Relation of sixteen martyrs glorified in England in twelve months. With a declaration, That English catholics suffer for the catholic religion, and That the Seminary priests agree with the Jesuits.  
By Thomas WORTHINGTON  
Printed at Douai, by the widow of James Boscard.  
1601.   

THE MANNER OF proceeding, AGAINST M. JOHN RIGBIE, a Catholic Gentleman put to death in London, this present year, 1600.  
AMongst other common occurrents, which minister occasion of speech and discourse, in sundry parts of the world, it is neither the least, nor of least importance that is daily reported of many Catholics, put to death and otherwise afflicted, these late years in England. Whose present hard state, and the true cause thereof, though the best and mightiest Princes and Potentates of the Christian world (as also many others of all estates) do well see and know, and with compassionable charity do many ways, like the good Samaritan, 
Luc. ●  relieve and assist them: yet there be two other sorts of men, the one not sufficiently well, the other very il affected, towards these distressed Catholics. For the former seeing and not regarding their calamities, pass on their ways, like the judaical and carnal Priests and levites, as if it nothing at all pertained to them, either to take notice, or to have care and compassion of their neighbour's miseries. Of which kind of people, I have little more now to say, but heartily pray God, to make them more merciful, that they may find mercy in the time of need. For that I am here principally to deal with the last sort, who more actually persecute Catholics: not only depriving them by violence, of their goods, liberties, and lives: but also accusing and slandering them of heinous crimes, whereof they are most free and innocent: to make them odious, or their martyrdom less glorious, amongst the ignorant at home, and strangers abroad: saying and avouching with great words, oaths, and protestations, that they die not, nor suffer not, for cause of Religion, but for matter of treason against their Queen and Sovereign: though in their consciences they can not but know it to be far oterwise. For why else (besides other proofs) are they so unwilling to report, and so loath to hear, what manner of treason this is, but for that, when the same is sincerely declared, it easily and evidently appeareth, to be no other thing, then mere Religion, and necessary confession of the Catholic faith? As hath been very often proved, not only by other irreprovable testimonies, and manifest demonstrations, but also by their own tribunals, in public place of justice, in the most principal cities and towns of the Realm: as at London, York, Lanceston, Chenceford, Lancaster, Winchester, Durram, Newcastle, Carlel, Oxford, Dorcester, Gloucester, Wrixam, Warwick, Derby, Stafford, Bewmatis, Nottingam, Canterbury, Lincoln, and other places. But for somuch as our adversaries persist still, in avouching and maintaining their pretended justice in this behalf, I shall for the more honour of God, mor● manifestation of the truth, and better information of such as be not sufficiently satisfied, sincerely relate an other example of trial, made in the cause of a Catholic gentleman, put to death in London the 21. day of june this present holy year 1600. In which narration, for avoiding of all partiality, I will omit other proofs of our Religion, and just commendations of the party (which may notwithstanding hereafter be more largely published) and simply in two words, touch those only points which concern the necessary knowledge of his person, and pertained directly to the cause of his death: and then set before your eyes the whole process, as it passed before many witnesses, in form and show of public justice. The divulging whereof in print, no reasonable men, and namely the Magistrates and others that concurred in this action, can not dislike, nor possibly be offended therewith, except their consciences accuse them, of some unjust dealing against the person, whom they have so publicly apprehended, examined, indicted, judged, and bereaved of his life. Briefly therefore, his name was M. john Rigbie, one of the younger sons of M. Nicolas Rigbie of Harrock, in the County of Lancaster gentleman. Who coming to years, ad use of reason competent for that purpose, so sufficiently learned the principal articles of his faith, that continually even to death, he held all the same, to be undoubtedly true, and necessary to salvation: as well appeareth by that which here followeth. He attained also the Latin tongue and further proceeded not in learning. The rest of his youth he spent partly in his father's house, partly in service: where through humane frailty for fear of punishment, and in hope of temporal preferment, joined with ill example and earnest persuasions, of some worldly friends, he yielded so far to the Protestants Parliament laws, made for the abolishing of the holy Sacrifice, and other Catholic Rites, and for practice of the new form of english service, as to hear sometimes the same service. But being afterwards very sorrowful for having so conformed himself, by exterior act, and personal presence, in the Protestants churches, (Which is there the note and character 
〈◊〉. 13  of conformity to their religion) and thereby also depriving himself, of the holy Sacraments, and necessary food of his soul (for none may 
〈◊〉. 13  ●ate of the Altar of Christ, that serve the Tabernacle: and much less, that serve a new Religion, which was never approved in God's Church) he resolved by God's grace, to leave again that course of life, and so was absolved from his sins, and reconciled to God, by a Catholic Priest. And thence forth lived in great peace of his conscience, and alacrity of mind, with zeal and fervour of devotion: by word and example, drawing so many as he could, to the like good estate, for their soul's health. Amongst others (which I may not here omit, though I promised brevity) by his earnest prayers, most dutiful endeavour, and Godly persuasions, he procured his own father to be reconciled to God, in his old age. by which work of singular piety, and by many others, he daily prepared the way, to the glorious crown, that he now possesseth. Whereunto likewise concurred certain other occasions, which it pleased God also to permit and to use, in bringing him to this blessed end.  
For being (as is well known) in the service of Sir Edmund Hudleston knight, he was sent by his master, to Sir Richard Martin Alderman of London, about certain business. Where the young man dealnig somewhat roundly and sincerely, as it became a faithful servant in his masters affairs, this Sir Richard conceived offence and displeasure against him. Which he still bore in mind (like Herode and 
〈…〉  Herodias, waiting opportunity to be revenged of S. john Baptist) till a fit time happened for his purpose, as shortly it fell out by this accident.  
Mistress Fortescue a Catholic widow, and daughter of the same Sir Edmund Hudleston, was summoned to the Sessions at Newgate ●o● cau●es of Religion: who being sick, and not able to appear, was to send one to testify the same for her in that Court. Whereupon this master john Rigbie her father's man, and hers also when she needed his service, was ready (as God would have it for his more glory) to do this good office for her that day. And so going to the Session's house, when Mistress Fortescue was called, he appeared and answered, that she was sick, and not able to come thither. The commissioners demanded, if he would aver the same by his oath, he said he would so do. A book was by and by offered him. Whereon he was commanded to lay his hand (as the manner is) and so he did: as being ready to confirm by his oath, that which he had in commission to answer, according to his opinion and knowledge. But the commissioners being much discontented, to be thus frustrate of the gentlewoman's appearance, the foresaid Sir Richard Martin (perceiving him to be the same man that had heretofore been with him, and had offended him) suddenly and with choler begaine to examine him of his own faith and religion, before he was otherwise apprehended, or accused, or had any cogitation of answering for himself. Which nevertheless he did with admirable resolution and courage, to the astonishment of his adversaries, and great edification of many, as well present as others that have since heard thereof, and doubtless also of more yet, which may hearaster hear of it. Our. B. saviour giving him mouth and wisdom (as he 
〈…〉  promiseth in such case) which all his adversaries were not able to resist and gainsay. So from this examination he was carried to prison amongst thieves, and often after examined, and removed from prison to prison, and at last condemned, and put to death, all in such sort as now you shall here read. And that for the former and greater part, written by himself word by word as followeth.  
A Copy of my examination the 14. of Febru. 1600. taken before my Lord mayor of London, M. Recorder, Sir Richar Martin, justice Dale, with others.  
Coming to the Sessions to take my oath, upon occasion (to testify that Mistress Fortescue was sick and not able to appear in that place) and having the oath tendered, and my hand upon the book to swear, suddenly spoke Sir Richard Martin, and said: What are you that will swear? à papist? to whom taking my hand back, I answered, I am à man. but what more, saith he? at which his reply (not able to forbear laughter) I said: Sir what can I be more than a man? he then said: art thou à Papist, a Protestant, a Puritan or what Religion art thou of? at which I something staying, he said presently: wilt thou go to Church, or no? 
This ● of te●● here vrg●● ●.  to which I said, No. I thought so, said he, he may swear what he list, and hath his Priest at home to absolve him, I warrant you. Sir, said I, I do not use to make false oaths, and if I did, I know not any Priest to give me absolution so easily. Then spoke my Lord Mayor, will you not go to the Church? No my Lord. were you at Church within this month? No. were you within this three months? No. were you within these twelve months? No, my Lord. will you not go, to the Church? No. when received you the Commumon? Never. nor will you not receive it? No my Lord, for I know that to be no Sacrament, and therefore will not receive it. O damnable creature, said they! what Religion art thou of? à poor Catholic my Lord. à Catholic said they! so are we. what is the Catholic Religion? that 
●hat is ●●e Catholic ●●th. ●hich ● bele●● at ● ti●●, in ● pla● by all ● most ●ri●●ns. ●cen. ●●n. ●●.  which I believe. and what do you believe? That which the whole Catholic Church believeth, what is that? that which I believe, my Lord. so I would not be brought from that, by no means. I will warrant you, said Alderman Martin, he believeth as his Mistress believeth. I pray God I believe no worse, said I. whose man are you? said my Lord Mayor. Mistress Fortescues, my Lord. how long have you served her? these four or five years. who preferred you to her? one Claiton a brother in law of mine. is he a Catholic? No, my Lord à Protestant. were you a Catholic when you came to her? No my Lord, but always catholicly brought up. How chanced it that you altered your religion? when I came to riper years, my Lord, and considered mine own estate better, I very well perceived that course wherein I then lived, was not the course where in to be saved. wherup●●, I altered my Religion. What, said justice Dale, wilt thou take the oath of the Supremacy? Sir said I, now you seek my blood, I know not all that belongs to that oath. there be many can answer you better than I. I will not swear. No, said they all at once, why? We have all taken it, if thou deniest it, thou art a traitor. To which I answered, I am no Traitor, my Lord, but a true Subject. That which your lordship and others have done, is nothing to me, I will not swear. And if the Pope should send in forces, to invade this Realm, whose part would you take, the Queens or the Popes? I answered, the Queens my Lord. But if he should come to settle the Catholic Religion (as you term it) whose part would you then take? Good my Lord that concerns my life. I will not answer it. what, art thou not a Priest? said Sir Richard. No, far unworthy so high a calling? Nor a frere? No. Nor taken ●nie orders, nor profession upon you? No more than professed myself, by God's grace, to live and die in the Catholic Church. Were you never out of England? No my Lord. look if he be not bald, said justice Dale. No I warrant you, said I. send for a Barber, said my Lord Mayor, and cut of his hair presently. So we rested till the Barber came. Then they set me on a warm stone, where the Irons were in heating to burn felons withal; and the barber 〈…〉 to play his part. But 〈◊〉 had sitten a little, the stone burned th●●●●o my hose, and the fire under burned my ●egges. Whereupon I spoke and said, I 〈◊〉 to hot, my Lord. And presently they ansv●ered all, thou must fit hotter yet. Nay th●n said I, put under more fire in God's name, whearat I heard no one word. but, ●● and by, they spoke unto the barber, and bade him cut me close to the head. When to ● answered, in this quarrel, head and al● if it please you, my Lord. When he had done they bade me pay the barber. I said, No, my lord Mayor should: yet stay said I, thou ●halt not take all these pains for nothing. So I took forth my purse, and gave him th●e● pence. Where at there was great laughing, and I not the least merry, I am sure Then my Lord called me again. How 〈…〉 will you yet go to Church? I answered 〈◊〉 my Lord, this hath not any whit●●●●●ted me. What Countryman are you? A Lancashire man my Lord, What is your name? Rigbie. what more? john Rigbie. where about in Lancashire? about two miles from Latham, at a house called Harrock was I borne, my Lord. I am more sorry, said he, for I know honest gentlemen of that name. If there were any honesty amongst them, said I, I hope in jesus he will grant me part by descent. Then said Sir Richard Martin, Sirrah Sirrah, what prayer do you use daily to say, for the Pope? Sir said I, I know not what you mean. Yes said he, that you do, for you say this daily prayer: and began to repeat certain words, which were neither English, Latin, French, nor Spanish, I am sure: but he meant (as it seemed) to have made Latin of it. I have forgot it, and so did presently, for except it had been written it was impossibile to carry it a way. Only the three last words I remember, which were, pro●ostra Papa. Whereat not able 
That ● for ● sh●●●  to forbear laughter, I used an oath or two saying: by my faith and troth, I never heard so simple a sentence come forth of any Catholics mouth: and for mine own part, though I understand Latin, I do not understand what you said. Whereat all the bench laghed with me for company. So my Lord Maior commanded the keeper to take me again to his custody. And I stood amongst the felons till night, and so went to newgate my newlodging. where I learned some neck tricks, and there rested.  
The next day at nine of the clock when my Lord chief justice was set in his place, I was sent for to the Session's house. where presently his Lordship asked my name. I answered john Rigbie. What Cuntriman are you? a Lanca●hire man my Lord. How long have you continued in these parts? some four or five years, my Lord▪ with whom? in service with M. is Fortescue. whose daughter 〈…〉 his daughter where liveth she? with her father. Who preferred you to her service? a brother in-law of mine, one Clayton, my Lord. What religion were you of, when you came to he●● i● heart a Catholic my Lord. but you went to Church said he. I did my Lord sometimes, but always intended by God's grace to become a Catholic. Who persuaded you to that course, to alter your Religion. No body my Lord, but mine own conscience. for when I considered mine estate, I found that I was not in the right course to be saved. and therefore I resolved by God's grace to profess that Religion whereby my soul might be saved. Will you not go to the Church? No my Lord▪ you lived in Sir Edmund his house? I my Lord. Doth Sir Edmund go to the Church? I my Lord. And my Lady also? for any thing I know, my Lord. For I took no great heed of any bodies going, but mine own. How long have you refused to go to the Church? these two or three years my Lord. You went to the Church once, then can you not be, as you say, a Catholic, but you must be reconciled. How say you then were you reconciled or no? whereto not knowing what to answer, I stayed a little. and his lordship again bade me speak, than I answered: my lord to satisfy your lordship in this point, I took not upon me, to profess my religion with out a certain ground 〈…〉 catholic. I was in deed reconciled my ●●rd. well said: saith he, and by whom? by ●e M. Buckley my lord, was he a Seminary Priest? he was a Catholic Priest my ●ord. where was it done? in the Clinck. ●●ow came you acquainted with him? by a Lancashire man, a kinsman of mine. Where is he? dead my lord. how many times since, have you senne him, at your Mistress house? Never in my life, neither before nor since. What others have you seen there? not one my lord? how many more know you thath are Priests? Not one my Lord. Where is that Buckley now? in heaven I make no doubt. in heaven! how know you that? he suffered Martyrdom for the Catholic Religion. Did you never see him before, and could he persuade you so fully? I my lord. for by God's grace I doubted not in any one article of my belief. All which examination they writ down and gave it me to set my hand to it first, for honour sake, before my lord chief justice or any of the rest, which I did. and then they set their hands to it also. Then my lord commanded the keeper to take me, and to put on me an iron chain. which when it came I willed him to put it on, in God's name, and said aloud: I would not change my chain, for my Lord Mayor his great chain, and gave the fellow six pence for his pains. By and by my Lord chief ●ustice sent me word to provide my 〈◊〉, for I was to be arraigned forthwith. I bade the messenger tell his Lordship. I never heard so good news in my life before, and so I was commanded to the common Jail. But (expecting every day to be arraigned) the Tuesday following, I was removed to the whit Lion in Southwork. and was there quiet till the third of March, not hearing any more what should be done with me.  
On wednesday, the third of March in the common Sessions with a number of felons I was brought to my trial. In the forenon● I was called and appeared, but nothing was said to me. When the justice went to dinner we also went home to prison. and benig at dinner justice gaudy sent his man for me, and I went willingly with my keeper. And so coming to them at justice Dale his house where the judges dined, justice gaudy commanded the chamber to be voided, saying there were matters of importance to be dealt in. Some went away, but the most part stayed. There he called me unto him, and asked my name, which I told him. were not you committed by my Lord chief justice, and examined by him at Newgaae? I my Lord, I was so. You know your own hand if you see it? I my Lord. so he showed me my hand, and I said: This is my hand. I pray you give me leave to speak for myself. You shall, said he. I well perceive you have thought better of the matter since, or are grown far more skilful. This manner of answering for yourself before, would have served your turn better: but now it will not. I sent for you to this end. I am told by one of my Lord of Canturburie his gentleman, that you thought you had answered before ignorantly, and are now sorry for that you have done, and willing to become a good Subject, and go to Church. If you will so do, her Majesty is merciful, and her Laws will take pity upon you. How say you, will you go to Church now? No my Lord. Good my Lord, who soever informed your Lordship, that ever I did yet yield, in any point of my profession, or former answer, was not my friend, nor ever had my consent thereto. I assure you, my Lord, I am a true Subject, and obedient to her Majesty and her Laws, in any thing which may not hurt my conscience. But to say that I will go to Church, I never did, nor never wil Yea rather, my Lord, than your Lordship should have any light suspicion of me, of such a consent, take my first answer, as it is, there is my hand, here is my whole body, most ready I am, and willing to seal it with my blood and I humbly thank your Lordship, for calling me to answer this point myself. Why then, said both the judges, will you not go to Church? No, my Lords, God forbidden I should. than we see, said one of them, there is no such matter, as we were made to believe. We were told, you were a ●imp●● young man, and willing to recant. but we see now, thou art a resolute wilful fellow, and there is no remedy, but law must proceed. I would be sorry, my Lords, to give your Lordships any cause to think that ever I meant to recant knowing nothing wherein I have offended, but only uttered my conscience. If that be so great a matter of offence, let me have law, in the name of jesus. God's will be done. Then spoke justice Dale, a justice of Peace; thou art a cogging cozening fellow, and gets thy lining, no man knoweth how, by cogging and lying. Sir, said I, for my getting I need not much to brag of it, and for my lying and cogging you speak of, I would gladly you should know, that the Auncestres' of the house, from whence I came, were gentlemen five hundred yeaes before your grandfather was justice. And so I stopped his mouth. And the judges committed me unto my keeper for that time. The next day being thursday we went again to the Sessions at S. Margarits hill. Where about 2. of the clock in the afternoon, I was called to the bar to be arraigned. the clerk said: john Rigbie hold up thy hand, where beseeching my sweet Saviour jesus, our Blessed Lady, and all the holy company of Angels, and other Saints to pray for me, I held up my hand merrily. So the Clerck read the Inditment, which when I had heard, I beseech you, my Lord, said I, grant me liberty to speak. anon you shall said he. So I gave place, and the rest came to the bar, for we were six arraigned at that time together, five felons, and myself. About an hour after I was called again and bidden, hold up my hand. which I did as before my Inditment was read again, and it was a sharp one. Then my Lord bade me speak, and I answered to four principal points, briefly in this manner.  
First, my very good Lords, whereas I am charged in mine Inditment, that I was reconciled, it is very true; to God almighty I so was▪ and I think lawfully might be. and as I remember, it is also allowed in your book of common prayer, in the visitation of the sick, that if any man find himself burdened in conscience, he should make his confession to the Minister. Which confession manifesteth a breach between God and his own soul, and by this humble confession he craveth pardon for his sins, and reconciliation to God again by the hands of his Minister. Secondly whereas I am charged, that I was reconciled from mine obedience to her Majesty, and to the Romish Religion: I will depose the contrary. For I was never reconciled from any obedience to my Prince, for I obey her still▪ nor to aine Religion: for although I sometimes went to Church against my will, yet was I never of any other Religion, than the Catholic, and therefore needed no reconciliator to Religion, which I never stood against Thirdly, whereas (in my former answer; I said, I went to Church, it is true, for fear of temporal punishment I so did, but never minded to fall from the old Religion, and therefore needed no reconciliation to Religion. Fourtly and lastly I humbly beseech your good Lordships, as you will answer it before God, to explicat the meaning of the statute to the jury, if the meaning thereof be, to make it treason, for a man fallen into the displeasure of God, through his sins, to be reconciled to God again by him, to whom God hath committed the authority of reconciliation. If this be treason, Gods will be done. Then said both the judges, it was by a Romish Priest, and therefore treason. I answered, it was by a Catholic Priest, who had the liberty of the prison, and was fry for any man to come unto him, to relieve him: and therefore by the statute no treason. Again, my Lords, if it be not inquired of, within a year and a day, there can be no advantage taken against me by this statute, if you wrong me not. Whereto replied one that sat under the judges: All this will not seru● thy turn, for the jury must find it treason. and so gave them instructions, that it must needs be treason. Nay then Sir, said I, if it must be, let it be. Gods willbe done. Then said justice gaudy, Good Rigbie, I pray you think not in any sort, I go about to seek your death. her Majesty, and her laws be merciful. If you will yet conform yourself, and say here, before the jury go forth, that you will go to Church, and submit yourself, we will proceed no further. My Lord, said I, if that be all the offence I have committed, as I know it is; and if there be no other way but going to Church to help it, I would not wish your Lordships to think, I have (as I hope) risen thus many steps towards heaven, and now will wilfully let my foot slip, and fall into the bottomless pit of hell. I hope in JESUS, he will strengthen me, rather to suffer a thousand deaths, if I had so many lives to lose. Let your la proceed. Then said the judge to the jury: you must 
Wh●● 〈◊〉 who● wor●● doth ● Iudg● the ●● quisit● of 〈◊〉 wh●● they ●● must ●● find t● be th● truth.  consider of it, you see what is said: you cannot but find it treason by the Law. And so when the rest were arraigned, they went forth, and stood not long to think upon the matter, but came again, and I was called, and bidden again hold up my hand, they bade the jury look on the prisoner, whether is he guilty or no? and, who shall speak for you? they all said: the foreman. I beseech you, my Lord, said I, may it please you to command silence, that I may hear my verdict. which his Lordship did. but the foreman spoke so softly that I could not hear him. I willed him to speak up, and not to be afeard. Then he said, Guilty. To the which I said, with a loud voice, Laus tibi Domine Rex aeternae gloriae. And so went fr●● the bar. When the rest were arraigned, and judgement was to be given, I was first called▪ and justice Gaudy said, what canst thou say for thyself, wherefore thou shouldest no● have judgement of death? I answered, if that which before I said, will not serve, I can say no more. Good Rigbie, said he, think not I seek ●our death▪ will you yet go to Church▪ No, my Lord. why then, said he, judgement must pass. with a good will, my Lord, said I. Then he pronounced his sentence, as you know the manner is. Which when he had ended, I said, Deo gratias. all is but one death, my Lord, and aflea biting in comparison of that, which it pleased my sweet Saviour JESUS, to suffer for my salvation. I humbly 
●● is ● pa●● of ●●ts, ●hich ●o the ●an●ents God, faith Ie●●. ●o●. ●●.  thank your Lordship, for your great pains: and friely forgive your Lordship, and this poor jury, and all other persecutors in this cause who soever. Well said, saith he, in deed you show your charity. and then gave judgement to the rest. And when he had done he called us together, and began his exhortation persuading us for our end. willing us to send for a Minister, and provide for death. I desired his Lordship to spare my presence, and bestow that counsel else where. For I hope I am as well provided, as by his exhortation I should be. If you be, said he, it is the better for you. God speed you well. and so we parted. I pray God forgive them al. and amend them, if it be his will. Amen.  
Christo laudes, & sanctae Matri eius honour. Amen.  
Thus much he writ himself, after he was reprieved: and sent it, to a dear friend, who keepeth safe the original. For justice Gaudy who pronounced sentence of death against him the fourth of March, caused him for that time, to be reprieved. and so he continued prisoner in the whit Lion in Southwork above three months more.  
