authority, would send men of other Nations also that desire it, or that we knew the language, and were worthy to be employed in so happy a cause.  Contempt of this former grace twice offered unto them before) to renew now again the same this third time. And do therefore by these presents declare & publish, that it shall be lawful for all manner of jesuits, Seminaries, and other Priests whatsoever, freely 
(R) This in good terms is a sentence of banishment, without any fault, and therefore unjust & obligeth not. Over and beside, the other causes above specified hinder, that it cannot be accomplished.  and safely to departed forth of the Realm, so as they make their repair to any of our ports, between the day of the date of this Proclamation, and the fourth of july next, for the same purpose, there to transport themselves with the first opportunity into any foreign parts. Admonishing and assuring all such jesuits, seminaries, and Priests, of what sort soever, departing upon this our pleasure signified, as also all other that have been heretofore released & 
(S) A good liberty indeed, that may be occasion of eternal slavery. It is better for them to live free from sin, though it be only of omission, then from whatsoever imprisonment, or any other annoyance their adversaries can do them.  set at liberty by our gracious favour, in the same condition, That if any of them shall hereafter return into this our Realm again, that their blood shallbe then upon their 
(T) Let not his Majesty deceive himself, and think to be clear with this Protestation. No, out of all doubt the blood that is shed in this quarrel for those which suffer and send them, is sanguis Propitiationis: but for those which shed it, or cause it to be shed, it is sanguis aeternae damnationis, blood of eternal guilt & damnation. I could wish they remembered and considered with themselves, what befell to the jews for giving ear to evil counsel of the Princes, and High Priests of their Synagogues, that charged themselves with the blood of the Son of God, saying: Sanguis eius super nos, & super filios nostros. And so their own malediction and curse fell upon them, with the obduration and blindness, which until this day we see among them. Now whether his Royal Majesty, and his Noble Posterity be liable and obnoxious to the same curse (which God of his mercy we beseech, that they may be free from) in regard of the innocent blood they have caused to be shed, it behoveth him and them to consider.  own heads, & upon those 
(V) These that do send the Priests into England, and especially the chief Pastor of Christ's flock by whose commandment they are sent, had rather go in person themselves, then send others, if it were convenient for Gods service. Their desire is, if it might be, to participate in the dangers, & spend their lives in the same cause, for which so many of their Predecessors are known to have shed their blood. Neither is this any contempt of the Temporal Prince's Authority, but a careful accomplishing of their own office and obligation. The which obligation is seen in the words of Almighty God to the Prophet Ezechiel. Fili hominis etc. Son of man, I have placed thee as a watchman or Sentinel in the house of Israel. When I speak, and say unto the wicked, thou shalt die the death, if thou dost not denounce this sentence unto him, that he may refrain from his wicked way, he shall die in his wickedness, but his blood I will require at thy hands. But if thou dost denounce against the wicked, and admonish him to leave his wicked course, and he will not do it, he shall die in his wickedness, but thou hast freed thy soul. Ezec. 33. 7. And in this case they are commanded to cast aside all fear, under pain of losing the favour of him that giveth the precept: Dico vobis amitis etc. I say to you my friends, be not afraid of them that kill the body, and after have no more to do. Luc. 12. 4.  that send them, seeing that by so doing they shall not only incur the danger of our laws, but also a high and triple contempt of our gracious Favour and Clemency, now intended towards them. And in general (since no man can pretend ignorance of our laws) that all jesuits and Priests, of what order so ever, and their senders, may hereby be admonished to beware any further to tempt our Mercy, in presuming to repair any more within this our Kingdom, in regard of their known peril, and of the care that we are resolved to have, for preserving of our good subjects, from their danger of body and soul, since their 
(X) They instruct them in true Catholic doctrine, they do not deceive or peruer●●ny. Neither do they divert the subjects hearts from their obedience to God or their King. They come for no such end, as is more than evident. For (alas) Cui bono? what fruit or commodity may they pretend thereby? I can imagine none. Nay it is certain, that if in this, they were not (without all comparison) more assured of Almighty God his will and pleasure in sending them, & undertaking this business, and of the eternal and infallible reward he hath promised, than his Noble Majesty is, or possibly can be, of the truth of his Sect: they would never put themselves into these dangers. For the rewards that men can give them, & which they might be imagined to seek, are nothing to the purpose, nor can avail them after their death, which is threatened them in these Proclamations, and executed at his majesties pleasure. And this is so strong and irrefragable a proof of these men's innocency, & sincere intention, that it cannot be answered, but overthroweth all their Pamphlets, Proclamations, Libels, and whatsoever sleights of Statizing Sophistry hell gates can devise against them. And therefore if I might be thought worthy to give advise, I would wish them to deal plainly, and speak clearly the truth, and make a conscience to do that which they are ashamed to confess in proper speech. Either let them cease to persecute Catholics for their Religion, or let them avouch it, and profess plainly and openly what they do. It is want of magnanimity, and cowardice to use these covertures and masks, and great simplicity to imagine that they can make the world believe them, when they speak so contrary to their doings, and walk in a net, and not be seen.  
errand can be no other here, but only for diverting our good subjects hearts, from their due obedience both to God and us.  
And lastly because the horror and detestation of the Powder  
(Y) The Catholics have more horror, and detestation against such Acts, than those that make all this show. I have touched before that which in this & all other treasons, may be objected, which they do impute unto them that have as little hand in them, as themselves; as they know full well, & here in part bewray, imputing to English Catholics the death of the late King of France, wherein all the world knoweth, they neither had, nor possibly could have any hand.  treason in the minds of our Parliament bred amongst other things, that Oath of 
(Z) This is a matter mistaken, and the Statistes are farwyde, that think to draw Subjects by violence to their Allegiance, and fidelity by force. For to my understanding, and to any man's else, that will judge indifferently, there can be no more direct cause of disloyalty to Kings, then to constrain their Subjects to infidelity, and enforce them to be disloyal to God the King of Kings, and Lord of all.  Allegiance to be taken by our subjects, so highly impugned by the Pope, & his followers, as we are enforced by our 
(A) His majesties pen had been ill employed, and himself very ill advised, as by effect is seen, if the Book had been his. For it hath been reproved in all Kingdoms, & confuted almost in all Languages, with loss of reputation, and note of small learning, and less discretion in the Author. For although the Pamphlet was published in his majesties Name: yet it is generally held, that the Name only was his: & verily they who hold this opinion, do him more service, and honour his Majesty more, than the others, that father so silly a work upon so wise, and learned a Prince, as his Majesty of Great Britanny, is known to be.  own pen, to take in hand, the maintenance of our cause, for that Oath: which howsoever odious it was to the Pope, yet was it devised as an Act of great favour, and Clemency towards so many of our subjects, who though blinded with the 
(B) Woe be to you, saith the Prophet, that call evil good, and good evil, that make darkness light, and light darkness. Isay 5. 20.  superstition of Popery, yet carried a dutiful heart towards our obedience. For hereby was there a separation and distinction made between that sort of Papists, and the other pernicious sort, that 
(C) This is a manifest calumniation, and slander, wherewith malicious people, have possessed his Majesty, & depraved his understanding, to make him more untractable in his false religion, and more implacable with Catholics.  couple together that damnable doctrine and detestable practice before mentioned. Therefore in consideration, that the said Oath serveth to 
(D) A pretty devise when all other fail, to draw away money from them. But I will foretell you the success. Non gaudebit tertius heres: Quia pretium sanguinis est. It is the price of blood, and cannot prosper.  make so true and merciful distinction between these two sorts of Papists, as is already said: we cannot but hold it most convenient, for the weal of all our good subjects, and discovery of bad people, that greater care shallbe used hereafter, in the general ministration of this Oath 
(E) And when all should take it, what profit would redound to the King? verily none at all, but rather great harm, as already hath been said, and shallbe said more at large hereafter.  
to all our subjects, then hath been heretofore used.  
And therefore it is our express will and pleasure, & accordingly we do hereby straightly charge & command, all and singular our Bishops, justices of Assize, justices of Peace, and all other our Officers, whom it may concern, to minister the same, to all such persons, and in all  
(F) This Oath cannot in any case be lawful, for the end which they done pretend: nor is it a Law that which approveth it. But in this, as in many other things, they abuse evidently the word (Law) to credit their dealings in these lawless practices. Neither can it have any true conveniency: for a thing so violent and unjust cannot be convenient, either to assure the safety of his majesties person, or of his Royal succession: nor to appease the disquietness & fear, which he may conceive, either upon just or unjust cause, but all quite contrary, as hath been said. The self sam● comparison holdeth (as the Philosopher saith) between the King and his Subjects, the Father and his children, the Shepherd and his flock. Similis est comparatio. Arist. 8. Ethic. A good and true Prince indeed, aught to be able to govern his people, not only uprightly, but also with love, and courtesy. For it is unfitting that a shepherd should hate or persecute his flock. Arch. de lege & Just. But what faith the Poet in this case? Qui Sceptra duro saews Imperio regit, Timet timentes: metus in auctorem redit. Oed. ac. 3. Ille tot Regum parens Caret sepulchro Priamus, & flamma indiget ardente Troia. Sen. in Hecub.  
such cases, as by the law they are enabled; knowing that the meaning of the law was, not only to authorize them to do it, when they would, and to forbear it at their pleasure, but to require it at their hands, as a necessary duty committed to them, and imposed upon them, as persons of chief & principal trust under us, for the good and safety of us, and our estate.  
Given at our Palace of , the second day of june, in the eight year of our Reign of Great Britain, France, and Ireland.   

A LETTER OF A GENTLE WOMAN OF QVALITY, residing on this side the seas, written to her Husband in England, exhorting him to constancy in the persecution.  
Translated out of the Latin Copy.  
GOOD Sir. I humbly thank you for the care you have taken in giving me notice of that which passeth, and am right glad to see you so resolute: our Lord give you grace to continue constant unto the end. And seeing God hath given you light to discern what doth most import you; I beseech you for his love remember, that to go back at any time hereafter, or leave this holy Resolution, for human respects, should be for your greater condemnation. And although the love you bear unto me, and to your children, with other respects of flesh and blood, might cause in you some strife and contradiction: yet (good Husband) do not in any case suffer your fervour to wax cold. As for our children they are so well allied, that there is no fear they can want, being of the years they are, & all well considered they have enough left them. But if notwithstanding all these hopes should fail them; yet they live under the protection of their heavenly Father, and under his providence, which is more to be esteemed then all the treasures of the world.  
As for myself, or any thing that may concern me do not afflict yourself in any case, for by God's grace and favour, I shall receive more comfort in suffering poverty with you, for so just a cause, then in enjoying all that we have hitherto possessed. Nay, fetting. aside the obligation I have to you and my children, I would choose to live with less than the King's Majesty must allow us, supposing the most rigorous execution of his law: yea rather to lose all, than you should admit the least disquietness, or stain in your conscience.  
Consider how little this world is to be esteemed for itself, how vain, uncertain, and troublesome it is, and that the greatest part you have enjoyed of it hitherto, hath been spent in satisfying your own desires, and the least in his service that gave you all you have. You must also remember, that the goods you possess are but lent you: for the true Lord and owner is God himself, who in a trice can take all from you, & in such sort that they shall not avail you, either for your body, or for your soul. Consider then with yourself his infinite goodness in giving you means to enjoy an everlasting inheritance, only for leaving willingly those temporalities, whereof in very truth you are but a Steward. It is therefore great reason you be thankful, and hold yourself most happy to have this occasion, and to have found that precious jewel, for which the wise Merchant sold all that he had. By this means you shallbe partaker of that blessing, which by the supreme judge himself is promised to such as suffer persecution for justice.  
And howsoever your Father may urge and press you, with the overthrowing of your house, and undoing of your posterity; you must remember always, that the obedience we own to God, must have the first place, and that without this all other virtues lose their value, and be unprofitable. Here also the holy Prophet's observation maketh much to our purpose, who affirmeth out of his own experience of many years, That he never had seen the just man forsaken, nor his posterity come to want. And our Saviour saith. He that for my sake doth not leave his Father, Mother, Wife, Children, and whatsoever else he hath, is not worthy of me. Whereas on the other side, he promiseth to such as forsake all for his love, an hundred for one in this world, and afterwards eternal life.  
Let us therefore settle ourselves in this truth, and establish this good purpose in our hearts, not to admit for temporal respects, any thing against our conscience, which at the dreadful day of doom must judge us. And what would it atraule us to gain the whole world, with loss of our souls for ever?  
It is not sufficient for our salvation, to believe with the heart the truth which is taught us, if we do not make public profession of it before all the world, when occasion requireth. Not that we ought to hazard ourselves without just cause, for without it we may not offer ourselves to danger. And therefore if you fear to be urged with the Oath, I think it better that you procure some Protection from the King to prevent your adversaries, then to be constrained to refuse it in public judgement: and this favour you may procure by friendship, and so free yourself from his majesties displeasure. But if in case it should be thought more for God's glory, to refuse it publicly in open Sessions, (I speak plainly my mind) I do wholly submit myself to God's good pleasure, and my judgement to yours, and to others that know better what is best to be done.  
Neither do I think it convenient, that you depart the Realm without licence, least by your absence your enemies take occasion to accuse you of contempt to his Majesty and his laws, & thereupon proceed to all the rigour, which their malice can devise against your Religion. For this, as you see, would be of little edification to others, and great loss of reputation to yourself, and of that merit, which you might gain with God, taking the other course.  
Wherefore (my dear Husband) I humbly beseech you, dispose yourself to embrace the very worst that can befall you in this occasion, and offer it all with a cheerful heart, to our Saviour, who loveth the joyful giver. And assure yourself, that you have nothing to fear for me, for I have set up my rest, and am ready for all that God shall appoint. And if it prove affliction, I doubt not, but by his assistance it shall turn to joy and contentment; considering for whom, and for what cause it is suffered.  
That which I desire greatly is, that you consider your debts. For indeed if all we have were our own, let it all go in God's name for his love, but we must not lose willingly that which is not ours. And therefore I have sent you an estimate, so near as I can remember, of your present estate. And if it be your pleasure, I will find means to come and see you: but for this purpose provide me some house, whither I may retire myself securely. And with this I have fulfilled your desire, acquainting you with my opinion, peradventure with more words than are necessary, of purpose to assure you, that you need take no care for me, nor for any thing that may concern me: nor afflict yourself with any fear of any trouble, loss, or persecution that may befall you for the love of God. All the rest I commit to his divine Providence, beseeching him to secure and assist us both with his grace and favour. Amen.   

