were he willyngly absolued vppon his owne sute or wittingly dyd but suffer hym selfe to be absolued thoughe he neuer desired it yet yf he any waye succoure or conceale hym or do not geue notice of hym as is aforesayde he shall haue the same punishement VVho so euer knoweth anie to haue dissuaded an other frō the religiō nowe publiklie vsed in Englād of intēt to draw hym to the obedience of the bysopp and religion of Rome or knoweth any to haue bene a procurer mouer or counseler to such dissuadyng of any other and doeth by any way or meane helpe conceale or not discouer hym to a magistrate withein the space of twentie dayes as is a foresayd he shall endure the same penalties punishements and paynes so often now remembred vvhiche is asmuche to saye in effect as he shall lose all the ioyes comforthes commodities which this mortall life can velde to mā And thus muche for so farras I now doe remēber towching the penall lawes By these onelye though ther were no capitall lawes a man may easilye coniecture in how hard termes the Catholiques now in Englande doe stande against whome so many dredefull and moste perilous lawes are layed lyke snares for their destructiō who can haue a quiet mynde whan he is withoute securitie to enioye but one houre the verye necessaries wher with he showld lyue beinge on euerie syde hedged and listed yn with so many menasing lawes the dawngers whereof he is not able to eschewe except he wold be come impiouse how great a swaye doe cauills beare among these Lawes how great force hath malice here how muche oportunitie is geuen to iniquitye Behold I praye you Yf any persone do eyther ayd or cōceale the reconciler or the reconciled the absoluer or the absolued the procurer counceler dissuader or suche like he is guiltie saith the law of an haynouse crime worthie to be punished with losse of al his goods yea and of his libertie allso Let the matter it selfe passe consider but onelye how wyde open to all iniustice the Catholiques do lye by meanes of thes lawes yf one by chaunce or vnwittingly should receaue in to his house some of the a foresayd persones and a quareling felow wold accuse hym that he dyd yt wittinglie how cowld he be hable in this case to defend him selfe or what supportatiō might he finde for his owne innocēcye If one wold dissuade a man from the heresie of Caluin and neuer speake word at all of the byshopp of Rome howe shall it appeare that he is not guiltie of treason I meane how shall he be able to bring in euidence that he dyd not dissuade with this intent that the other should reiect the phātasies of Caluin and submitt hym selfe to the bisshopp churche of Rome Yes yow will say the perill may be easilie auoyded if this felow showlde plain lye moue one to the religion of puritanes Anabaptists Arians or yet of Atheists In verie trueth I beleue it well And surelie yt is not vnproblable that this same clause was so smothelye couched to the rest by the penner of the lawe in fauoure and maintenance of these and suche like heresies Oh how miserable is the condicion of these owre dayes And thus muche touching cauillation and surmise Novv as to the vnequalitie of these lavves what should a man say thereof syth therbye at this daye in England the father is bownde to accuse hys sonne the husband hys wyfe the brother his brother the penitent his ghostlie father the seruant hys master as yf it were for a myschoeuouse crime And wherfore I praye yow forsoothe for the Catholique religion vnder which we were borne with which we were brought vpp and instructed and the verie same whiche all other princes doe embrace and defende The like to this withoute doubt no age past hath tasted no memorie of oure forefathers hathe heard no antiquitie of former worldes hathe sene These are the braynsick phantasies onlie of oure dayes the variable innouacions of particular places the flexible willfullnesse of mans mynde the moste vaine cogitatiōs of fleshe and bloode whereby men doe attempt to exchaunge the vnmutable truthe of Christ for their owne phantasies to serue their owne turnes in respect of their owne commodities But let vs yet see mo of these seuere lawes that ys the capitall lawes whiche before I haue called bloodye lawes in this respect for that they lye in wayte of bloode and doe assaile the verie lyfe of man And in these lawes first of all there is one thing not vnmete to be noted that all thes lawes doe concern religiō onlye and yet neuer the lesse they doe inferr not only the payne of deathe but suche a payne as ys prouided for offenses committed against her maiesties persone whiche of all other is a most greuouse moste odiouse payne as due for the most flagitiouse crime and that ys treason or rebellion And this course oure aduersaries doe take of speciall purpose that the deathe of Catholiques snoulde not seeme to be a martyrdome but rather might be conueyed throughe the eares of the ignorāt people vnder the infamouse blott of an haynouse crime and to the intent allso that the prince might more easilie be persuaded the Catholique religion to stand styfflie bent against her roiall scepter and daungerous to the securitie ofher regiment Now when this foundacion was ones laied yt was no hard matter for thē to procure what lawes they lusted against Catholiques Albeit in verye dede she of her owne disposition abhorreth suche violence and effusion of mans bloode But nowe I come to the lawes thus the first beginneth VVho so euer shall saye write affirme or by any maner of ciphar shall vtter or yet being demaunded shall confesse that the byshopp of Rome is heade of the churche of England or hathe there anie Iurisdiction in causes ecclesiasticall shall be reputed and taken for a traitor and shall endure such pains of deathe for faitures penalties as are prouided in cases of high treasō cōmitted against the state He which for any cause doth hereafter appeale to the Byssopp of Rome and obtein from hym bulls or other instrumēts and bring the same in to England shall endure the punishement of highe treason Yf any persone do hereafter bringe in to Englande any Agnus Dei as they call thē rosaries hallowed grains medalles crucifixes or any other thinge halowed of the Byshopp of Rome shall be reputed demed and taken for a traitor VVhat persone so euer beinge vnder the degree of a baron to whome the othe or abiuration against the popes authoritie and in the behalfe of the Quenes supreme powre ī causes ecclesisticall shall be thryse tendred doe at the third tyme refuse to sweare shall suffer the pains ordeined for highe treason VVo so euer by anie waie or meane doethe from hensefourthe say write signifie or beinge demaunded doeth cōfesse that the quene is