On thursday the ●9. of june, in the Assizes holden at S. magaret's hill in Southworke, (justice Kingsm●l sitting upon criminal causes, and justice Gaudy upon civil matters and suits in Law, who in lent Assizes before had the contrary offices) M. Rigbie was produced again to the bar, and asked by justice Kingsmel whether he would yet go to the Church, or no? And he answered (I thank God) I am the same man that I was. It is not lawful to go to your Church. I will not go to it. Then thou must needs die, saith the justice, for longer reprieve thou canst not have. he answered, my Lord, that is the thing which I desire, and look for, but I think myself far unworthy, to die for so good a cause. The judge perceiving that he had no irons on his legs, being a condemned man, sharply rebuked the keeper, and commanded a fine of forty shillings, for that default, to be set on his head: whereupon the keeper brought a strong pair of shackells. which M. Rigbie taking into his hands, kneeling down, and making the sign of the Cross, kissed them, and gave them again to the keeper, and so going unto the block, the keeper's man riveted them on very fast on both his legs, and so they continued all that day, and the night following. The next day, being friday, he was brought again to the Session's house in the forenoon. Where after he had stood a while the irons fell from of his legs upon the ground. wherat he smiled. the keeper demanunding why he smiled, he told him, his shackles were fallen of, and bade him rivite them on faster, which he did as he thought very sure: but within a little space they fell of again, whereupon he called again upon his keeper, and willed him to make them faster. For I esteem them, said he, jewels of to great pricè to be lost. The keepers man, that had put them o●twise before being much amazed, refused to do it again. I will fasten them no more, said he, for I think it is not Gods will you should wear any irons. in so much that the keeper commanded an other of his men to do it. And then Master Rigbie remembering that a Catholic maid in the prison, called Mercy had that morning told him, that the night before she saw in her dream, as she thought his irons fall of from his legs, said to his keeper, now the maids dream is found to be ●rue. and sent also word thereof to the maid from the Session's house. Most men that saw it, or have heard of it, undoubtedly think it to be miraculous. What the judges with the rest of the bench, and others in authority think of it, is hard to judge. They knew not be like themselves what to say. and therefore neither that day, nor afterwards spoke at all to the prisoner. but consulted amongst themselves, and with much difference of opinions, and often altering of their purposes, at last one concluded, that which others misliked, that he must die. In the mean time, returning that evening with his keeper to the prison, he was permitted to lodge in his accustomed chamber. where many had before visited him, being much delighted with his mild and sweet conversation. And now many more resorted unto the prison to see him, upon the report of his irons so strangely falling of his legs. Amongst other things, a Catholic prisoner in the same house, demanded of him, what he thought of that falling of, of his chains. He answered, that he hoped, the bands of his mortality should shortly be loosed. as in deed it proved. An other, considering that oftentimes men of excellent corege, and resolution of mind, do notwithstanding sustain great conflicts, between the soul and the body, between reason and the sensual part, asked him, how he felt himself? I am said he, I thank our Lord, in very great comfort, and consolation of mind. the residue of his time he spent likewise virtuous exercises, with great devotion 〈◊〉 quent prayer, much abstinence, watching and fasting, more and more, as his end drew ne●e●.  
O● saturday in the morning word was brought him, that he should die that day. he answered very cheerfully: Deo gratias. It is the best tidings that ever was brought me, of an●● thing sithence I was borne. so willingly ●● believed that which he desired. though mos● men did not yet think it probable, for th● reason's aforesaid. For it is well knowe● and reported by such as could tell, that th● judges put his name twice in the Calendar of those that were to die, and twice ou● again the same day, before he was executed▪ For justice gaudy endeavouring to reprieve him longer, justice Kingsmel urged, and would needs have him to die. And in fine justice Gaudy seenig his intention crossed by Kingsmel, who the third time put his name in that calendar again, and so delivered it up amongst those which should die, turned himself from the company, and was by some seen to weep. This uncertainty, especially the Calendar being brought to the keeper, his name left out, after it had been twice sent for, and altered, deceived many of his friends, who had a purpose, to have been present at his death, had they not thus been persuaded to think undoubtedly, that he was again reprieved.  
The same day the Minister of Saint George his Church, adjoining to the prison, coming ●o Master Rigbie, he courteously saluted him and asked who he was. The Minister said, I am parson of Saint George's parish: and hearnig you are this day to die, am come by commandment to confer with you, and to instruct you. I thank you, said M. Rigbie, for your pains. but we two are opposite in Religion. Therefore I am not to confer with you in matters of faith. I have long looked for death, I am prepared, fully resolved, and most ready to offer up my life for so worthy a cause. The minister benig hereupon about to departed, Master Rigbie took him by the hand, and very courtously took leave with him saying: Far you well Sir. I pray God make you a good man.  
Betwixt five and six of the clock in the afternone M. Cheek, one of the undershrifs officers, coming to the prison, called for M. john Rigbie, saying they stayed for him. He answered, I am ready for you, good M. Cheek. May it please you to stay but a very little while, and I come. Ad so hastening he went most sweetly and courteously to salute, and take his leave of his fellow Catholic prisoners, and other friends then present with him: who all with great respect (as to one going to possess a Kingdom, for reward of his faithful service) every one humbly kneeled unto him, and he with like respect to them, as to Gods designed Martyrs, also kne●led: and to their great consolation embraced, and saluted every one of them with a kissi of peace. In which devout manner leaving them, and desiring their charities, to assist him in this his journey, towards his own country, with their devout prayers, promised them that he would remember them (as they requested) in his assuredly. Then going down into the yard, he found the hurdle at the stairs foot ready prepared. Where he kneeling down, and first signing himself with the sign of the Cross, framed himself to say some prayer. but presently one Master More, the undershrifs deputy, interrupted him. and he rising smote his hand upon the horse, merrily saying, Go thy ways, this is the ioyfulest day that ever I knew. And signing himself again with the sign of the Cross, laid himself gently down upon the hurdle, with great alacrity of mind, as well appeared by his sweet Angelical countenance. which the standers by curiously observing, some asked him, if he laughed from his heart, he answered? yes verily from my heart. And bear witness with me, all good people, that I am now forthwith to give my life only for the Catholic cause. Master More taking exceptions said, No Master Rigbie, you die for treason in the highest degree, for being reconcilid by a Seminary Priest. Yes Master More, said he again, for neither can that be treason. nor yet I die not for that only. For as you know the judge offered me oftentimes to save my life, for only going to Church. Then pulling his hat down to shadow his eyes, bade them, In the name of our Lord go on. and so settled himself to his devotions. But they making a little stay, he said merrily: when go you? I think your horse is not able to draw me. At which words they went forward, and he fell unto his prayers.  
In the way towards the place of execution, called S. Thomas Watering, came riding as was thought two courtiers. but shortly one of them was known to be the Earl of Rutland, and the other was Captain Whytlock in his company. they coming near the hurdle, and viewing the prisoner, the Captain demanded of him, what he was, of what years, and what might by the cause of his condemnation to this kind of death? M. Rigbie looking up, and hearing some name the Earl of Rutland, supposing the Captain to be the Earl, took of his hat and desired his honour humbly to pardon him, in being so undutiful as to have been covered in his presence, for I knew not (said he) of such honourable assembly. and to your questions may it like your honour, my name is john Rigbie, a poor gentleman, of the house of Harrock in Lancashire: my ag● about thirty years, my judgement and 〈◊〉 demnation to this death, is only and merely for that I answered the judge, that I was reconciled; and for that I refused to go unto the Church, to hear the English service. Whereat the Captanine seemed to marvel: and said, sure it is very strange, that any man should be put to death for that. undoubtedly, said the prisoner, it is for no other cause ●● do assure you. The Captain wished hi● to do, as the Queen would have him (that is to go to the Protestants Church) and turni●● to the Shri●s deputy, conferred with hi● about the matter. After a little space th● Earl and the Captain road again to th● hurdle, and causing it a little to be stayed, th● captain said, are you a married man, or no▪ No sir, said he, I am a bachelor; and (in smiling wise) more than that, I am a maid. that is much, said the Captain, for a man of your years, you have it seemeth striven much against your own flesh. M. Rigbie answered, I would be loath to speak any thing contrary to the truth, I am in deed a maid. and that is more than I needed to say. The Captain concluded: Then I see, thou hast worthily deserved a virgin's crown. I pray God send the the Kingdom of heaven, and that thou mayst do well: I desire thee, pray for me▪ and so they rid to the place of execution, not speaking any more to him▪ and when the officers were ready to turn him of the ●●rt, the Earl and the Captain posted away, much astonished at his courege and constancy.  
The Captain often related these particulars, and withal added that he had seen many die, but never had, nor should see the like to him: for modesty, patience, and undoubted resolution in his Religion. And that it would not be good for our state, to put such men to death.  
Now the prisoner being in place, to end this tragedy, the officers brought him from the hurdle to the cart. where he kneeled down and said the Parer noster, ave Maria, Credo, and Confiteor all aloud, until he came to those words, the holy apostles S. Peter and Saint Paul, whereat the ruder sort of the people exclaimed, that he prayed to Saints. and so he was not permitted to come to the end. The executioner helping him up into the cart, he gave him an angel of gold, saying: here take this in token that I friely forgive thee, and all others, that have been accessary to my death. Thou shalt have more, a poor su●e of fustian, and a new shirt which I put on this morning. I would it were better for thee. Then taking of his hat, he threw it from him. And making the sign of the Cross, he viewed the multitude (which was very great) round about him. And with cheerful countenance holding his hands before his breast, with his eyes closed, he meditated a little while. And after looking up, seemed to make countenance to some of his friends in the press. The executioner in the mean time vnt●●e● his garters. himself untrussed his points▪ and that so nimbly, as the beholders marveled, to see a man in such case, so quick and active, and nothing dismade for death so near approaching. Taking also his falling band from his neck, he rolled it on a heap, and cast it from him, as far as he could. Wherupo● some said: that will be taken up for a Relic. His clothes being taken of all to his shirt, th● hangman offered to put the halter over h●● head, which he stayed, taking it betwixt bot● his hands, so kissed it, and gave it to hi● again saying: Now do your pleasure with it. And presently he put it over his head. Beginning then to speak to the people, More the undershrifes deputy bade him pray for the Queen, which he did very affectionately, as might appear to come from a charitable, and loyal heart. The deputy asked him: What Traitors knowest thou in England? If thou knowest any reveal them. God is my witness, said he, I know none. Wat! saith the deputy again, if he will confess nothing, drive away the cart. Which was done so suddenly, that he could neither speak to the people: nor recommend his soul again to God, as he was about to do. Again the deputy very shortly commanded the hangman to do his duty: meaning that he should cut the rope, and let him fall down, which was so incontinently done, that he stood upright upon his feet, like to a man a little amazed, till the butchering fellows clasping about him, by main force threw him on the ground. Where coming again perfectly to himself, he said aloud and distinctly: God forgive you. jesus receive my soul. And immediately an other cruel fellow standing by (who was no officer at all, but a common porter) set his foot upon the Martyr's throat, and so held him down, that he could not speak any more. Whereof the same fellow made great vaunt, and boasted afterwards, until some of the more civil people, reprehending him for his bad mind, and hard heart, he began to be ashamed of his fact, and denied it to others, that charged him therewith. Others held his arme● and legs whiles the executioner dismembered, and unboweled him. And when he felt them pulling out his heart, he was yet so strong, that he thrust the men from him, which held his arms. Finally they cut of his head, and divided his quarters, disposing of them in several places about Southwork, as is accustomed. The people going away muttered much at the cruelty used in the execution. And generally all sorts bewailed his death.  
Thus you have a plain and sincere narration of this man's death, and of the cause thereof. Which was, as you see, for being reconciled ●nd ●o● 〈◊〉 to go to t●e 〈◊〉 Church. For he was in deed condemned fo● the one, and executed for the other. Now whether either of these, or both together be treason; or may truly be so called; is th● principal question of controversy, touching this man's and other Catholics suffering in our country.  
For resolution whereof, if but in England itself, the greatest number of voices of al● English persons (supposing that all durst and would speak that they think) might decide the matter, there were no great doubt, but the verdict would be clear and absolute, for the Catholics in this behalf. For not only Catholics themselves, which (God be thanked) are a very great number: but also most Protestants, and in manner all Puritans, and some others of divers other sects, take these facts of Catholics to be mere matters of conscience, and void of all treason: and but those few only, in whose hands the government of the Realm now specially consisteth, with a few more that follow the sway of authority, do hold or profess the contrary opinion. Or else if the whole state of the land, of former times, from our first conversion to Christ, to these late years: Or finally if the whole Christian world, both of times past and present might be judge (as by all reason it should) than sentence would easily be for us, and all further dispute would be 〈◊〉. For neither in England before our days; nor else where before nor as yet in all Christendom; no not in those other places which are also divided from the Roman Church, is there any such opinion holden nor such laws made, that to be reconciled, or absolved from sins by a Catholic Priest, should be treason, but only in England, within these last 40. years. For albeit in Geneva, and in some parts of Germany, as also in Holland, and some other like places, they punish with less penalties, such as go to Confession, hear Mass, or otherwise practise the Catholic Religion: yet none such are in any of those places esteemed nor judged Traitors, nor bereaved of their lives for the same. Neither are any punished at all, but only in England for refusing to swear, that they think in their conscience that the King, Queen▪ or Prince, is and aught to be supreme head, or supreme governor of the Church, immediately under Christ, in all causes as well spiritual as temporal. For ask, or receiving any manner of dispensation, indulgence, or other grace of the Sea Apostolic. For having an Agnus Dei, Beads, Grains, Crosses, Medails, Images, Pictures, or other things, blessed by the Bishop of Rome. For persuading any person to be a member of the Catholic Roman Church. ●or having authority subordinat to the same Roman Church, to absolve from sins. For being made Priest in any English College or Seminary without the Realm, and so returning into their country. And for the like things enacted and made as heinous crimes by new Parliament laws. All which pertain directly, and evidently to God's special Service, Sacrifice, Sacraments, spiritual regiment, relief and health of souls. And so are matters of Religion, most really distinct in nature and substance, from matters of temporal state; and much more from treason, and from all disobedience to temporal Princes. Whose Sovereignty, and security both is and always hath been most specially maintained and never oppugned by the Catholic Religion. For even as Christ himself and his Apostles, and their perpetual Successors yielded, and taught all men to yield tribute, 
P●t.  obedience, and all dutifid honour and service to temporol Powers and Princes, and diligently 
Tim.  to pray for all such both publicly and privately: so all Catholics in England, and every where continually do the same. And namely this holy Martyr (as appeareth before) 
〈◊〉 32  acknowledged and yielded all temporal power, and authority to the Queen, still professing and behaving himself as a faithful and loyal subject, serving her, and praying for her, and even to death denying and detesting all treasons and trautors. How wrongfully therefore he was condemned to death, may sufficiently appear by that which hath been here said. First because the Laws or statutes pretended against him, are not sufficient Laws, whereby to condemn him, depending wholly upon false and unlawful grounds, if in deed he had been of an other Religion before, and afterwards reconciled to the Catholic. Secondly because his proper case was such, that by the same statutes he could not be convinced, as himself very well declared at his arraignment. Neither by the statutes 
An● Eli●●. ● & ●  against reconciliation, for that he was always in faith a Catholic, and therefore needed not reconciliation to any Religion, nor was so reconciled, but only absolved from his sins committed of frailty. Nor by the 
An●  statute against receiving or relieving Catholic Priests; because the Priest that absolved him, had at that time so much liberty in prison, that all men that would might come to him and relieve him. And much less is there any thing at all in that statute prohibiting any man to be temporally or spiritually relieved by him. But all their accusations and proofs failing, the judges also and the whole bench being silent, and most men expecting that the prisoner should be quit, and fry from sentence of death, than came in the common undersong (the fauburden of such tragical pageants) from a companion that sat beneath, saying; All this will not serve thy turn; for 
Pag● 20.  the jury must find it treason. If it must be (saith finally the happy martyr) let it be. God's will be done. And so I will say no more in a matter so clear, touching the pretenced cause of his condemnation to death.  
It resteth only, to speak a word or two more of his refusal to go to the Protestants Church. Which as it was the particular cause, that the said sentence was given, so was it also the principal cause that the same was put in execution: for otherwise either it had not been pronounced, or had been remitted or annullated, if at any of ten or twelve times, when it was publicly urged unto him, he would have yielded thereto.  
And first it is a thing certain and evident, that this refusing or omitting to be present, at the public Service of a contrary Religion, is no where else so grievously punished, as now in Englad. For the Catholic Church to begin with all (because her adversaries count her very severe) is so far from urging or forcing, those that be not Catholics, to be present at Mass, Matines, or at any public Office in the Church, that she alloweth none such at all to enter in, nor to abide there, though they should desire it. And hath for this purpose a special Order of Clergy men, who are called Ostiarij; whose office is to admit only the obedient children of the Church, and to keep out, or drive out all others. And if by ignorance, force, or otherwise, any that ought not, happen to be there, incontinently as the same is perceived, the Sacrifice, and all other public Offices do cease, till they be got out again. In other places, especially in the most parts of Germany, straight Laws be ordained, that none shall be constrained to any practice, or outward conformity in any other Religion, than themselves like and allow of. and that all persons may friely, without impeachment or molestation, use that Religion, which in their consciences they hold to be best, and most avalable for their soul's health. Whereby innumerable persons of divers Religions, notwithstanding their diversity of opinions in matters of faith, and their daily frequenting of divers Assemblies in distinct Churches, live and converse together, each one according to his profession, trade, and traffic, in all peaceable and quiet manner. Only in England, and in few other places, the Catholic Rites, Offices, and especially the Sacrifice are prohibited: and a certain conformity, or external show, is required and exacted (in every province, country, or kingdom diversly, as their doctrines be divers) upon smaller, or upon greater penalties. Which in England are more and more augmented these later years. For whereas in the beginning of the 
An. ● Eliz●  queens reign, it was prohibited to say or hear Mass, under the pain either of paying an hundredth Marks, or else of suffering six months imprisomnent: in a latter statute, the price or penalty is increased; that who 
An. ●  soever heareth Mass, must both suffe●●● whole years imprisonment, and also pay ●● hundredth Marks. And he that saith Mass● must be committed to the next jail, for ● whole year, and also pay two hundredth marks; or else remain in the jail, until he shall pay it. And if he be a jesuite, or a 
〈◊〉 27.  Seminary Priest, then both he, and those that entertained him, must all die for it. The Priest as a traitor, the other as felons. Again whereas in the said former statute, all persons above the age of xvi. years are commanded to be present at their new form of service (brought in place of the Catholic Office, and Sacrifice at the same time abolished) every Sunday and Holy day, upon pain of paying xii pence for every days absence: the same is not only augmented in the other statute (to a far greater price, than Christians pay for use of their Religion in Constantinople) to xx. pounds for every months absence from their Church: but also without statute, Christians in a Christian Realm (which is much to be pitied and justly wondered at) are finally persecuted to death, for not committing an act, and a sin against their conscience. As was manifest in this blessed Martyr, and in many others. Who if they would but have yielded in this one point, should not have died, for all their other supposed treasons.  
But if any man will yet doubt, or seem to marvel, why this Martyr (and the 〈◊〉 o● many others) would not in all this long combat, being so of●en and so earnestly urged thereto, save his life by once saying he would go to the Church: himself plainly and publicly answered the judges, and the 
Mat. 10. ●● 16. joan. 12.  whole world, that he could not do it, because he should by so doing, not have saved but have lost his life. and therefore he lost it in this world, and so found life everlasting. Rightly considering that better it was, to fall into the 
Dan. 13.  cruel hands of men, then into the just wrath of God almighty. Who is a ieliouse 
Exo. 20. sequ●●  God, that neither will suffer his people to serve other gods, nor himself to be served in other manner, then by Moses, and by his other high Priests he hath appointed. Whereof (besides many others) we have a most terrible 
Nu. 1.  example in the people of the jews, that did not sever themselves, from the Tabernacles of the impious, as they were commanded, but yielded to the Opposites of Moses, and were enwrapped in their sins. And so not only Core, Dathan, and Abiron, the heads and ringleaders, with their wives, children, and their retinues, were swallowed up in the gaping earth, descending alive into hell; and their two hundredth and fisteie complices and cooperators, all devoured with fire from heaven: but also their other adherents, and partners in the schism, to the number of fourteen thousand seven hundredth of the people, perished in like sort by the same fire: which ceased not devouring those that had any way participated in the same revolt, till Aaron sent by Moses, had apeazed the wrath of God, with Sacrifice and other prayers. And shall we think that the same God will not as justly and severely, either in this world or in the next, punish us Christianes', if we join ourselves in profession, or practise of a contrary Religion, to that which Christ, and his Apostles, and their Successors taught and observed, and which our country was first converted unto? No assuredly. For he is the same just God still, to jews and to Gentiles, to Israilits and Christians; jesus Christ yesterday, and today, the same 
〈…〉. ●at. ●●.  for ever. Who commandeth us, not only not to believe those that shall say: Lo here is Christ or there: but also not to go out, of the fellowship of all nations christened, into one corner, town, or country: as S. Augustin understandeth 
tugged ●●it. ●●cle. 13. ● Cor.  that place. And the Apostle admonisheth us the same, more at large: No society (saith he) nor fellowship: no agreement, no participation, no consent can be between Christ and Belial; and none ought to be, in the public prayers, nor in assemblies for the service of God, between Catholics and who so ever of contrary Religion. Go out of the mids of them, and separate yourselves: saith our Lord, and touch not the unclean, and I will receive you. And contrariwise at the last day, he will bring 
Psal. 124.  those that decline into obligations (for love or for fear of the world) with the workers of iniquity, as testifieth the Royal Prophet. Who likewise admonisheth us in an other Psalm by his own example, or rather in the person of every faithful soul, saying: With 
Psal. 2●.  them that do vuiust things, I will not enter in. I have hated the Church of the malignant: and with the impious I will not sit. And the Prophet Elias crieth unto such as would serve both God 
3. Reg 1●.  and his enemy: How long halt you on two ways, if our Lord be God, follow him: but if Baal, follow him. Good Tobias a youth in captivity, 
Tob. ●  would not go (as many did) to jeroboams golden calves, but fleeing their compagnies went to jerusalem, to the Temple of our Lord, and there adored. The three children Sidrach, Misach, and Abdenago in the like captivity, fearing God more than men, answered boldly, Be it known to thee o King, 
Dan. ●  that we worship not thy God, and we adore not the golden statue, which thou hast erected. Old Eleazarus 
2. Ma● 6.  would not eat, nor seem to eat swine's flesh, against the law; but rather choice a glorious death, than a wearisome or hateful life, if by dissimulation in so religious a cause, he should have procured damnation to his own soul, and also eternal ruin of many more by his example. Read also the history of the 
ca: 7  mother and her seven sons, all martyred for the same cause. And generally the jews did 
Io. 4●  not converse, nor communicate with ●● Samaritans in spiritual affairs; whos● custom herein our Saviour approveth, an● giveth express sentence for the jew in this behalf; and that the right adoration, and salvation was of the jew part. Because they had good ground for their Temple in jerusalem, and the Samaritans none at al. for their worshipping in Garisin. another general rule our Saviour giveth, He that 
●at. ●2.  is not with me, is against me; and he that gethereth not with me scattereth. Whereupon S. Jerome 
●p. 58. ●amas.  proveth, that all they do scatter, that ●● there not with the rest of the Church, an● particularly that gether not with the chief● Pastor thereof, succeeding Saint Peter. To the same effect the Apostle saith: you can not drink the Chalice of our Lord, and the Chalice of 
〈◊〉. Cor. ●0.  devils: you can not be partakers of the table of our Lord, and of the table of devils. And to such Neuters as would serve all turns he crieth: Bear not the yoke with infidels. for what participation 
● Cor. ●.  hath justice with iniquity, what society is there between light and darkness; finally, What agreement hath the Temple of God with Idols? And what be the Idols that now molest the Church (saith S. Jerome) but Heresies? 
●●oset. ● 1. ●mos. ●. ●ab. 2. ●oph. ●●.  Wherefore all that look to have fellowship with Christ and his members in his body and blood, must fly from the fellowship of all infidels, and abstain from all partipicipation in causes of Religion, with those ●hat have erected an other Altar or table, or that have erected a contrary form of keruing God, against the Altar and Sacrifice of Christ, and his Catholic Church. And in nowise conform themselves to these new proceedings, by going to their Churches, which is the proper mark of their society. 
Apot. 13.  And therefore most constantly refused by this glorious Martyr, so manfully fight this good fight. whereby himself hath joyfully received a Crown of glory; God almighty is specially glorified; his Saints highly honoured; Catholics much edified, and comforted; and the Protestants greatly ashamed and confounded. Our Lord grant all 
Psal. 69. 128.  those, may be frutfully ashamed, happilly confounded, and quickly turned back, that now hate Zion. Amen.  
A. BRIEF   

