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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

done or neglected and hath in his hand aswell the tymes oportunityes occasions as the harts of Kinges and Princes to dispose them as he listeth I haue many tymes set my selfe to consider how it cōmeth to passe or what may be the cause that God doth suffer the Kingdome of England where the Standard of Christes Crosse was first publickly aduaunced and that in former ages did florish so much in all kynd (Z) Tempus est vt incipiat iudiciū à domo Dei si autē primùm à nobis quis finis eorum qui non credūt Euangelio Et si iustus vix saluabitur implꝰ peccator vbi parebunt 1. Pet. 4. 17 Si in ligno viridi haec faciunt in arido quid fiet Luc. 23. 31. of piety and deuotion to fall so farre from the ancient Religion as to persecute it with such vehemency as we se and become a deadly enemy to the Sea Apostolike which as all confesse taught them first the fayth of Christ and to whome in ancient times they were so obedient deuout that no people in all the Christian world was more To this me thinks may be answered the same which Origen writeth in his Commentary vpon Iob that as the contention then was indeed principally not betweene the euill Spirit and Iob but betwixt God and the euill Spirit and the tryall to be made in the person of Iob whether the Diuels temptation or Gods grace had greater force in his free will so now also in this Controuersy The Diuell auouched stifly that the holy man serued God as manie bad Christians donow a daies onely for interest and that if he would propose him to the battrie of tribulation he should find him like a peece of glasse ready to breake in peeces But saith Origen his maker that knew him to be no brickle glasse but a fine diamond and his charity vnfayned and inuincible put him to the tryall and got the victory as alwayes he doth in such as adhere vnto him For his hand is omnipotent and maketh them as himselfe Almighty Those which at this day are specially assaulted by the Diuell and tried by Gods permission and licence are the Catholicks of England to his (A) Debemus gratias agere Deo semper pro vobis fratres dilecti à Deo quod elegerit vos Deus primitias in salutem in sanctificatione spiritus in fide veritatis in acquisitionē gloriae Domini nostri Iesu Christi 2. Thessal 2. 13. great honour and the edification of his Church And they are most happie which he chooseth and maketh worthy of victory in this triall and a thousand times miserable and vnhappy be they that make themselues Sathans instruments in the triall and exercise of Gods Saints But howsoeuer it be God Almighty is wil be glorified whether the persecution cease or endure For assuredly none shal be lost but (B) Et tunc reuelabitur ille iniquus c. cuius aduentꝰ est secundum operationē Satanae in omni seductiōe iniquitatis ijs qui pereunt eò quòd charitatē veritatis non receperunt vt salui fierent Ideo mittet illis Deus operationem erroris vt credant mendacio vt iudicentur omnes qui non crediderunt veritati ed consenserunt iniquitati 2. Thessal 2. 8. false harted Christians and those which Christ calleth the Children of perdition which would haue deserued damnation for other sinns though there had beene no persecution for Religion And the sincere pure and fine mettald Catholicks haue so much greater glory by how much greater proofes they suffer of their fideliy and withall they serue for patterns and watch-bels to all other Christians to awake vs from sleep and teach vs what (C) Benedictus Deus c. qui regenerauit nos in spem viuā per resurrectionē Iesu Christi ex mortuis in hereditatē incorruptibilem conseruatam in caelis in vobis qui in virtute Dei custodimini per fidem in salutem paratam reuelari in tēpore nouissimo in quo exultabitis modicum nunc si oportet contristari in varijs tentationibus 1. Pet. 1. 3. account we ought to make of fayth obedience to God and his Church and the equability and indifference of mind wherwith we should beare such troubles as his diuine Maiesty is pleased to send vs persuading our selues certainely that he disposeth all things sweetly for (D) Vt probatio vestraeifidei multò pretiosior auro quod per ignem probatur inueniatur in laudem gloriam honorē in reuelatione Iesu Christi 1. Pet. 1. 16. our greater good and as his Maiestyes Mother of happy Memory was wont to say Neuer sendeth aduersity but that he giueth a hart to beare it Moreouer the same Origen affirmeth that he had found in auncient records how Moyses to comfort the people of God in the afflictions which they suffered vnder the Aegyptians and to strengthen their confidence and trust in Gods promises composed the history of Iob and distributed it amongst the Tribes families with command that they should read it and heare it with attention to the end they might learne to imitate the holy mans patience and magnanimity and see by experience how God succoureth his seruants in their troubles and rewardeth their suffering as he did his faythfull seruant Iob. And for the same purpose the Holy ghost ordayned that the foure Euangelists should commit distinctly and with particularity to writing all the paces of the poore humble and afflicted life of the (E) Quem cùm non videritis diligitis in quem nunc quoque non videntes creditis credentes autem exultatis laetitia inenarrabili glorificata reportantes finem fidei vestrae salutem animarum vestrarum 1. Pet. 1. 