AN ADVERTISEMENT TO THE READER, FOR THE BETTER understanding of the former Proclamation, and Answer.  
BY that which hath been said, the discreet & disapassionate Reader will easily discern, two 
(A) Non est nobis colluctatio, adversus carnem & sanguinem: sed adversus Principes & ot Potestates tenebrarum. Ephes. 6. 12. Quis Regem Saul incitavit, in Davidem? Quis excitavit Doech Sylli nequitiam, ut sanctum virum proderet, etc. Nisi spiritus malus▪ Ambr. in Psalm. 118. 2.  different spirits encountered in this action. The one turbulent and unquiet, disguised by art, and with false colours of Estate, to discredit the truth. The other mild, plain, peaceable, and quiet, disposing men to suffer for truth, what and whensoever shallbe thought necessary. And if any man be desirous to know more in particular the affections, operations, and effects that these two opposite spirits work, where they find entrance, he may easily trace and find them out, by their footsteps in this Proclamation, Laws, and Letters.  
The spirit 
(B) Nos autem, non spiritum huius mundi accepimus, sed spiritum qui ex Deo est, ut sciamus quae à Deo donata sunt nobis. 1. Cor. 2. 12.  of this world causeth in his followers, first an overweening conceit of themselves, and a secret 
(c) Omnis qui malè agit, odit lucem: & non venit ad lucem, ut non arguantur opera eius. joan. 3. 20.  aversion from that sovereign light that should discover unto them, their errors and miseries, filling their hearts with a world 
(D) Ita gravis culp● est conscientiae, ut sine judice, ipsa se puniat. Ambr. de Poen. l. 2. c. 11.  of disquietness, and their souls with restless fears: and in a word making them in their apprehensions, words, and works, like unto himself.  
And all this befalleth them: because living (as the Scripture saith) sine Deo in hoc mundo; they wander up and down environed with a thick 
(E) Qui ambulat in tenebris, nescit quò vadit. joan. 12. 35.  cloud of error and gross Ignorance, not only of supernatural matters of faith, but consequently also of natural & moral truth, not having eyesight nor understanding to consider, that no power hath that force against invincible 
(F) O magna vis veritatis: quae, contra hominum ingenia, calliditatem, solertiam, contraque fictas omnium insidias, facilè seipsam defendit! Ci. Pro M. Caelio.  truth, which truth in all occasions hath against lies & falsehood: which naturally of itself is so weak 
(G) Tam imbecille est mendacium, ut fortes deprimat atque debilitet. Chrysost. hom. 57 in joan.  timorous, and subject to falling, that neither shadows of laws, nor authority of lawmakers are able to support it any longer, than their sins endure, for whose punishment it is permitted.  
On the other side you may see the clear judgement, wherewith the children 
(H) Non sumus noctis neque tenebrarum filii: sed lucis, & diei. 1. Thes. c. 5. Non accepistis spiritum servitutis in timore: sed spiritum adoptionis filiorum Dei. Rom. 8. 15.  of light, that be guided by the other spirit do live, their promptitude, disposition, and quietness of mind; their tranquillity of conscience, and their security in their greatest dangers; their cheerfulness and alacrity in the midst of the furnace of persecution: for they live wholly 
(I) Quos non tenet voluntas propria, eos non terret crudelitas aliena. Aug. in serm. 5. S. Vincentij.  resigned, their hopes & fears reposed in the determination and good pleasure of Almighty God, whither they are sure that no enemy can enter, to bereave them of the treasures which already they 
(K) Eia gaudium quod non datur impijs: sed eis qui te gratis colunt, quorum gaudium tu es ipse, & ipsa est vita beata, gaudere à te, de te, propter te: Ipsa est, & non altera. Bona quip vita est, gaudium de ve●itate. hoc est enim gaudium de te, qui es veritas. Aug. super illud Matth. ●. Pater nost. etc.  possess: & much less of the inexplicable rewards which they hope to attain, not by the fantastical presumption of special faith, with which the Protestants deceive themselves and their followers; but by the certain assured, and infallible means, which Christ jesus our Redeemer left to the holy Catholic Church, his beloved espouse. And with this experience, hope, and lively faith, which this Church affordeth them, they grow to such indifferency in all indifferent things, & to such Resolution in the rest, that (as we see) to save their souls, they make no reckoning, of whatsoever their adversaries can take from them.  
From this same spirit and heavenly light, proceedeth their inclination and readiness to captivate 
(L) Quicumque ex vobis non renuntiauerit omnibus quae possidet, non potest meus esse discipulus. Est haec renuntiatio expedita ratio ad acquisitionem, usumque rerum, quae super aurum & lapide● pre●io●ū multum longè sunt pretiosiores: & in summa, cordis humani ad calestem conversationem translatio, & initium unde ad Christi similitudinem evadamus: qui cum dives esset, propternos pauper est factus. Perfecta autem renuntiatio in eo consistit, ut id assequamur, ne ad ipsius etiam vitae affectionem propensi simus, & responsum mortis habeamus, ut non simus fidentes in nobis ipsis. Huiusmodi autem renuntiatio initium sumit ab alienatione rerum externarum, veluti à possessionibus, ab inani gloria, à vivendi consuetudine, à rerum inutilium amore, quemadmodum suo exemplo nobis ostenderunt Sancti. Basil. l. Reg. fus. ad inter. 8.  their judgements, and surrender their wills, denying and sacrificing themselves, with great facility to the will of God, in so important occasions, and things of such weight, as we see mentioned in the former Letter. And from the same fountain is derived the profound humility and invincible patience, wherewith they suffer the wrongs and injustice of so long and violent a perfecution. And if this be seen in persons, who either in regard of their sex 
(M) Quod infirmum est Dei, sortius est hominibus 1. Cor. 5.  and cendition, or for their tender years should in all likely hood faint and give ground with the terror of these threatening Edicts; what shall we say of those valiant 
(N) Haec est vera fortitudo, quae naturae usum & sexus infirmitatem, mentis devotione transgreditur. Aug. de Vid.  and old beaten soldiers, that have been many years trained and exercised in these like conflicts: and of the constancy, comforts, and fervorous inspirations which they receive continually from the abundance of this holy spirit?  
These men replenished with this spirit, and thus furnished as we have said, find in their humiliation 
(O) Nihil excelsius humilitate quae tamquam superior nescit extolli: quia nemo affectat quod intra se judicat Ambr. in Luc. l. 8. c. 17.  honour, freedom in their mean estate, in their poverty 
(P) Vivitur exiguo melius: natura beatis Omnibus esse dedit, si quis cognoverit uti. Claud. 1. R●f.  quietness, in the absence of those things, that 
(Q) Ad omne fortuitum bonum suspiciosi & pavidi. Sen. epist. 28. ad Lucil.  others most esteem and seek after, security. And in all these wants, yea in the greatest storms of persecution, they possess that tranquillity and 
(R) Pax multa diligē tibus legem tuam: & non est Ilis scandalum. Psal. 118 ●6. Haec dicit Dominus Redemptor tuus, Sanctus Israel, Ego Dominus Deus tuus docens te utilia, gubernans te in via qua ambulas. utinam attendis●es mandata mea: facta fuisset sicut lumen pax tua, & justitia tua sicut gurgites maris. Isa. 48. 17.  peace of mind, that solid joy and content, which their Adversaries (as may be seen in all their proceed) neither find in their sensual pleasures & prosperity, no● yet can imagine nor understand. For if they did, or that his Royal Majesty himself had found or tasted in the least degree, that which others enjoy in abundance, either amongst his Puritans in Scotland, or with his Protestants since his coming into England: he would not be so 
(S) Motus est actu● imperfecti. de Nat. lib. 3. cap. 2.  restless, as to our great grief be seemeth to be, nor spend so much time as he doth, in seeking that which he findeth not, and pursuing with continual labour of body & mind, that which he cannot overtake.  
This hidden 
(T) Quem qui invenit homo, prae gaudio vadit & vendit universa quae habet, & emit eum. Matth. 13. 44.  treasure of contentment, which all men seek after, but all do not find, because they seek it not where it is to be found, is only to be had in the steadfast and settled faith, hope, charity, and obedience of the Catholic Church: for which these suffer persecution, the others persecute. And the very persecution itself (though the persecutors do not know it) is the 
(V) Quoniam quod est honoris, gloriae, & virtutis Dei, & qui est eius spiritus, super vos requiescet▪ 1. Petr. 4. 14.  shortest way, that can be to find it. Yea our Saviour who is the fountain, and fullness of all contentment, is so gracious, and so grateful to these that suffer for his sake, that presently he 
(X) Audivit jesus quia eiecerunt eum foras extra Synagogam: & cùm invenisset eum, dixit ei, Tu credis in filium Dei? at ille ait, credo Domine: & procidens, adoravit eum. Et dixit jesus: In judicium in hunc mundum veni, ut qui non vident videant, & qui vident caecifiant. joan. 9 35.  seeketh them, and discovereth himself unto them, filling their souls with his heavenly joys.  
The abundance of vain and transitory pleasures of this world, and all excess of earthly 
(Y) Noverca virtutis prosperitas. Beatulis suis sic applaudet, ut noceat: sic obsequitur, ut deijciat: dulcia propinat, ut inebriet. joan. Sarisoe. lib. 1. c. 1. de Curialium nugis.  prosperity inveigleth the heart, not well grounded in the knowledge and fear of God's judgements, and draweth the will of man out of itself, & from her centre, in pursuit of many things, that being affected without measure, and loved out of their order and place, are so far from satiating the soul with that which it seeketh in them, that they bring new necessities and wants, stir up new hunger and thirst, and inflame new desires, & consequently bring forth new Afflictions, 
(Z) Cumque me convertissem ad universa opera quae fecerunt manus meae, & ad labores in quibus frustra sudaveram vidi in omnibus vanitatem & afflictionem animi. Eccl. 2. 11.  Perturbations, and Cares, until the very weariness of their fruitless desires, and experience of their losses and harms, oblige such as have the least spark of true wisdom & light, to retire themselves home to themselves, and to enter into the secret of their own souls, where, and in no 
(A) Tantùm permittitur Diabolus tentare, quantùm tibi prodest, ut exercearis, ut proberis, ut qui te nesciebas, à teipso inveniaris. Aug. in Psal. 61. Ecce Regnum Dei intra vos est. Luc. 17. 21. justitia & pax & gaudium in Spiritu sancto. Rom. 14. 17.  part else is found that sovereign good, which all do seek after, but none findeth, nor enjoyeth, but only such as have learned to live in 
(B) Adest Deo qui illum cogitat, qui eum intuetur, qui in ipso sperat: adest, & juxta Deum est, qui extra se non fuerit. Ambros. in Isaac.  themselves, and in God, the storehouse of all felicity.  
And many times it is so 
(C) Dives difficilé intrabit in Regnum caelorum. Matth. 19 23.  necessary for eternal salvation, and always so 
(D) Si vis perfectus esse, vade & vend quae habes, & da pauperibus, & veni & sequere me. Matth. 19 21.  convenient, for the good government, comfort & perfection of this present life, and for the attaining of the quietness, & contentment which all men seek, that such as have discretion and experience, to know 
(E) Qui inter ea, quae natura desiderat, desiderium suum clausit, cum ipso jove de felicitate contendit. Sen. epist. 23. Est questus magnus pietas cum sufficientia. Habentes autem alimenta & quibus tegamur, his contenti simus: Nam qui volunt divites sieri, incidunt in tentationem & laqueum Diaboli, & desideria multa inutilia & nociva, quae mergunt homines in interitum & perditionem. Radix enim omnium malorum est cupiditas, quam quidam appetentes erraverunt à side, & inseruerunt se doloribus multis. 1. Tim. 6. 6.  the good and evil, that may be in the use or abuse of God's Creatures, deprive themselves willingly, and of their own accord, of the superfluities, which Persecutors 
(F) Maxima paupertatis propugnatione defenditur, quem nullus Rex, nullus Imperator vincere possit. Auaro homines, tineae, vermes, quin & ipsum tempu● officiunt. Ipse seipsum inutilem, vilem, ac timidum ad omnia reddit. Chrysost. hom. 84. in Matth.  can take from them, and cast them away as impediments of their felicity, thereby to get out of the 
(G) In circuitu impij ambulant. Psal 11. 9 In temporalium rerum cupiditate, quae septem dierum repetito circuitu, tamquam rota voluitur: & ideo non perveniunt in octawm, idest in aeternum. August. in Psal. 161.  Labyrinth of sin, wherein the Children of this world (like unto mil-horses) travail blind fold in a circle of misery all the day long, and at night find themselves where they were in the morning, and at the hour of their death in the same or worse estate, then when they began to live: never coming to any end of their desires, nor attaining to the sovereign knowledge of the charity and love of Christ, so full of true contentment and heavenly light, that in comparison of it the holy Apostle Saint Paul, esteemed as dirt 
(H) Omina arbitror ut stercora, ut Christum lucrifaciam. Phil. 3. 8.  and corruption, all the pleasures and contentments that this world can afford.  
And if at any time it happen (as many times it doth) that the love and affection to transitory things, breedeth in our hearts any coldness, or remissness in God's service, it is an 
(I) Ideo terrenis felicitatibus amaritudines miscet Deus, ut illa quaeratur felicitas, cuius dulcedo non est fallax. Aug. serm. 29. super Matth.  especial favour, and an infallible testimony of his love to us, to suffer some tribulation or persecution to fall upon us, thereby to rouse us up, and spur us on, to pursue with 
(K) Mala quae nos premunt, ad Deum venire compellunt. Greg. hom. 14. in Luc.  more diligence and fervour, that which so much importeth us to attain. And if any tribulation or affliction whatsoever, that serveth to this purpose, is to be esteemed and desired, as a sovereign medicine that assureth health in a dangerous sickness: how much more should we embrace willingly, and with comfort, that which falleth upon us, only 
(L) Quis vobis noceat, si boni aemulatores fueritis; Sed & si quid patimini propter justitiam beati. 1. Pet. 3. 14.  for justice, and for the profession of our faith, or for the works of charity, to which we are 
(M) Sic enim persecuti sunt Prophetas qui fuerunt ante vos. Matth. 5. 14.  bound by general or special obligation? For in these occasions of persecution, there can be no doubt (as in other cases there may be) whether they fall on us for our own fault, or no.  
I am persuaded, that I do the office of a friend, to such as persecute the Catholics, and especially to his Royal Majesty of Great Britanny (who I hope doth it by inducement of others, & not of his own inclination) in discovering unto them this 
(N) Dulcis praesens vita est, & multae plena voluptatis non tamen omnibus, sed ijs tantù● qui illi sunt affixi. Quòd si quis aeternam contemplatus fuerit, hanc nullius pretij existimabit. Na● & corporum pulchritudo, quoad pulchrius non deprehenditur, in admiratione habetur: ubi verò aliud praestantius apparuerit, illa prior despicitur. Chrys. hom. 66. in joan.  Mine, and hidden Treasure of riches, which is evident they know not. For if they did, or had any true apprehension of it, they would rather desire 
(O) utinam quinos exercent convertantur, & nobiscum exerceantur. Tamen quamdiu ita sunt ve exerceant nos, non eos oderimus: quia in eo quòd malus est quis eorum, virum in finem perseveraturus sit, ignoramus. Aug. in Psal. 54.  to be persecuted, then persecute others for this cause. And not to oblige them to seek examples a far off, nor to turn their eyes from their own Country, nor from the effects of this very persecution, I will give them instance & example in a person of their own Nation, which together with the other before mentioned, may suffice to prove, and give sufficient notice, of that which here we speak of: that is, of the excellency of the inward comfort, and joy, which God giveth in the midst of their greatest tribulation, to such as serve him in truth, and suffer adversity for his sake.  
In the History of the persecution of England, gathered by the Bishop of Taracona, we have a notable 
(P) Martyrum glorias ad hoc divino consilio à Dei populis frequentari nemo est qui nesciat, ut & illis debitus honor dicetur, & nobis virtutis exempla monstrentur.  enim infirmatur peccator adversis: ita justus tentationibus roboratur. Chrysost. serm. 1. de Martyribus.  example of a Catholic Gentle woman, of the same Country, who having lost her goods for 
(Q) Sic dimicarunt adversus peccatum Sancti. Chrysost. ut suprà.  recusancy, and notwithstanding all this enforced often to change her abode removing from one Country to another with great trouble and disquietness of her own person & family, not to be known of those, whom they call their Bishops, that did persecute her for her Religion. In the midst of all these changes and bodily disquietness, she lived in so great serenity, 
(R) Pax Dei exuperans omnem sensum, custodit corda. Phil. 4. 7.  peace, and quietness of mind, that it caused admiration in all that knew her: and her inward joy 
(S) Perfecta virtus habet quietis tranquillitatem & stabilitatem. Iniustus perturbationis plenus est, suis suspitionibus offligitur: maiores vibices vulnerum in eius animo sunt, quàm in eorum corpore qui verberantur. Amb. de vita bea, cap. 6.  and contentment was so exceeding great, that they that were about her, heard her often repeat, that nothing troubled her so much, as that she could not repay God Almighty the favour he had showed her, in suffering her goods to be taken from her, and therewithal freeing her of many unprofitable 
(T) O curas hominum! o quantum est in rebus inane! Pers. 1.  cogitations, and cares, which ordinarily accompany that estate, and giving her 
(V) Non quasi insipientes, sed ut sapientes: redimentes tempus, quoniam dies mali sunt. Ephes. 5. 15.  more leisure, to attend to the service of God, and the 
(X) Sicut nullum est momentum, quo homo non utatur Dei bonitate & misericordia: Sic nullum debet esse momentum, quo eum praesentem non habeat in memoria. Omne tempus in quo de Deo non cogitas, hoc te computa perdidisse. Hugo de claust. ani. l. 1.  salvation of her soul: & for this cause, and for this only respect, accounted the 
(Y) Necesse est facere sumptum qui quaerit lucrum. Plau. in Asin. Si dederit homo omnem substantiam domus suae, pro dilectione, quasi nihil despiciet eam. Cant. 8. 7.  loss of all she had, a gainful bargain, although she had not left it, as indeed she did, for her fidelity to God Almighty, and her Religion. And the comfort 
(Z) Contemn divitias & eris locuples: contemn gloriam & eris gloriosus: contemn supplicia inimicorum, & tunc ea superabis: contemn quietem & tunc eam recipes. Chrys. in Ep. ad Hebr.  which she found in these and such like Considerations, was so exceeding great, even in the greatest troubles and afflictions, that she prayed daily to Almighty God, not 
(A) Ineffabilis Dei bonitas hocetiam providit, ut in hac brevi & exigua vita agones essent & labores, in illa verò quae aeterna est, Corona & praemia meritorum. Beda serm. 18. the sanct.  to reward in this world, the small service she had done him, but that he would be pleased, to send her some corporal infirmity or sickness, to temper the exceeding joy, which inwardly she found, in all the troubles of her persecution, and not 
(B) Magnarum hic vigor est mentium, & valde fidelium lumen est animarum, incunctanter credere quae corporeo non videntur intuitu: & ibifigere desiderium, ubi nequeas infer conspe ctum. S. Leo. ser. 2. de Ascens.  to be detained from the sight of her Creator, whom she so dearly loved. If she should die without due penance and satisfaction, her ordinary 
(C) Si quotidie nos oporteret tormenta perferre, si ipsam gehennam parvo tempore tolerare, ut Christum videre in gloria venientem digni essemus, & sanctorum eius numero sociari: Nun dignum erat pati omne quod triste est, ut tanti boni, tantaeue gloriae participes haberemur. Beda. serm. 18. the sanct.  prayer was, that she might pass her 
(D) Purgatorius ignis debet perficere, quicquid tu minùs hic feceris: quia pignus fructus poenitentiae quaerit altissimus. Bern. serm. 3. de S. Andr. Ita Domine in have vita purges me, ut talem me reddas, cui iam emendatario igne non sit opus. Aug. super. Psal. 37.  Purgatory in this life. And it seemeth that God heard her prayer; for he visited her with continual sickness & pains, which increased in such manner some years before her death, that it was strange how she 
(E) Si Passio Redemptoris ad memoriam reducitur, nihil tam durum est, quod non aequo animo toleretur. Isid. de summo bo.  could live, and endure them. And yet in her greatest extremity as the Story saith, she was so cheerful 
(F) Sancti viri, cùm multa se proficere virtutum prosperitate considerant, quodam supernae dispensationis moderamine exerceri se etiam tent●●i●●●bus exultant: quia, tantò robustiùs acceptam virtutum gloriam custodi●●t, quantò tentationis impulsu concussi, infirmitatem suam humiliùs agnoscu●●. Gregor.  and merry, that she encouraged all that were about her, especially at the time of her death, whereat was present the person that gave this Relation, with another venerable Priest, afterwards a Martyr, from whom I received as much as here I have set down, and divers other particularities which be not in the Story.  
One about the rest is memorable, and very fit for our purpose in this place, that Catholics may learn to abhor all unlawful communication with schismatics and Heretics, as the Apostles, & disciples of Christ, & their successors in the Primitive Church have taught us by many examples, and is the very case, and the only cause, why the Catholics whom they call Recusantes, suffer so grievous persecution, at this present, in England.  
This virtuous and devout Gentlewoman, perceiving herself to draw near to her end, and happy passage to a better life, amongst many other matters of edification, and comfort to them that were about her, and her friends then present, recommended one thing unto them, with especial charge, that her body might in no case be buried, where any profane service or sermons of Heretics were to be used, for she desired to continue after her death as she had lived, though to her cost, free from all communication with them. And God almighty was pleased to do her the favour, & to accomplish her desire. For although it could not be excused, to carry her body to the parish Church, with the solemnity accustomed, yet means was wrought, that no Minister was present, nor to be found at her burial. And so having performed secretly the rites of the Catholic Church before the body was brought out, it was buried without any service or Ceremony of Protestants. And the night following, before there could be any Service (as they call it) in the Church where it was buried, a principal person for his devotion, found means to effect it, and with his own hands opened the grave, & accompanied with two trusty servants, took out the Coffin with the body, and put it in holy ground in a more decent place, where no heretical service is used, and where it is kept till this present day. And in this sort God was pleased to accomplish the pious desire of this holy woman deceased, as he doth many times, fulfil the like desires of his friends, living and dead, for the comfort and instruction of others.  
And by the measure of these two Gentlewomen, & of their fidelity, zeal, and constancy in God's cause & service, I frame a conceit of all the rest, that in England, or elsewhere suffer for Catholic Religion. They be the true and living Temples of the holy Ghost, the 
(G) Haec locutus sum vobis, ut gaudium meum in vobis sit: & gaudium vestrum impleatur. joan. 15. 11.  Comforter of all true hearts, and theirs no doubt are continually replenished with 
(H) Patacletus Spiritus veritatis, quem mundus non potest accipere, quia non videt eum, nec scit eum, apud vos manebit, & in vobis erit. joan. 14. 16.  his holy comforts, singing always within themselves spiritual & heavenly songs, and recording psalms 
(I) Cantantes & psallentes in cordibus vestris Domino: gratias agentes semper pro omnibus, in nomine Domini nostri jesu Christi, Deo & Patri. Ephes. 5. 20.  of jubilee and thanksgiving: & amidst the troops of deceived people that languish in sin and misery, they have the privilege, not only to believe 
(K) In nullo terreamini ab adversarijs, quae illis est causa perditionis, vobis autem salutis, & hoc à Deo; quia vobis donatum est, pro Christo, non solùm, ut in eum credatis, sed ut etiam pro illo patiamini. Phil. 1. 29.  truly and firmly in Christ; but also to suffer for his sake, which is to be highly esteemed, as a 
(L) Quem diliget Dominus castigat: flagellat autem omnem filium quem recipit. In disciplina perseverate, tamquam filijs vobis offert se Deus. Heb. 12. 6. Quia acceptus eras Deo, necesse fuit ut tentatio probaret te. Tob. 12. 13.  prerogative, proper to God's particular friends, & granted to none, but to such as he loveth dearly. So that indeed if there be any happiness upon earth, it is to be thought that they enjoy it, and in more abundance than the rest: yea doubtless they find that eternal happiness and that 
(M) Omnis qui reliquerit domum etc. propter nomen meum, centuplum accipiet, & vitam aeternam possidebit. Math. 1●. 19 Repletus sum consolation, superabundo gaudio in omni tribulatione nostra. 2. Cor. 7. 4.  hundredth for one, which Christ our saviour hath promised to such, as forsake all for his love, and embrace his Cross, and follow him; and undoubtedly performeth it, when on our part there wanteth 
(N) Qui amat patrem aut matrem etc. plùs quàm me, non est me dignus: & qui non accipit crucem suam & sequitur me, non est me dignus. Matth. 10. 37.  not disposition to receive it.  
From hence it cometh, that such as have experience of this comfort in suffering for Christ, and have been trained up in this Military discipline, under his Banner, are no whit dismayed with these threatening Proclamations: but keep 
(O) Insuperabili loco stat animus qui externa deseruit. Inexpugnabilis, qui ubi aliena disposuit, fecit sibi pacem, nil concupiscendo, nil timendo. Sen. ep. 33. Perfectorum est, non facilè mundanis moveri, non turbari metu, non dolore vexari: sed qua si in littore tutissimo, adversus insurgentes fluctus saecularium procellarun, mentem immobilem fida statione placidare. Hoc firmamentum Christianis mentibus Christus invexit. Ambr. de jacob. & bea. vi. cap. 6.  their standing, and with great equability and alacrytie of mind, expect the charge and execution of these severe laws. Nay when it seemeth convenient for Gods greater glory, and the saving of souls, they meet the persecutor in the midway, and offer themselves to all kind of perils, as we see the virtuous woman, that wrote the Letter before set down, did to animate her husband; and the Priests and Religious men, of whom the Author of this Edict complaineth so much, do daily, as we see. And by their own confession and complaint, & their daily experience, may be inferred as much as we have said, to wit, that these sovereign comforts, that God's servants feel in such cases, and the cordial medicines that give such life, alacrity, and courage, in so hot & dangerous assaults, come from above, ministered by the heavenly Physician, Father of Mercies, and helper in all necessities, Qui consolatur nos in ommi Tribulatione nostra; for whose love their suffer. It is evident, I say, that they are supernatural and from heaven, and therefore out of the persecutors reach so far as they do not 
(P) Non videt eum ne● scit eum. joan. 14. 17. Quia si cognovisses & tu, quae ad pacem tibi, nunc autem abscondita sunt ab oculis tui● etc. Luc. 19 42.  apprehend them, and much les are able to hinder them, or take 
(Q) Gaudebit ●or vestrum: & gaudium vestrum nemo tollet à vobis. joan. 16. 22.  them from us, when we suffer as we should for this cause, howsoever God permit them temporal power, to bereave us of such temporal comforts, and commodities, as we willingly leave without loss, to gain ourselves, and do our duty.  
I will not detain my Reader, proving this experience by example of those valiant and renowned Captains S. Antony, S. Paul, and others, that overcame the invisible enemy hand to hand: nor of those heroical champions S. Laurence, S. Vincent, S. Sebastian, and others that gained their Crowns in bloody battle, and 
(R) Alij ludibria & verbera experti, vincula & carceres, in occisione gladij mortui sunt, non suscipientes redemptionem: circuierunt egentes, angustiati, afflicti, quibus dignus non erat mundus, in solitudinibus etc. Hiomnes testimonio fidei probati. Heb. 11. 37.  triumphed over the Tyrants and Persecutors of their time. I pass over infinite number of such like, who in former ages being possessed, & replenished with these heavenvly comforts, felt no want of any visible human creature, of no company in the wildest deserts, of no light in the darkest dungeons, no fear in the greatest dangers, no want of courage in the cruellest torments, nor any terror of death itself, for their hearts were strengthened with inward joys; they found within themselves Celestial company, they were illuminated with an invisible light, they felt secret contentment and exultation with the assured possession of a sovereign good, greater 
(S) Vir insipiens non cognoscit, & stultus non intelliget haec. Psal. 91. 7. Fide Moyses natus, occultatus est mensibus tribus à parentibus suis: eò quòd vidissent elegantem infantem, & non timuerunt Regis Edictum. Heb. 11. 23. Fide Moyses eligebat magis affligi cum populo Dei, quàm temporalis peccati habere iucunditatem, maiores divitias aestimans the sauro Egyptiorum, improperium Christi: aspiciebat enim in remunerationem. Heb. 11. 29. Fide reliquit Egyptum non veritus animositatem Regis: invisibilem enim tamquam videns sustinuit. Heb. 11. 27.  without comparison, than all the goods which their adversaries could take from them, or the evils they could devise against them: in so much that the judges that condemned them to death, & the bloody executioners of their sentences, were amazed and astonished at their Resolution and Constancy, as we see the Authors & Actors of these Tragedies in England are at this day.  
For want of understanding the Mystery of this divine comfort, which these holy men felt inwardly in their souls; their adversaries attributed their admirable patience and alacrity, some to want of sense, some to Art Magic, and enchantments.  
And from the very self same root of ignorance proceedeth that these present persecutors persuade themselves that they can terrify God's servants with these heavy Edicts and Laws, or extinguish 
(T) Haec fides Diabol● vicit. Contra hanc portae inferi praevalere non possunt. Tanta enim divinitus soliditate fundata est, ut eam neque haeretica umquam corruinpere pravitas, nec Pagana potuerit superare perfidia. S. Leo serm. 2. annivers. assump. Dominicae.  Catholic Religion with any art 
(V) Pretiosa in conspectu Domini mors Sanctorum eius. Non ullo crudelitatis genere destrui potest Sacramento erueis Christi fundata Religio. S. Leo serm. 1. in nat. Pet. & Paul.  or violence of human persecution. For contrary to their expectation, we see that instead of effecting their designments, they add new fuel to that sacred and Celestial fire, that burneth in the others breasts, & kindle new fervour & zeal to profess & propagate that divine truth, which with these politic means they would extinguish.  
And for their further satisfaction in this point, they may please to consider: if they permit liberty to those who by office are bound to teach the Catholic faith, they execute their function: if they put them in 
(X) In evangelio laboro usque ad vincula, quasi malé operans: sed Verbum Dei non est alligatum. 1. Tim. 2. 9Ille in quavis conditione servitutis liber est, qui amore non capitur, avaritiae vinculis non tenetur, metu ●riminis non obligatur. Securus spectat praesentia, quem non terrent futura. Amb. de joseph.  prison, their doctrine & example doth more good in public, than they could possibly have done before in secret: if they put them to death, for every one they take away, spring up 
(Y) Non minuitur persecutionibus Ecclesia sed auget●r: & semper Dominicus ager segete ditiori vestitur, dum grana quae singula cadunt multiplicata nascuntur. S. Leo ser. 1. in nat. Pet. & Paul. Hoc habet proprium Ecclesia, ut dum persecutionem patitur, floret: dum opprimitur, crescit: dum contemnitur, persistit: dum laditur, vincit: dum arguitur, intelligit: tunc stat, cùm superari videtur. Hilar. l. 7. de Trinit.  many young plants; for the blood of Martyrs is, and ever hath been the true seed of the Catholic Church. And verily let Statistes' plot and practice whatsoever they can devise, seeing, it hath pleased the great seeds-man, to sow so much of this fruitful seed in England, no man that understandeth any thing of God Almighty his proceeding in such cases can doubt of the conversion of that Country to the Catholic faith.  
If they imagine that by impoverishing the Catholics, the Priests at length shall want competent maintenance, they are likewise 
(Z) Non est sapientia, non est prudentia, non est consilium contra Dominum. Prou. 21. 30.  deceived in this; for first their maintenance dependeth 
(A) Respicite volatilia caeli, non serunt, neque metunt, & Pater vester caelestis pascit illa: & quanto magis vos modica fidei. Matt. 6. 26.  not only upon them: and although it did, yet for one that falleth by these practices, many 
(B) Faciamus viro Dei coenaculum parvum, & ponamus ei in eo lectulun, & mensan▪ & sellam. & candelabrum: ut cùm venerit ad nos, maneat ibi. 4. Reg. 4. 10.  are converted, & arise from sin. And the infallible wisdom of God Almighty, hath a thousand ways 
(C) Considerato lilia agri, quomodo crescunt, neque laborant, neque nent etc. Nolite ergo solliciti esse dicentes, quid manducabimus, aut quid bibemus, aut quo operiemur? scit enim pater vester quia his omnibus indigetis. Quaerite ergo primùm Regnum Dei & justitiam eius, & haec omnia adijcientur vobis. Matth. 6. ●8.  to provide for his Children, that their adversaries cannot imagine. Not only in so populous & plentiful a Country, & amongst people so grateful, liberal, and pious, as is the English Nation, but even in the Deserts 
(D) Traduxit populum suum per d●sertum, quoniam in aeternum misericordia eius. Psal. 135. 16.  of Egypt, amongst the wild beasts, and in the Dungeons 
(E) Dixit Angelus Domini ad Habacuc●, far prandium quod habes in Babylonem Danieli, qui est in lacu leonun. Dan. 14. ●●4.  of Babylon amongst the hungry lions. And without all doubt the same God, that employeth 
(F) Quando ●isi vos sive sacculo & pera, & calce●mentis: num quid aliquid defuit vobis? at illi dixerunt Nihil. Luc. 22. 33.  them in his business, hath 
(G) Nolite solliciti esse, dicentes, quid manducabimus, aut quid bibemus, aut quo operiemur: haec enim omnia gentes inquirunt: s●it enim Pater vester quia his omnibus indigetis. Quaerite ergo primûm Regnum Dei & justitiam eius, & haec omnia adij●ientur vobis. Matth. 6. 31.  care to maintain them: & rather than they shall want, he will multiply 
(H) Dixit vidua ad filium suum, affer mihi adhuc vas. Et ille respondit, non habeo: stetitue oleum: 4. Reg. 6.  oil in the vessel, & cause the heavens to 
(I) Dixit Dominus ad Moysen: Ecce ego pluam vobis panes de caelo. Egrediatur populus & colligat quae sufficiunt per singulos dies. Exod. 16. 4.  rain bread, and the fowls 
(K) Abscondere in torrente Caliph. Coruis praecepi, ut pascant te ibi. 3. Reg. 17. 4. Corui deferebant Eliae panem & carnes mane: & similiter panem & carnem vesperi. 3. Reg. 17. 6.  of the air to feed them, as he did to his servants in other times. And when all faileth, rather than they will fail, or leave the souls of their Countrymen unsuccoured in so great necessity, and peril to be lost, they will apply themselves to learn occupations, as the blessed Apostle Saint Paul 
(L) Laboramus, operantes manibus nostris maledicimur, & benedicimus 2. Cor. 4. 12.  did, and maintain themselves by their hand-labour, with double glory & double reward. The Apostle S. Paul because he would neither be chargeable to others, nor fail in the diligent execution of his office, laboured 
(M) Ipsi scitis, quoniam ad ea quae mihi opus erant, & his qui mecum sunt, ministraverunt manus istae. Act. 20. 34. Gratis evangelium Dei evamgelizavi vobis nam quod mihi deerat, suppleverunt qui venerunt à Macedonia. 2. Cor. 11. 7.  by day, and spent the night in preaching, and 
(N) una autem fabbathi cùm convenissemus ad frangendum panem, Paulus protraxit sermonem usque ad mediam noctem. Act. 20. 7.  administration of holy Sacraments; as these other will also do, rather than leave their station: so that as long as there is any people in England, so long as his Royal Majesty, or his successors shall have subjects to govern, there will not want Priests & Religious men amongst them, to help their souls.  
And suppose he could make an end of all his own Countrymen, God would raise up men of other Nations to learn the language, and supply their want; as we see he doth in the Conversion of the Indians, and of other Gentiles, and hath always done in the Catholic Church, and especially in time of Persecution: for he never faileth to secure his friends.  
They be also deceived, which imagine that the impoverishing of Catholics, is a way to make them Protestants, and forsake their faith: for if they consider well, they shall find a contrary effect, & the error ariseth by mistaking the grounds of the Protestants sect, and Catholic Religion. True it is, that riches, honour, and temporal commodity is the foundation of Statisme, and from whence the Persecutors take their aim, and measure all their actions and procedings: as it cannot be denied, but that 
(O) Radix omnium malorum est cupiditas: quam quidam appetentes, erraverunt à fide, & inseruerunt se doloribus multis. 1. Timoth. 6. 10.  covetousness, and 
(P) Quomodo vos potestis credere qui gloriam ab invicem accipitis: & gloriam quae à solo Deo est non quaeritis? joan. 5. 44. O Timothee devita oppositiones falsi nominis scientiae: quam quidam promittentes, circa fidem exciderunt. 1. Timoth. 6. 11.  ambition are the two pillars & suporters of all false sects. But they must understand, that the Catholic faith stabilitate sua consistit, standeth fast by itself, it relieth not upon any human foundation, but the eminency of it, is settled upon the infallible truth, and upon the solidity and perfection of the doctrine itself, founded in true poverty of heart, and in contempt of temporal honour, wealth, and all the rest which worldlings esteem. And by this poverty, and contempt of transitory superfluities, it is not only preserved in purity, but enlarged, and increased: so as the possession and inordinate desire of riches, is the most effectual way to weaken & diminish it: and this removed, it cannot fail. And the reason is evident.  
For Love being the chief of all the affections of man's mind, and as it were the key, the stern, and rudder of our will, by which all the other passions of the soul are commanded: he that by the grace of God hath learned to overmaister his Love, doth thereby put his whole life in order, and with great facility shaketh of a thousand impertinent desires, which like so many maleparte retainers, eat out their Master, without doing him any service: and once voiding his house of these idle, and unprofitable hangers on, his soul freed from many vain hopes, and fears, remaineth in peace, his understanding receiveth light, to see reason, and his will is ready to obey it, and put in execution whatsoever God Almighty commandeth, without 
(Q) Cognoscentes se habere meliorem & manentem substantiam. Heb. 10. 34.  desire of any thing, that may hinder this freedom & happiness, or difficulty to admit any loss that may increase it, much more when there is peril of sin, as in this our case.  
This is that which our saviour Christ jesus taught us in the examples of the builder, 
(R) Luc. 14. 30.  and of the King that maketh war: for he saith, it is necessary for these to be aforehand, and have abundance of money to put in execution their work: but for the spiritual building & warfare it is not necessary. But to the contrary, he which in this kind is to raise the highest buildings, and obtain the greatest victories, & follow Christ our Captain, with perfection, must be the freest 
(S) Si vis perfectus esse, vade, vend quae habes, & da pauperibus, & habebis thesaurum in caelo, & veni sequere me. Matt. 19 21.  from all superfluities, that may hinder or divent him: and then he entereth into the power of God Almighty, and taketh possession of his riches, when he perfectly 
(T) Nisi quis renuntiauerit omnibus quae possidet, non potest esse meus discipulus. Luc. 14. 33. Virtus in infirmitate perficitur: libenter igitur gloriabor in infirmitatibus meis, ut inhabitet in me virtus Christi. 2. Cor. 12. 9 Propter quod placeo mihi in infirmitatibus, in contumelijs, in necessitatibus, in persecutionibus pro Christo. Cùm enim infirmor, tune potens sum. 2. Cor. 12. 10. Infirma mundi elegit Deus, ut confundat fortia. 1. Cor. 1. 27.  relinquisheth his own.  
And this was the reason why in the primitive Church, when the Christians esteemed greatly their faith, & contemned their riches, thousands 
(v) Exhortatus est eo● Petrus, dicens: saluamini à generatione ista prava: & appositae sunt in illa die animae circiter tria millia. Act. 2. 40. Loquentibus autem illis ad populum, superuenerunt Sacerdotes, & Magistratus templi, & Sadducaei, dolentes quòd docerent populum, & annuntiarent in JESV resurrectionem ex mortuis. Et iniecerunt in eos manus, & posuerunt eos in custodian. Multi autem eorum qui audierunt verbum crediderunt: & factus est numerus virorum quinque millia. Act. 4. 1.  were converted at every sermon of the Apostles, and they professed their faith without 
(X) Et virtute magna reddebant Apostoli testimonium resurrectionis IESV Christi Domini nostri: & gratia magna erat in omnibus illis. Act. 4. 33.  fear, notwithstanding all the threatenings and cruelties, that could be devised against them.  
Then they cast 
(Y) Neque quisquam egens erat inter illos, quotquot enim possessores agrorum aut domorum erant, vendentes afferebant pretia eorum quae vendebant, & ponebant ante pedes Apostolorum. Dividebatur antem singulis prout cuique opus erat. Act. 4. 35.  their goods at the Apostles feet, and willingly of their own accord, did that which now these other suffer: But this violence teacheth them, to make a virtue 
(Z) Felix necessitas quae ad meliora compellit.  of necessity, and profit of their enemies. And the infinite benefits which they find in poverty, cause many to love and esteem it highly, who otherwise by all likelihood, had never come to know it, if the experience of these 
(A) Exi in vias & sepes, & compelle intrare, ut impleatur domus mea. Luc. 14. 23.  rigorous Proclamations had not been. And this precious and wholesome 
(B) Scire uti paupertate, maxima felicitas est. Sen. de Mor. Prima fronte rigida ac subtristis paupertas est, minaxue adventus eius. At cùm in familiaritatem semel admissa fuerit, minimè sumptuosa, secura, ac facilis hospes erit. Redige te ad parva, ex quibus cadere non possis. Inest paupertati (sine qua nihil est  lesson they own to their adversaries.  
I re which his Majesty of Great Britamny and such as counseled him, seem to have intended. For it is a great absurdity in reason, & against common sense, to procure any end by contrary means, and to take courses, which of their own nature and by God's ordinance, help, increase, and uphold the very same things, which they seek to overthrow. And it is little better than madness once to imagine that one or few, by force 
(K) In consilium eorum non veniat anima mea. Maledictus furor eorum, quia pertinax: & indignatio eorum, quia dura. Dividam eos in jacob, & dispergam eos in Israel. Gen. 46. 6.  or deceit can hinder any long time, that which so many with justice, 
(L) Nihil in terra sine causa fit. Dissipat Dominus cogitationes malignorun, & apprehendit sapientes in astutia illorum: ne possint implere manus eorum, quod coeperant. job. 3. 6. 12.  truth, and reason desire to set forward, and especially with so great valour & resolution, as is seen in this case.  
But be it, that man against man, upon these terms may hold out for a time: yet certain it is, that there is no power upon earth that can resist the omnipotency and providence of God, whose 
(M) juxta voluntatem suam faciet Deus, tam in virtutibus caeli, quàm in habitantibus terrae. Et non est qui resistat manui eius, & dicat ei, quare fecisti? Dan. 4. 32.  will is a law, and (maugre all policies and practices of such as dare oppose themselves against him) must needs prevail. And who can make doubt of God his will and pleasure in this case? so that it is easy to conjecture what 
(N) Haec dicit Dominus. Visitabo contra eum, & contra semen eius, iniquitates suas & adducam super eos omne malum quod locutus sum ad eos, & non audierunt. jerem. 36. 31.  issue all these hurly-burlies will have, & what willbe the end of this bloody conflict. And that it is only want of consideration, & of the light of grace, that weak and impotent men take arms of defiance against their Creator.  
Alas how much better were it, that they entered into consideration with themselves, what they do, and upon how uncertain grounds, and by 
(O) 
Cùm feriant unum, non unum fulmina terrent:  
junctaque percusso turba pavere solet.  
Cùmque dedit paries venturae signa ruinae,  
Sollicito vacuus fit locus ille metu.  
Quis non è timidis, aegri contagia vitat,  
Vicinum metuens, ne trahat inde malum?  ovid. lib. 3. de Ponto. Eleg. 2.  others example, learn to prevent God's judgements, before they fall upon them. It is the property of creatures without reason, to bite the arrow that hath wounded them, and when they be hurt to revenge themselves on those that stand nearest to them, never considering from 
(P) Causa illa putanda est prima, unde motus principium. Meteor. 1. c. ●. servos Dei & Christi laesos ultio divina defendit, & quantò maior fuerit persecutionis iniuria, tantò iustior fit, & gravior pro persecutione vindicta. Nec umquam impiorum scelere in nostrum nomen iusurgitur, ut non statim divinitus vindicta comitetur. Cyp. ad Detrianum.  whence it came.  
They are fearful, & suspicious, and carry a watchful eye & heavy hand upon such as in their opinion may be the immediate instruments of God's wrath upon them, but they never reflect upon their 
(Q) Rex lugebit, & Principes induentur moerore, & manus populi terr● conturbabuntur. Secundun viam eorum faciam eyes, & secundum iudiciaeorum iudidicabo eos: & scient qui● ego Dominus. Ezech. 7. 22.  own sins, nor remember the innocent blood which they have shed, which crieth up to heaven continually for punishment; nor the eternal law and justice of God, for execution whereof all Creatures obey, as instruments 
(R) Armabit creaturam ad ultionem inimicorum. Sap. 5. 18.  of revenge, when the sentence is once denounced.  
Oh that they would seriously consider the disastrous and miserable 
(S) Aspice ex alio tormento quod timeas: Respice in alieno exitio quod pavescas: evita foveam in quam alium videris incidisse coram te: pericula aliena in te pertimisce Isid. in Syn. soli. l. 1. c. 10. Istuc est sapere, non quod ante pedes mod● est videre: sed etiam illa quae futura sunt prospicere. Terent. in Adelpho.  ends of such, as in times-past have attempted the same that now these do. I mean of Nero, Decius, julian, and such like, who in former ages, either by blood and violence, or by flattering and deceit, or by both together afflicted and persecuted God's Church. His unspeakable patience and mercy, held his 
(T) 
Ne dixeris, pecca●i, & quid mihi accidit triste? Altissimus enim est patiens redditor. Eccl. 5. 4.  
Rarò antecedentem scelestum  
Deseruit pede poena claudo.  
Horat. Od. l. 3. od. 2.   hand from revenge for a time, and let them run on, whilst it seemed convenient to his infinite wisdom; but after wards he stopped their course in the midst 
(V) Vidi impium superexaltatum, & elevatum sicut cedros Libani: & transivi, & ecce non erat, & quaesivi eum, & non est inventus locus eius. Psal. 36. 35. Vltiones pro cultoribus Dei saepe repetitas invenies: in ruinis Regum, iacturis opum, dispendio militum, diminutione castrorum. Nec hoc casu ●ccidisse aliquis existimet, cùm iam pridem Scriptura divina posuerit, Mihi vindictan & ego retribuam. unde manifestum est, non per nos, sed pro nobis accidere cuncta ista quae descendunt de Dei indignatione. Cyp. ad Demetrianum.  of their puissance, & overthrew them in the height of their pride; and from the top of the Castles that they had built in the air, he threw them down headlong into the everlasting torments, prepared from the beginning of the world, for Angels and for such other, as by their examples and suggestions raise themselves against God. I need not stand upon this, the Stories 
(X) Non reliquit hominem nocere eyes: Corripuir pro eis Reges. Psal. 104. 14. Currus Pharaonis & exercitum eius proie●it in mare: abyssi operuerunt eos, descenderunt in profundum quasi lapis. Exod. 15. 4. Si habes intellectum, audi quod dicitur. Non accipit personas Principum, nec cognovit tyrannum: subitò morientur, & in media nocte turbabuntur populi: & pertransibunt, & auferent violentum absque manu. job. 34. 20.  are full of these examples.  
Therefore let no man deceive himself, be he King or Counsellor, public or private person, that hath any hand 
(Y) 
Vi quod est, praeter naturam est. Phys. c. 3.  
Qui terret, plus ipse timet: sors ista Tyrannis  
Conuenit, invideant claris, fortesue trucident,  
Muniti gladijs vivant, septiue venenis,  
Ancipites habeant arts, trepidiue minentur.  Caludian. ad Honorium.  in these injuries: let them know with whom they deal, and persuade themselves, that no human policy, nor force can preserve them in 
(Z) Attendite me, & obstupescite & supponite digitum ori vestro, & ego quando recordatus fuero pertimesco, & concutit carnem meam tremor. Quare impij viwnt, sublevati sunt, confortatique divitijs? Domus eorum securae & pacatae, & non est virga Dei super eos etc. job. 21. 5.  prosperity any long time: for neither heaven can suffer them, nor earth sustain them, nor any of God's creatures forbear them longer, than he withhouldeth their force, either expecting their repentance that have sinned, or because the day 
(A) Ecce anni tres sunt ex quo venio quaerens fructum in ficulnea hac: & non invenio. Succide ergo illam, ad quid terram occupat? Luc. 13. 7.  of execution is not yet come, or the offenders not come 
(B) Generatione quarta revertentur hâc: nec dum enim completae sunt iniquitates Amorrhaeorum. Gen. 15. 16.  to the pitch of their iniquity, or that, the 
(C) Et dictum est illis ut requiescerent adhuc tempus modicum, donec compleantur conserui eorum, & fratres eorum qui interficiendi sunt, sicut & illi. Apoc. 6. 11.  number of his elect, and the 
(D) Omnia in mensura, & numero, & pondere disposuisti. Sap. 11. 21.  degree of their Merits, and the measure of glory, or punishment due to each part, is not yet fulfilled.  
But let us leave old examples of other Countries, and coming nearer home, consider that which fell out in the time of King 
(E) Qui regnare facit hominem hypocritam propter peccata populi. job. 34. 30.  Henry the Eight, and what happened to the 
(F) Subitò defecerunt: perierunt propter iniquitatem suam. Psal. 72. 18.  Protectors of King Edward his son, and what Queen Elizabeth did, and how she ended, and in her 