A. BRIEF MENTION●● NINE OTHER MARTYRS, AN● certain other Catholics persecuted for the sa●● cause, this same year, With an answer to our adversaries objection, of discord amongst Catholics.  
AT York in Lent last was arraigned M. Christopher Wharton Priest, Master of Art of the University of Oxford, suspected and accused to be a Seminary Priest. and thereupon indicted of high treason, for returning into England, contrary to the statute ma● in the year of our Lord, 1585. Who w●● 
An. Reg. Eliz. ●7. ● M. Robert Ander●on. Io. Sands. W. Tom ●on. Ro. Debdal. Ed. Burden. Hugh. Tailor. Thur. Hunt. etc.  in deed made Priest at Rheims by the Cardinal of Guise (of Blessed memory) the last day ●● March. 1584. (As also 30. other Englishmen received holy Orders the same time with him of which diverse be now also Martyrs) Nevertheless he confessed no more but that he was a Priest, before the said statute was made: leaving it to his accusers to prove when he was made. For he being about the age of thre●score years, might well (by dispensation) have been made Priest in the reign of Q. Marry, or before the feast of the Nativity of S. john Baptist, in the first year of this Queen, and so out of the danger of this new statute. Many odious things were objected and amplified (as their custom is) against the Pope, Cardinals, Archpriest of England, jesuits and seminaries Priests, charging them with Idolatry, Superstition, much false doctrine; with Treason against the Queen and Realm, and with dissensions also between jesuits and seminaries Priests▪ all false and impious slanders; as he plainly told them; nothing at all pertaining to the Indictment (whereupon his lief depended) about the time when he was made Priest. Concerning which point after a few uncertain conjectures were alleged which agreed ill, and proved nothing against him: upon the only testimony of M. Savil, Baron of the exchequer (who was also his judge) affirming that he knew him in Oxford, some years after the time mentioned in the new statute; and then not taken for a Priest: he was denounced, Guilty, and condemned to death as for high Treason. And a grave Catholic Matron was also indicted of felony, and condemned to death, for receiving him into her house. As if she also had known him in Oxford to have been no Priest, and afterwards made Priest, who knew him not at all, but a small time before he was taken in her house. Finally after earnest persuasion to go to their Church, which she utterly refused, she received her Crown of Martyrdom, according to the Gospel, whosoever receiveth a prophet, in the name of a prophet, shall receive the reward of a prophet.  
And albeit there seemed less probability to pervert the venerable Priest, yet they omitted not to urge unto him the usual tentation; that if he would go to their Church, he might enjoy both lief and liberty; and be praeferred also amongst them. All which he constantly contemned in respect of God's honour, his owns salvation, and edification or destruction of many by his example. And so in Easter week the 28. of March he also received his glorious crown. And to their other impertinent talk (both before and after his sentence) he also answered briefly, that in the Catholic Roman Religion (which he professed, and for which he was ready to die) there is neither Idolatry, nor-Superstition, nor falsehood, nor contrariety of doctrine. And though there be dissensions sometimes amongst Catholics, either Priests or others, yet those differences are not in Articles of their faith, but in other matters, of some particular jurisdiction, right or title, spiritual or temporal, and the like. And that for his own part he had no such controversy with any Catholic, nor breach of charity with any person living whosoever.  
Which was for him, at that time, a very sufficient answer. And much hath been said, and written also these late years, of the purity and unity of the Catholic doctrine. Nevertheless here it shall not be amiss (gentle reader) to add somewhat more in explication of his answer, touching the differences risen amongst some English Catholics, which our Adversaries so reproachfully object to al. For albeit, the perfect are never scandalised; yet the weak often are; and some do mistake 
Psal. 118. v. 165.  the case; and some doubtless are guilty of great fault, in making or in nourishing this debate.  
All which will be more clear; if first calling to mind the state of Catholics, before this controversy began; we then consider whence it proceeded; wherein it consisteth; and between uhom it is.  
And to this purpose it seemeth necessary, that we begin from the last general revolt, from the Catholic Religion in our Country; Which was in the first year of this queens reign. For she coming to the Crown in the end of the year 1558. within few months after a Parliament was called, wherein utterly against the wills of all the Lords spiritual (avouching that they did not, nor would not consent to change the state of Religion) the Lords temporal and Commons took upon them, and de facto pretended, to abolish all authority or jurisdiction of the Bishop of Rome in England: abandoned the holy Sacrifice of Mass, and other Catholic Offices: and in place thereof restored the new form of Service instituted in the second year of K. Edward the sixth, but augmented, altered, and corrected (for so they speak) and further in most peremptory and arrogant manner, did in God's name (but without commission from God) earnestly require and charge all the Archbishop's Bishops and other Ordinaries, that they should endeavour themselves, to the uttermost of their knowledges, to see the same put in execution; threatening them with God's wrath and punishinent, if this good and wholesome Law (for sooth) were neglected. All which holy Bishops obeying God, rather than men; were presently deprived of their Bishopriques, and all other constant Clergimen of their spiritual livings, and benefices; Heretics, or such as yielded to the parctise of Heresy, put in their places. And diverse also of the Laity sharply punished, for not conforming themselves to these new proceedings. In which state though the same Catholic Prelates still kept their titles and right, as well of their dignities, as of their holy functions (which could by no means be taken from them) yet did they not exercise any public jurisdiction; but expecting better times, all the Bishops, and most of the old clergy have ended their lives in prison, banishment, or in other poor state, all more or less restrained and persecuted. Whereby the Ecclesiastical jerarchie of the Church of England, for lack of succession of ordinary spiritual Pastors, did wholly decay and cease; yet continually there remained some constant Catholics, and some few Catholic Priests, which ministered the holy Sacraments, and supplied in private and secret sort, other necessary Offices without any subordination of one to an other within the Realm; the Sea Apostolic granting 
〈…〉  faculty, to the worthy Confessor, the Bishop of Lincoln and others, to subdelegate such as were found fit to hear Confessions, and to absolve, also in Cases reserved, as need should require. And furthermore this good seed of Catholic Religion conserved by God's goodness, was also well watered, and prospered much by sundry good books, written by diverse learned and zealous men, in defence of the Catholic faith. whereby not only these Relics were confirmed and stayed therein, but some also converted from schism and heresy. But in the first tene years most men still hoping of a change, or toleration, little industry was used, for making more Priests, to serve our country in this great desolation: till the renowned Doctor Allen, (afterwards Cardinal) most prudently foreseeing the great defect of a succession of Priests, without whom no Sacrament could be duly administered, no Sacrifice offered, and consequently no Religion long remain, but all turn to Heresy, Apostasy, and Atheism, found means (by God's special providence) in the year of our Lord 1568. to erect in the university of Douai with the approbation of Pius Quintus, a College of English students; who by yielding themselves to Collegial discipline, and to a set form and course of study, with public; exercise, might attain more virtue, zeal and knowledge, and so be made Priests, and return into their Country; as above four hundred have since done, to the infinite good of many thousand souls, from this one Mother College, not only the 〈◊〉 of the English nation, but (as we take it) 〈◊〉 first in Christendom, instituted after 〈◊〉 form of Seminary Colleges, appointed to be erected, by the holy Council of Trent, in all Catholic Provinces, for the better education, and perpetual succession of clergymen  
The good report and evident proof of whose profitable endeavours easily moved our holy father Pope Gregory the thirteenth, to endue the same College, with a monthly exhibition or pension, in the year 1575. For before that time, it had no other Revenues but the stipend of Doctor Allen their Precedent and Founder, being one of the king's Professors of the University, and what more he procured of other Benefactors. Which so continued, till the tumults of the Low-countries, and power of the Rebels did grow so great, that in the year 1578. by the working of the Queen and Counsel of England, with the Prince of Orange, and his confederates, the said College was driven from Douai, and so removed to Rheims in France. Where still it prospered, much contrary to the expectation of their persecutores. Yea moreover (mark ye here the great mercy of God towards the afflicted of our Nation) the same year our said holy father Pope Gregory founded an other English College in Rome; that there might be two such nurseries of Clergimen for our Country, committing the government thereof, to the most exquisite Order, that the christian world now hath, for education of youth (especially for such an Apostolical purpose as this is) to the holy Society of JESUS. Which charge so laid upon them, was to the singular satisfaction and consolation, not only of many zealous and virtuous young men already assembled in Rome, to enjoy the benefit of this College, hearing of his Holiness intention before, but also of all other sincere Catholic Englishmen, which sought the good of their country, before their own private. The first Rector of this College was father Robert Parsons of the same Society, a man without many words, commended abundantly by his works. And shortly again in the year 1580. at the instance of M. D. Allen in the name of English Catholics, father General of the same Society, agreed also to send English jesuits into this harvest, and presently sent the same F. Parsons and father Campion, both men of most excellent good talents. And the next year very notable men also, F. Heywod and F. Holt, and so continually the like missions are maintained still. Then the Seminaries and the Society, with other Priests remaining of the old store, laboured jointly and merrily together, for the conversion of our country unamines in domo Dei. There were in England before this year, of the College of Doway, about seventy Priests, (which were not for every shire two) and as yet none of the College of Rome. But this year 1580. entered the Realm, of both the Colleges, and of the Society, and other Priests, that had lived before in Rome, and else where privately, near forty. And the next year above forty more. Which great increase of workmen, and especially the coming in of lesuites (Whom the Heretics little expected, and less wished) wrought diverse effects. Some stormed, others admired; some sought to entrap them in snares; others to be instructed, and spiritually relieved by them; some imagined to dispatch all jesuits, and Seminary Priests, out of the Realm again, by public Proclamations and more severe parliament Statutes, and greater persecution of all Catholics. But no malice being able to overthrow the work of God, still Catholics increased in number, and in courage, and more were willing to suffer and to die for their faith, then before; more and more were incensed with desire to go to the Seminaries; and some immediately to the holy Society, that so they might enter into the same work, and be participant of the same glorious reward. Of which sort some be already in heaven, others yet labouring in the vineyard. By occasion of these new laws, and of more preaching writing, and persecution following, many poor souls sleeping in sin and ignorance, in diverse parts of the Realm, heard of these heroical attempts, of men that had dedicated and consecrated their lives, to save the souls of their dear countrymen. And that not only two great Colleges of Englishmen did daily send Priests amongst them; but also the Society of JESUS, which continually sendeth such men into the furthest parts of the world, to convert Infidels, doth also send into England, to convert their countrymen from Schism and Heresy. All these bruits did exceeding much good, and much more the often preachings, sweet conversation, most exemplar lief, continual prayers, and daily offering of the dreadful Sacrifice, made many to open the doors of their souls, and out of many heart's cogitations were revealed And no marvel, that many marveled to see and hear these things, for so it happeneth whensoever such men come into any country to preach Christ and the Catholic doctrine. As Saint Augustin the Monk our Apostle, brought all England into admiration when he came with his fellows, and taught us the wav to salvation. All the hil-countries of jury marveled, hearing so admirable things, at the Nativity of S. john Baptist 
〈…〉  the precursor of Christ. And all England marveled when they understood of these men's Apostolical coming to restore 〈◊〉 faith, which at the feast of the same S. ●hon● Nativity, just twenty one years before, was abandoned. Many with great fury and malice, specially some Ministers cried treason, sedition, conspiracy against the Queen and the Realm. And albeit the wiser sort knew well enough these men meant no treason, but salvation unto all; yet treason it must be called for policies sake, and cruelty must be used, to try if they might so suppress this zeal; which they could no more do, than the jew could quench the zeal kindled first in the holy Apostles upon whitsunday. For why? Christ our Saviour had said before that time, which he performeth to the world's end, that he came not to send peace 
〈…〉.  (to wit a blind peace in sin and error) but the sword, and separation. I came to cast fire on the earth; and what will I else (saith our meek Lord) but that it be kindled, and burn? The smoke of which fire so troubled the eyes of the jewish counsel, that it made Gamaliel give no ill advise, to let the Apostles alone, and see what issue their attempts would have. Some of the queens counsel showed themselves of the same opinion, in this case. judging it vain to kill Priests in England, so long as more come after them, from the Seminaries, and from a Religious Society that dieth not. And amongst others, one M. Fletwood a justice of peace in his country, and a note protestant, when sitting upon causes of Religion, he heard that there was one M. Laurence johnson a young man, and a Seminary Priest (afterwards a Martyr) comen into the same Province, Nay then (saith he) we strive in vain, we hoped these old Papistical Priests dying, all Papistry should have died, and ended with them; but this new brood will never be rooted out, it is impossible ever to be rid of them, nor to extirpate this Papistical faith out of the land. And much more many Heretics despaired of ever effectuating this their desire, to abolish the Catholic Religion in England; when they saw this new fire of the Society of JESUS seize upon English hearts. Whereupon many of all other sorts of people, and some also of their Rabbins and greatest Doctors dissuaded, so much as they could, from rigorous persecution of jesuits, Seminary Priests and of all other Catholics; for that the more they should blow this fire, the more it would burn. As namely Doctor Humphrey of Oxford, did so much dislike the putting to death of father Campion, that he could not dissemble his counsel and opinion (no not after the Martyr's death, when it was to late to recall him to lief again) but in his book entitled: De praxi Romanae Curiae bewailed the oversight of those that caused his death; affirming that in Campion the proverb, Mortuus non mordet, was not true in Campian● Campianus enim mortuus adhuc mordet. For Campian (saith he) being dead doth yet bite. Whereby, and by innumerable other examples and testimonies, all the world doth see (though some of mere malice will not confess it) that the Catholic cause is marvelous well amended by the coming of zealous Seminary Priests, and of jesuits. That by their abode the same good is daily augmented and multiplied. And therefore the parting a way of either sort (which God forbidden) must needs be an intolerable loss, and hindrance to the conversion of our country, how soever some few catholics, these later years falling into faction, wish all the jesuits and many others to be removed from this work both within and without the Realm.  
But how much more necessary it is, that these few disturbers of the common good, be corrected, or removed, shallbe easy to judge if we examine from what root, this stirring of theirs proceedeth, and whither it tendeth. For evident it is, by this little I have now said, that sometime all ran well, all sowed good seed, all laboured in peace, union and mutual love.  
Whence then came this ill seed, this dislike, this dissension, this debate, which now appeareth? The enemy man hath sowed it, and it is a massin of many wedes. Old Satan seeing 
●at. ●.  infinite good fruit spring and prosper, in the fertile English filled, of mere envy (for that is his property) so bewitched some by ambition, vain liking of themselves, and desire to be esteemed, and preferred before others; that seeing other men do more good, have more credit, and be more esteemed then themselves, began to repine and disdain at others more estimation; and not being able otherwise to excel, nor yet match them; fell into that bad sink of emulation, and anger against those of better talents and virtues, that they could not abide to hear others more commended then themselves. As shortly appeared by their rusty Raca, and mutterings. For when they changed to read, or hear other men's greater praises, straight averting their countenance, insinuated as in clouds, or in general terms, as if they knew these men not to be so good, nor so learned, nor wise, as they were reputed; and so proceeded from degree to degree into open detraction, false slandering, malicious accusing, scandalous publishing, and into most absurd and impudent avouching of faults, devised by themselves, or wrested from other men's fowl mouths, and made worse and aggravated, against their brethren; for no other true cause, but for that they are esteemed their betters, and to bring themselves thereby to more equal balance, and so to be thought as good as they.  
To these vices, other the like did also concur, as servants and copemates, 〈◊〉 still made the persons more and more different, and unlike in qualities. Whereby also the emulation was more increased. As the more lose and idle life of some, made them dislike the better discipline and greater diligence in others. Also hastiness of nature pronnes to anger, with little mortification o● inordinate passions, much impatience and the like il behaviour, made some Priests less desired of other Catholics, and hereupon again did often grow false suspicions, sinister surmisses, and rash judgements, that they were cast out of favour, or disgraced by those whom they did emulate. Where as indeed there was no other cause, but their own ill carriage, and especially their ill tongues against good and innocent persons whom for their more credit, they coul● not brook. Upon these strings, and the like the subtle serpent played his part, and th● diligence of Heretics took hold of the occasions, to nourish and egg forward these humurous fantasies, and animosities of busy heads, freight with ambition, and desire to rule others, who have neither well learned to rule themselves, nor to be ruled; being void of that charity, by which they ought to build, to the increase of the whole body, and not to diminish the same body, nor to hinder, nor pull down that which others build. ●nd all this principally because they saw our ●ate good Cardinal in his time, and others with ●im, especially the jesuits, both then and after, ●o be more in credit and favour with great Princes, and other great or rich persons: which they often object for a great quarrelle; not mentioning that they ate more esteemed with the meaner and poorer fort also. But I pray you (dear brethren and friends) that would be more esteemed than you are, tell me what fault is in the fathers, or in other men for this? Is not honour and estimation the reward of virtue? especially amongst good men: such as you can not deny these Catholics to be, who ordinarily prefer jesuits before you? will you blame them for being more virtuous, and for deserving better than you? for if they did not deserve better, so many good ●hen would not more esteem them. Or else will you blame the whole Catholic world and all other countries, that begin, or return to be Catholics, for embracing the jesuits labours more than yours? will you bar men's judgements in making their own choice, by what spiritual men they will be chief directed? Or will you abridge their liberties, and force them to leave the Fathers, whose conversation, and discretion they like better than yours; and to be directed by you, of whom they have not so great an opinion? Is this the liberty you talk of, and which you promise, if you may have your will▪ that ghostly children shall first forsake their glostly fathers whom they most desire, and then be bond to those which you like best▪ Truly most men think, that new ones of your appointment, will not be so good. You will say, they shall be better and fit. you can say no less. for why should they change but for the better? And yet we tell you still, that most men think, they will not be so good. You say there is no just, nor reasonable cause, Why Catholics should entertain jesuits before you, follow their counsels rather than yours, adventure all they have by receiving them, then by receiving you, commit to their discretions, the distribution of their almose and charitable beneuolence●●● more than to yours. These be the blocks y●● stumble at. And you can no more condemns jesuits, for condescending to serve good Catholics in these and the like things, than you condemn yourselves for all that you do to the liking of your ghostly children.  
Perhaps you would have them, when they are willed to do such good offices, to refuse to do them, and to send them to you; as though all such affairs depended upon your wills, who should manage them; and as though the request of the party, were not sufficient warrant, for every one, to do the good he can, in order and subordination to his Superior. Yet suppose the fathers should ●●rect such persons to you, as come to them; ●●inke you that the parties would forthwith ●●paire to you? entertain you? follow your counsel? commit much to your discretions? ●o surely, in this they would not follow the ●athers counsel: For those that seek first and principally, to direct their lives and actions, ●y advise of the Fathers of the Society, do secondly desire to be directed by such other Priests, as most imitate the Fathers in manner of lief, such as love them best, and best agree with them. And the cause of this better liking, which so many have to be assisted by jesuits (besides the particular virtues of every one) must needs be some important good and conspicuous things, in the Order itself, which are not in our vocation. As particularly, their Religious profession, their stricter discipline and set rules of life, their renounciation to all dignities, and proprieties in this world, and the resignation of their own wills, living always in obedience to a Superior; who taketh due account of their behaviours, of their labours of their fruits, and of their talents, what they are able to do, where and wherein they may do most good, and so the same Superior employeth them. If they have imperfections, they have special approved remedies to amend the same: and if they correct not themselves the sooner; this Superior in the mean time hath care to cure every one, and is ready to answer for his subject, wheresoever he abides, which is a good warrant; for their host, and whosoever dealeth with them. And special care is always taken, to have them very fit for mission, before they be sent, and at all seasons they are ready to be changed from their employments. Whersoveuer they go, they are still in a strong castle, defended with joined forces of expert soldiers, firm walls, good armour, and all necessary furniture; which make not only themselves more safe, from the assaults of the spiritual enemy, but also by how much they are better guarded and furnished, so much more able are they, to assist, guide, and lead others safely. Whereas we of the other vocation (though Ecclesiastical and Clergimen) are abroad in the world, hold our interests, proprieties or possibilities, in the world. we are more at our own liberties, and make not so often account of our bayliwickes, nor yield so frequent reaconing, what profit we make of our talents, nor what fruit any reap by our labours; we wander abroad as single men in open filds, or unfensed villages, so much more subject to temptations, as we are more entangled in the world, and the less able to resist, because we have not renounced the world, nor our own wills. And why should we then marvel, that men are more afeard to be guided by us, then by those they find more like to guide them aright. And what wrong is done to us, by other men's seeking there own secucicie? Thus we see briefly whence this controversy sprung, and how this ill seed came into our filled, where first none but good was sown.  