aggrauated by the seueritie of a Iudge as a priest in whose chāber the copie was fownd was for that same cause put to a moste cruell deathe and a gentleman of greate woorshipp though ignorant of the matter yet beause he enterteined the same priest in his howse was by the sentence of the same Iudge turned owte of all his goods possessiōs which were very worshipfull and cast in to perpetuall prison Again before the same Iudge and promoter for he executeth bothe those offices against Catholiques a certein honest man was arraigned of highe treason vpon the one and twentieth capitall lawe before mentioned because he had geuen a reason to one of his neyghboures whie he hym selfe might not goe to the churches of protestants with a safe cōscience Nowe this Iudge dyd interprete the mās wordes in suche a sense as yf by the reasō which he gaue he ment to haue drawne his neighboure to his owne opinion and cōsequentlie to haue dissuaded him from the Religion of England and by an other cōsequence to bring him to the obediēce of the byshopp of Rome So long are the snares which are sett to intrapp oure bloode But ther is yet an other seuere practise of this Iudge to geue more showe of his cruell mynde in this mattēr For when yt was referred to a Iurie as the custome of the countrie requireth and that the inquest could not fynde the offēce to be so greuouse as deserued deathe they were compelled by the authoritie of the same Iudge to fynd it to be a matter of treason suche a practise as was neuer wont to be vsed nor ought to be vsed against any man were he neuer so farr past hope of grace neuer so detestable naughtie And where there is a law in England that suche slouthefull beggars as will not abyde ī one certain place but idelie roaue abroad frō place to place like vagabunds should be whipped and burned in the ears with an hote yron yt so fel owte that a vong man born of honest and riche parēts sikillfull in humame learning hauing left his studie for a tyme and going from Londō to visit his fryndes was apprehēded and brought before a Iudge for religion VVhat affinitie is here with the persones noted to be punishable by this lawe yet because the yonge man was thē latelie come forth of ffraunce had bene trayned vp in the popes Seminarie therfore and hastie froward Iudge in despite and malice that he beareth to the Christian religion Catholique cause wolde not dimisse the poore man before he was whipped throughe Londō and odiouslie burned in the eare The like punishement touching burning in the eare was executed verie latelye at the Citie of yorcke as I haue hearde vpō a priest And I could recken vp a great nomber of like strict dealinges of Iudges against Catholiques but this may suffice for a complaint God which Iudgeth the poore in iustice and requiteth the provvde abundantlye Oure Lorde vvhich is bothe Iudge and vvitnesse as Ieremie saithe vvill Iudge in measure against measure vvhen measure shall be caste avvaye pardone these Iudges for so wicked and so vniust iudgements But what might a man say to the wickednesse of this tyme whether now good God whether now haue these exulcerate and rancorouse controuersies towching matters of faith and religion thruste vs how haue they plucked vs downe no nation in the worlde adourned with ciuil maners no countrie indued with the holie lighte of Christs Gospell no people īstructed with Christiā lawes customes was euer eyther better framed to courtesie and humanitie more disposed to beneficence and fryndelie behauioure more inclined to the loue of equitie more bent to pitie and mercie than this English people and nation was before suche time as this vnluckye detestable and pestiferous heresie had hardened the hart and intrailes of loue infecting them with deadelie poysons of malice For this is she that hathe shaken in sunder the bolts and bares of right and equitie this is she that hathe dissolued the bonds of loue and amitie this is she that hath blowen vpp the fowndations of mercie and beneficence this is she that hath cutt in sūder the veines sinewes of the cōmon societie of men and with a fyendelie force and tempestuous violence hath knocked together the membres thereof and beaten them one against an other into miserable disorder confusion But now perhaps frinde Gerard the time wolde require me to make some ende of this epistle for me thinks I am verie long and I owght to haue care that I wearie yow not with a reporte so greuouse and lamentable as in truth it can not but vehemently trouble yow I think whils youe are reding it seing yt woorketh suche passions in my selfe in writing it as some times I can not refraine frō weping whiles I considre eyther what I haue writen or what I haue omitted For there be farr moe things that ought to be suppressed and passed ouer in silence rather than here to be cōmitted to writing partly for that I should charge my selfe with an infinite laboure in reciting all the particulars partly because the certain knowlege of very many things in these difficulties and troubles of tymes and causes can not be had but moste especiallye for that the explication notice of the principall matters and the discouerie of the persones whome they concern do runne to gether in such sort as they can not be so seperated that the matters may be well vnderstoode nor so annexed as the persones may not be damnified For the things can not be committed to publick speche or writing but that the persones may be drawne therby in to priuate perill Lett vs ther fore leaue these things to them which are to come after vs that they may eyther cōmit them to writing whan oportunitye shall serue or elles in the meane time with inward amasednesse secret sorow meruaile and be waile the case Now these things whiche I haue tolde may suffice to minister matter eyther for sorow and heuines or for a lesson and example For oure calamitie ought to be a perpetuall lesson not onlie to oure selues and oure posteritie but to all Catholiques allso through the woorlde howe terrible a thing it is as the Apostle sayeth to fall in to the hāds of the liueing god And to refuse to doe the vvoorthie vvoorkes of pennance yea after mē haue bene therūto admonished For oure owne synns and the synns of oure parents and auncetours haue layde vpon vs this moste heuye and painfull scourge of God whiche will wax heuyer withowte doubt and reache further yf the Iustice of God by due repētance of Catholiques and amendement of their sinfull lyues be not preuented And as for sorow particular or common frind Gerard who wolde not iudge that the things now by me recited may procure sorowe and heuynesse enough eyther to yow