Nempe hoc indoctis, quorum praecordia nullis  
Interdum, aut levibus videas flagrantia causis.  
Quantulacumque adeo est occasio, sufficit, irae.  
Chrysippus non dicet idem, nec mite Thaletis  
Ingenium, dulciue senex vicinus Hymetto:  
Qui partem acceptae saeva inter vincla cicutae  
Accusatori nollet dare.  
Et infrà— Quip minuti  
Semper, & infirmi est animi, exiguiue voluptas  
Vltio. Continuò sic collige, quòd vindicta  
Nemo magis gaudet, quàm femina.  Iwen. Sat. 13. 
Mens prava semper in laboribus est, quia aut molitur malà quae inferat, vel metuit ne sibi ab alijs inferatur: & quicquid contra proximos cogitabat, hoc contra se cogitari à proximis formidat. Gregor. mor. lib. 11.   Subjects. She as a woman, timorous, and apt by nature to conceive fears & suspicions, by buzzing such matters into her head, was easily drawn by her counsellors, and Servants, which way, and to what they listed. But that his Majesty so noble a Prince, and of so great experience, should be led by such womanish passions, were a thing little agreeing, either to the conceived Opinion of his Person, or the Dignity of his Place, or Courage of his Mind.  
If the Catholics had intended to do any harm to Queen Elizabeth, they neither wanted ability, nor in so long time could have wanted occasions to do it. But they neither intended, nor imagined any such thing, as is more than evident by the event. Neither desire they to his Royal Majesty any 
(Y) In fide omnes unanimes, compatientes, fraternitatis amatores, misericordes, modesti, humiles, non reduētes malum pro malo 1. Pet. 3. 8.  harm, great or little (God forbidden they should:) they desire his union to the Catholic Church, and his eternal salvation, after a long & prosperous reign upon earth, and in one word, ut convertatur 
(Z) Mea est ultio: & ego retribuam. Deut. 32. 35. Nec maledictum pro maledicto, sed è contrar●o benedicentes: quia in hoc vocati estis, ut benedictionem hereditate possideatis. 1. Pet. 3. 8. Videte, ne quis malum pro malo alicui reddat: sed semper quod bonum est sectamini invicem, & in omnes. 1. Thes. 5. 15.  & vivat.  
But notwithstanding if his Majesty should still run on (which God forbidden) in violent courses, and struggle against God's i●stice, it is reason & necessary, that he should be put in remembrance, that neither his Proclamations, nor his Oaths, nor his Armies, nor his Guard, nor any other human providence, or prevention, can free him from the divine Nemesis, whom he hath so often, and so many 
(A) Ephraim pascit ventum, & sequitur aestum: tota die mendacium & vastitatem multiplicat. juxta vias eius, & juxta inuentiones eius reddet ei Dominus. Ose. 12. 2.  ways provoked. For she 
(B) Ira in indign atione eius: & vita in voluntate eius. Psal. 29. 6. Auferes spiritum eorum & deficient: & in pulverem suum revertentur. Psal. 103. 29.  pierceth the thickest rampires, she assaileth the strongest Castles, she entereth into the most 
(C) Anima mea, habes multa bona posita in annos plurimos: requiesce, comede, bibe, epulare. Dixit autem illi Deus, Stulte hac nocte animam tuam repetent à te. Quae autem parasti, cuius erunt? Luc. 12. 20.  secret and retired closetts, where they whom she pursueth, can neither run from her, nor make resistance. And in the midst of their ioylity and triumph, when they think 
(D) In eadem hora apparuerunt digiti quasi manus hominis scribentes in superficie parietis Au●●ae Regiae, MANE, THECEL, PHARES. Tunc facies Regis commutata est, & cogitationes eius conturbabant eum: & genua eius ad se invicem collidebantur. Dan. 5. 5.  least of their danger, she intimateth (F) unto them the dreadful sentence of eternal damnation. 
(E) Quando elevatum est cor patris tui, & spiritus illius obfirmatus est ad superbiam: depositus est de solio Regni sui, & gloria eius ablata est. Dan. 5. 20. Tu quoque filius eius non humiliasti cor tuum, cùm scires haec, sed adversus dominatorem caeli elevatus es. Dan. 5. 22. etc. Idcirco ab eo missus est articulus   
The others. For they are so 
(M) Scuto circumdabit te veritas eius: non timebis à timore nocturno etc. Psal. 90. 4.  compassed, and defended with heavenly truth, that the fire cannot touch them: only the 
(N) Nullus est captiws, qui animo est liber. Epi. in Ench.  bands of their mortality are dissolved, the 
(O) Tamquam aurum in furnace probavit eos: Deus tentavit eos, & invenit eos dignos se. Sap. 3. 6.  rust of human infirmities purged, and the brightness and splendour with which they remain after they be 
(P) justitia custodit innocentis viam: impietas autem peccatorem supplantat. Prou. 13. 6.  cleansed, and 
(Q) Fulgebunt justi, & iudicabunt nationes. Sap. 3.  purified with this fire, showeth to the world the 
(R) Non reliquit hominem nocere eyes: corripuit pro eis Reges. Psal. 114. 14.  force and sweetness of the law of God. His holy 
(S) Benedictus Deus eorum, qui misit Angelum suum, & eruit servos suos qui crediderunt in eum. Dan. 3. 95. Et Petrus ad se reversus dixit: Nunc scio verè, quia misit Dominus Angelum suum, & eripuit me de manu Herodis, & de omni expectatione plebis judaeorum. Act. 12. 11.  Angel will come down from heaven, as he did in the other occasion, and make a place of 
(T) Si coram hominibus tormenta passi sunt, spe● illorum immortalitate plena est Sap. 3. 4.  Recreation, and pleasure of that, which was prepared for the pain and 
(V) In paucis vexati, in multis bene disponentur. Non tanget illos tormentum mortis▪ ●●si sunt oculis insipientium mori, illi autem sunt in pace. S●p. 3. 2.  torment of his servants. Nihil obtines, 
(X) S. Leo. ser. in nat. Sancti Laurentij.  nihil proficis, saeva & caeca crudelitas: subtrahitur tormentis tuis materia mortalis, & Laurentio in caelos abeunte, tu deficis. signor est flamma quae foris ussit, quàm quae intus accendit. Saevis, persecutor, in Martyrem: saevisti, & auxisti palmam, dum aggeras poenam. Nam quid ad victoris gloriam ingenium tuum non reperit, quando in honorem transierunt triumphi, etiam instrumenta supplicij?  
Most truly and lively doth S. Leo represent unto us in these words the present case of Catholics, that live in this English persecution in the person of Saint Laurence, & of the Emperor Valerianus & his Ministers. Blind 
(Y) Qui odit fratrem suum, in tenebris est; in tenebris ambulat, & nescit quo vadit: quia tenebrae obcaecaverunt oculos eius. 1. joan. 2. 11.  and barbarous Cruelty (saith he) what hast thou gotten? The mortal substance is withdrawn from thy torments: Saint Laurence is received into heaven, & what is become of thee? The fire that appeareth outwardly, and burneth his body, is much more remiss, then that which inwardly inflameth his soul. Thou insultest over Saint Laurence but thy Cruelty increaseth his reward. What hath not thy invention effected, to make famous his victory, seeing the very instruments of his torments are turned into ensigns of his Triumph and glory? Thus S. Leo. And it is most true, that they help 
(Z) Ecce prophanus hostis numquam beatis paruulis tantùm prodesse potuisset obsequio, quantùm profecit odio. Aug. serm. 10. de Sanctis.  and honour God's servants more in procuring their harm, than they could by their favours. This secret fire which S. Leo speaketh of, doth purify without inflaming, doth illustrate without diminishing, it doth 
(A) Videbat Moyses quod rubus arderet, & non combureretur. Exod. 3. 3.  comfort without consuming. This is that Celestial fire, which Christ our Saviour came to kindle upon 
(B) Ignem veni mittere in terram: & quid volo, nisi ut accendatur? Luc. 12. 49.  the earth, and what doth he desire, but that it burn and increase? This fire is so active, that if once 
(C) Dominus Deus tuus ignis consumens est. Deut. 4 24.  it take hold of a loyal heart, it presently 
(D) Nos revelata facie gloriam Domini speculantes, in eamdem imaginem transformamur à claritare in claritatem. 2. Cor. 4. 18.  changeth and transformeth it into itself. It replenisheth the understanding with 
(E) Est lux vera, quae illuminat omnem hominem venientem in hunc mundum. joan. 1. 9  heavenly light, and filleth the soul with fortitude and joy. shall I say, when I contemplate your 
(B) In omnibus tribulationem patimur, sed non angustiamur: apporiamur, sed non destituimur: persecutionem patimur, sed non derelinquimur: deijcimur, sed non perimus. 2. Cor. 4. 7.  manifold afflictions, the Chains that you have honoured, the Prisons that you have sanctified, the Reproaches that you have suffered, & amidst all these, the 
(C) Excipientes verbum in tribulatione multa, cum gaudio Spiritus sancti, ita ut facti sitis forma omnibus credentibus in Macedonia, & in Achaia. 1. Thes. 1. 8.  great Alacrity, cherfullnes, and contentment that you have showed?  
You have comforted the afflicted with your doctrine and example: you have encouraged the weak with your fortitude: you have edified the whole Church of God with your patience and charity: you have given joy 
(D) Pretiosa in conspectu Domini mors Sanctorum eius. Psal. 115. 15.  to heaven and earth by your precious death, imitating herein the Son of God, both in the substance and manner of suffering, in your Country, in the sight of your friends, slandered, and strooken even to the death, by those for whose sake you offer your 
(E) juda, osculo filium hominis tradis? Luc. 22. 48. Coeperunt illum accusare, dicentes: hunc invenimus seducentem gentem nostram, & prohibentem tributum dare Caesari. Luc. 23. 2. Commovet populum, docens per universam judaeam. ibid. 5. Gens tua & Pontifices tradiderunt te mihi. Toan. 18. 35. Et cum iniquis deputatus est. Luc. 22. 37.  labours, and give your lives. O blessed and most happy Triumphers, that bear upon your breasts, stigmata 
(F) Mihi autem absit gloriari, nisi in cruse Domini nostri jesu Christi: per quem mihi mundus crucifixus est, & ego mundo. Ego enim stigmata Domini jesu in corpore meo porto. Gal. 6. 14. 17.  jesu Christi! Predestinated of God, ennobled with his grace, to be the lively representation of the 
(G) Scimus quoniam diligentibus Deum omnia cooperantur in bonum, ijs qui secundum propositum vocati sunt Sancti, quos praedestinavit conforms fieri imagini filii sui. Rom. 8. 28.  Image of his Son! O that these unworthy arms of mine, might once embrace those glorious bodies of yours, mortified with Christ and put to death for his love! O that I might once see myself on my knees before those holy Relics, rend and torn in pieces for his love, and lifted up into the air, in token that the Truth, for which they died, hath gotten the victory.  
The Earth whereon you trod, and in which you suffered, is worthy to be honoured for her riches, abundance, fertility, & other natural endowmentes, & for the good disposition of the people it bringeth forth; but above all, for her ancient faith and piety. But that which it got by possession of quietness & peace, is much inferior to that, which it hath gained in this persecution by the blood of God's servants shed in it, wherewith being overflowed, and made fertile, it bringeth forth fragrant flowers of patience, and fruit of benediction. Your Name is now made famous throughout the 
(H) A vobis diffamatus est sermo Domini, non solùm in Macedonia & in Achaia, said in omni loco fides vestra quae est ad Deum profecta est. 1. Thes. 1. 8.  whole world, and many remote Nations, and Countries, which before had no notice, nor ever heard of yours, now love & esteem it, as highly favoured of God, and desire to hear of your proceedings, and of your 
(I) Infirma mundi elegit Deus, ut confundat fortia●, ut non glorietur omnis caro in conspectu eius. 1. Cor. 1. 27. Sic dicere videtur: Nolite turbari, si cùm vos inter Lupos mitto, tamquam oves & columbas esse jubeo. Nam etsi possum contrarium quoque praestare, & non permittere, ut grave aliquid patiamini, nec lupis tamquam oves subiecti sitis, sed efficere, ut leonibus terribiliores evadatis: tamen sic expedit fieri. Hoc & vos illustriores faciet, & meam quoque declarabit virtutem. Chrysost. hom. 34. in Matth.  victories, and to be partakers of your merits & prayers.  
Gaudeas Majesty, & to the Estate of the Realm gathered together in Parliament, in the first place to ratify and confirm all the Laws made in the time of Queen Elizabeth against the Papists.  