8. Sonne of God and his bitter Passion and Death and how after so many troubles afflictions and paines he was raysed to euerlasting glorie figured in the restoring of Iob to his former prosperity And so wee see that the Apostle S. (F) Iac. 5. 10. Iames setteth before vs these two patterns and examples of Patience and because his words are much to our purpose for Confirmation and Conclusion of all that we haue said with them I will end this Treatise Ecce Iudex ante ianuam assistit Exemplum accipite fratres laboris ac patientiae Prophetas qui locuti sunt in nomine Domini Ecce beatificamus eos qui sustinuerūt Sufferentiam Iob audistis finem Domini vidistis quoniam misericors est Dominus miserator Lo the euerlasting Iudge standeth at our gate my brethren take for example of labour patience the Prophets that in times past haue taught vs by Gods appointment and in his name Lo we hold for blessed and happy those that haue suffered for him You haue heard the patience of Iob and seene the end of our Sauiour for he is full of mercy and inclined to vse it to all that put their trust in his

accordingly and in proportion their tormentes shall increase till all iniquity be ended all sinners receaue their finall sentence in body and soule to be endured whilst God is God for so his iustice requireth that no good worke be vnrewarded nor any sinne vnpunished in this present lyfe or in the lyfe to come Betweene these two extremes of glory and payne his Maiesty standeth and with him all the rest that be partakers in this Cause euery mans hour-glasse is turned and their tyme slippeth away irreuocably and with great speed and in all liklyhood they haue past allreadie the greatest and best part of their dayes O that he would pause a little vpon this consideration and before he be engaged so far that he cannot goe backe retyre himselfe into the Closet of his owne soule and there in secret with quietnes and repose consult with God and his owne Conscience whether it wil be better for him to imploy the remnant of his dayes in remedying former errours and so assure vnto himselfe an euerlasting Kingdome in companie of his blessed Mother or following Queene Elizabethes steppes and sporting himselfe as she did the rest of his dayes with losse of his owne so many millions of soules as depend vpon his beare her company for euer Let no man flatter and deceaue himselfe nor be deceaued with vaine opinions There is but one God and one Truth and one way to heauen by true fayth true hope and true Charitie for all must be gounded in truth which can be but one One heauen will not hould Queene Mary of Scotland and Queen Elizabeth of England as their Religions their Liues and their Deathes were contrary so infallibly be the places of their eternall aboad His Maiesty hath relation to both and yet it is in his hand and choyce by Gods grace which of them he will follow And if togeather with the saluation of his soule he will establish also his Royall Estate vpon earth to himselfe and his Posterity were it not a thousand tymes better for him to lay his foundation and build vpon the setled Religion and rightfull descent from King Henry the 7. from other his renowned Catholicke Auncestors then vpon the ruines of Schisme and Heresie brought in by the dissolution of King Henry the 8. and continued with so many violences and deceiptes as were vsed with some colour of Iustice in Queene Elizabethes daies to hold her vp and her broken Title on foot If he follow her and her Father he casteth himselfe and his into a world of ineuitable and endlesse inconueniences wheras if he prudently reiect the vnchristian deuises inuented to giue Authority to their errors and sinnes wholy impertinent to his right and repayre for his Title to the roote and take his Religion from whence his right must come if he will haue it without controuersy he may with a wet finger put remedie to all The End is Excellent and the Meanes are Easie he hath Examples in other Kingdomes and what would he haue more The Sect of the Protestantes in England is a motly of many colours a masse of many metalls and iust the Statua of Nabuchodonosor of gould siluer and brasse borrowed of others and with earthen feet which are onely their owne and continually decay He that will make a durable building must lay a sure foundation and rayse his worke by leuell otherwise though it may make a fayre shew for a while yet certaine it is the higher that it riseth the nearer it is to ruine And hence commeth the fall of Princes the decay of Common wealthes and the change of earthly Monarches from one lynage or people to another because they were not well