Catholiques are subiect vnto in respect of the power malice iniquitie of priuate aduersaries when they list seinge that publique lawes do yelde so muche authoritie to euerye mā almoste that woold seeke a cauill or sclaunder against them To beginne therfore with thes lawes it is first to be knowen that there are two kinde of lawes at dyuers times set furth in dissauoure and punishemēt of the Catholique religion The one which concerneth monye possessions and other goodes bothe of fortune bodye which I thinke maie be called penall or monye lawes The other which maie rather be called bloodie or capitall lawes for that thei inflicte deathe vnto the offenders And to this diuision of lawes will I applye my speeche folowinge Amongest the penall lawes I will put that as first which was made amongest the last for the punishement of those whiche for conscience sake refuse to come to the protestants churches For this poynt the aduersarie vrgeth greatlie that all beyt the Catholiques be of an other religion thoughe they detest Caluinisme in their harts thoughe they abhorr all prayers and cōuenticles of the ministers and accompt their seruice for most wicked blasphemouse yet must they come to yt they must assist and shewe them selues present albeyt with a repynyng and resistinge conscience And because some do refuse to synn in such horrible wyse against god and their owne consciēces therfore this lawe was made against these scrupulouse men for soothe that who so euer should refuse to come to the protestants churche to heare diuine seruice as they call yt yf he be aboue the age of sixtene yeres shall forfeyte twētye powndes Englishe euerye monethe and he which can not paye to lye in prysō vntill he be of better habilitie to paye The rest of those lawes folowe here in order VVho so euer shall be conuicted to haue hearde masse though it were secretlye shall fuffer imprisonement the space of one whole yere and so longe after vntil he paye a hundrede marke But as for the priest which celebrateth masse he shall neuer be lett owte of prison till he haue payde two hundred marks And that somme of money must be payd so oft as any offendeth herein VVhat soeuer Ecclesiasticall persone shall not make publike detestation of the romane Religion and openlie abiure the authoritie and iurisdiction of the byshopp of Rome shall forfaite all his benefices and all his dignities ecclesiasticall what soeuer No Scholer or student maye haue any place with in the Colleiges of the vniuersities or be preferred to any degree of Learning excecpt such as at his fyrst entry in to the Colleige and at the taking of euerye degree doth by solemne othe denie the byshopp of Romes authoritie in all causes Ecclesiasticall None may haue any publique Office or other ministerie in the common welthe except he fyrst solemlye publishe the self same abiuration of the byshopp of Rome No warde comyngeto full age may enter in to his inheritaunce or enioye any cōmodities there of except he fyrst take the same othe VVho so euer vnder degree of a Baron shall be called as ostentimes it hapneth to be one of the parliamēt in which courte voices were wont to be most free must neuer the lesse haue no voice there yf he will not take the sayde common othe against the Pope VVhat persone so euer vnder degree of a baron to whome this othe hath bene twyse ministered doeth the second time refuse the same shall for fait all his goods and possessions be condemned to perpetuall pryson VVho so euer denieth the quene to be supreme heade of the Churche of England in causes Ecclesiasticall shall sustein the same Penaltie of losse of all his goodes and of perpetuall imprysonment VVho so euer receiueth or kepeth any Agnus dei Rosaries halowed graines medalls or anie other thnig which is halowed by the Pope and broght in to England shall endure the same punishement of losse of all his goods and of perpetuall imprysonment Yf any kepe a Scholemaster in hys howse to teache hys owne childeren or others which dothe not haunt the churche of protestants or is not by one of their by shopps alowed he shall for that cause forfeit ten pounds for euerie month vntill he haue remoued him Yf anie do knowe one whiche hathe reconciled another to the vnitie and cōmunion of the churche of Rome and yf he doe by any waye or meane ayde eyther the reconciler or the reconciled or do conceale th one or thother in suche wise as he doe not discouer them bothe to some publique magistrate with in the space of twentye dayes then next folowenige he shall forfait all his good as well mouable as vnmouable and all his possessions whiles he lyueth and his bodie shall remaine to be disposed as pleaseth the queene VVho so euer dothe know any persone to haue procured an other to be reconciled to the faith and religion of Rome thowghe he hymselfe be no reconciler nor is reconciled yet yf suche a one doe by any way or meane releue or succoure the sayd procurer or yf he doe conceall or not discouer the same procurer to some magistrate as is aboue sayde shall incurr the same punyshement VVho so euer dothe know any persone to haue counseled an other to be recōciled to the Romaine Religion thowgh he hym self dyd not procure it at all yet yf he any way ayde such a counsayler or cōceale or not discouer hym as is before sayd he shall haue the same punishmét Yf one know any to haue persuaded procured or counseled an other to obeye the byshopp of Rome in causes Ecclesiasticall and yet dothe ayde hym cōceale or not bewraye hym as is aboue say de shall endure the fame payne and punishement VVho so euer knoweth any which hathe suffered hym self to be perfuaded to obey the byshopp of Rome in causes Ecclesiasticall or which hathe promised ani obediēce to him for the time to come and yet dothe any way ayde or conceale suche a one or doeth not discouer hym within twentie dayes as is aforesayde he shall suffer the same penaltie of losse of all his goods and possessions and of imprisonment He which knoweth anye priest to haue absolued an other and yet doeth ayde or conceale hym or doeth not geue knowleige of hym in sufficient tyme as is aforesayd shall be condemned in the same penaltye Yf any know a priest to haue authoritie to absolue albeit the priest exercyse not the same nor absolue any yf he eyther helpe or conceale hym or do not discouer hym as is aforesayd he shall abyde the same payne VVho so euer knoweth any to pretēd to haue authoritie to absoluet hough in dede he haue none and yet doeth ayde or conceale hym or not discouer hym as is aforesayd he shall suffer the same punishement Yf any knowe one to be absolued