Now we are to consider wherein it consisteth. Which is not (as our adversaries would have it, and falsely report) in any point or article of the Catholic faith; for whosoever obstinately defendeth any such error is an Heretic and no Catholic; but it consisteth in the variety of opinions, desires and endeavours, about the persons, that are specially to direct others as guides or heads, and about the manner of proceeding in our common work, for the reducing of our country to the Catholic Religion. And thus far we all agree, that some few, or rather some one, aught to be chief leader of all the rest, because many heads having or arrogating equal authority, must needs make confusion. And at the beginning, all that entered into this holy work either gave themselves wholly to the direction of D. Allen (and that long before he was Cardinal) or else concurred with him, in all their actions tending to this purpose. not any one Catholic man of our nation opposing against him, from the time of erecting of Douai College till that about the year 82. three or four gentlemen in Paris began the first contradiction against the said D. Allen and against F. Parsons. Sir Frances Inglefild. M. Hugh Owen, and all other agreeing with them. For these men neither vouchsafing to follow the high and strait way, already well found out and very well proceeded in, nor to sit quiet and at rest, devised other bywaies, cast new plots, which never had good effect, but much hindered and overthrew diverse good things intended, as is well known. They thought it reason to exclude D. Allen, by the title of a breviary man, from dealing any further in helping of our country, but only by his education of scholars to be Priests. For these men would give them instructions, how to behave themselves towards the state of England. And so they would bring D. Allen and all his, into their country: as one of them was not ashamed to brag and that in D. Allens own presence.  
In like sort they excluded F. Parsons, from their counsel, and from knowledge of their devices, because he is a religious man: as though he were not more fit, and no way less fit for that. For who is so meet to give advise, in spiritual or in worldly affairs as those which have renounced all private interest and propriety in the world? Doth not our Saviour say, that those which have left 
〈…〉.  all in this world, shall sit with him in judgement, and judge the world? Doth not S. Paul hereupon infer, that seeing he and other Apostles, and Religious men shall judge the world, and the Apostata 
〈…〉 6.  Angels; much more it is convenient, that they shall judge secular affairs?  
They excluded Sir Frances Inglefild, because he had been long forth of the Realm, and now ignorant (as they supposed) of the state of things there; as though he that had been of the privy Council to Q Marie, were not more able both for his wisdom, sincerity, and long experience, to be a Counsellor, than any of them? or that he had not as particular knowledge, as any of them, how things stood in England? They excluded M. Hugh Owen, M. Thomas Fitzherbert, and afterwards sir Charles Arundel, and all others, that agreed with. D. Allen, because they would not leave him, and the whole nation, and hang upon them. For the same cause they could not abide sir William Stanley, finding him to agree so well with D. Allen, sir Frances, F. Parsons, F. Holt, M. Owen, and others; and also because he is a soldier, and they better statesmen, in their own conceits; as though he being so renowned a soldier, were therefore less fit, to give his advise how our country may be brought again to the Catholic faith, being otherwise a man of as sound judgement, as any of them, and (as all that know him and them can witness) as far more sincere, more virtuous, more studious, more laborious to help his country, and all his country men, as he is more valiant in the wa●● than they are, which is no small difference.  
They admitted the Earl of Westmoreland to their Party, so far only as he would concur with them, to oppose against, and to overthwart other men's good labours: but by no means would they take him for their chief. Thomas Morgan was the beginner of all; whereof it is called Morgan's faction. but M. Charles Paget was chief commander: the Lord Paget was content to be ruled by them. whereupon they complained the more, that the Earl of westmoreland would not be ruled also; thus this contradiction began. And upon this ground they have continued the same, entertaining and employing all malcontents they could get, to yield to their bend. So far forth that within two or three years, they seduced two Seminary Priests to treat with them, and to be employed by them, yea one of them at least to treat with Secretary Walsingham. And afterwards induced the same two, to write two books the one against F. Parsons and all jesuits; the other against the Cardinal. Especially against his Epistle written in justification of Sir William Stanley his rendering the City of Dauenter to the right Lord thereof, the king Catholic. Which fact was not only just, lawful, and necessary by the laws of God and Nations, in respect both of the place, and of himself; but also he had a particular licence for his person, of the Earl of Leicester to departed from that service, and to repair where he would, for his better contentment. which licence hath been seen by some English Protestants: Agents sometimes in Flanders, and is to be showed whensoever occasion shall require. As yet this faction was but small and green amongst Catholics in England; for the two foresaid Priests very shortly retired thence, and very few durst break openly with their brethren, nor with the Fathers, so long as the Cardinal lived. But presently upon his death, some other unquiet spirits, though prisoners for their faith (having long exercised their good fellow prisoners with much patience) more openly joined themselves with the same troublesome, with whom they had secretly dealt before. And so did also many of the scholars in Rome, against the Protector himself, and their other Superiors. Suddenly becoming great states men, as than they thought themselves. For the better appeasing of which dissensions, and preventing the like, all Catholics generally desired to have some Superiors, and Subordination in the English Clergy.  
But for so much as all former Subordination was wholly interrupted within the Realm, it could not otherwise be restored but by the Sea Apostolic, or by special commission given by his Holiness for this purpose. For now in our country we had neither Primate; no● other Bishop, nor Ordinary of any one Diocese; nor any Archpriest; nor Vicargeneral; nor Archdeacon; nor Deane of any Chapter; nor any Chapter; nor other Ecclesiastical community at all; nor so much as an ordinary Pastor, nor Vicar of any parish; but only private Priests, who had subdelegat faculties in court of conscience only, for administration of Sacraments, and some other spiritual functions.  
But these were no more a mystical body, then certain provision of stone, lime, and timber, are a house or a church, before they be compact together, and form with wal● and roof: for even so we were a certain provision of Priests ordained, for restoration of our decayed Hierarchy, but were not disposed of in any subordination under a head. And so had no possible means in our own nation, to make any Provincial Concel Synod, Convocation, or Chapter, nor had any elective, or decisive voices or suffrages, to choose supperior or other officer, nor to determine any thing juridically. And therefore for the due joining of Clergy men to make a Hierarchy (none of them having further authority) diverse of the chiefest and eldest sort aswell in England, as in banishment humbly proposed this our case and desire to his Holiness, with such suggestions as to them seemed most meet. Many thought it 〈…〉 ●●crated, for the better government of our Church, and most specially for administering the holy Sacrament of Confirmation; though our Cardinal in his time, was not of that mind; for if he had, it had been done. Finally, after mature consultation, his Holiness resolved to make an Archpriest with twelve Assistants, to govern the rest in England. And upon the particular information of the same chief and eldest sort of English priests testifying the singular good talents, virtue, learning, wisdom, zeal, discretion, and other good parts, and considerable circumstances, concurring praeeminently in the person of M. George Blackwel, this authority of Archpriest was laid upon him; to the great joy and singular liking of all, except a very few, especially those that aspired to have been promoted themselves. Who hearing by our Protectors letters, that this Archpriest was constituted, and twelve Assistants appointed, deferred to submit themselves, till they might see further confirmation thereof from his Holiness. And shortly they sent two messengers to Rome, not so much to learn his Holiness true meaning and intention (for they knew it already, but thought they were not bound to acknowledge it) as to try, if they could procure this authority to be recalled, or altered; and specially to be removed to some other person; alleging against their appointed Superior, nothing but mere fal●▪ hoods, and that he agreeth too well with the ●esuits, and specially with F. Parsons.  
So the controversy is now come to this special point; whether the R. R. Archpriest be a sufficient and fit man for the place he is in, seeing he agreeth well with the jesuits, and namely with F. Parsons; and concurreth with them to gain souls; or that he should be removed, and some other put in his, or in some higher place, that disliketh of F. Parsons, and other jesuits; and that the jesuits should also departed out of England, and be removed from the government of all English Seminaries, even from those which they have procured? All which is so absurd and barbarous an attempt that it needeth no further confutation. Every child, and simple man or woman doth know, that it is a good thing to build a Church or a College, and to gain souls: and that pulling down, and hindering of such works is very nought and wicked. Again, it is a most known thing (and none of the malcontenrs can possibly deny it) that F. Parsons, for his part, hath most painfully and frutfully laboured to help his country above twenty two years already, that is, since the English College in Rome was founded. In procuring whereof his part was not least, with D. Allen, and D. Lewis, agreeing in his intention with whosoever was most sincere.  
In England he did more good in two years, than I think any of his emulators have done in twenty; or are like to do in all their life. For one example; let his learned and virtuous books testify written against Hanmer and Charck, and in detection of john Nicols; and the reasons, why Catholics refuse to go to the Protestants Church. And especially the Christian Directory, first set forth with the title, of Resolution, so often printed since, and still desired. A work worthy to be in all languages, and in all men's hands. By which innumerable Catholics, have been, and daily are much confirmed, comforted, and edified; Schismatics and Heretics continually converted; as very many do daily report of themselves, that they were converted by reading F. Parsons book of Resolution. After his going out of England, which was doubtless (as many good effects have showed) by God's special providence (as was D. Allens going thence also, when he had done much good) he first got two thousand ducats of gold (which do make six hundredth pounds starling) every year to Doway College, then residing in Rheims. He procured also a College for English children in Ew. Afterwards two more notable Colleges for English scholars, and two other residences for English Priests in Spain. another College likewise in Flanders, when by reason of the wars in France, that of Ewe ceased. And (which may have place with the greatest and most difficult work or a●) 〈…〉 College of Rome, to a mirror or spectacle of right Collegial peace, mutual love, great virtue, and of much increase in learning, which a few years ago, was fallen into extreme danger of utter ruin, by dissolution of the members, and tumultous contempt of superiors and good orders. I omit here his redeeming of many English captives from fire, gallows, and galleys, with his charity in procuring them relief, and many of them sufficient means to live; and many other good deeds, both in general to his whole nation, and to innumerable particular persons. By this that is already said, every one may sufficiently see, whether it be good, that the chief of our Ecclesiastical Hierarchy in England, and his friends and subjects should agree with this father, and all the Society; or that they should pick quarrels, and make wars against them, contemn and abandon all the good we have, and may have by them. Which in deed were to hinder the best means of increasing the Catholic faith in our Country, and consequently to hold heresy there the longer; an so I end this point, and come to the last.  
In which I am to declare, between whom this controversy remaineth. And this also is partly done already. For seeing the special drift of this contention is, to have the Archpriest removed from his office, and the jesuits out of England, and from all English Seminaries; it is evident that the controversy is between the Archpriest, with all aswell jesuits as other Priests, and Catholics, that allow or like of the Ecclesiastical subordination lately restored in England; and the malcontents with their partners, that oppugn or dislike the same: and not between the jesuits, and the Seminary Priests. which can in no other sense be justified, than one may say an Egyptian is white, because his teeth are white. At least, it is as false as was the report made to king David, that all his sons were slain: when only Amnon was slain, and no more. As I 
2. ●● 13.  will now further demonstrate, that the truth may appear, and the Seminary Priests (speaking absolutely of the chiefest best and far greatest part) from the beginning of the first Seminary to this day, may be cleared from this injurious slander.  
First therefore when D. Allen began this holy work, he had a chief care to have his College where there was also a College of jesuits that thereby he might the better have their continual consel and help, spiritually and temporally in all his affairs. And namely that the students might frequent the holy Sacraments and some lessons in the father's College. which they did continually, till both they and the jesuits were driven from Douai by the procurement of heretics, for their more zealous profession of the Catholic Religion, than the vulgar sort of Catholics commonly show. Which well showeth the good agreement, between the jesuits and the Seminary at that time. The same is also manifest by that D. Allen in his return from Rome, before he had yet begun his College, so gladly joined himself in company, with F. Maximilian de Capella of the same Society, Doctor and Reader of Divinity in their College in Douai: whose good advises, and special commendations to diverse charitable men much furthered the same good beginnings.  
Afterwards F. Antonius Possivinus, and F. Oliverius Manereus most affectionately concurring with their informations to their General, and he and they commending the state of the English College to Pope Gergorie the thirteenth, obtained his monthly pension for them. After this again, the Catholic king's pension (which is greater than the Popes) was not only procured, by F. Parson's commendations and travel (as is noted before) but also by his industry most especially, or by F. Creswels, or some other of the fathers, it is still paid. which with many other notorious examples of great benefits, which D. Allen, and his Seminary have received of the Fathers, do well declare the mutual liking, sincere love, entire affection, and confident dealing between him and the Society, and between all his and all their true followers and friends.  
The same is well testified also on the Cardinal his part. for though he was not able to requite them in other good turns, yet he ever gratfully acknowledged the great good our country reapeth by the holy Society; as is to be seen in most of his printed books. specially in his Apology of twelve Martyrs; in his Answer to the pretenced justice of England; and most particularly in his Apology, written by him jointly in defence of the charitable endeavours of the Society, and of the Seminaries. In which elegant book, next to the worthiness of God's cause, he most amply commendeth good Pope Gregory the thirteenth, and the holy Society of JESUS. Moreover touching his most grateful affection towards F. Parsons, omitting other innumerable proofs, his letters written shortly after he was made Cardinal, to M. Thomas Bailey▪ his substitute in the College at Rheims, do sufficiently testify in these words; you are all glad and rejoice (saith he) for my promotion. God grant it be, as I trust it is, to his more honour, and good of our Country, for else I had rather have kept my black cap still. But how much soever you have cause to rejoice in this behalf, so much more, all you, that love me so dearly, are bound by a new obligation, to love, and be grateful to the whole Society, and namely to our own special good Father, and chief cooperator. For next under Heaven F. Parsons made me Cardinal. And more to the same effect in the same letter.  
And that he continued the same affection, and sincere correspondence with the fathers, his own good Nephew M. Thomas Allen, and sundry of his letters do testify. amongst which one was written not long before his death, to one that then began to be malcontented, 
〈…〉. 1.  and since hath joined with others. yea and (as is more than probable) drawn others with him. This then being clear touching the Cardinal, the same must also needs be true, in all that sincerely loved, and agreed with him. For otherwise in breaking his express commandment, in that very point, wherein they pretend to agree with him, they err as far from the truth, as he that saith he 
〈…〉.  loveth God and breaketh his commandments. In so much that during the Cardinal's time, not above four or five in England, besides flat Apostates, durst show the contrary; though after his death more appeared: thereby bewraing their former dissimulations, their little regard of his sweet, and fatherly admonitions, and their marvelous ingratitude both towards him their late Superior, and the fathers, by whom they had received no small benefit in their education and learning.  
But God be thanked, yet all these are not nor ever were so many, neither in England nor abroad, as they use to count themselves. For upon occasion of their accusing the fathers some years ago, in the name of our nation, trial was made amongst the English in the low countries by many several letters, and subscriptions to a general attestation, remaining in record to be seen; where so many of the eldest and chiefest clergy men of our nation, and some chief of the laity also, and so many others of good account, testified the great and charitable offices of the fathers towards our country, that of three or four hundred, scarce fourteen refused to subscribe. Of which some were opposites to the fathers, and some neutrals. And in England scarce ten, at that time, did show themselves against the fathers.  
Again at this day, though there be some more Seminary Priests lately seduced, by the over diligence of the former ringleaders, yet they are still matched, and over matched in number, with those only that be in office, and authority for the service of our country; who for that they are officers ought and must by all reason, prevail against private men, if they were many more, as in deed they are rather fewer. But if we do also compare (as why shall we not?) the whole number aswell of the ancient Catholic, as later Seminary Priests, which reverence, love, and like well both the fathers and the Archpriest, and all other superiors in our English clergy, they will be found twenty, or thirty times so many, as the part or particle that opposeth against the same Fathers, and Superiors, and the rest of the body. And if we extend this comparison, to all Seminary men designed for the same work, or yet go forward to all English Catholics, or finally observe the judgements of all Catholics in the world, the further we proceed, the more odds we find. nature and reason moving all men of consideration, as well to like and love so holy, and so perfect an Order of Religious men, and to allow and approve what so ever such a whole Order alloweth and approveth: as also to prefer the ordinances and proceedings of lawful Superiors, before the disliking of others, that complain or speak ill thereof. And thus much may suffice for declaration, that this controversy risen amongst. English Catholics, is not in matter of faith, ●or between the Seminary Priests and the jesuits, as is unjustly said, but about the Subordination lately restored in our clergy; and the fathers of the Society labouring in the same work, and so is between the body of English Catholics, that is all the heads with most of the members, agreeing wholly with the fathers; and a small party of opposites disliking the same Subordination, and the fathers of the Society.  
To return therefore whence I am digressed, I most heartily wish, and in our L. I. Ch. I instantly beseech all our discontented brethren, to live and die in peace, and perfect union, so much as in us lieth, with all the world, but more especially with all Catholics, and most of all with our Superiors, brethren, and fellow soldiers. as this our blessed brother M. Wharton now a martyr, most gladly and lovingly acknowledged his appointed Superior, the R. R. Archpriest; and most sincerely always agreed with the reverend fathers of the Society of jesus. And yet was he as ancient, as grave, and as learned a Graduate of the University of Oxford, as whosoever of the discontented most urgeth these respects. For he was fellow and companion in Trinity College with the same M. George Blackwel now Archpriest, with M. Thomas Ford and M. Edward Burden both martyrs, and with M. William Sutton, after of the Society: neither did he disdain that his equals, yea diverse otherwise his inferios, in degree, years, and learning, were put in office, himself remaining in his private state. As were sundry of the twelve Assistants. Whom he also obeyed, and for his humiltie fervent charity, and other great virtues, is now exalted to a glorious crown of martyrdom. Which together with his priesthood and holy profession, the same F. Sutton (by way of probable conjecture) congratulated with him long before, in a letter dated at Mussipont the 17. of November. 1584. which yet remaineth in the English College in Douai; by the same providence of God (as I may interpret) by which it was written. The copy whereof I have here adjoined as it is in latin, supposing many will desire to read it. Surely it is a letter worthy of a jesuit to a Seminary Priest. The Superscription only is in English, and is thus.   

