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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22060	A proclamation published vnder the name of Iames King of Great Britanny. With a briefe & moderate answere therunto. Whereto are added the penall statutes, made in the same kingdome, against Catholikes. Togeather with a letter which sheweth the said Catholikes piety: and diuers aduertisements also, for better vndersatnding of the whole matter. Translated out of Latin into English; Proclamations. 1610-06-02	England and Wales. Sovereign (1603-1625 : James I); James I, King of England, 1566-1625.; Cresswell, Joseph, 1556-1623, attributed name.; Walpole, Michael, 1570-1624?, attributed name.	1611 (1611)	STC 8448; ESTC S119940	92,335	142

A PROCLAMATION PVBLISHED VNDER THE NAME OF IAMES King of Great Britanny With a briefe moderate Answere therunto WHERETO Are added the penall Statutes made in the same Kingdome against Catholikes TOGEATHER With a Letter which sheweth the said Catholikes piety And diuers Aduertisements also for better vnderstanding of the whole matter Translated out of Latin into English Et inimici nostri sint Iudices Deutr. 32. 31. And let our enemies themselues be Iudges Imprinted with Licence M. DCXI. THE PREFACE THE Christian and discreet Reader vvill perceaue by this Proclamatiō into vvhat hāds the Kingdome of England so renovvned for Religion and piety in ancient times is novv fallen And hovv much vve that in other Coūtreys enioy freely the meanes of our saluation (a) Ex alijs periculū facito tibi quod ex vsu fiet ex Comico ovve to Almighty God and to our Catholike Princes Wherfore lighting by chāce vpon this Proclamation and considering the good vse that might be made of it I vvould not follovv the example of another faithfull zealous Christiā vvho did teare in peeces vvith publik reproach such another Edict set vp in (b) Euseb lib. 8. hist cap 3. Nicomedia by Cōmandement of Dioclesian but haue caused it to be trāslated vvord for vvord into Latin and other languages to the end that the same vvhich the Aduersaries giue out in their priuate tongue to terrify the people of England being published in other languages may be of generall (c) Omnia ad aedificationē fiant 1. Cor. 14. 26. edification vvarning and example to all other Countreys He canot be trulie said to liue in Christ nor doth he participate vvith his holy spirit that hath no feeling of the grieuous vvoundes vvhich are daily inflicted in the (d) Multi vnum corpus sumus in Christo singuli autē alter alterius mēbra Rom 12. 5. body of Christ nor compassion of the sufferings of his poore brethrē and of the blindnes and obstinacy of those that persecute them Wherfore let vs aske of God (e) Vt conuertātur à tenebris ad lucem de potestate Satanae ad Deum Act. 26. 18. light for the Persecutors patience for them that suffer and for our selues that by this Exāple vve may learne to feare his iudgments and to knovv distinguish the (f) Quomodo tunc is qui secundum carnē natus fuerat persequebatur eum qui secundum spiritum ita nunc Gal. 4. 29. tvvo differēt spirits that appeare in this Letter and Proclamation and take such vvarning by the perditiō of the one side that vve may be partakers of the others revvard in that charity and (g) Totum corpus per nexus coniūctiones constructum subministratum crescit in angmentum Dei 2. Cor. 19. cōmunion of Saintes vvhich vve Christians acknovvledge and Christ our Sauiour intendeth to quicken in our harts by these examples to the end that by these afflictions and innocent bloud vvhich his Fatherly goodnes doth suffer to be shed his Church may increase in number and Gods glory and aduancement of his truth that they testify openly vvhat they belieue B. D. de Clerimond THE PROCLAMATION By the King A PROCLAMATION for the due execution of all former A Heere is first to be noted Gētle Reader the cūning which these men vse in this Title calling Lawes to make them passe with more authority those which in deed cānot possibly be Lawes For all politick and ciuill lawes must haue their rule foundation from the law of God and the law of nature and therfore those humane Preceptes which are not groūded vpon reason and iustice no● haue for their end the common good haue neyther the force of Lawes nor can truly be so called D. Thom. 1. 2. q. 19. art 2. 91. art 3. But the Lawes here alleaged haue neither reason nor iustice nor respect to the Weale-publicke but proceed onely frō passion and for particuler ends Wherefore they ney ther are nor can be termed Lawes Lawes against B They call Recusants those Catholikes that refuse to participate with them in the errors and impious Ceremonies of the Protestant Sect. Recusants giuing thē a day to repayre to their owne dwellings and not afterward to come to the Court or within ten miles of London without speciall licence And for disarming of them as the law requireth And withall that all Priestes and Iesuites shall depart the Land by a day no more to returne into the Realme And for the administring the Oath C It may more truly be called the Oath of disloyalty and disobedience as herafter shall be seene of Allegiance according D In like manner did the high Priests and chiefe of the Iewes alleage Law to condemne Christ our Sauiour Ioan. 19. 