an heretique or a Shismatique shall be subiect to the same pains for high treason If anie doe hereafter reconcile an other to the vnitie communion of the sea of Rome he shall suffer the same paines punishemēts prouided for treason VVho so euer shal wittinglle and willinglie be reconciled to the same vnitie and communion shall endure the same punishment VVho so euer doeth hereafter procure any persone to be reconciled to the same vnitie and communion shall be cōdemned to the same punishement VVhat persone so euer doethe from henseforthe but onelie geue aduise or counsaille to anie to be reconciled to the same vnitie and communion thoughe he doe not procure the same shall neuer the lesse haue the same punishement If anie persone doe hereafter persuade an other to obeye the byshopp of Rome in causes ecclesiasticall he shal be condemned of the same crime of highe treason If anie suffer hym selfe to be persuaded to suche obedience he shall be demed guiltie of the same crime of highe treason If anie doe procure suche persuasion to be vsed with an other or geue counsaill thereunto he shall suffer the same payne of highe treason If anie do promise to vse in time to come anie suche obedience to the sea of Rome in causes ecclesiasticall he shall endure the penalties prouided for highe treason If a pryeste doe absolue anie of the quenes subiects yt shall be Iudged to be highe treason If anie haue authoritie to absolue in England thowghe he neuer doe in dede absolue anie yet shall he neuer the lesse be demed and taken for a traitor If anie doe make a pretense or showe that he hathe suche authoritie to absolue though in truthe he haue none yet shall he be reputed as a traitor If anie persone wittinglie be absolued of an other be yt that he eyther made sute for the same absolution or withoute making anie sute for it suffred hym selfe to be absolued he shall be punished as a traitor Yf anie do procure absolution for an other he shall haue the same punishement Yf any persone doe aduise or counsell an other to be absolued thoughe he do not procure yt to be done yet shall he therfore suffer as a traitor Yf anie doe eyther procure or counsell an other generallye to be an absoluer all be yt that he doe not moue hym to absolue any speciall persone yet he shall neuer the lesse incurr the same punishement Yf anye doe hereafter dehorte or dissuade an other frome the religion now publiklye vsed professed in Englād or doe procure any such dissuasion of intent that the persone whiche is to be dissuaded may be drawne to the obedience and religion of the sea of Rome he shall be reputed demed and iudged guiltie of highe treason and shall endure the same punishemēt whiche is dewe for that crime And that punishement is suche as foloweth First that the persone condemned and drawne a lōge by land to the place of execution be for his greater torment halfe strangled with an haulter then is he to be lett doune that whyles he is cōminge to hym selfe his priuie members may be cutt of and brent in the fyre before his face by and by his bellye is to be vpript with a knyfe his gutts haled owte and whiles he lyeth yet pantinge and struglinge his hart lungs liuer and all his bowells intrales must be plucked fourthe by the boucher throwne in to the fire there at hand in th ende his bodye ys boyled cut in peeces hanged by quarters at diuerse gates of the Citie And as for his goods and possessions they are all forfeited and no parte thereof must descend to his vvyfe children or kynred yea and they allso for this one mans sake are to be blotted with ignominie and the whole posteritie of this dead creature vtterlie attainted and disteined in bloode for euer Are not these seuere enough are they not think yow my frinde Gerard sufficient sharppe for the professors of a religion which they receiued of their grand fathers and forefathers And yet for soothe oure ministers of Englād those oure innouators oure trōpett blowers of the euangelicall doctrine and resemblers for soothe of Christian myldenesse doe daylie exclayme for the of pulpits redouble thicke and threefold through their writen bookes and beate in to the ears of the magistrate yea and of the prince allso in daylie speeche that to muche lenitie is vsed that clemencie is daungerouse that the toleration and forbearance which is vsed in the whole course of that regimēt towards Catholiques is blame woorthye and not to be suffred See nowe the vnaduised folie of spitefull and furiouse persones Is there anie haynouse offense or detestable acte that can be more sharplye punished than with these torments whiche here I haue sett downe ys there anie forte of men so vngraciouse as could be withe mo lawes lysted abowte withe greater paines restreined to mo perills subiected to mo mischeues and inconueniences layde opē than the Catholicks are in Englāde by theyse lawes And yet whan all is done wherein haue these poore Catholiques offended VVhat maner of crime ys to be imputed to the faithe and religiō of our grand fathers and auncestours vvell theyse aduersaries vvere ones of one societie vvith vs but novv vvhan they haue taken hold of Caluines faithe for saken Luthers religion and contemned oures they haue made them selues oure masters they haue banished vs ovvt of our ovvne houses and thrusten vs frome all degrees of honor and estimation But for oure part vve make no complaint thereof let them take and vse all at their moste libertie Then vvhye are they not here withall content whye procede they further sely poore mē vvhat meane they to assaile oure soules whye are they so rigorouse against oure bloode howe is yt that nothinge can satisfie them but oure deathe or oure extreme calamitie yf the quarell whiche they haue against vs be for no other thinge but onelye for oure faithe alas there are other petye sects no lesse ennemyes to Caluine thā we are yet can they be content very frindlie to entertaine them and to vse their fauorable ministerye But yf a paddlye hyddin the strawe yf Varres be affrayed to be called to accompte by order of lawe behold we are contēt to delyuer them from that trouble to seale them an acquitance and to yelde of oure owne right and interest Marye this is the thinge which we onelie desire that this be not to vs an ouerthrow and an occasion of they re perpetuall displeasure against vs for that ones we enioyed oure natiue soyle whiche nowe we want for yf this hadd not hapned their publique weale hadd now bene none And thus muche of the lawes Nowe yow see how muche oure aduersaries are hable to doe against vs vnder the pretense of theyse lawes but how muche more they wolde