TO M. CHRISTOPHER WHARTON IN THE ENGLISH COLLEGE AT RHEIMS.  
MAgnum mihi attulerunt solatium (optime Christophore) tuae literae, quibus intellexi te non solum deserta Anglicana nostra Aegypto, à qua iam pridem pedem subtraxisti, Ecclesiae matris obsequentissimum esse filium, ac iam illius foelicissimi Collegij alumnum; verum etiam ad sacros Ordines, hoc est (ut nunc rem interpretor) ad ipsa martyrij auspicia aspirasse. Foelicem ego illum esse praedico, qui nunc in Anglia existens, sacro Reconciliationis faedere, se Deo, ac S. matri Ecclesiae astringit; Foeliciorem verò qui maiori perfectionis desiderio inardescens, ad fontem illum (quem in hoc Martyrum Seminario Deus mihi aperuisse visus est) accurrit, ut maiori posteà cum fiducia animique fortitudine certamen pro fide ineat. Foelicissimum denique qui sacratissimis consecrandi Dominici Corpor is mysterijs initiatus, suum iam quasi sanguinem, pro eiusdem pientissimi Domini honore, eiusque corpore mystico consecrasse videtur. Hos tu sive foelicitatis, sive perfectionis gradus partim attigisse videris, partim praesentis animi praeparatione conscendere conaris. Quamuis enim non omnibus martyrij corona, etiam cum hoc cupiant, conceditur; ingentis tamen meriti est illa gloriosa sanctae fidei confessio, quam tu tuique consortes quotidiè facitis, hoc praesertim tam infoelici nostrae infaelicissimae Angliae statu ac tempore. Vbi tanta Sanctorum Mysteriorum conculcatio; tantus divini honoris contemptus; tamque horrenda rerum sacrarum, ac personarum prophanatio & despectus; ut iam verè fidelis sit servus, ac dilectus Domini salvatoris, eiusque immaculatae sponsae Ecclesiae Filius, qui se contra istas ruinas ut murum opponere, qui Sancta, Sancta, inclamare ac verè Sancta eaque augustissima Mysteria, caelestiaque sanctitatum iura, ab atrocissimis hisce contumelijs vindicare contendit. Et hic quidem est tuus status, haec conditio, hic ordo sacer. Nunquam mihi tam coniunctus fuisti, quanquam & domestica, illius Collegij in quo olim unà ●iximus, & peculiari ami▪ citia, olim charissimus, quam nunc es sub vexillo Crucis, huiusque sanctae militiae communione.  
At enim quid nos miseri vermiculi humi repentes, quibus tanta munia, tamque excelsa concredita sunt? Nunquid tam eminentis dignitatis altissima mysteria, vel semel à long aspicere, nedum attrectare, nedum consecrare digni sumus? Nunquid coelestis januae claves gestare, ac animabus praetioso coelestis Agni sanguine redemptis, Paradisi aditum reserare digni? Verè qu● in tremendis hisce officijs versantur, identidem se animumque totum ac spiritum recolligere habent, oculosque interiores ab exteriori rerum strepitu, visibilique specie subtractos in diuiniora defigere, ibi se coram infinita & superbenedicta Dei Maiestate prosternere, ac paululum animo revoluere, quanta cum eius dignatione, favore, & gratia, iam coram illa immensa Divinitate, quam tremunt Angeli, eiusque Throno, ac mensa regali, versetur is, qui suo demerito, propter illius summo honori irrogatam iniuriam, iam diu ut hostis & extorris in tenebras exteriores amandandus fuerat, nihilque adhuc egit, quod ad tantas tamque inveteratas contract as maculas eluendas satis esset. Tum in profundissimam quandam humilitatem coram Deo suo descendere, imò in abyssum aliquam suae miseriae, abiectionis, indignitatis & nihilei tatis se abscondere, ac sacratissimis Christi vulneribus lavandum se humillime prebere, petere suspicijs ac gemitibus puritatem cordis, divinam sapientiam, gratias ac virtutes, ut in domo Dei sui coram sanctissimo eius Throno, coram oculis tantae Maiestatis, & splendoris, inspectante illo beatissimo ac lucidissimo sanctorum choro, in suscepto munere dignè, vel saltem non indignè, & sine offensa versari queat. Sed quid ego haec, aliaúe tibi propino, qui iam ad fontem sedes, unde vberrimé divinae disciplinae fluenta iam diu in multos redundarunt? Hoc mihi concedet spero tua humanitas, ut dum te pro veteri nostrae amicitia affari, adeoque salutare libuit, interim meipsum his verbis commonerem. Quaeso mi reverend ac dilect domine Christophore, ut in tuis sanctis sacrificijs met memoriam facere velis, meque reliquarum tuarum devotionum participem efficias. Saluta precor meo nomine D. Edovardun Burdenun & si quis sit alius Collegij S. Trinitatis: Item D. Edmundum Leukenorum, & Arthurum Stratfordum, aliosque nostros familiares & in Christo dilectos. Vale. Mussiponti. 17. Novemb. 1584.  
Vestri semper amantissimus GVILIELMUS SUTTONUS.   