The Laws of Queen Elizabeth confirmed in this Parliament, are these that follow.  
WHOSOEVER shall deny that 
(C) Women are incapable of all spiritual jurisdiction and function. Mulieres in Ecclesia taceant: non enim permittitur ijs loqui. 1. Cor. 14. 35. Turpe est enim Mulierem loqui in Ecclesia. ibid. If it be an unseemly thing, as the Apostle saith, that a woman should speak in the Church; how much less may she rule & command it?  all spiritual Authority and jurisdiction in the Kingdom of England, doth of right belong to the Queen, shallbe held for a Traitor, & incur the punishment thereto belonging. Parlam. An. 1. Eliz. Cap. 1.  
Whosoever being demanded and required shall 
(D) He is a Traitor in their Nomenclator, that will not swear false.  refuse to swear, that the Pope of Rome neither hath, nor can have any spiritual jurisdiction in the Kingdom of England, shallbe held for a Traitor, and stand liable, and subject to the punishment thereto belonging. Parl. An. 1. Eliz. Cap. 1.  
Whosoever shall affirm, and say, that the Queen is an 
(E) It deserveth punishment to be an Heretic, and not to call an Heretic by his true name.  Heretic, or a Schismatic, shall incur the same penalty. Parl. An. 13. Elizab. Cap. 1.  
Whosoever shall go about to dissuade any of her Subjects, from the Religion which is professed in England, and induce him to follow, and believe the 
(F) Such another Law made the Scribes & pharisees, against Christ. Conspiraverunt judai, ut si quis jesum consiteretur esse Christum, extra Synagogam fieret. joan. 8. 22.  Roman faith, shall incur the same penalty. Parl. 23. Eliz. Cap. 1.  
I pass over for brevities sake the particular Laws, by which they would banish out of that Kingdom, under the name of Treason, all the means, instruments, & outward signs of Christian Piety. As for example, the Sacrament of Confession, the use of Agnus Dei, of Rosaries, of Medals, holy Images & other such like things are condemned as Acts of Treason: yea a Priest is made Traitor for only his function, without any other crime. The words of the Law are these:  
What jesuit soever, Priest, or Deacon having taken holy Orders by Authority of the Bishop 
(G) Without this Authority there is no spiritual Clergy: which is in favour of Ministers wives & children; otherwise their marriage were not lawful.  of Rome, that from henceforth presume to enter into this Realm, ipso facto shallbe guilty of high Treason, and subject to  
2. The Churchwardens and Constables of every Town and Parish, or the chief Constable of the Hundred, shall once every year present the monthly absence from Church of all manner of Popish Recusants, & the names of every of their Children, being of the age of nine years and upwards, abiding with their said parents, and as near as they can, the age of every of their Children: as also the names of the servants of such 
New penalty, and reward to accusers of Catholics.  Recusants, at the general or quarter Sessions of that Shire or Liberty. And in default of such Presentment to be made, the said Constable, Churchwarden, or high Constable shall for every default so made, forfeit twenty shillings. And such as are diligent in making this Presentment, shall have a reward of forty shillings to be levied out of the Recusants' goods.  
3. All that are, or hereafter shallbe, upon indictment convicted of recusancy, shall for every month after such conviction, without any other indictment or conviction, forefayte twenty pounds, to be paid into the 
A new addition to the former grievance.  receipt of the Exchequer yearly; except in such cases, where the King shall, and may by force of this Act, refuse the same, and take two parts of the Lands, Farms, and Tenements of the said offender, to his own proper use.  
4. Every such Recusant indicted and convicted as aforesaid, shall have left the third part only of his 
Pater meus caecidit vos virgis, ego caedam scorpionibus. Let his Majesty consider if this be good counsel.  Lands and Leases, to, and for the maintenance, and relief of himself, of his wife, family and children. And the King, nor his Successors cannot dimise, lease, or put over, any part of the said two parts to any Recusant, or for any Recusants' use.  
5. The Bishops in their Diocese, or any two justices of the Peace within the limits of their jurisdiction (out of Sessions) may require any person of the age of eygteene years, or above, whether convicted of Recusancy  
That they will do their 
(F) To this they are bound without this oath: and so it might have been very well spared.  best endeavour, to disclose & make known unto his Majesty, his heirs & Successors, all Treasons & Traitorous conspiracies, which they shall know, or hear of to be against him, or any of them.  
That they do abhor and abjure as 
(G) How came the English Parliament by authority to censure doctrine? who delivered them this Power? who made them assurance of God's infallible spirit?  impious and heretical, that opinion that saith, that Princes excommunicate or deprived by the Pope, may be deposed by their Subjects, or other whatsoever.  
That they 
(H) If they do not believe it, nor indeed can believe it without gross ignorance, why will they enforce them to swear false, or what get they by this?  do believe, and are resolved in their Consciences, that neither the Pope, nor any other person hath power to absolve them of this Oath, or of any part thereof.  
That they 
(I) He that sweareth false had need of absolution from the sin, but needeth no dispensation, because the Oath hath no force to bind, as in this case. And the inventors of this oath, without doubt, either did not understand, or for anger & passion did not consider, nor remember, that by such violence as this, enforcing God's people against their consciences to swear false, & consequently sin, they bring the case to the law of nature, & little imagine what both divine and human laws permit in such occasions. For if they had reflected upon the inconvenience, they would never have made choice of a mean so contrary to all good ends, that either King or people in reason ought to pretend.  do acknowledge this oath to the ministered unto them lawfully, and by good & full Authority: & that that they do renounce all dispensations & pardons to the contrary. And that they do plainly and sincerely acknowledge all these things, & swear according the express words, and the plain and common sense, and understanding of them, without any evasion or secret reservation. And that they do make this recognition and acknowledgement heartily, willingly, & truly, upon the true faith of a Christian.   

The rest of the Laws against Catholics.  
WHOSOEVER shall departed out of the Realm of England, to serve any foreign Prince or Potentate, not having first taken the Oath aforesaid, shallbe reputed a fellow, and lose goods and life.  
Item. If any Gentleman or person 
A new Law to make vagabonds.  of higher Degree, or any that hath borne, or doth bear any office in the Camp, go out of the Realm, to serve any foreign Prince, before he be entertain any jesuite or Seminary Priest, or shall discover any Mass to have been said, and the persons that were present at such Mass, and the Priest that said the Mass, or any of them within three days next after the offence committed, shall not only be free from all penalty, if he be an offender, but also shall have 
(B) In human policy these means may seem effectual, but against God they are little worth: Only they serve to put jealousy and distrust. A work of Satan to destroy charity, and neighbourhood in the Commonwealth.  the third part of the forfeiture of all that shall be forfeited for such offence, so that all the forfeiture do not exceed the sum of an hundred & fifty pounds.  
Item. That no Popish Recusant shall 
(C) Degeneres animos timor arguit. Aeneid. 2.  come into the Court, or House, where the King's Majesty, or the Prince is, unless he be commanded so to do, by the King's Majesty, his heirs and successors, or by Warrant in writing from the Lords, and other of the most honourable privy Counsel, upon pain to forfeit, for every time so offending an hundred pounds, the one moiety to the King, the other to him that will discover, and sue for the same.  
Item. That all Popish Recusants, that have forborn coming to the Church, abiding in the City, or within ten miles about (except they be Tradesmen, men of occupations, or such as have their dwelling there, & no where else have any house) shall departed 
(D) It is evident malice and deceit to possess the King's mind with these needless fears.  from the City of London, and ten mile's compass of the same, within three months after the end of this Parliament, upon pain of an hundred pounds, the one half to the King, the other to him that will sue for the same by Action of debt.  
Item. All Recusants are 
(E) This also argueth needle's fear: for the Recusants of all others are lest to feared.  confined to their houses, & may not departed more than five miles from the place of their abode, without licence obtained in scriptis of the King's Majesty, or some other that by that Statute is enabled to give it, and with those limitations and restrictions therein likewise specified. And he that is found faulty herein, shall incur the penalty and forfeit as a Recusant convicted.  
Item. No Recusant shall practise the come of his wife. And every woman that shallbe married in other form, then aforesaid, shallbe disabled, not only to claim any Dowry of the inheritance of her husband, or any joyntry of the lands of her husband: but also of her widows estate, and frankbank in any customary lands, whereof her husband died seized: Nor can enjoy any part of the goods of her husband, by virtue of any custom of any City, or place where the same shall lie, or be. And if it chance that the woman to whom the Recusant is married have no lands or goods, whereto he may be entitled, he shall forfeit an hundred pounds, the one part or moiety to the King, and the other to him that shall sue for it.  
Item. The Recusant for every child that is 
(L) A Law against Baptism.  not baptised (by their unlawful Ministers) according to the Laws of this Realm, shall pay an hundred pounds.  
Item. For every one that is buried not according to the Ecclesiastical Laws of this Realm, the party that causeth him to be so buried, shall forfeit twenty pounds.  
Item. The children of any Subject within this Realm, not being Soldiers, Mariners, or Merchants, or their Apprentices or Factors, that go beyond the seas, without licence of the King's Majesty, or six of the privy Counsel: that then such as shall go beyond the seas, shall have no benefit of any goods or chattels, that may any way come or fall unto him, until after his return, he, before a justice of Peace, take 
(M) Quime negaverit coram hominibus, negabo eum coram Patremeo quiest in caelis. An ill change to lose an everlasting Kingdom, for a little temporal inheritance.  the Oath: to wit, abjure his faith, and obedience to the Sea of Rome. And who shall send the said children, shall forfeit an hundred pounds.  
Item. That all persons beyond the seas that are not Merchants, nor their Factors, nor Mariners shall presently at their return take the Oath before mentioned, before a justice of Peace: & in all other things conform themselves etc. Otherwise they shall have no benefit to draw from them their money by secular Authority, they remain subject to the authority, and open to all injuries of the Bishops, who do daily 
(T) Principes convenerunt in unum adversus Dominun, & adversus Christum eius. Psal. 2. 2. Qui habitat in caelis irridebit eos.  trouble & molest them: And in like sort, to the high Commissioners, who have from his Majesty authority to persecute the Catholics, and punish their faith, as in other Countries, the Inquisitors have from the Sea Apostolic to defend Catholic truth and punish heretics.  
Thus Gentle Reader thou hast seen briefly set down the good and wholesome laws made by the last Parliament of England, and published under the Prince's name. How good and wholesome they are, it is needles for me to say. Themselves speak for themselves, and make manifest what they are, and from what motives they are proceeded. The best is, they have not power over any constant, and resolved mind, nor can take from them any thing that they may not lose by many other ways, and is not in their own hands to recompense with manifold interest, even in the present felicity of this life, besides the reward we hope for in the next: which profiteth also to increase comfort in this, to such as will avail themselves by the good and wholesome advises to be found in this book. And in fine, this is a cause in which a man may lose his head, and have no hurt, and being once grounded in the love and obedience of Christ, these Laws lose their force, as afterward shallbe seen.    

THE EXECUTION OF THE FORMER laws.  
IT might have been excused to occupy the Reader with this Relation; seeing the rigorous execution of these Laws, is otherwise sufficiently known to such, as live where this language is understood. But because I found it in the latin copy, it was not to be omitted in the translation, at least it may serve to give to understand what feeling good men, in other Countries have of our afflictions, and perhaps move the Prince's heart to commiseration, if he have time, and patience to read it. Thus then is it set down in the Author's words as followeth.  
THE Laws, as we have seen, are grown both in number and rigour under his MAJESTY of ENGLAND that now is: & for the execution of them is given much more scope and authority to inferior Officers, then in the Reign of Queen Elizabeth was accustomed: whereby may be easily gathered without any other proof, the manifold injuries that Catholics suffer in England at this 
Surrexit interea Rex nows super Aegyptum: & ait ad populum suum: Ecce populus filiorum Israel multus & fortior nobis est; venite, sapienter opprimamus eum etc. Praeposuit  tyme. But how much more their Adversaries strive to oppress them, so much more God extendeth his favour, and Fatherly protection over them, as in all ages, and other like occasions hath been seen. And the same Providence that permitteth these troubles to fall upon them, giveth them strength to endure them, not only with patience, but with alacrity.  
The devisers of this form of government, and scum, and refuse of the Common wealth: such as their bad life and misdemeanour hath brought into necessity; such as weary of robbing by the high ways, and other infamous occupations, take it for a more secure and easy kind of life, and most agreeable to their former courses, and bringing up, to become Bishops Pursevantes, and so offer themselves to that ministry, before they be called. By all which his majesties most honourable Counsel, and all other men may easily understand, how exorbitant the wrongs are, that by virtue of these Laws are offered to the subjects, being executed by such Ministers, armed with public Authority, and the kings Warrant, to commit, without the fear of punishment (which before did keep them in awe) whatsoever insolency and injustice they list.  
They use ordinarily to beset the Catholics houses (especially where they hope to find a booty) and scaling the walls by night, and breaking open the doors in the dark, to the amazement of the families, make that spoil and havoc, which such manner of people are like to do in such occasions.  
To the baseness of the persons, and rigour of the Laws, may be added another thing worth the noting, to wit, the extorsion of the penalties by a new stratagem of Astronomy and computation of times of their own. For example, the law is, That every Recusant pay twenty pounds a month, for not going to Church. What do these ingenuous executors? The ordinary account that the Astronomers gather by the motion of the Planets, doth not content them: by this the year, as we se, is divided into twelve Months: but it is not for them; they will have it by weeks, and so find thirteen Months in the year: & by this account extend the penalty of that Statute upon the Recusants. Now what reason, equity, and justice is in this, let any indifferent man consider. The Laws of themselves are rigorous and odious, and these set them on the tenters, stretch them out beyond their nature, and execute them with more rigour, than the Lawmakers did intend: Viderit utilitas.  
By this example you may gather many others, which for brevity I omit. Hear somebody may doubt, seeing the Indignation of the Persecutors of this time is greater, or at least equal to that of Queen elizabeth's time; how cometh it to pass, that now there is not so much blood shed, & Martyrdom of Priests, and of their receivers as then? To this I answer; that experience hath taught them, how much they lose by open cruelty. And they find it more for their advantage, to consume the Catholics by hunger, rather than to kill them by the sword. For making them away by little and little, they die many deaths; the manner of their dying is more painful, and less spoken of; so that by this device they double their cruelty, & yet have a colour to pretend Clemency and commendation of Mercy. Nay, that which is more, they would make the world believe, they persecute no man for Religion.  
And for this cause, having persuaded his Royal Majesty to follow the footsteps, & renew the persecution of his Predecessor, they devised this new Oath against the Pope's Authority, to reduce (at least in outward appearance) to matter of State & Treason, that which is merely a point of Catholic doctrine. And with this colour they begin a fresh to martyr Priests, seeing other punishments will not make them afraid, and spoil Lay-Catholikes more than ever: and yet, forsooth, they persecute no man for Religion. I wots not whence it cometh, (whether from the great opinion that they have of their wits, or the little of ours) that they persuade themselves, that they shallbe believed, when their words are so contrary to their doings.  
In the foresaid Laws, as they are extended in English, they forbidden so often, and so largely the things pertaining to Religion, as they repeat two hundredth and scutcheon times, the Name of Priests, Altars, Masses, Seminaries, jesuits, Colleges, Ecclesiastical jurisdiction, Faith, Sea Apostolic, Bishop of Rome, Head of the Church, Images, Churches, Agnus Dei, Madals, and Grains hallowed, Beads, breviaries, mass-books, Life of Saints, and the like: and for every one of these Marks and Tokens of Catholic Religion, they put a penalty, and many of them they forbidden under pain of death. And notwithstanding, that with these Laws and Proclamations, they publish openly to the whole world their hatred against Catholic Religion: yet they blush not on the other side to affirm, & will needs be believed, that they, forsooth, as I have said, persecute no man for Religion, but all is for Treason and Practices against the State.  
I desire the Reader here to judge, whether the things mentioned, or use of them, be crimes against the State, or that the State be well erected, where these acts of Piety and Religion are punished as Crimes. To be short: All these Treasons and Crimes imputed to Catholics, are comprised in one, to wit, to be faithful servants of Christ, and obedient children of his Church. This is the Crime of Crimes, and Treason of Treasons: this is the offence under so many, and so different names & titles condemned, and punished by these Laws. This, in fine, is the ground, sum, and substance of this Persecution, prosecuted so many years, and now renewed and increased, as here may be seen.  
There was some few years past a Conspiracy of seven or eight young gentlemen, who induced (as the report goeth) by a train of some chief Protestants, intended with one fire to extinguish another, which had endured many years, devouring and consuming the bowels, and best substance of their Country. But howsoever it was begun and intended, let it be as their greatest Adversaries will have it (notwithstanding the public voice, and many presumptions prove, that it was an Invention of State, and a mere trap to entangle them:) Let us, I say, grant, that the same men, that put it in execution, were they, that laid the plot, & were the Authors: Let us grant all this, and what else they can desire: yet with what conscience, and with what reason, should any be made partaker of the danger or punishment, that had no part in the Action? that neither gave any consent, or had any notice of what was intended? For if we admit this course of justice and this manner of proceeding: if the fault of one, or of a few may be extended to a whole community, perforce all Comon-wealths must go to wrack: yea mankind must perish, all the whole world must down at a blow. For by this Law, & manner of government they cannot stand. The Law of God and his divine justice hath a far different proceeding: for it saith expressly that he only that committeth the fault shallbe punished, justitia justi super eum erit, & impietas impij erit super eum: 
Ezech. 18. 2.  anima quae peccaverit, ipsa morietur. Why then should that which was undertaken by indiscreet zeal and want of Consideration in one or two, be imputed to the Religion, or to the rest that do profess it, without any participation of the Crime?  
The Catholic Church hath most holy and just laws, and such as do serve from them, do in such sort perish, that she nevertheless remaineth blameless. For why, she neither doth, nor permitteth, nor approveth any evil. The faults be personal and of private men; the doctrine is universal which admitteth no faults; these belonged to some few, and pass with time; the other is everlasting, and the cause common to all that be present and to come. And therefore we publish these Laws to the sight of the whole world: we answer & print these Proclamations in divers tongues, because the notice of this case belongeth to all the Catholic Church, which as one body, though dispersed in divers Countries, must needs feel the injustice and violence offered to so principal a part, and pray for the remedy.   