in securitie one houre For at midnight oure aduersaries oftentimes rushe in forcibly vpō them and sett a watche aboute the house that none may escape then they searche euery chamber euen the bedchābers of wiues and maidens aboute they goe throwgh all the house from place to place veweing tossing rifeling in euery corner chests coffers boxes caskets and closetts And yf anie thing happen to be fownd that maye woorke some detection of religiō or may brede anie blame or minister matter of surmise as siluer chalices patens candlesticks crosses books vestments other ornamēts whiche are called churche stuffe these they snatche away by a priuiledge of robberie and by the prerogatiue of their gospell for other lawe thei haue none to mainteine these their doeings And that these things may not goe alone they catche holde oftentimes for companie of what so euer other thing lyeth bye And lest anye thing els should be lost by negligence they stick not to ryfle the bosomes purses and coffers of honest matrones yea and to vncouer their verie innermost garments oftentimes to teare rēt the a sunder with violence to see yf anye Agnus del crucifix medalls beads or anie halowed things doe lye hydd there These pageants their sergeants doe play their catchepoles I mean whome they call pursyuants those hungrye storuen beasts rūning moste fierslie on euery pray or bootye And in the power of these felowes yt lyeth whō so euer they do finde in the house eyther to commit to prison or at theyr will and lyking to trouble with other vexatiōs except they be annoynted with the oyle of the sinner and pacified with some gratefull sacrifice of money This is the peace and rest which oure Catholiques do finde at home in their owne houses Lett vs see alitle what interteinment they doe fynde abroade I haue tolde you howe these pursyuants lyke theuysh night fyendes do runne withe deadelie hatred to doe displeasures in howses we maye add herevnto hovv they besett the common wayes and crosse stretes with ambushements lyke noone daye deuills For yf any of oure men whose name is presented doe happen to passe through eyther citie towne or villaige hym they apprehend in the commō strete Yf anie enter in to anie citie yea by night and be betrayed or bevvraied by the detectiò of some espiall taleteller or pickthanke vvereof vve haue greate store hym they hale and dravv forth of the common tauerne or ynne but thoughe one be neyther presented nor bevvrayed yet ys he not for all that in safetie except he vtterlie eschevve all companie and conuersation vvith men For by many vvayes and means euen vpon a light suspition onlie may a man be brought in perill As for example yf a man doe refuse to eateflesche on dayes prohibited by the churche yf he be sene to pray some vvhat earnestlie and spetiallie in latin prayers yf he blesse hym selfe vvith the signe of the crosse yf he counsail anie to fast or moue one to virginitie or single lyfe yf he some vvhat earnestlie commend the auncient fathers yf he say or affirm any thinge on the behalfe of the Catholique religion or confute a verie manifest vntruthe of oure aduersaries Nay when others by course one after an other doe raile and speake reprochefully against the Catholique religion yf he for his part onlie holde his peace and speake neuer a woorde anye of these is matter sufficient to bring a man in question for religion And to be short there is extant an edict and lawe not long a goe published wherby euery man hathe power and authoritie to present appeache or accuse anie mā who so euerhe be vpon euerie leaste circumstance whiche may induce anie suspitiō or surmise of the Catholique religiō By meane whereof manye synce that tyme haue bene apprehended and verie manie haue bene afflicted with diuerse vexations aduersities But there is one maner of roughe dealing for I vvill not vse a more greuouse terme vvhich afflictetth more thā all the rest I meane that vvhiche oure men doe finde and feele in sutes of lavve in triall and Iudgements before iustices in priuate businesses and in the common conuersation and entercourses of lyuing to gether one vvith an other For this is a matter vvhiche in dede toucheth the verie veines and sinevves of the naturall societie of mankinde that are nourished and preserued by Iustice humanitie or gentle behauioure doe detest all cruell barbarousnes But for my parte I doe neyther complaine nor thinke it mete to complain yf neyther fauour be shevved vnto oure persones nor pitie nor compassion to oure estate and condition be yt neuer so afflicted or miserable for I can be content sithe they will nedes haue yt soe that such humanitie and ciuile courtesie as nature graunteth euen among enemies be denied vnto vs their bethren for the hatred whiche they beare to oure religion yet in verie truthe for so muche as there be some whiche are not satiate with the rigour of lawes and greuousnesse of paines and punishments layed vpon vs all readie but they will nedes add a bitter vexation of malice and euell will of their owne deuise and makinge inso muche as eyther by pretense of lawe they vse rigoure against vs where there is no lawe to warrant them or elles they extēd the rigoure of the law further than the mynde of the lawmaker dyd reache and that in greatest and moste weightie causes euen suche as concerne oure liues and oure bloode no mā shoulde wounder yt we mourne yf we lament yf we sighe and grone alitle vnder so great a bourden of calamitie Lett vs therfore see what Catholiques doe endure allso in this maner of persecution which ariseth vpō hatred and despite of the christiane religion Fyrst there is a certein law which before I haue recited that who so euer shall obteine frō the by shopp of Rome bulls or publick instruments or bring the same in to England he must be reputed guiltie of hyghe treason Nowe admit this to be a moste Iuste lawe for I doe not here entreate of the equitie and indifferencie of the lawe but of the mynde and intent of the lawe VVhoe seeth not that the intent of this lawe was onlie to except prouide take order that the pope shoulde not determine or appoint anie suche thyng to be done touching causes or affayres of England as he was wont to doe by way of bulls as they terme them or writts Apostolique And yet not withstanding not longe agoe when a certein bare copie of the bull conteinynge a denuntiation of a yere of Iubiley then past was fownde albeyt the same perteined not to English men allthough it was printed withe in an other princes dominions allthowgh the force therof was determined more than a yere before although it lay as matter of no accompt among onlie torne cast papers all this not with standing the greuousenes of the matter was so vehementlie enlarged