Else where this Epistle may be translated into English. For now after this long digression, I make haste to recite briefly, the other Martyrs of this holy year.  
IN 〈◊〉 ●●●owing ●● happened, that 〈◊〉 being made in the County and City of Lincoln, for certain malefactors, that had committed a robbery; there were found in a common Inn, at the sign of the Saracens head, two strangers close in their chamber (who were in deed Priests, their names M. Thomas Sprot, and M. Thomas Hunt) whom the searchers vehemently suspecting to be the men they sought for, arrested them upon suspicion of felony, examined them straightly and severally, what were their names, where they were borne, what condition or trade of life they were of, whence they came, whither they went, and what business they had there, whom they knew in the City or thereabout: so pressing them, that to clear themselves of the false suspicion of robbery, they confessed, that they were Catholics, fled thither in hope to live there more quietly, as strangers for a time, than they could do where they were more known. The same officers searching their males, found therein holy Oil, and two Breviaries, which gave suspicion that they were Priests. Whereupon they were brought to the Mayor, and by him examined upon these four Articles. First, whether they had been at the Church within these ten, or twelve years? 2. If the Pope should invade the Realm, whether they would take part with him, or with the Queen? 3. Whether they did take the Queen to be Supreme governess of the Church of England? 4. Whether they were Priests, or no?  
To these Interrogatories they answered briefly, and conformably each to other, with little difference of words, to this effect.  
To the first, that they were brought up from their infancy, in the Catholic faith, and were never at the Protestants Church. To the second, that when such a case shall happen, which is not likely, they will answer it. To the third, that the Pope is Supreme head of the Catholic Church, throughout the world. To the fourth they answered as before, that they were Catholics: and further they thought themselves not bound to answer. For as all Christians are bound to be Catholics: so all are bound to confess the same Catholic faith. But no man being bound to be a Priest, neither is he bound to confess, whether he be a Priest or no. Never the less upon this last Article, they were presently arraigned before judge Glanduil, who contrary to the usual custom, would needs handle this matter before all others, in the general sessions, which chanced to be there the same week. An Indictement therefore was framed, and publiquly read, charging them that they were Seminary Priests; and therefore traitors; possessed with malice against their Queen, and Country; with other horrible, odious, and wicked terms, most fa●le and injurious. And then having no other proof, nor witness to produce, the same judge protested to the jury, that he was assured that they were Priests; and therefore with many sharp words admonished them so to find it. The poor jury making much difficulty to aver so much, without either confession of the parties, or any lawful witnesses against them, yet for very fear, upon the judge his conscience, against their own consciences, brought in for their verdict, that the said prisoners were guilty. By and by M. Glanduil gave sentence of death against them, that they should return first to the prison whence they came, thence be drawn on a hurdle to the place of execution, there be hanged till they were half dead, then be dismembered, unbowled, quartered, and their heads and quarters disposed of, at the the Queen's pleasure. Which they joyfully heard, thanked God, and pardoned their persecutors. But before, and partly also after this sentence, they had disputation with certain absurd preachers, that avouched diverse strange doctrines, too abominable to be here recited. Which nevertheless the glourious Martyrs clearly confuting, so confounded the same heretics, and edified the people, that the Magistrates commanded the Ministers to hold their peace. And in steed of their babbling, prosecuted their own far stronger arguments, of fetters, halters, and butcher's knives. All which the victorious Martyrs answering with true christian courage, received their triumphant crowns, and put all their persecutors to that non plus, which our blessed Saviour speaketh of: when they have killed the body, they can do 
Luc. 1●  no more.  
And not many days after M. Glanduil their judge, received also his own judgement, and due pay for his works. For riding abroad for his pleasure, near to his own house with one man, suddenly in the plain filled, he fell from his horse to the ground, the horse not stumbling at all, but running away a great pace, the servant stepped quickly to his master, and assaying to help him up, found him dead, whereat being much astonished, he posted so fast as he could to the next village, crying that his master was dead. The people in haste running to the place found it so. And not knowing who else could be charged therewith, they presently apprehended the same servingman, upon suspicion that he had murdered his master. But viewing the corpse, they saw evidently, that a spirit and no man had done this act. For they found part of his brains strangely coming forth, both at his nose and mouth, not having any other hurt in his head, but towards the right side behind a great dimple 〈…〉, whe●●● a 〈…〉 ●aue pu● 〈◊〉 fist; neither his skin, nor his hat broken at all, nor a hear of his head wanting to any man's judgement. They found likewise his right shoulder sore scorched, like burnt leather, as black as pitch; and from thence along upon his arm a great gash, as it had been made with a knife, but not deep; and in the calf of his leg on the same side, they found an other hole, about an inch broad, and three inches deep, and (which is most strange) not so much as a thread of his hose, nor of his other apparel could be found to be broken. In the mean while, the horse that ran away, with much ado was taken, but could by no means be brought near to the place, where his master fell down.  
Again the same month of julij, Jan other virtuous learned Priest, called M. N. Palaser, by like cruelty was judged and put to death at Durham; only for that he was a Seminary Priest, and returned to his country, contrary to the statute made in the 27. year of the queens reign. And other three Gentlemen and a gentlewoman were also condemned to die, by the same statute, for conversing with the same Priest, and not bewraying him to the Magistrate. Two of the Gentlemen, called M. john Norton, and M. N. Talbot received their reward, and glorious ●●oune with their ghostly father. Mistress Norton (〈…〉) being supposed to be withchild was reprieved. The third Gentleman, consenting of frailty, to go to their Church, yet liveth. as the others might have done, if they had also yielded thereunto.  
LIkewise at Lancaster within the same month, other two Seminary Priests, M. Robert Nutter, and M. Edward Thwing were condemned and put to death, for their Priesthood. The elder of them M. Nutter, was one of those Priests and prisoners, which being brought by their keepers from their several prisons, to the tower wharf, in the year of our Lord, 1585. and there commanded to enter into a ship, ready provided to carry them into banishment, declared publicly to the commissioners, that they did not accept of that banishment, as of any grace or mercy at all, for they had not committed any fault, neither against their Queen nor country, as this pretended mercy falsely presupposed; and therefore in express terms requested rather to be tried, and to answer their accusers at Westminster, and at Tyburn, then to be thus carried against their wills, out of their native Country, from their friends, and neighbours whom they were to serve, according to their Priestly functions. Affirming moreover, that though perforce they were carried away, yet they would assuredly return to the same work, so soon as God, and their spiritual Superiors, would permit them so to do. As this blessed Martyr for his part, and diverse others have well and most happily performed. M. Thwing was no less resolved in this glorious quarrel, as well appeared both by his life and death, and particularly by his godly letters, to his brother, sister, and others, which may be published in a larger relation. Only here for a taste of his sweet and zealous good spirit, I shall recite part of two letters written by him in prison, unto me that writ this. In the former of which, he congratulateth with his friends, his own imprisonment, in these words: Myself am now prisoner for Christ, in Lancaster Castle, expecting nothing but execution, at the next Assizes. I desire you to commend me to the devout prayers of my friends with you, that by their help, I may consummate my course to God's glory, and the good of my country. I pray God prosper you, and all yours, for ever. From my prison and paradise. This last of Maij. 1600. All yours in Christ. E. Th.  
His other letter written but few days before his martyrdom with like consolation of his expected good end, he concludeth thus: This day the judges come to Lancaster, where I am in expectation of a happy death, if it so please God almighty. I pray you commend me most dearly to mine uncle, and my ●rother. I pray God bless them both. and to all your good Priests and scholars, whose good endeavours God always prosper, to his own more glory. Ego autem iam delibor, & tempus resolutionis meae instat. before this come unto you, I shall, if God make me worthy, conclude an unhappy life, with a most happy death. Omnia possum in eo qui me confortat. From Lancaster Castle, the 21. of julij, this holy year 1600.  
All yours in Christ. EDWARD THWEING.   