A COUNTER-COMMAUND CONTAINING CERTAIN laws, AND HEAVENLY INSTRUCTIONS, opposite to the former: by which, if they be well understood, the other be disannulled, and lose their force.  

I.  
THE sovereign Majesty of God hath distuiginshed the estates of Superiors and Inferiors, dividing the obligations of obeying and commanding amongst men, with great equality, justice, and order: & his divine Will is, that each of them should know and maintain his own: so that whilst Princes contain themselves within the limits of their jurisdiction (be their personal demeanour whatsoever) they must be obeyed. And so said S. Polycarpe: Docemur Potestatibus & Magistratibus à Deo constitutis, cum honorem qui nostrorum animorùm 
Eu●eb. l. 4. cap. 14.  saluti, nostraeue Religioni nihil afferat detrimenti pro dignitate tribuere. But if at their pleasure, they will usurp more than is due unto them, and enforce men to sin; in this case the law of our Sovereign entereth and obligeth, and our loyalty & fidelity to him is put in proof.  
Whilst we live in this life, as S. Augustine saith, and have use of these 
Aug. propos. 71. cap. 11. ad Rom.  temporal things necessary to the same, we must obey Princes, to wit, those men, that do administer and govern human causes by lawful Authority, in matters that do properly appertain to this life. But in other matters that belong to faith and to our obedience due unto God, and his spiritual Kingdom, (in which we live by the title of Christians) we ought not to subject ourselves to any man whatsoever, that would take from us that which God hath given us, for our eternal salvation. Wherefore saith this holy Doctor: If any man persuade himself, that because he is a Christian, he is not bound to pay Tribute, and give Reverence and Obedience to such as govern him in temporal affairs, he is greatly deceived: But much more, if he think that this obedience bindeth him in such manner, that Secular and Civil Magistrates, have thereby power to intermeddle in any thing to the prejudice of Religion; but that the law which Christ our Saviour left us, is inviolably to be kept; to wit, to give to Cesar, that which belongeth to Cesar, and to God, that which belongeth to God. Thus far S. Augustine. And this is the first law in our favour. In effect: That to every one be given, that which is his.   

II.  
IN the high Court of Parliament in heaven, is enacted An 
(A) justitia tua, justitia in aeternum: & lex tua veritas. Psal. 118. 142.  eternal Law, whereby justice & Truth are made invincible, & of necessity one time or other, early or late, they must prevail. And therefore as it is great 
(B) Omnium legum est inanis censura, nisi divinae legis imaginem gerat. Aug. lib. 9 de Ciu. Dei. Audite Reges & intelligite: discite judices finium terrae, praebete aures, vos qui continetis multitudines, & placetis vobis in turbis nationum: quia data est à Domino potestas vobis, qui interrogabit opera vestra & cogitationes scrutabitur: quoniam cùm essetis ministri regni illius, non rectè iudicastis, nec custodistis legem justitiae, neque secundum voluntatem eius ambulastis. Sap. 6. 2.  imprudency, proceeding from want of superior light, to make Laws & Proclamations contrary to this eternal Law: so likewise it is an 
(C) Audi consilium & suscipe disciplinam, ut sis sapiens in novissimis tuis. Multae cogitationes in cord viri: voluntas a uten Domini permanebit. Prou. 19 20.  exceeding Comfort to all such as suffer for Righteousness sake, to know and be sure, that though heaven and earth shall pass, yet no one tittle of this heavenly Law can fail.   

III.  
GOD Almighty by his unsearchable, yet most just judgement, doth many times give 
(D) Jerusalem quae occi  leave to the bad, to afflict and   

VII.  
POVERTY, Reproach, Banishment, Imprisonment, yea Death itself (terribilium terribilissima) are much more terrible in 
(Q) Consurgamus adversus fortunam, & quicquid inciderit, sciamus non esse tam magnum quàm rumore iactatur. Sen. Ep. 93.  appearance, and imagination, than they are in real experience in themselves. The Torments wherewith they threaten us, if they be violent, they cause a speedy dispatch, if they be remiss they are borne with facility. And whatsoever we can possibly suffer in this life, is less 
(R) Non sunt condignae passiones huius temporis ad futuram gloriam quae revelabitur in nobis. Rom. 8. 18. Id quod in praesenti est momentaneum & leave tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operatur in nobis. 2. Cor. 4. 17. Quid tam poenale quàm semper velle quod numquam erit: & semper nolle quod numquam non erit? Bern. de Consid.  than nothing, compared with the good, or evil that followeth Eternity: which good or evil, who so assisted with the spirit of Truth, doth seriously ponder, he will not only suffer with patience, but with joy 
(S) Placeo mihi in infirmitatibus meis, in contumelijs, in necessitatibus, in persecutionibus, in angustijs pro Christo. 2. Cor. 12. 10. In vobis gloriamur in Ecclesia Dei, pro patientia vestra in omnibus persecutionibus, & tribulationibus quas sustinetis, ut digni habeamini in Regno Dei, pro quo & patimini. 2. Thes. 1. 4.  and desire, whatsoever is laid upon him, for this cause.   

VIII.  
ANIMALIS 
(T) Homo cùm in honore esset, non intellexit: comparatus est iumentis insipientibus, & similis factus est illig. Psal. 48. 13.  homo, such as live only by sense, and dark-sight of Imagination, without discourse, not examining, nor reflecting upon their ways, but giving scope to natural appetites and inclinations, without settled belief of immortality, or certain hope or fear of the distribution of punishment, and reward in the life to come, cannot give a just value of the felicity or misery of this present life, nor be competent 
(V) Animalis homo non percipit quae sunt Spiritus Dei 1. Cor. 2. 14.  judges in this case. All that is present, is of itself so 
(X) Mundus transit & concupiscentia eius: qui autem facit voluntatem Dei manet in aeternum. 1. joan. 2. 17.  short and momentany, that it admitteth no discourse. For seeing it beginneth to be, and endeth in one, and the self same instance, before it can be measured, it is past; we may, if you please, by way of prevention & memory, compose a duration present, joining that which is to come and as yet is not, with that which was and already is past. And to reduce this fiction of the Imagination to account, we must of force enter into the Sanctuary 
(Y) Quàm bonus Israel Deus his qui recto sunt cord! Mei autem paené moti sunt pedes, paene effusi sunt gressus mei: quia zelavi super iniquos, pacem peccatorum videns etc. Psal. 73. 1. 2. 3. Existimabam ut cognoscerem hoc, labour est ante me: donec intrem in Sanctuarium Dei, & intelligam in novissimis eorum. Ibid. 16. 17.  of Eternity, where these outward senses, and our foolish Imagination looseth her sight: and therefore she would persuade us, that there is nothing beyond her reach. And from this Error of the Imagination and sense ariseth all Heresy, Atheism, and Infidelity, which like another deluge overflow the world.  
But reason and faith go on further, and pass to contemplate the inviolable Decrees, and Edicts of the eternal law of God, Original and Example of all other Laws, both of Grace and Nature, and by which heaven & earth are governed, and all 
(Z) Angeli in aeternis & immutabilibus legibus, praevident rerum mutationes: & Dei voluntatem, in ipsis legibus immutabilib Dei. Aug. 9 de Civit. c. 22.  these changes of times consist and have their being: and from hence a faithful heart, enlightened with illustrations and infallibly give 
(L) Vbi est mors victoria tua? ubi est mors stimulus tuus? Deo autem gratias, qui dedit Victoriam per Dominum nostrum jesum Christum. 1. Cor. 15.  us victory, and reward us with a 
(M) Et in circuitu sedis sedilia viginti quatuor, & super thropos viginti quatuor seniores sedentes circumamictivestimentis albis, & in capitibus eorum coronae aureae. Apoc. 4. 4.  Crown of immortal glory.   

XI.  
IS there any man of so little discourse, or so base minded, that will not desire to suffer a moment with Christ, to reign 
(N) Qui vicerit non laedetur à morte secunda. Apoc. 2. 11. Qui vicerit Vestietur Vestimentis albis: & non delebo nomen eius de libro vitae & confitebor nomen eius coram Patre meo, & coram Angelis eius. Apoc. 3. 5. Vincenti dabo manna absconditum, & calculum candidum, & in calculo nomen nowm scriptum, quod nemo scit nisi qui accipit. Apoc. 2. 17. Qui vicerit dabo ei sedere mecum in throno meo: sicut & ego vici, & sedi cum Patre meo in throno eius. Apoc. 5. 21.  with him afterwards in glory for ever?   

XII.  
THE servant 
(O) Non est discipulus super Magistrum, nec servus super Dominum suum: sufficit discipulo, ut sit sicut Magister eius, & servo sicut Dominus eius. Matth. 20. 24.  cannot justly complain, if his Master use him no worse, than he doth his 
(P) Deus pròprio Filio non pepercit, sed pro nobis omnibus tradidit illum. Rom. 18. 32. Pater Filium in mundum venire ad passionem voluit sed tamen amavit eum quem ad passionem misit. Sic electos Apostolos Dominus non ad mundi gaudia, sed sicut ipse missus est ad passiones in mundum mittit, & tamen amantur qui ad tollerandas passiones inter scandala peccatorum mittuntur. Greg. hom. 6. in evang.  only son. Neither is the fault of 
(Q) Christo igitur passo in carve, & vos eadem cogitatione armemini. 1. Pet. 4. 1.  justice in the Camp, where by law it is established, and in practice, that aswell in the labours and dangers of the war, as in dividing the spoils, honours, and rewards, there be equal distribution, and respect had of the 
(R) Si autem filii, & heredes: heredes quidem Dei, coheredes autem Christi. Si tamen compatimur, ut & conglorificemur. Rom. 8. 17. Ideo fortium dividit spolia, pro eo quod tradidit in mortem animam suam. Isa. 53. 12.  common soldier his deserts, as of his Captain.   

XIII.  
ATRVE and 
(S) Omne quod natum est ex Deo vincit mundum: & haec est victoria quae vincit mundum fides nostra. 1. joan. 5. 4.  lively faith in Christ jesus doth animate us, and encourage us in all our difficulties. Hope of 
(T) Scimus quoniam cùm apparuerit si nilis ei erinius, quoniam videbimus eum sicuti est: & omnis qui habet hanc spem, in eo sanctificat se. 1. joan. 3. 3. Et si coram hominibus tormenta passi sunt: spes illorum immortalitate plena est. Sap. 3. 4. Debet in spe qui arat arare: & qui triturat in spe fructus percipiendi. Cor. 9 10.  reward doth make them easy. Charity 
(V) Charitas numquam excidit, patience est, benigna est. 1. Cor. 13. 4. 8. Fructus autem spiritus est charitas, gaudium, pax, patientia, longanimitas etc. Gal. 5.  maketh savoury & sweet whatsoever is suffered for Christ. And finally fervent prayer and devotion obtaineth by law 
(X) Si manseritis in me, & verba mea in vobis manserint: quodcumque volueritis, petetis, & fiet vobis. joan. 15. 7. Elias homo erat similis vobis passibilis: & oratione oravit, ut non plueret super terram, & non pluit annos tres & menses sex: & rursum oravit, & caelum dedit plwiam, & terra dedit fructum suum. jac. 5. 17.  & promise that cannot fail, all relief and succour, that according to divine Providence shallbe necessary.   

XIIII.  
SUCH as will enjoy the 
(Y) Vos estis qui permansistis mecum in tentationibus meis, & ego dispono vobis, sicut disposuit mihi Pater meus regnum, ut edatis & bibatis super mensam meam in regno: & sedeatis super Thronos iudicantes duodecem tribus Israel. Luc. 22. 28.  Prerogative of favourites, must be content to endure the examination & proof. True friends are not 
(Z) Amicos probabis ex calamitate in vita, & communicatione periculorum  known but by doubtful occasions. And if Christ would not enter into of the 
(H) Indifferent bonum latitudinem habet, quae est in salute, decore, divitijs, gratia, nobilitate & ceteris. Haec plerisque nocuerunt, qui ea non cum sapientia & justitia possiderunt. Horum usus optimus, si virtutibus regitur: at sine gubernatione virtutum, fraudi esse incipiunt quae possent esse utilitati. Ambr. de Noah & Arca. c. 32.  use of these transitory things, and they do not profit us hoarded up, or possessed with inordinate affection, but 
(I) Mensuram bonam & confertam & coagitatam & superfluentem dabunt in sinum vestrum. Luc. 6. 38.  contemned, and well employed. For as the Inn is to the travailer, so the value of them consisteth in 
(K) Vsus est optabilior habitu▪ Finis enim usus. Arist. moral. lib. 1. c. 3. Tunc solùm est pretiosa pecunia, quando usu largiendi desinit possideri. Boet. de consolat.  their use: and by their employment in virtuous and good uses, they produce inestimable benefits, and in such as despise them true 
(L) Quid praecelsius illo viro qui contemptum habet pecuniarum, & velut ex arce quadam despicit hominum cupiditates? Ambr. Of sic. lib. 1. c. 14. Contemn quae saeculi sunt, & Dominicae passionis opprobrium praefer divitijs: operaberis in Dei nomine, & eris peccatoribus terrori, & Regibus reverentiae. Ambr. in Psal. 118. 
Sensit Alexander testa cùm vidit in illa  
Magnum habitatorem: quantò felicior hic, qui  
Nil cuperet, quàm qui totum sibi posceret orbem:  
Passurus gestis aequan dapericula rebus.  Iwen.  valour and nobility.   

XVIII.  
DOUBT less he maketh a very good bargain, that purchaseth the joys of heaven with what 
(M) Considerandum est fratres dilectissimi, & identidem cogitandum, renuntiasse nos mundo, & tamquam hospites & peregrinos hic interim degere. Magnus' in patria nos carorum numerus expectat: frequens nos amicorum & copiosa turba desiderat, iam de sua immortalitate secura, & adhuc de nostra salute sollicita. Ad hos avida cupiditate properemus etc. Cyp. lib. de immort. in fine.  loss soever of earthly things, which will we, nile we, at one time or other must be separated, either they from us, or we from them; only God knoweth, where 
(N) Victus & vestitus Christianorum divitiae sunt: facilè contemnit omnia qui se semper cogitat esse moriturum. Hier. Epist. ad Paulinum. c. 8.  and how soon. Therefore thrice happy are they that leave such incertainties with so gainful conditions, and for so glorious a cause.   

XIX.  
THERE be many ways 
(O) Rara si constat forma mundo, Si tantas variat vices, Crede fortunis hominum caducis, Bonis credi sugatibus. Constat, aeterna positū● lege est,  constet genitum nihil. Boetius lib. 2. metro. 3. Stulte hac nocte animam tuam repetent à te. Quae autem parasti, cuius erunt? Luc. 12. 20.  to lose the goods of this world, but who so looseth them for Christ, doth not lose them, but letteth 
(P) Thesaurizate vobis thesauros in calo, ubi neque erugo, neque tinea demolitur. Matt. 6. 20. Hoc dico fratres. Tempus breve est: reliquum est, ut qui habent uxores, tamquam non habentes sint: & qui flent, tamquam non flentes, & qui gaudent, tamquam non gaudentes & qui emunt, tamquam non possidentes: & qui v●untu● hoc mundo, tamquam non utantur. 1. Cor. 7. ●●. Si vis perfectus esse, vade vend quae habes, & da pauperibus, & habebis thesaurum in caelo: & veni sequere me. Matth. 19 21.  them out for interest, for they yield him an hundieth for one, present payment in this world, and for the world to come immensum gloriae pondus. Excessive gain I confess, yet made lawful by 
(Q) Super omnia bonasua constituet eum. Matth. 24.  Statute of the great King of Kings   

XX.  
IF we know this law, and will believe it, we have a sufficient 
(R) Fides est sperandarum substantia rerum, argumentum non apparentium. Hebr. 11. 1.  pawn and assurance of the reward promised. If we do not believe, or waver and stagger in our faith, let us 
(S) Probatio fidei vestrae patientiam operatur. Si quis autem indiget sapientia, postulet à Deo, qui dat omnibus affluenter, & non improperat. jac. 1. 5.  pray fervently to God Almighty, who is always ready to hear and help us.   

XXI.  

inter delicias corporis & cordis, quod illae cùm non habentur, grave sui desiderium accendunt: habitae verò in satietatem & fastidium vertunt. At contrà, spirituales deliciae cùm non habentur, in fastidio sunt: cùm verò habentur, in desiderio. Tantóque amplius esuriuntur, quantò ab esuriente ampliùs comeduntur. Greg. hom. 36. in evang.  delightful 
(G) Non habet amaritudinem conversatio illius, nec tadium convictus eius, sed laetitiam & gaudium. Sap. 8. 16.  company of friends, that be with them in all places, and protect them in all occurrences. In fine, they possess their lives in patience, for that which 
(H) Si quod non videmus speramus, per patientiam expectamus, & spiritus adiwat infirmitatem nostram. Rom. 8. 25.  they hope, and have death in desire by that which 
(I) Mihi vivere Christus est, mori autem lucrum. Coarctor autem è duobus, desiderium habens dissolui, & esse cum Christo multò magis meliùs: permanere autem in carne magis necessarium propter vos. Phil. 1. 21.  they feel, and the reward 
(K) Scimus quoniam si terrestris domus nostra huius habitationis dissoluatur, quodae dificationem ex Deo habemus, domum non manufactam, aeternam in caelis. 2. Cor. 5. 1. Scio cui credi●l, & certus sum, quia potens est depositum meum servare in illum diem. 2. Tim. 1. 12. Ego enim iam delibor, & tempus resolution is meae instat. In reliquo reposita est mihi corona justitiae, quam reddet mihi justus judex: non solùm autem mihi, sed & ijs qui diligunt adventum eius. ●. Tim. 4. 8.  of eternity, as it were in their hands, and therewithal walk confidently: and constantly in the midst of this furnace of Persecution, which in all probability cannot endure long, in so great extremity, as it is.   

XXVI.  
IN this respect, their goods, their livings, their honours, yea life itself, if they serve for any thing, or be any thing worth, are doubtless this: and this is the service they can do us, to be 
(L) Quae stultitia est illic relinquere unde exiturus es & illucnon praemittere quò iturus es? Illic ergo tuam colloca substantiam, ubi habes & patriam. Chrysost. in. c. 6. Matth. Si vis esse mercator optimus foenerator egregius. da quod non potes retinere, ut recipias quod non potes a mittere▪ da modicum, ut recipias centuplum da temporalem possessionem, ut consequaris hereditatem aeternam. Aug. Epist.  spent in God's service, and to be 
(M) Hi qui amicti sunt stolis albis, qui sunt, & unde venerunt? & dixitmihi: high sunt qui venerunt de tribulatione magna, & laverunt stolas suas, & dealbaverunt eas in sanguine agni. Ideo sunt ante Thronum Dei: sedens in Throno reget illos, & deducet eos ad vitae fontes. Apoc. 7. 14.  lost for his love.   