many a knock on the head receaued for offeriÌ„ge to heare and muche mony spent to geate places The vncertaintie of temporall fauour in matters of religion Nicolaus Amffordiê° art 28. contra louan to 2. vvitteÌ„ fo 503. P. Martyr M. Bueer The petitioÌ„ of lavvfull disputation renevved An easye short and euideÌ„t vvaie offered of tryall Reason experience A verye reasonable issue offered Rom. 12 Rom. 10. Act. 5. Apoc. 21. Apoc. 21. The conclusion Psal. 116. The parte of Catholiques 1. Pet. 5. Rom. 22. Psal. 42. Psal. 74. 4. Re. 19. Heb. 11. Luc. 6. 1. Pet. 3. Esa. 53. Luc. 22. Esa. 33. The propertie of heretikes Rom. 9. Ep. iud Hier. 17. 1. Cor. 3. Eph. 4. Psal. 61. 16. 113. Psal. 45. Psal. 98. Psal. 49. 77. 140. 144. Psa. 88. Psal. 24. Abac. 2. The lavves of England against Catholiques Tvvo kindes of lavves Penall lavves Recusants 1. For refusing to go to churches of protestants 2. For hearinge or sayeing masse 3. For abiuration of religion 4. For othes in the vniuersities 5. For othes of officers 6. For othes of vvardes 7. For othes of perleyament men 8. For recusants 9. For denienge of the quenes supremacie 10. For receiuers of halovved thinges 11 For keping Catholique scholemasters 12. For coÌ„cealers of reconciled Catholiques 13. For coÌ„cealing procurers 14. For coÌ„cealing of counselers 15. For concealing such as obey the pope 16. For coÌ„cealing of promised obedientiaries 17. For conceling absoluors 18. For concealing such as haue authoritie to absolue 19. For concealing pretensed absoluers 20. For concealing the absolued 21. For concealing dissuaders of caluinism By the 21. Lavv before mencioned Eche heresie is more safely defended in EnglaÌ„d than the Catholique faithe The vnequalitie of the lavves aganist Catholiques The capitall lavves against the Catholiques of England 11. For admitting dissuason 2. For appellants to Rome 3. For bringers in of halovved thinges 4. For recusants of the othe 5. For sayeing the quene is an heretique or scismitique 6. For recoÌ„cilers 7. For the reconciled 8 For procurers of reconciliation 9. For counsailers of reconciliation 10. For persuaders of obediens to the pope 11. For admitting persuasioÌ„ 12. For procurers and counsailers of such persuasion 13. For promisers of obediens 14. For abfoluers 15. For suche as haue authoritie to absolue 16. For pretenders of authoritie 17. Admitters of absolution 18. procurers of absolution 19. Counsailers of absolution 20. Procurers or counselers to absolue 21. Disvvaders of caluins religion The paine of Catholiques condemned as traitors for religioÌ„ The vneauen dealing of the ministers of EnglaÌ„d The termes vvhere in Catholiques doe stand in EnglaÌ„d 2. Cor. 6. 2. Cor. 11. Heb. 11. 1. Cor. 4. The last punishemeÌ„t of Catholiques Slaunderinge of deade meÌ„ Paradoxes falsely imputed to M. HANSH Principles of faithe made treason Act. 24. Luc. 24. Sauuage rudenes Contumelies against Catholiques Hovve a priest is entreated that is taken at masse Of prisons Mistress Tomson The prison at Lanson A sauage parte of a layler Hovv Catholiques are led to prison in England Maister Edmund CaÌ„pian of the Societie of Iesus led iÌ„ triumphe Hovv Catholiqnes be tormented in the tovver Light causes of tortute The diffimulation of heresie Esa. 13. 1. Cor. 4. The straite vvarde euell entreaty Catholiques in the tovver Oure aduer saries accustomed to lie In the guildhall at London Conper BeauchaÌ„p tovver Nevv founde phisick Shear vvoode The ladietregonell Martin her sonne Marc. 14. M. vvilliaÌ„ Roper ProtestaÌ„ts are mercilesse to Catholiques Fulk Iac. 3. Eccle. 2. M. Tirvvit sonne to Sir Robert Tirvvit M. Dimmok Mistresse Thimilbie Greate in-humanitie A pretense to dispute ProtestaÌ„ts prouoke Catholiks to vvrite And yet forbydd their bookes Persecution for Catholike bookes The earnest sute of Catholiques for libertie to dispute ProtestaÌ„ts distrnst their ovvne cause Ioan. 3. The castell of vvisbiche The shift craft of ministers in their pretense to dispute Diuerse examples of cauills vntrue surmise of ministers Tripp Crovvley against M. Thomas pounde The controuersie A necessarie principle for deciding of controuersies Strateford castell VValker In the marshalsey So he railed against M. Cotton a priest for telling his surname not his proper name Fulk vvisbiche castell In Nouember 1580. A nevv disputation appointed M. Bosgraue M Shyrvvin M. Hart. Thee Erle of Lecestre D. Laurence huÌ„frey vvith his felovves Adam Squier The disputatioÌ„ vvithe father Campian And once again racked syns the tyme here mentioned The afflictioÌ„ of Catholiques ovvte of prisons Searching of houses by night Psal. 140. Psalm 99. In Nouember 1580. The greate rigoure of some Iudges against Catholiques Page NoÌ„ber 2. 1575. A notable point of iniustice Iudge MaÌ„vvoode M. Mayn priest M. TrugioÌ„ At dorcester the fifth of September 1581. page 67. NuÌ„ber 21. A hard coÌ„struction of a savve The lavv against vagabunds Marck syppet â—letevvood Fulk Esa. 11. Psal. 30. Ier. 29. Esa. 27. Heb. 10. The straite examination of Catholiques In August 1581. In Oxford A folish surmise of a minister An historie touching restitution M. Alvvai The thyrd day in Easter vveke Fisher of vvarvvick Tvventie pouÌ„ds english Tvvo of the sayd fy shers brethren He is takeÌ„ for a deuill vvhich maketh restitution of ill gotten goods The brother of the said fisher That is first in to his ovvne porters lodge theÌ„ in to the gate house at vvestminster Poules steple burned The minister of Nevvington Oxford So vvas 10. Nicols a grammarion and minister coming from Rome lyeing of Rome Set vp in the pulpet honored vvith an honorable presence The 23. 24. 25. daies of Ianuarie 1580. This fablingbook vvas printed by 10. charlevvood and Ed. vvhite vvith approbation vnder noted Ioh. 16. Io. 16. 2. Cor. 10 The increase of Catholiques in EnglaÌ„d Iac. 1. M. IohnsoÌ„ M. Briant an others racked for the same cause all moste to deathe 〈◊〉 of huÌ„tingdon M. Bell. Before meÌ„tioned The conclusion Matth. 7. Rom. 8. Psalm 65. Esa. 56.