SIX OTHER MARTYRS  
Again this last spring (before the same year was ended, by our English account) it hath pleased God, to glorify s●● more Martyrs in our country. Whose names I have also thought necessary to add hereunto, hoping hereafter to make more ample relation of them and the rest. The first of these was M. john Pibush. Who being condemned about six years before, only for that he was a Seminary Priest; and all that time most cruelly used, at last received his happy crown, at London the eleventh of February. And the 27. of the same month, M. Roger Filcock, and M. Marck Barckworth, also Seminary Priests, in the same place, and for the same cause, and mistress Line a widow gentlewoman, for receiving priests in her house, received the like reward in erernal glory.  
About the same time also, other two Seminary Priests, M. Thurstan Hunt, and M. Robert Midleton, being taken in Lancashire, and from thence sent to London, were presently returned thither again, and so condemned and executed at Lancaster merely for their Priesthood.  
Thus we have sixteen glorious and conspicous Martyrs (besides those that are starved in prisons, and by other afflictions, for the same faith) within the space of twelve months, that is, in this one holy year, for every hundredth year since Christ one. A most happy jubiley to them; a singu●●r consolation to all Catholics; and a hap●ie example also of God's mercy, towards ●l of other Religions, that will consider their own estates, wherein they live; and the true cause, for which all these, and some hundreds more these late years, have bestowed their lives. For so they shall clearly see, that they were all accused and condemned, for the old, true Holy, Catholic, and Apostolic faith; as offenders against certain new Statutes made of late (the like never heard of before in a Christian Country, nor as yet approved for good, elsewhere in the world) and most specially urged to go to the Protestants Churches. Which alone would have saved their temporal lives longer.  
For the same cause also many other ancient, and most constant Catholic prisoners in the City of York, by the commandment of the L. Burley, Precedent of the North parts, and his assistants, have been this year violently, and often drawn and haled, by mere force to heretical Sermons. And afterwards, because they reproved the preachers for diverse blasphemies, and other false and absurd doctrines, have been shut up in stricter prisons, laden with irons, and pinched with famine; neither did they forbear, nor fear, to reprehend blasphemies, when they were brought to the same place again. But certain of them being learned, openly reproved the blasphemous preachers, and afterwards before the same Precedent, and others, clearly confuted their errors. Others of less learning, yet also of great zeal, stopped their own ears, in fight of the persecutors. who therefore appointed to each of them, two men to hold down their hands, all the sermon time. and yet would they not for all that, hearken to the sermons, but partly by struggling and chiding with their torments, partly 〈◊〉 whispering and talking among themselu●● they made such a black Sanctus, that neit●●● one nor other could much mark, what the preacher said. So unpossible it is, either for Catholics to be inrest, or for persecutors to have their wole wills, where the fury of heresy rageth. And much less is it possible to extinguish the Catholic faith by force and violence. for the more it is sowed with tears, and watered with blood, the more it increaseth and prospereth, As we see not only in the primitue Church, but also now in England, where through Gods special grace, and by the prayers and blood of so many Martyrs, there be far more Catholics at this day, than were forty years ago.  
DEO GRATIAS. Yours all and ever: T. W. a Seminary Priest.   