XXVII.  
THERE is one commodity and merchandise richer than all the rest, to be esteemed without comparison above gold or silver, or the most precious jewels, the pearl which every prudent merchant should seek after, and buy at what price soever: that is, the 
(N) Amico fideli nulla est comparatio: & non est digna ponderatio auri & argenti contra bonitatem fi●ei illius. Eccles. 6. 15. Sapictia infinitus thesaurus est hominibus, quo qui usu sunt, participes facti sunt amicitiae Dei: venerunt mihi omnia bona pariter cum illa, & innumerabilis honestas per manus illius, & laetatus sum in omnibus. Sap. 7. Ecce qui elongant se à te peribunt: perdidisti omnes qui fornicantur abste. Mihi autem adherere Deo bonum est, & ponere in Domino Deo spem meam. Psal. 72. 27. Quid est long à Deo fieri? quid est abs Deo fornicari? est non amare amore casto. Fortè divitias & aurum eius amas, & fundos, & pecuniam, & equos, & familiam, & cetera? Absit▪ Amor castus ipsum solum amat, quia in ipso habet omnia, per quem facta sunt omnia. Deo adhaerere nihil est melius quando eum videbimus sicuti est. Adhuc peregrinus es, nondum adhaeres per praesentiam: fluctuas adhuc, praemitte ad terram hanc ancoram & inhaere per spem. Aug. in Psal. 7●.  love & friendship of God. Let us therefore endeavour to live and die in his favour. Let it 
(O) Omnis huius saeculi quaestus, animarum dispendium est. Omnium detrimentum libenter passus est, qui volebat Christum lucrari. Quod & si m●rabiliter dixerit, minus tamen expressit, quam accepit Ipse suum detrimentum homo sit, quo fiat lucrum Christi. Ambr. epist. 44. Cum vita hominum praevaricatione damnata coepisset esse miserabilis, debuit dari finis malorum, ut mo●s restitueret quod vita amiserat. Malitia hominum mors intravit in mundum: & quae non fuit in natura, in naturam conversa est. Sed facta est mors pretiosa, postquam unius morte mundus redemptus est, & mors eius vita est omnium. Haec more  cost what it will, whether riches, honours, troubles, perils, life, death, or what else soever: for he that hath God for his portion, and entereth into sure possession 

Per mare pauperiem fugiens, per s●xa, per ignes.  
Epist. lib. 1. Epist. 1. 
Horat.   
Vsque adeo solùm ferrum mortemue timere,  
Auri nescit amor? pereunt discrimine nulio  
Amissae leges, & pars vilissima rerum.  
Certamen movistis opes?  Lucanus de bello Parsalico lib. 3.  the earth: why should not the Love of God, the Zeal of his Truth, and the hope and desire of eternal felicity be as powerful in our Christian hearts, as these other base appetites in the children of the world? Why do not we that profess ourselves Christians, forsake 
(S) Si militibus saecularibus gloriosum, ut hoste devicto redeant in patriam trium phantes: quantò potior & maior est gloria victo diabolo ad paradisum triumphantem redire, & unde Adam peccator eiectus est, illuc (prostrato eo qui antè deiecerat) trophaea victricia reportare? Offerre Deo acceptissimum munus incorruptam fidem & virtutem mentis incolumen? Comitari eum, cùm venerit vindictam de inimicis recepturus? Lateri eius assistere cùm sederit iudicaturus? Coheredem Christi fieri? Angelis adaequari? cum Patriarchis, cum Prophetis, cum Apostolis, caelestis Regni possessione laetari? Durat fortis & stabilis religiosis hisce meditationibus fundata mens, & adversus omnes Diaboli terrores & minas mundi, animus immobilis perstat, quem futurorum certa & solida fides corroborat. Cyor. lib. de exhort. ad Mart. c. 11. sub finem. Absque perseverantia nec qui pugnat victoriam, nec palmam victor consequitur. Nutrix est ad meritum, soror patientiae, constantiae filia, amica pacis, propugnaculum sanctitatis. Tolle perseverantiam: nec obsequium mercedem habet, nec beneficium gratiam, neclaudem fortitudo. Sola est cui aeternitas redditur: vel potiùs quae aeternitati hominem reddit, dicente Domino: Qui perseveraverit usque in finem, hic saluus erit. Bern. Epist. 129.  our houses, and leave our Cities unpeopled, in pursuit of these sovereign Treasures? Why do we not offer ourselves to the infallible adventure of 
(T) Beatus qui ubique te ducem habet, Domine jesu. Nos populus tuus & oves pascuae tuae: sequamur te, per te, ad te. Trabe nos post te in odorem unguentorum tuorum: quia tu es via, veritas, & vita. Via in exemplo, veritas in promisso, vita in praemio. Verba enim aeternae vitae habes, & nos cognoscimus, & credemus, quia tu es Christus filius Dei vivi. Bern. serm. 2. de Ascens. Filii hominum sub tegmine alarum tuarum sperabunt. Inebriabuntur ab ubertate domus tuae: & torrent voluptatis deliciarum tuarum potabis eos, quia apud te est fons vitae. Da amantem, & sentit quod dico: da desiderantem, da in ista solitudine peregrinantem, atque sitientem, & fontem aeternae patriae suspirantem: Da talem, & scit quid dicam. Si autem frigido loquor, nescit quod loquor. Si ea quae inter delicias & voluptates terrenas revelantur amantibus, trahunt; quoniam verum est, trahit sua quemque voluptas: quomodo non trahet post se revelatus à Patre Chrstus? Quid enim anima fortius desider at, quàm veritatem? Aug. Tract. 26. in joan.  attaining them, as do these blessed souls, who by God Almighty's Fatherly providence, live under those most happy Laws? Happy, I call them, for those whom they put in certain possession of their everlasting inheritance; though miserable and unhappy for those that make them.   

XXX.  
IF the glorious Angels of God that penetrate the Mysteries of divine providence, and see how great splendour and majesty the wounds of the blessed Martyrs, and the scars of persecution give in the government of the world: If, I say, these blessed Spirits should again take flesh, and live amongst men, they would choose no other habitation or place of abode, but where they might labour 
(V) Est pulch●itudo universa creaturae per h●● tria inculpabilis: Damnatione peccatorum, exercitatione justorum, perfectione bono  and suffer most, and live in most danger, and end this mortal life, for the love of our Saviour Christ jesus, and for his service: to    