AN EPISTLE OF THE PERSECVTION OF CATHOLICKES IN ENglande Translated ovvt of frenche into Englishe and conferred vvithe the Latyne copie by G. T. To whiche there is added an epistle by the translator to the right honorable Lordes of her maiesties preeuie councell towchynge the same matter Psal. 105. Ver. 38. They shed innocent blood euen the blood of theyr ovvne sonnes and of theyr ovvne daughters Psal. 78. Ver. 2. They lay the deade bodyes of thy seruantes ô Lorde for meate to the fovvles of the ayer and the fleshe of thy saintes to the beastes of the fielde Imprynted at Douay in Artois TO THE HONORABLE LORDES OF HER MAIESTIES PREEVIE COVNCELL FINDINGE this epistle of the persecution of Englande divulged in diuers foraine languages Right honorable I vvas moued bothe to translate it to my countrye men vvhome properlye it concernethe to directe it to your Lordships to vvhome principallye it appertaineth My entent herein vvas simple and plaine First to procure good mens prayers by disclosinge our necessities secondlie to moue your honours at lenght if it might bee to some fauorable mercifull consideration of our calamities vvhiche perhaps in some parte are more particulerlye declared in this discourse then euerie one of your honours hathe ether knovvē or cōsidered of heretofore For albeit vve are not ignorant that our afflictions and persecutions do passe vppon vs bothe in name authoritie as from your Lordships yet knovv vve also that you are not alvvayes precuie to euerye our particuler agreeuement and hard vsage nor if you vvere beinge vvyse and honorable vvoulde allovve of the same VVherefore seinge the treatise follovvinge ys vvriten by a man bo the of greate modestie as appeareth by his style and also of good intelligence in Englishe matters past as it maye seme by the particulers by him alleaged I doe most humblye beseeche your honours to lend the labour of readinge ouer the same and to consider in your ovvne cōsciences before the dreadfull maiestie of our lord and Sauyour to vvhose iustice bothe you and vve remaine accountable for our doinges in this lyfe vvhether the sufferinges of Catholiques heere recited deserue complaint of our syde and of your honours parte consideration or no. It is a lavvfull and allovvable refuge deliuered vs by nature her selfe to mourne and bevvayle in time of affliction and to barre vs of this ether by offence or punishement vvere as harde as to prohibite the sicke man to grone or the childe to pule vvhiche is greevouslye beaten If vve grone vvithout greefe or complayne vvithout cause vve are vvnvvorthye of compassion and deserue no redresse but if our case be suche as it moueth admiration to as manie as heare it and no small horror to them vvhiche consider it vve hope your Lordships beinge our borne peeres and Nobles of our nation vvil not alvvayes beare your selues more compassionles tovvards our miseries then straungers vvho haue lesse cause in nature to affecte vs. Enter in my good Lordes I beseche you on my knees even for his sake of vvhome you also muste one daye craue mercye enter in I say but to some small cogitation vvhat you do to vvhome for vvhat cause to vvhat ende You persecute heauylye and that in suche measure as the lyke hathe scarse ben mentioned in Christianitie before albeit in some pointes more couertlye then some other did And as for the disciplyne of the Catholique Churche vvhiche is commonlye accustomed to be laied againste vs vvhereby she punishethe nevv fangled deuisers and obstinate bringers in of nevv religion it hathe no comparison at all vvithe this of yours for first that disciplyne is olde and auncient and allovved by your ovvne practice of burninge other sectaries then of the parte of Caluine VVhereby it follovvethe that our Churche hauinge condemned as orderlie Iohn Calvine and his follovvers in her late generall and most learned Councell as she hathe donne other sectaries executed by your selues yf she punishe also Calvinistes amonge other sectaries she is no more to be blamed for the same in indifferēcie of reason then your parte for burninge Anabaptistes familians or the lyke Secondlye if vve compare the procedinges of Catholiques to protestantes generallie or of Englishe Catholiques tovvardes them of Caluins parte in Queene Maries tyme for that is most of all brought and vrged against vs vve shall finde that in all respectes this far to surmounte and to ouer reache that and to be bothe greater and incomparablye more greuouse For first ether fevv or none vvere tovvched then but suche as vvere ether obstinate or malitiouse or vvilfull to intrude them selues and hovve infinite manie vvere tollerated and vvincked at although they vvere knovven some of your honours I thinke vvill not denie to geue particuler testimonye Secondlie they vvhiche vvere complained of and attached vvere ciuilye dealt vvithall disputed vvithe at large bothe publiquelye and priuatelye made to see their vveaknes though not to cōfesse the same and if sentence passed against them for obstinacie yet vvas their execution vvithe all fauorable compassion vvhiche the lavve did permit and mitigation of their paines vvithe shorte dispathe the contrarie of all vvhiche is vsed tovvards vs. And as for tormentinge and rackinge and prohibitinge their frinds from sustaininge them vvithe terrour to all those vvhiche shoulde bodilye releeue their pouertie I thinke our aduersaries vvill not once charge vs vvithe it It is not practized amongest vs vppon the greatest heretiques that euer vvere God for bid that it shoulde it is to to cruell for Christian natures VVe are commaunded by our religion to feede the hungrie as Christ him selfe and muche more not to barr them that vvoulde geue releefe vvhen vve vvill not Finallye if vve confer numbers to numbers men to men prisons to prisons vsage to vsage there is no comparison And yet good Lorde vvhat kyn or liknes is there in the matter they vvere punished by an auncient generall lavve for brynginge in of nevv opinions neuer hard of in England before and condemned by the highe Consistorie and parlament of Christiandome gathered together for the same purpose Vve are persecuted by nevv nationall Statutes for holdinge the auncient faithe of Christianitie and onelie religion of our forefathers in England vvithout either tryall or publique disputation in our doctrine They dissented not onlie from vs but also from the first beginners of their ovvne side and vvere solemlye condemned for heretiques by the same but no suche matter can be saied of vs. They agreed not amongest them selues vppon the pointes of anie one relygion but eche man as he had receaued of some particuler teacher So beinge asked for Example sake of the number of Sacramentes some helde tvvo vvithe Caluinistes some three or fovver vvithe Melancthō So me three or tvvo or one vvithe Luther And if they vvere demaunded of particuler sacramentes as of penance one vvoulde holde it no sacrament vvithe Caluin an other a sacrament vvithe Melancthon an other