AN ADVERTISEMENT TO THE READER, touching the contents, order, and title of this book.  
INtending at first (gentle reader) to make a brief relation of ten Martyrs, in the holy year; and by the manner of proceeding against them, to declare that they suffered merely for Religion; I put M. john Rigbie his process first (though he was not the first of these Martyrs) because I meant to set the same down more at large, as being most notorious, and most amply handled in public place of justice. But when I had done so much, and (by reason of a journey that I made) leift it with a friend to publish, for the common good; upon certain considerations, it was not pe●f●●●ed as I expected. And in the mean 〈◊〉 understanding that it was opprobriously objected to M. Wharton (as also to some others, to the offence of many, and scandal of the weak) that the Seminary Priests were at dissension, and debate against jesuits, I thought good, to explicat more fully his answer, to that false and absurd slander. And hearing also, that it hath pleased God, to glorify six more Martyrs, I would in nowise omit to add their names hereunto. By which occasions I was forced also to change the former title, to make it conformable to the whole contents.  
T. W.  
FINIS.   

Hunc libellum, cui titulus est, Narratio de sexdecim martyribus etc. cum declaratione quòd Catholici Angli persecutionem sustineant pro fide orthodoxa; & quòd inter Seminaristas sacerdotes Anglos ac Patres Societ. jesu benè conveniat; à viris Anglicae linguae peritis, 〈◊〉 & eruditionis Theologicae nomine 〈◊〉 perlectum, nec quicquam depr●he●sum habere quod editionem impediat; excudi permisimus. Actum Duaci, mense Septembri. 1601.  
Bartholomaeus Petrus, S. Th. Doct. & Profess.   

 
 
 
 
 
 
 
 
 
 
 
 
 
〈…〉 prove this ●a  
 
 
 
 
 
 
〈…〉 dubios ●●●tus aff●●uo fals●●  
 
 
 
〈…〉 depos●●● 〈◊〉 d● more sequ●●  
〈◊〉 mod● 〈…〉  
〈…〉 locus 〈…〉