Mother chose rather to lose her Kingdom, & her Liberty, yea Life and all, then to lose the faith which her Son now persecuteth. And hath there been seen, or heard a thing more prodigious in our days?  
Let not his Noble Majesty forget himself and his subjects so much, as to prefer the whispering of some few feigned friends, without any honourable trial of the Cause, and in a matter that importeth so much the salvation or damnation of his own, & so many millions of souls. Let him not, I say, without further examination, reject the pious and memorable example of his holy Mother, and settled judgement of so many of his Ancestors, and of all other Christian Kings and Kingdoms, and of all other men renowned for their Wisdom, Experience, and holy life, that have bettered the Christian world, with Civility, Learning, Piety, and good manners: I say ALL, without exception, since Christ his time; and so truly, that they cannot name any one wholly of their side, till at length Luther and Caluin, and some such like Apostatas (men of small learning, and much less good report for their dissolute behaviour, and in that regard unfit to be Teachers and Tutors to Princes) raked out of Hell, and out of the sink and dunghill of their own sensuality, the poisoned doctrine wherewith they have infected the sincerity of Christendom, and made this havoc that we see, especially in the Northern Countries of Germany, France, England, and others.  
The overweening of themselves, avarice, interest, sensuality, and desire to live at liberty, have brought them into such dullness of spirit, that they understand not, nor consider, that supernatural faith, contrary to all that which they look after, and for which the Catholics suffer so much, is doctrine revealed from heaven, and no human 
(A) Audite verbum Domini: haec dicit Dominus Deus, vae Prophetis insipientibus, qui sequuntur spiritum suum, & nihil vident. Quasi vulpes in desertis Prophetae tui Israel, errant, vident vana, & divinant mendacium, dicentes: Ait Dominus, cùm Dominus non miserit eos. Ezech. 13. 2. 3. 4. 6.  invention or devise.  
The sovereign Mysteries of this holy faith must be received by 
(B) Forman habe sanorum verborum quae à me audisti: bonum depositum custodi. 2. Tim. 1. 13. 14. Fratres state, & tenete traditiones quas didicistis, sive per sermonem, sive per epistolam nostram. 2. Thes. 2. 15.  lawful Tradition, and believed with humility, piety, and devotion; and not irreverently 
(C) Sicut qui mel multum comedit, non est ei bonum: sic qui scrutator est maiestatis opprimetur à gloria. Prou. 25. 27.  discussed with malapert pride, nor examined by only human reason, which doubtless of itself, without help from above, how much so ever it strive to ascend, can never reach unto them.  
It is clear, and out of doubt to any understanding, not perverted, that of God and his works we must believe many things, which here we cannot understand. And it is most reasonable and just, that we subject our wits to assent to his Truth, as we subject our wills to the obedience of his Law. For in very deed he were but a silly God, and of small Majesty, if we could comprehend all that he doth.  
Let us therefore in this life, believe that which he commandeth, and the Catholic 
(D) Ecclesia est columna & firmamentum veritatis. 1. Tim. 2. 15. Tenet me in Ecclesia consensus  Church teacheth, which governed by his divine spirit cannot err: and having settled our faith upon this sure foundation, live with that purity and sanctity, that he desireth, and the same dinary actions of man's life, & in the discourse and contemplation (what shall I say) of invisible things: yea of the grossest and basest works of Nature. The contentions of Philosophers teach us, how little certainty, & less evidence they have in their profession. And many times we cannot conceive how artificial things are made, until we be taught. Amongst all these occasions to err, none is so often, or so easily deceived, as he, that presumeth most of his wit, according to the old English proverb, when he wily beguileth himself.  
In this incertainty, who will adventure his salvation upon his own discourse, and much less upon Caluins or Luther's, or any such like? It was a singular Mercy of Christ, to leave us our greatest treasure, under the custody 
(M) Miraculis inchoata: spe nutrita: charitate aucta: vetustate firmata etc.  of Faith, not subject to the variances of men's humours and opinions.  
It may suffice us, that we believe the same faith, that our Forefathers held (I wis as wise as we) for more than a thousand years together; and before them those which taught them to believe, by Prescription from the Apostles time. If any man be so incredulous or so malapert, as to contend, si quis contentiosus esse velit, it may suffice for answer to all his objections, We have no such custom in the Catholic Church, as S. Paul answered to the Corinthians.  
If the Kings most Excellent Majesty would be pleased once to enter into an indifferent consideration of these things, and the like, with earnest desire to save so many souls, as hang upon his: If he would seek the Truth in her fountain, and reducing the Conclusions on both sides to their Principles, examine and ponder the weight of the proofs, as in other cases of less importance he hath done, with applause of the world. If, I say, he would once reject all other respects, and resolve upon this one Main, Important Point: I doubt not, but that with such heavenly illustrations (as in like cases God of his loving providence is wont to afford,) he would quickly wind himself out of the Labyrinth of Error, into which his Infancy was brought before he could prevent it, and from whence Custom, human Policy of Estate, & Company of flatterers, and double-harted Friends never suffered him to get out, nor to enter into a true consideration, and survey of the manifold obligations his Majesty hath to deliver himself, and his people from the thraldom, and captivity, in which they live.  
Such as have risen to that height of Riches, and Estate wherein their now stand, by the ruins of Catholic Religion, will no doubt hold on the same course, as long as they can, and seek still to make their part good; notwithstanding it be with injury to God's honour Religion, and Truth. And therefore his Royal Majesty will prudently see, what counsel may come from such kind of interest, unless their for made for a time to be dissolved. This 
(P) Ignorat homo quid ante se fuerit, & quid post se futurum sit: quis ei poterit indicare? Labour stultorum affliget illos, qui nesciunt in urbem pergere. Eccles. 10. 14. 15.  Labyrinth, wherein such as adventure to travail without 
(Q) Emitte lucem tuam, & veritatem tuam: ipsa me deduxerunt, & adduxerunt in montem sanctum tuum, & in tabernacula tua. Ps. 42. 3.  a guide, first lose their aim, and then themselves in error, is but set for a summer. This mortal life, that we live is nothing else, but a 
(R) Referet unusquisque propria corporis, prout gessit, sive bonum, sive malum. 2. Cor. 3. 10.  representation or Comedy, whose Scenes & Acts pass by days, hours, and moments till it be ended; and a 
(S) Vidi cuncta quae sunt sub sole, & ecce universa vanitas. Eccles. 4. 11,  game at Chess, wherein when the Mate is given, as well the King, and the Rook, as the Pawn, and the rest are shuffled together, & cast 
(T) Omnia quae de terra sunt, in terram convertentur, & om●es aquae in terram revertentur. Eccles. 4. 11.  into the bag, out of which they were taken.  
Hear though many affect 
(V) Non accipit personas Principum, nec cognovit Tyranum cùm disceptaret contra pauperem: opus enim manuum eius sunt universi. job. 34. 19 Domini est terra & plenitudo eius, orbis terrarum & universi qui habitant in ea. Psal. 33. 1.  to be Lords, it cannot be; they are but 
(X) Insudore vultus tui comedes panem tuum, donec revertaris in terram de qua sumptus es, quia pulvis es, & in pulerem reverteris. Genes. 3. 19  Lieutenants, and 
(Y) Red rationem villicationis tuae: iam enim non potes villicare. Luc. 16. 2.  Stewards, bound to give an 
(Z) Assimilatum est Regnum caelorum homini Regi●, qui voluit rationem ponere cum servis suis etc. Et tradidit eum tortoribus, quoadusque redderet universum debi●um. Matth. 18. 23. 24.  account; how much soever they please themselves with the opinion, and borrowed names, preventing that 
(A) Vita vestra abscondita est cum Christo in Deo: cùm autem Christus apparuerit vita vestra, tunc & vos apparebitis cum ipso in gloria. Colos. 3. 4. Tamquam aurum in furnace probavit illos, & in tempore erit respectus illorum. Fulgebunt justi, iudicabunt nationes, & dominabuntur populis, & regnabit Dominus illorum in perpetuum. Sap. 3. 6.  they shallbe hereafter, though as yet it do not appear.  
Hear all are 
(B) Non habemus hic Civitatem permanentem, sed futuram inquirimus. Heb. 13. 14.  Tenants at will, Strangers 
(C) Obsecro vos tamquam advenas & peregrinos abstinere vos à carnalibus desiderijs, quae militant adversus animam. 1. Pet. 2. 11.  and Pilgrims, none hath perpetuity in the palaces he buildeth, nor in the gardens and groves he planteth for others to enjoy: the hours of his abode are 
(D) juxta fidem defuncti sunt omnes isti confitentes, quia peregrini & hospites sunt super terram: qui enim haec dicunt, significant se patriam inquirere. Heb. 11. 23.  already cast up, and his steps 
(E) Breves dies hominis: numerus mensium eius apud te est. job. 14. 5.  numbered: and therefore wise men take heed how they load 
(F) Omnis qui in agone contendit, ab omnibus se abstinet. 1. Cor. 9 25. Ideo nos deponentes omne pondus & circumstans peccatum, per patientiam curramus ad propositum nobis certamen. Heb. 12. 1.  themselves with burdens they cannot bear, or entangle themselves in things, whereof they cannot give good 
(G) In omnibus operibus tuis memorare novissima, & in aeternum non peccabis. Eccles. 7. 40. Novissimè verò veniunt & reliquae Virgins, dicentes: Domine, Domine aperi nobis: At ille respondens ait: Amen, Amen dico vobis, nescio vos. Matth. 25. 13.  account, when it shallbe exacted.  
In this Comedy, Game, Pilgrimage, or call it what you please, what can his Royal Majesty enjoy more than other men? He cannot eat, cloth, sleep, or disport himself but for one. If he be used to more pleasures, he feeleth more wants. And if they be more delicate or more frequent, they cause short life and less 
(H) Propter crapulam multi obierunt. Eccles. 7. Deliciarum assiduu● usus relaxat vires corporum, unde morborum & lassitudinum copia egregie proficit, & senectae rudimenta in iwentute praecludunt. Plut. lib. contra volupt.  health. And as for his pastimes, they are common, not only to his servants, that bear him company, but to the beasts that serve him, or more properly themselves. For as the actions are to them more natural, & more vehement the instinct, so their pleasure is greater.  
Is it then credible, that for these delights and pastimes, that end by moments as they begin: for these riches that rot and perish of themselves, and cannot be kept: for these honours that vanish as smoke, dissolved with every wind, his Majesty will put in hazard his part of Eternal Honours, Riches, and contentments with God & his Angels in everlasting glory, that admitteth no distaste, nor can have end? And that which is said of the King, hath much more force and consequence in the rest, who deeply engage the loss of their souls for far smaller pleasures and delights.  
If his Noble Majesty lift his eyes up to heaven, and contemplate the Life, the Kingdom, & the Eternal Felicity which his blessed Mother enjoyeth, and shall do whilst God is God, because being put to her trial, she chose rather to lose her earthly Kingdom, her liberty, and her life, then to leave her faith: the same faith, as I have said, which now the King her son doth persecute:  
And if it please his Majesty to descend with his mature consideration to the 
(I) Ad vos ergo Reges, sunt high sermons mei: ut discatis sapientiam, & non excidatis, non subtrahit personam cuiusquam Deus, nec verebitur magnitudinem cuiusquam: quoniam pusillum & magnum ipse fecit, & fortioribus fortior instat cruciatus. Fiet judicium durum in ijs qui praesunt: exigua concedetur misericordia: potentes autem potenter tormenta patientur. Sap. 6. 10. 8. 2. Quis putas tunc moeror erit? Quae tristitia? cùm separabuntur impij à consortio Sanctorum, & a visione Dei, & traditi in potestate Daemonum? ibunt cum ipsis in ignem aeternum. Ibique semper erunt in luctu & gemitu. Ibi erit dolor intolerabilis, foetor incomparabilis, timor horribilis, mors corporis & animae, sine spe veniae Vbi nec qui torquet aliquando fatigatur, nec qui torquetur aliquando moritur: sed sic morientur ut semper vivant, & sic vivent ut semper moriantur. Hugo lib. de anima. Anima in inferno posita, bene esse perdidit, & esse non perdidit. unde semper cogitur, & mortem sine morte, & defectum sine defectu, & finem sine fine pati: quatenus ei & mors immortalis, & defectus deficiens, & finis infinitus est. Greg. lib. 4. Dialog. cap. 45.  places of Torments, he shall their behold those which have wrongfully injured, & violently persecuted the just and innocent, especially for their faith and Religion: who now together with their complices are there making good, & paying the score of all the Sacrileges, Murders, and other Outrages, done in dishonour and despite of their Maker, and of their and our Mother the Catholic Church: not only suffering for their own personal crimes, but for the sins and damnation of all others that have perished by occasion of their fall: and for all the profanation, spoil, waist, and dissolution of Christianity, that by their Authority, Aid, or Example hath been caused in any part of the world: for that all these sins run upon their account, and for them they must suffer punishment: and not only for offences past, but as many as begun by them, shallbe continued, multiplied, or increased until the worlds end. For accordingly, and in proportion, their torments shall increase, till all iniquity be ended, & all sinners receive their final sentence in body and soul, to be endured whilst God is God: for so his justice requireth, that no good work be unrewarded, nor any sin unpunished in this present life, or in the life to come.  
Between these two extremes of glory and pain his Majesty standeth, and with him all the rest, that be partakers in this Cause: every man's hour-glass is turned, and their time slippeth away irrevocably, and with great speed: and in all likelihood they have passed already the greatest and best part of their days. O that he would pause a little upon this consideration, and before he be engaged so far, that he cannot go back, retire himself into the Closet of his own soul, and there in secret, with quietness and repose, consult with God and his own Conscience, whether it willbe better for him to employ the remnant of his days in remedying former errors, and so assure unto himself an everlasting Kingdom, in company of his blessed Mother; or following Queen elizabeth's steps, and sporting himself, as she did, the rest of his days, with loss of his own, & so many millions of souls as depend upon his, bear her company for ever.  
Let no man flatter and deceive himself, nor be deceived with vain opinions. There is but one God, and one Truth, and one way to heaven, by true faith, true hope, and true Charity: for all must be gounded in truth, which can be but one. One heaven will not hold Queen Mary of Scotland, and Queen Elizabeth of England: as their Religions, their Lives, and their Deaths were contrary, so infallibly be the places of their eternal abode. His Majesty hath relation to both; and yet it is in his hand and choice, by God's grace, which of them he will follow.  
And if together with the salvation of his soul, he will establish also his Royal Estate upon earth to himself and his Posterity; were it not a thousand times better for him, to lay his foundation, and build upon the settled Religion and rightful descent from King Henry the 7. & from other his renowned Catholic Ancestors, then upon the ruins of Schism and Heresy, brought in by the dissolution of King Henry the 8. and continued with so many violences and deceipts, as were used with some colour of justice in Queen elizabeth's days, to hold her up, and her broken Title on foot? If he follow her and her Father, he casteth himself and his into a world of inevitable and endless inconveniences: whereas if he prudently reject the unchristian devices, invented to give Authority to their errors, and sins, wholly impertinent to his right; and repair for his Title to the root, and take his Religion from whence his right must come: if he will have it without controversy, he may with a wet finger put remedy to all. The End is Excellent, and the Means are easy: he hath Examples in other Kingdoms, and what would he have more?  
The Sect of the Protestants in England, is a motley of many colours, a mass of many metals, and just the Statue of Nabuchodonosor, of gold, silver, and brass, borrowed of others, and with earthen feet, which are only their own, and continually decay.  
He that will make a durable building, must lay a sure foundation, and raise his work by level, otherwise though it may make a fair show for a while: yet certain it is, the higher that it riseth, the nearer it is to ruin. And hence cometh the fall of Princes, the decay of Common wealths, and the change of earthly monarchs, from one lineage or people to another, because they were not well founded, or not well continued.  
There cannot possibly be devised any other Religion so fit for Kings (I mean such as willbe Kings, and not Tyrants) nor so profitable to Common wealths, as is the Christian Catholic Religion, given by Christ jesus, for the benefit of men; for by inward sweet motions, and force, it restraineth all excesses in those that govern, and in those that are governed, it worketh obedience and subjection, for justice and Conscience sake, and keepeth them in love and loyalty by the secret instincts of Reason and Grace, when other inferior respects should be wanting.  
Notwithstanding that God Almighty hath ordained the holy Laws and Decrees of his Religion for the eternal salvation of Mankind; yet, for that one good principle always helpeth another: in consequence the same Religion is so commodious and fit, for the preservation of secular Estates, as if it had been ordained for nothing else.  
And it is just as the sinews in a man's body, wherewith the bones and other solid parts are tied together in such sort, that although in the politic government there may be errors and faults: yet where this Religion flourisheth, and is kept in due reverence, it supplieth all other wants, & holdeth together the parts of the commonwealth, not only in ordinary sicknesses, but in perilous diseases: and keepeth it from death ruin, and decay, when all other remedies have lost their force. And for this reason the prosperity of such Kings & Kingdoms, as have care to preserve the purity and sincerity of this Religion, are secure and durable, because it reduceth all Estates to the grounds of Truth and justice, which only are permanent. And for the same reason such as profess other Sects, must of force live in continual disquietness, and stagger with daily fear, and suspicion, because the pillars of their Security may fail them, and fall by many accidents.  
If with this new Oath, and Obligation to go to the Protestants Churches, and other outward protestations, whereto his Majesty intendeth to bind his Subjects, they became Protestants indeed, and left to be Catholics in their hearts; it were something to the purpose (though on his part not well done for the things in themselves be unlawful:) but seeing it falleth out clean contrary, and neither this nor any other good is gotten by them, the longer they be used, & the further they go forward, the more his Majesty looseth by them. For they must needs cause in the parties injured, and in their friends and well-willers hartburning, against the Authors of such violent proceeding, and less reputation and good will to his Majesty every day, contrary, as I suppose, to the security he intendeth, and to all that, in prudence he should procure.  
Such as stand at his elbow, and set him (
(K) Sapientes Consiliarij Pharaonis consilium dederunt insipiens. Isa. 9 11.  forward in these Actions, though his Majesty play the game: yet it is evident they make good their own, and not his. Quaerunt quae sua sunt, non quae Regis, aut Christi. They are diligent, vigilant, and effectual in all, that may bring them profit, but it is not the Kings, as presently shallbe seen. In other things they are prudent, but in this they are short. Hear passion blindeth, the matter is mistaken, and thenfore they must needs fail in the means. For the cause which they would maintain being in itself unjust, they can bind no man's conscience by any violence to approve it (how soever some may dissemble for flattery or fear) which availeth little to the kings purpose. Wherefore till they can find out some proportionable means, to persuade men of judgement, that they have justice on their side, and that their opinions are true, and the Catholic Religion false, which (as they well know is impossible) all the rest they can do to make their cause seem good, is wholly unprofitable.  
And together with this, supposing that which is most true (although such as be about his Majesty endeavour to conceal it) that the number of such as be in their hearts Catholics, and believe all that the Recusants profess, is greater without all comparison, than these that be formally heretics: and that even amongst those that were furthest out of the way, many come every day to understand the Truth, and many to profess it: It were much better, and far more proportionable for that which his Majesty intendeth (if he intent to quiet his Kingdom, and assure his Royal Estate to himself, and his Successors, when he should be pleased to do no more) at least to suffer men's consciences to be free (seeing for the reason alleged, he cannot tie them) and by this means content all, and oblige all to love him, and serve him, and especially those that now he holdeth in greatest jealousy, to be his most loyal Subjects, and most obedient and more sure to him, than any of the rest: then contrary wise using violence, without necessity, where it can have no place, whilst he laboureth to content a few, cause just indignation in multitudes, which can bring no good, and in time may be occasion of many inevitable harms.  
Moreover, for the intent which his Majesty hath to unite his two Kingdoms of Scotland and England, in one, under the Title of Great Britain, what mean can be devised more effectual, then that which only hath unity in itself, and consequently virtue to unite others, and which only hath means to preserve itself, and such as embrace it in unity? The Catholic faith hath this propriety to unite, and with her secret virtue, and force to reduce such as live dispersed like savage and wild people, to the estate of men, and perfect use of reason, in civil life, teaching them to bridle their passions, and conquer their ill customs, & amend their manners, and abandon their former vices and sins: and in sine, to yield their wills to rule and reason, making them men, and Christian men, faithful to God and dutiful to their Commanders, which before were barbarous, rebellious to God and to their Princes, and little better than beasts.  
This the ancient, Histories that treat of the peopling of many parts of Europe, do teach most evidently, where men lived like brute beasts until they were instructed, and reform with this holy Religion. And at this day we see, in Brasile, and many parts of the Indies, that Catholic Religion hath effected with great facility, that which soldiers & Arms could not do, drawing the people out of the caves, mountains and woods, which before they inhabited every one by himself, to build towns and Cities in the plains, and live sociably in Community, frequenting the Churches and holy Sacraments, and all other acts of Christian profession, with great piety and devotion. And both the Histories of these Countries, and such as come from thence testify, that with this Catholic discipline they have profited so much in civility, moral conversation, and politic life, that in many places they are nothing inferior to the ancient Christians, yea in some parts they go beyond them, in the exercises of Christianity, and in all that is commendable in a moral life: in so much as the Governors of these Countries laying down their arms, & giving over attempts of war many times used with much bloodshed, and little effect, have thought it a better course, & more proportionable to their end, to send them teachers to instruct them in the Catholic faith, because they see by experience, that with this mean they bring to pass easily in few months, that which they could not do by force in many years.  
The same may be said of some Nations here in Europe, which have professed enmity and deadly hatred, time out of mind, one against another, by reason of bloody wars and hostility, that had passed between them, and by means of this sovereign band of unity, have been reconciled, and brought to live under one Government, with great peace and friendship, which doubtless could never have been done, nor so inveterate and violent humours tempered, but by this sacred and sweet lenitive of Catholic Religion. And for this reason it is called Catholic; because as it is common to all, so it is fit for all, and a common band with peculiar effect, to reunyte and tie together such, as the waywardness of man's miserable nature, hath drawn to aversion and divided.  
Extremes, if they are to be made, one must needs have some means to unite them, and those which agree in one third, and so principal a mean of union, as is the Catholic faith, with hope & charity, and in such a body of Religion, as agreeth in those virtues, may easily preserve themselves in amity and accord, though in some lesser matters there arise differences. Will you have a proof of this near home, and proper to this purpose? I myself in divers parts have known Englishmen and Scots (notwithstanding their old aversion and antipathy, almost turned into nature, yet being Catholics) to live together in great amity and friendship.  
Neither must it seem strange: for the communication in the same faith, the common use of the same Sacraments, and common fountain of grace, piercing and dividing betwixt the marrow and the bone, doth cleanse the rust & canker of corrupt nature's instinct, and remove all Nationall quarrels & emulations. And without doubt, neither can his Majesty find, nor any other man devise, any other so proportionable a mean as this, to make his two Kingdoms one, or to preserve any long time the amity begun between them: considering the deadly hatred, fastered and inveterated causes of disunion, which they have carried in their bowels for so many ages past.  
Non adhaeret testa ferro▪ Nature cannot do it, nor Art bring it to pass. Only this heavenly confection, is able to work this great wonder. And the reason more in particular may be, because this Religion, once entering and taking root in men's hearts, it is as the Scripture saith, Virtus Dei ad salutem, subduing in man, whatsoever is of man, to the obedience of our Saviour God, and Man Christ jesus, whereby man ceaseth to be himself, and that which before he was to himself, and is transformed into a lively member, and part of the Mystical body of Christ, & for reverence and due respect to his Head, yieldeth dutiful obedience to all lawful Superiors, whether they be spiritual or temporal, to each of them in that which appertaineth to their charge, as to the Substitutes & Lieutenants of him, to whom all subjection is due. And as this is voluntary proceeding of conscience and love: so it causeth concord and good will to all others of the same body, without difference, many times to such, as for personal respects deserve little to be obeyed or loved.  
This is the true root and reason of estate: this is the true and only policy, to effect union: this is the only proper method of curing old inveterate sores of discord; and the only way to heal effectually, those that so long time have lain festering. And howsoever at this present they be covered, and over-healed, they be not hole in the bottom, and therefore must be prudently, and perfectly healed, least with new occasions they break out again, with greater violence and extremity then ever before.  
And to hasten this breach, I cannot imagine how his Majesty, or any for him, could devise a more effectual or more speedy means, than he hath taken in hand, polling and impoverishing the native Englishmen Catholics, to enrich and advance strangers and heretics, to whom he giveth their goods, and dispossesseth them of their Patrimonies, and Lands, which their Ancestors had lawfully enjoyed many hundred years, only because they will not swear that which they think to be false, nor go, against their Consciences, to the Protestants Churches, without any other offence to the King, or Commonwealth. Who can look on this, be he never so great an enemy of Catholic Religion, that will not loathe it, especially considering that those who suffer these wrongs, are the best Subjects, most innocent, and of more virtuous and exemplary life, than any other of the Commonwealth.  
Suppose they were deceived in their belief, holding for true the Religion, which all their Ancestors, even from the Apostles time have believed: for their adversaries cannot give instance, where, when, or by whom, any point of that which they believe and profess, was invented, or brought in, since the Apostles time, notwithstanding their cavil of Ceremonies, and other accidents out of the substance, which may be added, altered, or taken away, as times and oceasions require, without prejudice to the faith or Religion, to which they appertain. But, as I say, supposing the Catholics lived in error and misbelief, this same error authorized by so long Prescription (as I have said) deserveth not punishment, but pardon and toleration; especially it being, as their greatest enemies must needs confess, without any hurt to the Common wealth: for none can deny, but that the Recusants' life and conversation is of much more edification and good example, in all manner of Christian virtue, than any of the rest.  
And this, and no other thing is the cause, that their Adversaries finding in them no faults of their own, are forced to accuse them of other men's offences, and to calumniate and slander them, with false imputations (as the old Persecutors did the Christians of the primitive Church:) and this also is the cause of so unusual and improper manner of speaking, as may be observed in these Proclamations and Laws. And they are drawn by necessity to this manner of proceeding, & forced to charge them with secret crimes, for indeed all that passeth in public, whereof the world may be witness, is in their favour. And therefore they urge them, what they think, and not only that, but what they would think in time to come, upon conditional cases, which are never like to be. A strange manner of proceeding, and not heard of in other places. But to this miserable perplexity and suspicion men come, that will govern without God, & his Truth.  
And if these things of themselves cannot but move to compassion any true English indifferent heart, of whatsoever Religion the party be; what an ey-sore must it needs be, & what hartburning, think you, doth it cause, to see withal the spoil of these innocent subjects, turned to maintain the pride and superfluities of Strangers: some of them making their nests in the tops of the Noblest, and fruitfullest trees, that is, planting themselves in the best Houses and Families, and occupying the chiefest Offices and Rooms of the Common wealth: & others returning home to their Country loaden with the spoil of Catholics goods, who doubtless least of all others, feel their own harms, as men best armed with patience, and most comforted with the considerations abovesaid, and the like, to suffer all that cometh for Christ.  
But for the rest, no doubt, but their hearts are filled with indignation, and bitterness, whatsoever Religion they profess, and much more those of other Sects, and most of all those that be furthest of from Catholic recusancy, as men less mortified, more stirring, & more ready to be moved to anger, disdain and revenge, howsoever they may cover it for a tyme. And this generally out of Nationall passions, and affections, which no doubt are more vehement, and more inflamed, where there concurreth also particular respects. And at this day you shall hardly find any one family of worth in England, that by one way or other, in the root, or in the branches, hath not alliance, or interest in the cause persecuted.  
The experience of forty years, and upward, wherein they have persecuted the Catholics in that Kingdom, supposing by that way to root out their Religion, is a strong argument amongst many others, to convince their Adversaries, that they hold a wrong course: for all the world seethe, that by this persecution Catholics have increased, both in number and zeal, & with them, the means that God hath ordained for their preservation, both at home & abroad. For within the Kingdom there be at this day many more Priests and Religious men, to teach the Truth to such as desire it, than were when Queen Elizabeth made the first Capital Laws against them. And generally Catholics are more constant, and more ready to endure the penalty of the Laws, and the Colleges for the bringing up of such, as God selecteth for the maintenance of this cause, are more in number every day. And as their afflictions continue, so their friends increase, and the more their virtue is tried, and their cause more known, the more readiness they find, and more desire in all good men to help them.  
This experience in truth, were there nothing else, doth plainly demonstrate, that his Majesty in prudence of Estate (though he had no greater motives) should bethink himself of some other course, and use more proportionable means, to bring about his Honourable Designments.  
And doubtless if his judgement and other Natural Gifts be answerable to the report, he will easily see the convenience, by that which hath been said, setting passion and bad Counsel aside. For what man is there of any understanding, that having been troubled forty years together, with one and the self same infirmity, and using all that while the same diet, the same Physicians, the same method in curing, & the self same medicines, and yet with all this time, trouble, and cost, findeth himself no whit the better, but every day worse: Who I say (if he be in his wits) will not take counsel with other Physicians, and at the least make trial of that which they prescribe, for the recovery of his health.  
If therefore his Gracious Majesty desire to attain to these Honourable ends, to wit, the establishment of his Kingdom, and the security of his Royal Person, and Posterity, together with their Advancement, & increase of Reputation & Estate, he will pass no further in these blind by ways of his unfortunate Kinswoman (if I may so call her) and Predecessor. For though there were no other inconvenience in them: yet this one may suffice to a generous Spirit, not to be enforced to seek friendship with Infidels, nor depend upon the Rebels of other Princes as she did, and other things very ill beseeming so renowned a Nation, and the Person of a Christian Queen. Whereas contrariwise, if he would favour them, which most of all men deserve it, and desire all manner of happiness to him, & his; he might have Honourable friendship, and amity with the greatest Princes in the world, and thereby find entrance to match his Children with their equals; and not, as otherwise he must of force, with their inferiors in blood: and that which is worse, with Heretics and Infidels, who howsoever they respect one another, and use amongst themselves flattery, the truth is, by all Laws, 
(A) Haereticum hominem post unam, & secundam correptionem devita: sciens quia subversus est qui huiusmodi est, & delinquit, cùm sit proprio judicio condemnatus. Tit. 3. 10. C. infames 6. q. 1. C. alieni 2. q. 7. Ant. Gazaros C. de haereticis. c. 2. §. haeretici. li. 1. & 6. Glo. Verb. Divina. c. de summa Trinitate & fide Catholica, vocat haereticos infames, si●ue eos repellit à testimonio. p. 1. l. 3. ff. de testibus.  divine, & human, & by the general consent of all the Christian world, they are incapable of honour, and held for ignoble and infamous.  
If his Majesty look after interest, and desire honour and riches together, he shall, without comparison, gain more (holding correspondence with the Sea Apostolic, as other Catholic Princes do) by the quietness of his Kingdom, by sparing many unlawful and impertinent expenses, which then will not be necessary, & by the sincere affection and love of his subjects; then with all the Proclamations, Oaths, Statutes, Praemunires, pilling, polling, and other violent courses: all which might have some colour of necessity in Queen Elizabeth's days, but for many just causes (as hath been seen) are not only ill-beseeming and dishonourable to his Noble Majesty that now is, but very preiudicious and hurtful to his Estate.  
Again: If he seek to spend the rest of his days in quietness, and to have a joyful and happy old age, it is a plain case, that the life of a Catholic, that liveth according to his belief, is much more comfortable and pleasant, without all comparison, than the life of an Heretic, or a wicked liver; for when bodily pastimes fail the body, or rather the body faileth them; then is most necessity of the inward comfort of the mind, and where these also be wanting, the pains of hell begin in this life. And so God's just judgements require. And it is an 
(B) jussisti Domine, & ita factum est, ut sibi ipsi poena sit omnis animus inordinatus. Aug. lib. 1. Confess.  inviolable Law, that a disordered mind is a continual cause of his own punishment & torment.  
The greatest cause why this counsel may perhaps be less liked of by some, is because the profit thereof cannot be known, but by experience. And where men's passions are uncontrolled, their imagination perverted, their understanding preoccupated with false suppositions, and their wills overgrown, and as it were festered with contrary customs, they cannot feel the sweetness of virtue, unless they be strengthened with particular grace from heaven, and overcome the repugnance of nature and sense, to make this trial.  
This vale of misery, this place of our habitation and abode, is a common 
(C) Educ de custodia animam meam, ad confitendum nomini tuo: me expectant justi donec retribuas mihi. Psal. 141. 8. Dominus soluit compeditos. Ps. 145. unde sumus compediti? corpus nostrum ornamento nobis fuit: peccavimꝰ, & compedes inde accepimus. Quae sunt compedes nostrae? mortalitas ipsa. Aug. in Psal. 161.  Prison or gail, where all the Inhabitants, aswell the judge, as those that be judged, the King that commandeth, as the Subjects that obey, are all sentenced to death. Statutum est omnibus hominibus semel mori. The difference of this Prison from other particular Prisons, is, that in this, the pains and pleasures, the burdens and benefits are divided with equality, and to every one is assigned with great justice, only that, which is his own.  
Here the high justice of heaven, hath appointed to every person in particular, of what degree and condition soever, his prison & chains. Some bear them with ease, others draw them with pain, and many of ignorance and passion charge themselves with other chains, which Gods hand hath not laid upon them, and put themselves in prisons and fetters that be not his.  
These be the 
(D) Peccare non est libertas, nec pars libertatis: peccare est potius non posse, quam posse Quicunque enim facit quod sibi non expedit, quanto magis hoc potest, tantò magis adversitas & perversitas possut in illum. Ansel. c. de fort.  prisons, fetters, and chains, wherewith the world, that is to say, the vanity of worldly men, the flesh, and the Devil, each of them hold in captivity those which yield them homage and subjection: and they be of infinite sorts and fashions, which the prisoners themselves make for themselves, with divers occasions, in the forge of their own imaginations and wills; the fiend of Hell setting their hearts on fire, and blowing the bellows to inflame the disordinate appetites, that his other two companions, the World, and the Flesh, and He also himself many times doth kindle with their suggestions. And from this forge proceed all the sins and disorders, the miseries and confusion, that we see in 
(E) Propterea captiuus ductus est populus meus, quia non habuit scientiam: & nobiles eius interierunt fame, & multitudo eius siti exaruit. Propterea dilatavit infernus animam suam, & aperuit os suum absque ullo termino: & descendent fortes eius, & populi eius, & sublimi gloriosique eius ad eum. Isa. 5. 13.  the sons of men. And from the self same furnace, issue the gross clouds of smoke, which darken the understanding of the Heretic, that he cannot see his errors: and of the sensual distracted Catholic, that he considereth not the deformity of his life, when it is contrary to the holy Faith that he professeth.  
These are the prisons and chains, that properly make men 
(F) Sedentes in tenebris, & in umbra mortis: vinctos mendicitate; & ferro. Psal. 110. 6.  slaves, and enthrall them more than the prisons and chains of wood or iron, as a wise 
(G) Epictetus.  Philosopher said, who being asked why he procured not his liberty (for he was a slave to one of the Emperor Nero his favourites) answered, that he was more at liberty then his Master, for his Master was subject to divers passions and perturbations of mind, and to many vices, which had no rule over him. And his answer was most true; for there are no prisons so strong, nor chains so heavy and troublesome, as these that hold both body 
(H) Omnis qui facit peccatum, servus est peccati, Io. 8. 34. A quo quis superatus est, huius & servus est. 2. Pet. 2. 19 Gaudenti homini & carcer latus est, & tristi pratum angustum est. Aug. in Psal. 141.  and soul in captivity.  
Other chains 
(I) Leo victus est saeviendo: agnus vicit patiendo, conversa sunt corda hominum ad timorem Christi: coeperunt Reges, coeperunt nobiles miraculis commoveri, prophetiae adimpletione turbari, videre in unum nomen concurrere genus humanum, & quid facerent? Multi ex nobilibus elegerunt ignobilitatem, & dimittentes domos suas, & substantias suas distribuentes pauperibus, elegerunt paupertatem in saeculo, nobilitatem in Christo, & tenent Regias potestates, & sunt tamquam in compedibus. unde hoc? Ne progrediantur ad illicita, compedes acceperunt, compedes sapientiae: compedes verbi Dei ferrea sunt, quamdiu timent: ament, & aurea erunt. Aug. in Psal. 149.  there are, not of Iron, but of Gould, not for the punishment of slaves as the former, but for the honour and authority of freemen and children; so far from weighing down those that wear them, that they set them at liberty, and deliver them from the misery, and captivity of the other, drawing 
(K) Felix necessitas, quae and meliora compellit. Aug. epist. 45. Aspera est patientia indoctis hominibus, & non permanebit in illa excors. Audi fili, accipe consilium intellectus. Inijce pedem tuum in compedes illius, & in torques illius collum tuum: subijce humerum tuum, & porta illam, & ne accedieris in vinculis eius. Ecclesiast. 6. 25. In opere enim ipsius exiguum laboris, & citò edes de generatione illius. Ibidem. 20.  with sweet violence, and withdrawing them from all that may enthrall, or do them hurt. In these chains was tied the Apostle S. Paul, when passing by Ephesus, he said to the Christians, that he went to Jerusalem bound in spirit, not knowing what should befall him there, but that the holy Ghost in all places by which he passed, did forewarn him, that chains and tribulations did expect him in Jerusalem.  
Both these kinds of chains bind the spirit, because both are spiritual, though coming from different spirits. The one from the unclean spirit of malice and sin, the other from God's holy spirit of Truth. This heavenly spirit bindeth hand and foot, such as be his, and maketh them do, and suffer whatsoever he pleaseth, not only without contradiction, but with alacrity, enclosing in such manner their wills in his, that they will not live without it a footstep, nor a moment, for all the goods in the world: for in it they find riches, contentment, and rest, and as in a strong Castle, security and defence; such liberty in these chains, and such freedom of heart, as they can suffer no violence, nor any creature do them harm.  
With these golden chains of true Wisdom, and Charity, and Christian zeal of the salvation of souls, God almighty draweth out of England, and transporteth to other Countries, such as he hath chosen for Teachers and Lights of that people, and after that he hath strengthened and adorned them with his heavenly grace, and armed them sufficiently with virtue, & learning, and experience necessary for their charge, he calleth them back again, bound in spirit to the self same place, from whence he took them first, to rescue such souls, as the enemy hath taken, out of the power of darkness, & to break the chains wherewith he keepeth them prisoners, and to preserve such as be free, that they fall not into the like captivity.  
Which holy enterprise of justice and Charity they undertake with such resolution, that notwithstanding they foresee in these Laws & Proclamations troubles, imprisonments, and deaths that expect them, where they intent to go, yet they make no account of them, nor of any other thing that the power of man can invent against them, so they may do their duty, in testifying and making known the Kingdom of God, to such as live in darkness and know it not.  
Such as are employed in these affairs, carried along and comforted with this divine spirit, the Spirit of 
(M) Isa. 11. 2.  Wisdom and Fortitude, be not dismayed with these thunderclaps, nor can they fear any thing contrary to the fear of God. This excludeth all other fears; and therefore they respect more his pleasure, and commandment, sweetly and effectually insinuated unto them by his divine inspiration, and by the obligation of their duty then any outward thing, that their adversaries, can devise against them. And so when they are pressed to it, they confidently answer to these Proclamations and Laws, the same that S. Paul answered in the very same case: Sed nihil 
(N) Act. 10. 24.  horum veror, neque facio animam meam preciosiorem me; dummodo consummem cursum meum, & ministerium quod accepi a Domino jesu, testificari evangelium gratiae Dei. I fear none of these dangers, nor esteem my life more precious than myself, so I may fulfil my course and the charge which I have received from our Lord Christ jesus, to testify the good tidings of God's grace, and mercies.  
If God Almighty would be merciful to this our Most Noble Prince, now deceived, & to such as by evil counsel keep him prisoner in Adam's chains: if the Sun of justice would cast his gracious beams upon them, and illustrate in such manner their understandings, and mollify their hearts, that once they might prove in themselves the glory of a good Conscience, and by that come to know in some part, the inexplicable comforts that such, as suffer for the Religion which they persecute, do feel and enjoy: I doubt not, but that quickly there would be an end of this bloody Tragedy.  
And to awake 
(O) Dedisti significationem, ut fugiant à facie arcus. Psal. 59 6.  them out of this dream of feigned security wherein they live, & open their eyes to see how much God is displeased with their proceed, they want not examples of his severe justice eexcuted now & then upon their companions, taking them away suddenly, when they were least ready for their account, that by these examples others may take heed, which is a singular favour: for by chastising some few he inviteth to his mercy the rest, to whom he giveth time and occasion of repentance.  
Within these few years there have died suddenly at divers times in England, four of the privy Counsel, and their deaths are so much the more markable, as they were less provided for. For this is the misery of sudden death, when it overtaketh a sinner, and neither giveth him warning, nor leisure to repent. One of these was the Lord High Treasurer, a worldly wise man, though not wise for himself: who having spoken vehemently at the Counsel-table, in a business touching Sir john Lusons' land (as was said) and bowing down his head, as though he would rest, he that sat next him thinking to awake him from sleep, found him dead without the least remembrance of the Eternal judgement, to which he was called so at unawares, as he left astonished all that were present.  
The second was the Lord 
(P) Thomas Popam.  Chief justice of England, a man of cruel, harsh condition, & a grievous persecutor of Catholics. He took one day in the morning (as many times he used to do) certain easy pills for his health, and after having to sign some Writs, or, as others say, Warrants to apprehend Recusants, suddenly found himself so ill that he could not go abroad, as he had determined. From his chair he would have cast himself upon his bed, but he 
(Q) Cor durum habebit male in novissimo: & qui amat periculum in eo peribit. Eccles. 3. 27.  dropped down dead. He had before complained of convulsions, and great pains in his body, but he showed no memory of God, more than in his life time he was accustomed.  
The third was also a privy Counsellor that occupied the Name and Place of the Archbishop of Canterbury, a great Politician, and one of the plotters, as is reported, of the New Oath, and Powderworke, wherein it was founded; as he had been of many other Stratagems 
(R) Bene consurgit diluculò qui quaerit bona: qui autem inuestigator malorum est, opprimetur ab ijs. Pro. 11. 27.  and devices against the Catholics. He ended his life, as the former, without time to prepare himself for the great account.  
He was of base Parentage, but by his diligence and wit, he scambled up to the height from whence he fell. First he got into service with the L. Chancellor Sir Christopher Hatton, as his Chaplain and Examiner. His Master was greatly favoured of the Prince at that time, and a secret favourer of the Catholics. And in this point M. Bancroft flattered him so cunningly, that he got his good will, and much money under him.  
After his masters death, he was able to do for himself, & (as is reported) bought the Bishopric of London of Sir Ferdinand Gorge, Gentleman of the Queen's Chamber for three thousand pounds. And having gotten into that place, with desire to ascend, (though against his conscience) afflicted Gods servants both at home & abroad, with many sleights & devices. In fine by these ways, walking always with a golden staff in his hand, ascendit fortè Cathedram (as one merrily said of his Predecessor) he passed from London to Lambeth, and there played the wolf in a sheephards' weed. At length (as he had always a stirring brain) it disquieted him so much, that he could not sleep, and for remedy he took of a Paracelsian Physician a dormytall medicine, wherewith he slept so profoundly, that he awaked no more, only they heard him groan pitifully and struggle with death, and in this manner he ended with terror of his friends, and servants that were present, leaving to them, and to us, and to all the world an example to fear the just 
(S) Virum iniustum mala capient in interitu. Psal. 139. 12.  judgements of God.  
His Predecessor in 
(T) john Whitgift.  Canterbury Sea and Precedent of the privy Counsel, died in a manner after the same fashion. Upon (I know not what) occasion, he made a bitter invective at the Counsel-table against 
(V) Vae duplici cord & labijs scelestis & manibus malefacietibus, & peccatori terram ingredienti duabus vijs. Eccl. 2. 14.  the Catholic Religion, notwithstanding he knew it in his conscience to be the only Truth, and having ended his speech he bowed down to take up his spectacles, and being taken suddenly with an Apoplexy, that made him speechless, was carried from the Council-table to his House, and a few hours after departed this world, to receive his judgement and Reward.  
These four great Statesmen, all of the privy Counsel, died one after another suddenly, without any signs of contrition, or memory of God, as hath been said: and in this consisteth the observation and example, for otherwise to him that liveth well, no death is untimely; though it cannot be without mystery, that God sendeth to so many Privy counsellors in England this manner of death in these times. But of all the rest the most miserable, and of greatest terror and example for the King's Royal Majesty, is the death of Queen 
(X) Seminaverunt triticum & spinas messuerunt: hereditatem acceperunt, & non ijs proderit. jer. 12. 13. Quantum glorificavit se, & in delicijs fuit, tantùm date ei tormentum & luctum, quia in cord suo dicit, sedeo Regina, & Vidua non sum, & luctum non videbo: ideo in una die venient plagae eius. Mors & luctus, & fames, & igne comburetur, quia fortis est Deus, qui iudicavit eam. Apoc. 18. 7.  Elizabeth his Predecessor, which being so notorious, and so well known to his Majesty, for brevities sake, and for respect to her Person I will omit.  
Many such like examples, no doubt, happen in England, but are more noted in two sorts of people. The one, of such as in their conscience have knowledge of the Truth, and outwardly deny it, and oppugn it for temporal respects, as it is thought the two Archbishops did: the other of such as have a violent aversion from Catholic Religion, and upon hatred and spleen, persecute such as profess it, as did the L. Chief justice, and other such like.  
Well the King's Majesty, and his counsellors cannot deny but God 
(Y) Nemo potest dicere Dominus jesus, nisi in Spiritu sancto. 1. Cor. 1. 2. 3. Considera opera Dei quod nemo possit corrigere quem ille despexerit. Eccles. 7. 14. Qui odit correptionem vestigium est peccatoris, & qui timet Deum convertetur ad cor suum. Eccl. 12. 7.  dealeth mercifully with them in giving them these public examples, as watch-wordes and warnings to make them look about them. It may please him also to give them grace to lay them to their hearts, and make benefit of them. But this also is mercy, and a special favour of God, who only knoweth the true causes of all that is done, or neglected; and hath in his hand, aswell the times, oportunityes, & occasions, as the hearts of Kings and Princes, to dispose them as he listeth.  
I have many times set myself to consider, how it cometh to pass, or what may be the cause, that God doth suffer the Kingdom of England, where the Standard of Christ's Cross was first publicly advanced, and that in former ages did flourish so much in all kind 
(Z) Tempus est ut incipiat judicium à domo Dei: si autem primùm à nobis, quis finis eorum qui non credunt evangelio? Et si justus vix saluabitur, implus & peccator ubi parebunt? 1. Pet. 4. 17 Si in ligno viridi haec faciunt, in arido quid fiet? Luc. 23. 31.  of piety and devotion, to fall so far from the ancient Religion, as to persecute it with such vehemency, as we see, and become a deadly enemy to the Sea Apostolic, which (as all confess) taught them first the faith of Christ; and to whom in ancient times they were so obedient & devout, that no people in all the Christian world was more.  
To this (me thinks) may be answered the same which Origen writeth in his Commentary upon job, that as the contention than was indeed principally not between the evil Spirit and job, but betwixt God and the evil Spirit, and the trial to be made in the person of job, whether the devils temptation or God's grace had greater force in his free will: so now also in this Controversy.  
The Devil avouched stiffly that the holy man served God (as many bad Christians donow a days) only for interest, and that if he would propose him to the battery of tribulation, he should find him like a piece of glass, ready to break in pieces. But (saith Origen) his maker that knew him to be no brickle glass, but a fine diamond, and his charity unfeigned and invincible, put him to the trial, and got the victory, as always he doth in such, as adhere unto him. For his hand is omnipotent, and maketh them as himself, Almighty. Those which at this day are specially assaulted by the Devil, and tried by God's permission and licence, are the Catholics of England, to his 
(A) Debemus gratias agere Deo semper pro vobis fratres dilecti à Deo, quod elegerit vos Deus primitias in salutem, in sanctificatione spiritus, in fide veritatis, in acquisitionem gloriae Domini nostri jesu Christi. 2. Thessal. 2. 13.  great honour, and the edification of his Church. And they are most happy which he chooseth and maketh worthy of victory in this trial: and a thousand times miserable and unhappy be they that make themselves Satan's instruments in the trial, and exercise of God's Saints.  
But howsoever it be, God Almighty is, & willbe glorified, whether the persecution cease or endure. For assuredly none shallbe lost but 
(B) Et tunc revelabitur ille iniquus etc. cuius aduentus est secundum operationem Satanae in omni seductiōe iniquitatis ijs qui pereunt, eò quòd charitatem veritatis non receperunt, ut salui fierent. Ideo mittet illis Deus operationem erroris, ut credant mendacio, ut iudicentur omnes qui non crediderunt veritati, ed consenserunt iniquitati. 2. Thessal. 2. 8.  false hearted Christians, and those which Christ calleth the Children of perdition, which would have deserved damnation for other sins, though there had been no persecution for Religion. And the sincere, pure, and fine metaled Catholics, have so much greater glory, by how much greater proofs they suffer of their fideliy: and withal they serve for patterns and watch-bels to all other Christians to awake us from sleep, and teach us, what 
(C) Benedictus Deus etc. qui regeneravit nos in spem vivam per resurrectionem jesu Christi ex mortuis, in hereditatem incorruptibilem conseruatam in caelis in vobis, qui in virtute Dei custodimini per fidem in salutem, paratam revelari in tempore novissimo, in quo exultabitis, modicum nunc si oportet contristari in varijs tentationibus. 1. Pet. 1. 3.  account we ought to make of faith, & obedience to God and his Church, and the equability and indifference of mind wherewith we should bear such troubles, as his divine Majesty is pleased to send us, persuading ourselves certainly, that he disposeth all things sweetly for 
(D)  probatio vestraeifidei multò pretiosior auro, (quod per ignem probatur) inveniatur in laudem & gloriam, & honorem in revelatione jesu Christi. 1. Pet. 1. 16.  our greater good, and as his majesties Mother of happy Memory was wont to say, Never sendeth adversity, but that he giveth a heart to bear it.  
Moreover the same Origen affirmeth, that he had found in ancient records, how Moses to comfort the people of God in the afflictions which they suffered under the Egyptians, and to strengthen their confidence and trust in God's promises, composed the history of job, and distributed it amongst the Tribes & families, with command that they should read it, and hear it with attention, to the end they might learn to imitate the holy man's patience and magnanimity, and see by experience how God succoureth his servants in their troubles, and rewardeth their suffering, as he did his faithful servant job.  
And for the same purpose the Holy ghost ordained, that the four Evangelists should commit distinctly, and with particularity to writing, all the paces of the poor, humble, and afflicted life of the 
(E) Quem cùm non videritis, diligitis, in quem nunc quoque non videntes, creditis: credentes autem exultatis laetitia inenarrabili & glorificata, reportantes finem fidei vestrae, salutem animarum vestrarum. 1. Pet. 1. 8.  Son of God, and his bitter Passion and Death, and how after so many troubles, afflictions, and pains he was raised to everlasting glory, figured in the restoring of job to his former prosperity. And so we see that the Apostle S. 
(F) jac. 5. 10.  james setteth before us these two patterns and examples of Patience: and because his words are much to our purpose for Confirmation and Conclusion of all that we have said, with them I will end this Treatise. Ecce judex ante ianuam assistit. Exemplum accipite, fratres, laboris ac patientiae, Prophetas, qui locuti sunt in nomine Domini. Ecce beatificamus eos qui sustinuerunt. Sufferentiam Iob audistis, & finem Domini vidistis: quoniam misericors est Dominus & miserator. Lo the everlasting judge standeth at our gate: my brethren, take for example of labour & patience, the Prophets that in times past have taught us by God's appointment, and in his name. Lo we hold for blessed and happy, those that have suffered for him. You have heard the patience of job, and seen the end of our Saviour; for he is full of mercy, and inclined to use it to all that put their trust in his help. To him therefore be all honour & glory for ever & ever. Amen.   