7. crying out VVe haue a Law and according to that he is guilty of death to the Law THOVGH the principall care that a Religious E The introduction is good but not well applyed And here the Reader may obserue to what liberty they are come in the vse of words in which they follow not Priscian but Machiauels Lawes and wise King ought to haue should be for the maintenance and propagation by all godly lawfull and honest meanes of the true F The Religion neyther is nor possibly can be Catholike which they would authorize with this strange and new-found māner of speaking For Catholike is as much to say as Vniuersall But we see that the doctrine of English Protestants is peculiar to them of England onely and yet not cōmon to them all nor to the greater part For first the most of them that professe that sect do it for hope of gayne or for feare of the penalties inflicted vpon Catholikes But that which is most to be considered is that amongst them that follow these fancies and think they do well there be as many differences of opinion as there be different imaginations For they haue no certaine rule of fayth nor what to affirme and therfore nothing is so certaine and infallible amongst them as that they haue no certainty and constancy in that which they teach in the affirmatiue points of their profession for in the negatiue all Sectaries agree to deny the Catholike truth Catholick and Christian Religion and to that effect as he must plant good seed with the one hand so to displant and roote out with the other as far as he can the Cockle G Heere they tell vs what the King should do and not what he doth O Rex fac hoc viues Luc. 10. 28. and tares of Heresie that do ordinarily grow vp amongst the Lordes wheat yet hath our nature beene euer soe inclined to H The holy Ghost teacheth vs that Mercy and Truth vphould the King It is vnderstood if he vphould Truth and Mercy And that Clemency doth establish his Royall Throne Prouerb 20. 28. Clemencie especially we haue euer beene so loath to shed I It hath bene the fashion of

it is contrary to the holy Fayth that he professeth These are the prisons and chaines that properly make men (F) Sedētes in tenebris in vmbra mortis vinctos mendicitate ferro Psal 110. 6. slaues and enthrall them more then the prisons and chaines of wood or iron as a wise (G) Epictetus Philosopher said who being asked why he procured not his liberty for he was a slaue to one of the Emperour Nero his fauourites answered that he was more at liberty then his Maister for his Maister was subiect to diuers passions and perturbations of mynd and to many vices which had no rule ouer him And his answere was most true for there are no prisons so strong nor chaynes so heauy and troublesome as these that hould both body (H) Omnis qui facit peccatum seruus est peccati Io. 8. 34. A quo quis superatus est huius seruus est 2. Pet. 2. 19. Gaudenti homini carcer latus est tristi pratum angustum est Aug. in Psal 141. and soule in captiuity Other chaynes (I) Leo victus est saeuiendo agnus vicit patiēdo conuersa sunt corda hominū ad timorem Christi coeperūt Reges coeperunt nobiles miraculis cōmoueri prophetiae adimpletione turbari videre in vnum nomen concurrere genus humanum quid facerent Multi ex nobilibus elegerunt ignobilitatem dimittentes domos suas substantias suas distribuentes pauperibus elegerunt paupertatem in saeculo nobilitatem in Christo tenent Regias potestates sunt tamquam in compedibus Vnde hoc Ne progrediantur ad illicita compedes acceperunt compedes sapientiae compedes verbi Dei ferrea sunt quamdiu timent ament aurea erunt Aug. in Psal 149. there are not of Iron but of Gould not for the punishment of slaues as the former but for the honour and authority of freemen and children so far from weighing downe those that weare them that they set them at liberty and deliuer them from the misery and captiuity of the other drawing (K) Felix necessitas quae and meliora compellit Aug. epist 45. Aspera est patientia indoctis hominibus non permanebit in illa excors Audi fili accipe consilium intellectus Inijce pedem tuum in compedes illius in torques illius collum tuum subijce humerum tuum porta illam ne accedieris in vinculis eius Ecclesiast 6. 