surely if after kinge henryes death the noble man vvhich thē could doe most consultinge vvith his frindes to bringe in a nevv religion had pleased to bringe in tovv Lutherans Anabaptistes or of any othersecte as he did tvvo Caluinistes to reade in the tvvo vniuersities of Englande as he might very easelye haue donne for any resistāce or triall that then vvas vsed had not that religiō byn novv called the ghospell the pure vvorde the lavv of the lorde the establissed religion and the like as novv this is called in Englāde and as thes other sectes are called by their professors in the places vvhere they beare rule And should not vve haue byn punished as muche for resistinge of them as vve are novv for resistinge this yes verelye and no reason to the contrary VVherfore seinge a man may not alvvayes depende safelye of the seculer magistrate in religion nor make repose of his sovvle vppon the fovvndation of a temporall lavv vve are in iustice to craue pardon of your honours for not conforminge our opinions to yours in this matter vve can not doe it vvithout dissimulation and most greeuouse remorse of an accusinge conscience Yf your honours vvoulde graunte suche indifferent triall betvvixt the learned of bothe our sydes as vve demaunde for our instruction and devv reformation in iudgement if vve err the matter perhaps might sone be ended But that beinge denied and the aduerse partye shevvinge manifest distruct therby as it semeth to vs vve remaine as before of contrarye opinion in poyntes of beleefe but in all other matters as becommeth devvtifull subiectes most readie to serue her maiestie your honours to the vttermost of all our earthlye mortall abilitie Our desyre vve haue to be rightlye informed may appeare not only by our often and earnest petitions of lavvfull tryall in poyntes of controuersie but also by this that vve require not anye longe or tediouse satisfaction in matters but onlye a demōstration of one necessarye pointe vvherof our resolution in other thinges vvoolde soone ensevve And this pointe is that seinge the religion of Christ and his Apostles vvas by all partyes confession the verie trevv religion for vvhich vve stryue and vvherby vve must be saued and so for a hundred or tvvo hundred yeres after vvithout contradiction of either partie the religion vvas pure vvhich vvas deliuered by the Christian churche ouer all the vvolde lett demonstration be made vvhich of our religions beganne sence that tyme for that must needes be false hauinge not his beginninge from Christ and his Apostles and this maie be don as it semeth to vs bothe easely apparentlye and sensiblye in this manner VVhen anie religion is once publiquelye planted and receaued as the trevv religion vvas by our aduersaries confession in the first tvvo or three hundred yeres after Christ it is impossible to bringe in a nevv religion contrary to that or any articles of faithe repugnant to these before vvithout some cōtradiction or resistāce of them that then lyued possessed in the former religion This is a proposition euident bothe by experience and reason For first reason teacheth vs to be impossible for one man or manye to bringe in a nevv religion contrarie to all and to make it to be receaued generallie of all vvithout resistance of some especiallie the thinge beinge a manifest falshoode to vvchinge matter of saluation as they saye our opinions are This I saye is impossible in common reason For if one citie vvould receaue it yet an other vvould not if one countrye or kyngdome vvould allovve it yet an other vvoulde make resistance atleast vvise for a tyme. And if no Citie nor countrye nor kyngdome had controlled it yet some good man or other vvould haue donne it in the vvorlde abrode Secondlye the same appearethe by experience for that there vvas neuer yet heresie or error that rose against any one clause or iote of the truethe before receaued but it vvas controlled presently and resisted by voices and vvritinges of infinite men And in Englande beinge but a litle corner in respect of the vvhole vvorlde there coulde neuer yet appeare anye one opinion contrary to the doctrine before receaued but it vvas straight vvaie noted and rebuked as the religion of Caluine by the Catholiques before in possession after that the fansie of the puritane by the pretestant after that the deuise of the familie of loue by bothe protestant and puritane and generally there vvas neuer yet heresye offered to the church or to any peece of the same but that it vvas straight vvaie knovven vvhoe vvere the beginners therof at vvhat tyme vvhat multitude first left the former religion and followed the same vvhoe resisted vvhoe spake and vvrote against it and the like and this is a trevvth more cleare than the Sonne it selfe This then beinge so the issevv vvhiche vve desyre to ioyne is euident and plaine to vvitt that of these articles vvherin vve dissent from them and vvhiche they call heresyes as inuented by vs sence the Apostles tyme as the reall presence the sacrifice of the masse purgatorye prayer for the dead intercession of sayntes meritt of good vvoorckes grace inherent fyue sacramentes denyed by them and the like let thē shevve by anie one father historiographer or other autēticall testimonie vvhen any of these pointes vvere brought first into the churche and resisted by them that then lyued as they must needes be if they vvere contrary to the vniuersall doctrine then receaued in christianitie and vve remayne satisfied vvithout any furder particuler tryall This is a most reasonable demaunde so one aunsvvered if the trevvth be vvith our aduersaries For vve take vppon vs to shevv all thes particulers before recited in euery pointe of doctrine vvherin they dissent from vs that is vvhen it began to be first knovvē in the church by vvhat man vvho first controlled it and the like but let them doe the same by vs and the matter is ended But if they can finde no one booke extant in the vvorlde against anie article of our difference from them at the first commynge of the same into the church nor can finde recorde of anye man that ether reprehended or controlled it vvhen it vvas first inuented as they saye by our forefathers but that it vvas receaued vvithe silence and approbation not onlye in one countrye but thoroughovvt the vvorlde not in one pointe but in many and they most important as for example the fayninge of fyue sacramentes together although vve holde in our doctrine that none but Christ can institute a sacrament no not the vvhole churche together nor all the Apostles vvhen they vvere alyue if I saie they can finde no recorde at all that any man resisted or controlled thes horrible blasphemous poyntes at their first entringe into the churche if it be trevv that they entred in since the Apostles tyme then must thei thincke that men vvere senseles and madd at that time that vvoolde suffer so manye