MOY those glorious souls, when they were presented before their Creator, and to hear his voice, when he gave them the Crown of their suffering, and martyrdom, which he had promised. And this is that which giveth us life, and courage to press and put ourselves forward (by the mercy of our Lord) to come to that degree of happiness which our Brethren have already obtained.  
Thus wrote those famous Confessors to S. Cyprian: and it cometh fit for this time, place, and purpose therewith to shut up this matter. No man can pierce into the secret drifts, and dispositions of Gods infinite wisdom, nor define how long this persecution shall endure, or what end, or upshot it shall have: but this we are assured, and the very 
(A) Id unum cogitate verum esse, judices, viro videlicet bono, nihil mali accidere posse, nec vivo, nec mortuo: nec vm quam illius res à Dijs immortalibus negligi. Socrat. apud Platon. in Crit.  Heathens by light of reason came to know it, that no harm can befall to the good man, neither alive nor dead: and that 
(B) Infer iniuriam maximum malorum esse: & peius iniuriam infer, quàm pati. Probat. Plato. in Gorgia.  it is a greater misery to do, then to suffer injury. Filius quidem 
(C) Matth. 26. 24.  hominis (saith our Saviour) vadit sicut scriptum est de eo: vae autem homini illi per quem filius hominis tradetur: bonum erat ei, si natus non fuisset homo ille. And as it fared with Christ, so it falls out with his servants. The days and hours of their trouble & persecution are limited: and this comfort they have, that how heavy soever they be, they shall have an end, and their reward is everlasting: as on the other side the punishment of their adversaries (if they do not repent) shall be endless.  
It resteth therefore that all good Christians settle themselves in perfect conformity with God's holy will, endeavouring to live virtuously, and glorify him in their sufferings, with certain hope in his mercy, that (so doing) cannot fail them. Ita 
(D) Pet. 4. 19  & high qui patiuntur secundum voluntatem Dei, fideli Creatori suo commendent animas suas in benefactis. This is the counsel of S. Peter, and the sum of all that hath been said, wherewith all such as suffer for this cause, may be certainly assured, that 
(E) Ne mihi accidit hoc fortuito, sed mihi id constat mori iam, & à laboribus liberari, mihi melius extitisse. Atque hanc ob causam, ijs à quibus accusatus sum, aut à quibus condemnatus sum, non habeo quod succensean: quamuis non hac mente accusaverint me, atque damnaverint: sed quia mihi nocere se crediderunt. Socrat. apud Platon. in Crito. sub finem.  nothing can harm them here, and much less in eternity; but that all shall turn to their greater comfort and good. Quia diligentibus Deum omnia cooperantur in bonum. So that we may conclude with S. chrysostom, specially in this case, Quod nemo laeditur, nisi à seipso. None can do us harm, if ourselves be not to blame. This is the excellency of man, and his true Freedom, and Nobility of those that suffer for this Cause, that they may lose their heads, and have no hurt.   

THE PRINTER to the Reader.  
WHILST this book was in printing there came to my hands fresh letters out of England, with Advertisement of new Laws enacted against the Catholics, this last Parliament: as though the former were not enough, to prove the Patience of those which suffer, and the miserable estate of the Lawmakers. They mention likewise a memorable case, wherein is discovered Gods great mercy with sinners, and his care and providence over his chosen, many times when they least think of it, and have most need. 
(F) Rom. 8. ●8.   

The Letter saith thus.  
ONE of the Laws of this Parliament is, that the New Oath be tendered to all of eighteen years and upward, unless they be Barons. A new encumbrance to no other purpose, but to make more odious those which without necessity make such laws, & to confirm our experience, that ill Consciences be always accompanied with suspicions and fears; besides the forcing of men to perjury. For I do not see, but that when any man sweareth against his conscience, though it be true, he incurreth perjury. Neither do I see, what it can avail the King's Majesty, if all his Kingdom swear what he pleaseth, if first he persuade them not that it is truth which they swear. For he is never a whit the more secure, that all his people commit perjury. Besides the very obliging them in this manner to swear, maketh them less true unto him: for suspicion and jealousy is the bane of friendship. And how can they love him, of whose love and fidelity he professeth himself to doubt? For if he trusted them, he would not in all wisdom and prudence, proceed in this rigorous manner, so to burden their consciences by forcing them to perjury. And this is the general opinion here with us. By virtue of this Law they have put to death a Priest, called Cadwallader, that in this manner refused the Oath. And for the same cause have they condemned many others, both men & women, to loss of their goods, and to perpetual imprisonment; casting them into the common jails amongst thieves & malefactors, thinking thereby to make breach in their Consciences with this vexation.  
They have likewise made a Law against Women, who, as hath been said, had the privilege of women in Queen Elizabeth's days. This Law commandeth, that such as will not go to Church, and communicate (with the Caluinists) be put in prison, till their Husbands redeem them, by paying ten pounds a month, or the third part of their goods. And it cannot be imagined, what confusion this Law maketh in the whole Realm, where many Husbands be Protestant's, & their Wives Catholics.  
An other Priest they have also condemned in Oxford for the same Oath; who living in the common jail, it happened that there were two Caluinists malefactors chained together, and one of them moved by the presence of the Priest, with desire to inform himself of the Catholic Religion, but hindered by the two Laws against Reconciliation and Persuasion, and with the chain, so that he could not speak to the Priest, but that his fellow must know it, nor seek the others consent without danger of the Law. After much perplexity, and many conflicts, he resolved to open himself to his companion, as he did, and brought him likewise to desire his salvation; and so came both together to the Priest, and being instructed, they renounced their heresy, and resolved to die in the Catholic faith.  
After they were condemned, as they were carried to execution, the Calvinist-ministers came about them, offering to exhort them after their manner: but the prisoners cast them of with contempt, and being asked the cause, answered, that their doctrine had brought them to the gallows, and seeing it could not help them to heaven, they had resolved to die catholics: and if they had lived in the same Religion, wherein they desired to die, they had never come to that infamous death: but seeing things past could not be undone, they most willingly accepted the punishment, which God had laid upon them, with great confidence and assurance, that for the merits of our saviours passion and death, he would receive theirs, and their hearty repentance, in some recompense of their former sins. And so died with great edification, and example to the people, verifying in England that which Christ said to the Princes of the jews, Publicani & Meretrices precedent vos in Regno Dei.  
The Caluinists or Protestants (call them as you list, for they be either) have entrenched themselves in this Island, like so many mutined soldiers, that have gotten a strong Hold, and there they make Laws at their pleasure, disguising their unlawful proceed with honourable terms, and honest manner of speech, and (as it seemeth) persuade themselves, that others must understand them accordingly. But it is impossible, that so evident a truth can be hid under their bushel. The nature of truth challengeth her place in the view of the world, and for themselves it most importeth, that truth be laid open and discovered, to the end that when all other respects should fail, yet the just fear of infamy may moderate their excesses, or at least keep in others by their example; as the Poet saith:  
— Auidos vicinum funus ut aegros  
Exanimat, mortisque metu sibi parcere cogit:  
Sic teneros animos aliena opprobria saepe  
Absterrent vitijs.—  Horat. lib. 1. serm. 7. 
I have also heard these days reported by persons of credit lately come from Spain, another case worthy to be known; for it confirmeth not a little that which hath been said; to wit, that the Catholic faith the 
(A) Sicut palma florebit  more it is trodden down, the more it riseth: the more it is cropped, the deeper root it taketh, and the more it is oppressed with persecution, the more it spreadeth itself, and every day gaineth more ground, and more opinion and authority in all good men's minds, and is more loved and esteemed of all.  
The report is also, that about the same time that in England they banished by Proclamation all Priests and Religious men from London their Court; God Almighty inspired a Stranger 
(B) Caesar Bogaçio.  to call them, by his last Will and Testament, to the Court of Spain, leaving them commodious dwelling, both for the situation, and capacity of the houses, and all his goods, to make an English College in Madrid, moved, as they say, by that which he had seen in the Seminary of Valliadolid, as a near Neighbour to it, when the Court was there. And two circumstances concur in this action, worthy to be noted: one that he began this College in the Catholic Court, the very same day, that his Majesty of England had prefixed for the Priests to departed out of his. The other, that the party who gave this gift, did it under condition, that no memory should be made with men, of that which he did. But for the very same reason I have taken this occasion to remember him. For honour of right belongeth only to them that fly it, and God Almighty useth to reward not only in heaven, but in this world also works of virtue done purely for his sake.  
This Gentleman was an Italian, borne in the City of Luca, although for his long continuance in the King of Spain his service, he was accounted as one of that Country. And here likewise it is to be considered, that Antonius Bonuiso, the Man that with his charity maintained the Lord Chancellor of England and Martyr Sir Thomas More, pattern of loyalty in King's counsellors, and servants, all the time that his Lord King Henry the eight kept him prisoner in the Tower of London, because he would not consent to his unlawful outrages, was of the same City of Luca. And the same Bonuiso afterwards with great liberality entertained in his house at Lovayne the Priests and secular Catholics that left England in the beginning of Queen Elizabeth's persecution.  
And if any man ask me what correspondence there is, or what occasion of amity between England and the State of Luca, that from thence should arise men so eminently well affected to English Catholics in such occasions as these? There can be given no other cause (as I suppose) but the good pleasure of Almighty God, that laid hand upon Abacuc, and carried him from judaea by the hair of his head, to feed his Prophet in the dungeon of Babylon: and chose Zachaeus for his Host in jericho, and the house of Lazarus, & his sisters in Bethania for his ordinary Inn, and would not do this favour to any of the Scribes or pharisees in jerusalem, nor to any other Inhabitant of that City. This is a privilege which our Saviour granteth to whom he pleaseth; and we can give no other reason, why he doth it, but his holy will. Only by experience we see, that he will not be served of every man's house, nor of every man's person, or goods, in these like occasions. In fine, he is Lord and Owner of all: Domini est terra & plenitudo eius. And as the Princes of the earth do not serve themselves indifferently of all, but of their best beloved, and most trusty servants, in things of their particular liking: so it fareth with this great Lord of Lords. And as it is a favour when he giveth any man means & possibility to do good works: so is it a double, and far greater favour, to give him withal, prudence, good occasion, and desire to do them, and to bestow profitably that which God hath left to his disposition. And amongst all the employments, that can be in this world of temporal goods, there is none so certain, and of so great interest, as that which Christians have, under the government of Infidels, that spoil them, and make havoc of their goods, because they will not forsake their faith, nor consent to their error. For these men (doubtless) in am of the little which they can lose for God, receive even in this world the comforts and pledges of eternal salvation (whereof hath been spoken above) and soon after shall enter into his riches that have no measure, and enjoy the treasure of everlasting felicity, and be made partakers of his Kingdom for ever.    

THE PRINCIPAL HEADS contained in this Book.  
1. THE Preface to the Reader. Pag. 1. 2. The Proclamation against Catholics, and Answer thereunto. Pag. 7. 3. A Letter of a Gentlewoman residing on this side the seas, written to her Husband in England, exhorting him to constancy in the persecution. Pag. 27. 4. An Advertisement to the Reader, for the better understanding of the former Proclamation, and Answer. Pag. 31. 5. An Apostrophe to the Martyrs and Confessors that suffer for Christ. Pag. 69. 6. An Abstract or brief sum of the Laws that are termed good and wholesome, made by his Majesty and the Parliament of England, against Recusants of that Kingdom. Pag. 73. 7. The execution of the said Laws made against Catholics. Pag. 95. 8. A Counter Command of certain Laws and heavenly Instructions, opposite to the former against Catholics; by which, if they be well understood, the other be disannulled, and lose their force. Pag. 103. 9 Profitable Considerations, for the Kings most Excellent Majesty, and those of his Counsel, concerning the affliction of his Catholic Subjects. Pag. 127. 10. A Letter written to S. Cyprian in the name of the whole Clergy of Rome, declaring the comfort, and consolation of those that then suffered persecution for Christ. Pag. 168. 11. A Letter written out of England, concerning new Laws enacted in the last Parliament, against Catholics, and added to the former. Pag. 171.  
FINIS.