25. In opere enim ipsius exiguum laboris citò edes de generatione illius Ibidem 20. with sweet violence and withdrawing them from all that may enthrall or doe them hurt In these chaines was tyed the Apostle S. Paul when passing by Ephesus he sayd to the Christians that he went to Hierusalem bound in spyrit not knowing what should befall him there but that the holy Ghost in all places by which he passed did forwarne him that chaynes and tribulations did expect him in Hierusalem Both these kyndes of chaynes bynd the spyrit because both are spirituall though comming from different spirits The one from the vncleane spirit of malice and sinne the other from Gods holy spirit of Truth This heauenly spirit byndeth hand and foot such as be his and maketh them do and suffer whatsoeuer he pleaseth not only without contradiction but with alacrity inclosing in such māner their willes in his that they will not lyue without it a footstep nor a moment for all the goodes in the world for in it they find riches contentment and rest and as in a strong Castle security and defence such liberty in these chaynes and such freedome of hart as they can suffer no violence nor any creature doe them harme With these goulden chaynes of true Wisdome and Charity and Christian zeale of the saluation of soules God almighty draweth out of England and transporteth to other Countries such as he hath chosen for Teachers and Lights of that people and after that he hath strengthened and adorned them with his heauenly grace and armed them sufficiently with vertue learning and experience necessary for their charge he calleth them backe againe bound in spirit to the self same place from whence he tooke them first to rescue such soules as the enemy hath taken out of the power of darknes to breake the chaynes wherwith he keepeth them prisoners and to preserue such as be free that they fall not into the like captiuity Which holy enterprize of Iustice and Charity they vndertake with such resolution that notwithstāding they forsee in these Lawes Proclamatiōs troubles imprisonments and deathes that expect them where they intend to goe yet they make no account of them nor of any other thing that the power of man can inuent against them so they may do their duty in testifying and making knowne the Kingdome of God to such as lyue in darknes and know it not Such as are imployed in these affayres carryed along and comforted with this diuine spirit the Spirit of (M) Isa 11. 2. Wisdome and Fortitude be not dismaid with these thūderclaps nor can they feare any thing contrary to the feare of God This excludeth all other feares and therfore they respect more his pleasure and commaundment sweetly and effectually insinuated vnto them by his diuine inspiration and by the obligation of their duty then any outward thing that their aduersaries can deuise against them And so when they are pressed to it they confidently answere to these Proclamations and Lawes the same that S. Paul answered in the very same case Sed nihil (N) Act. 10. 24. horum veror neque facio animam meam preciosiorem me dummodo consummem cursum meum ministerium quod accepi a Domino Iesu testificari Euangelium gratiae Dei I feare none of these dangers nor esteem my lyfe more precious then my selfe so I may fullfill my course and the charge which I haue receaued from our Lord Christ Iesus to testifie the good tydinges of Gods grace and mercies If God Almighty would be mercifull to this our Most Noble Prince now deceaued to such as by euill counsell keep him prisoner in Adams chaynes if the Sunne of Iustice would cast his gracious beames vpon them and illustrate in such manner their vnderstandings and mollyfie their hartes that once they might prooue in themselues the glory of a good Conscience and by that come to know in some part the inexplicable comforts that such as suffer for the Religion which they persecute doe feele and enioy I doubt not but that quickly there would be an end of this bloudy Tragedie And to awake (O) Dedisti significationē vt fugiāt à facie arcus Psal 59. 6. them out of this dreame of faigned security wherin they liue open their eyes to see how much God is displeased with their proceedings they want not exāples of his seuere Iustice eexcuted now then vpon their cōpanions taking them away

Maiesty will needes lyue in feare without necessity let him feare these as most wronged by his lawes in that their conscience is restlesse and doth not suffer them to be quiet in so euident daunger of eternall damnation But if as a prudent discreet Prince he will take away occasions of feare let him resolue to take away the cause of this disquietnes and so both he his subiects shall liue in rest Doubtles it is bad counsaile and the resolution is worse to presse the Consciences of innocent Subiectes without profit or necessity For as the Prouerbe saith Habet musea splenem formica sua bilis inest and as the Poet sayth Furor iraque mentem praecipitat fury displeasure cast men into desperate attempts Enead lib. 2. It had bene impossible for any others saue onely Catholikes to haue had so much fortitude as to beare so long lingering a Persecution and endure with patience so many sharp bitter stormes as the Catholikes by Gods assistance haue done and do now in England and others in former ages did in other Countries for the same cause The Blessed Martyr S. Cyprian before cyted may suffice for what passed in his tyme. Innocentes sayth he nocentibus cedunt c. The innocent giue place to wronges the harmeles soules are quiet in their afflictions and punishments None of ours do resist the Magistrate whē he is apprehended nor studieth to reuenge iniustice violence though their number be greater and haue possibility to doe it Cyp. ad Demet. And in another place he yieldeth a reason of that which is sayd wherof I shall haue occasion to speake more at large hereafter Hec interest c. This difference sayth he is betwixt vs and such as know not God meaning all Infidels and Heretickes that they in their aduersities murmure complaine but our crosses and afflictions do not separate vs from truth and vertue but encourage and strengthen vs in our griefes Cyp. de Mortalitate a tyme for their aboad here as our Parlament hath herupon humbly moued vs that they might all be sent home and discharged the Citty before the Creatiō of our said dearest Sōne yet haue we thought good to retayne so much of our accustomed Clemency weyghing so little any of their malicious plots or the hazard therof during that tyme in comparison of our said Clemency as in consideration of so important busines as they may haue concerning their particuler estates in the next Terme we are content to giue them tyme vntill the last day of Iune which is after the end of the next Terme after which said tyme they are to repaire againe to their owne dwelling houses and places of confining according to the Law not presuming at any tyme hereafter to repaire to this our Citty and Chamber of London or to our Court or to the Court of our dearest Wife the Queene or of the Prince our deare Sōne whersoeuer or within ten G These Prouiso's and lawes first are needles in vaine excluding only such as of all other are least to be feared as hath beene sayd besides that in themselues they are vniust And how fit the wordes before mentioned be to this purpose may be seene by other spoken to another Persecutor in another like occasion by the same Saint Ecce quale est c. What a thing is this sayth he of which specially we haue to treate Why do you thus molest the harmles Why do you oppugne and oppresse Gods seruātes with reproach cōtumely of God himselfe Doe you thinke it a small matter to lyue spottles with so many other sinnes and make your lyfe as it is a summe or compendium of bloudy rapines Is it not inough that true Religion be subuerted by your false superstions that God is neither remembred nor feared amongst you I say is not this inough but you will needs add more and persecute vniustly good men that haue dedicated themselues to Gods seruice May it not suffice thee Demetrianus that thou thy selfe doest not worship thy Creatour but thou wilt needes persecute and afflict sacrilega infestatione such as do truly worship him Thou castest out of their houses thou spoylest of their goods and Patrimony thou loadest with irons chaines thou houldest in prison c. the Innocent Iust and beloued children of God miles of London without speciall licence had therunto vnder paine of the seuere execution of our Lawes vpon the contrauenors and of highest contempt against our Authoritie ioyned therunto And we are likewise pleased vpon the same humble H It were better to speake plainly and say Moued by euill counsaile Cupido Ira pessimi consultores Salust in Iugurth petition of our sayd louing subiectes assembled in Parlament straitly to commaund and charge our Iustices of Peace in all partes of this our Realme that according to our lawes in that behalfe they do I God Almighty knoweth and so do the Authors and Inuentors of these Proclamations that the Catholike Recusants haue none of this kind of Munition But this they publish to giue more probability to their false suggestions of perils and dangers and increase the feare and suspition wherwith they haue preoccupated the Princes mind procuring these Proclamations and lawes by these deuises with so great hurt both to him and to the cōmon-wealth Vita mollis mala timiditas neque domum neque Ciuitatem rectè gubernauerit Philem. in Enchiridio Arma militiae nostrae c. sayth the Apostle and so may the Catholickes say The Armes of our warfare are not carnall but power from God ouerthrowing all wicked counsayles all pride and loftines that would extoll it selfe against the knowledge of God 2. Cor. 10. ● take from all Popish Recusants conuicted all such Armour Gunpowder and Munition of any kind as any of them hath either in their owne handes or in the handes of any other for them and see the same safely kept and disposed according to the Law leauing them for the necessary defence of their house and persons so much as by the Law is prescribed wherein as our said Iustices haue beene K All this caution is also needlesse And if they haue beene remisse it proceeded from their experience seing the little ground and profit of this law For as I haue touched before if there were any cause of feare they against whome this Law is made are least to be feared of all other hitherto remisse so if we shall find this our expresse commaundement neglected or not diligently executed as is fitt and as the importance therof doth require we will make them know by seuere punishmēt what it is to be carelesse of our Royall Commaundement in cases of this nature And commaund that which is not iust nor can be lawfully obeyed vnder so great penalties The Apostle taught vs in a like case what to answere Obedire oportet Deo magis quàm hominibus Act. 5. 29. tions giue a certayne day to all Priestes and Iesuits for