founded or not well continued There cannot possibly be deuised any other Religion so fit for Kinges I meane such as wil be Kinges and not Tyrantes nor so profitable to Common wealths as is the Christian Catholicke Religion giuen by Christ Iesus for the benefit of men for by inward sweet motions and force it restrayneth all excesses in those that gouerne and in those that are gouerned it worketh obedience and subiection for Iustice and Conscience sake and keepeth them in loue and loyalty by the secret instincts of Reason and Grace when other inferiour respects should be wanting Notwithstāding that God Almighty hath ordained the holy Lawes and Decrees of his Religion for the eternall saluation of Mankynd yet for that one good principle alwayes helpeth another in consequence the same Religion is so commodious and fit for the preseruation of secular Estates as if it had beene ordayned for nothing else And it is iust as the sinews in a mans body wherwith the bones and other solid partes are tyed togeather in such sort that although in the politicke gouernment there may be errours and faultes yet where this Religion florisheth and is kept in due reuerence it supplyeth all other wants houldeth togeather the parts of the Cōmon-Wealth not only in ordinary sicknesses but in perilous diseases and keepeth it from death ruyne and decay when all other remedies haue lost their force And for this reason the prosperity of such Kinges Kingdomes as haue care to preserue the purity and sincerity of this Religion are secure and durable because it reduceth all Estates to the groundes of Truth and Iustice which only are permanent And for the same reason such as professe other Sectes must of force lyue in continuall disquietnes and stagger with daily feare and suspition because the pillars of their Security may faile them and fall by many accidents If with this new Oath and Obligation to goe to the Protestants Churches and other outward protestations wherto his Maiesty intendeth to bynd his Subiectes they became Protestants indeed and left to be Catholickes in their harts it were something to the purpose though on his part not well done for the thinges in themselues be vnlawfull but seeing it falleth out cleane contrary and neyther this nor any other good is gotten by them the longer they be vsed the further they goe forward the more his Maiesty looseth by them For they must needes cause in the parties iniured and in their friends and well-willers hart-burning against the Authors of such violent proceeding and lesse reputation and good will to his Maiesty euery day contrary as I suppose to the security he intendeth and to all that in prudence he should procure Such as stand at his elbow and set him (K) Sapientes Consiliarij Pharaonis consiliū dederunt insipiens Isa 9. 11. forward in these Actions though his Maiesty play the game yet it is euident they make good their owne and not his Quaerunt quae sua sunt non quae Regis aut Christi They are diligent vigilant and effectuall in all that may bring them profit but it is not the Kinges as presently shal be seene In other thinges they are prudent but in this they are short Heere passion blyndeth the matter is mistaken and thenfore

they must needes fayle in the meanes For the cause which they would maintaine being in it selfe vniust they can bynd no mans conscience by any violence to approue it how soeuer some may dissemble for flatterie or feare which auayleth litle to the Kinges purpose Wherfore till they can finde out some proportionable meanes to perswade men of iudgment that they haue Iustice on their side and that their opinions are true and the Catholicke Religion false which as they well know is impossible all the rest they can do to make their cause seeme good is wholy vnprofitable And togeather with this supposing that which is most true although such as be about his Maiesty endeauour to conceale it that the number of such as be in their hartes Catholickes and belieue all that the Recusants professe is greater without all comparison then these that be formally hereticks and that euen amongst those that were furthest out of the way many come euery day to vnderstand the Truth and many to professe it It were much better and far more proportionable for that which his Maiesty intendeth if he intend to quiet his Kingdome and assure his Royall Estate to himself and his Successors when he should be pleased to do no more at least to suffer mens consciences to be free seing for the reason alleaged he cannot tye them and by this meanes content all and oblige all to loue him and serue him and especially those that now he houldeth in greatest iealousy to be his most loyall Subiectes and most obedyent and more sure to him then any of the rest then contrary wise vsing violence without necessity where it can haue no place whilst he laboureth to content a few cause iust indignation in multitudes which can bring no good and in tyme may be occasion of many ineuitable harmes Moreouer for the intēt which his Maiesty hath to vnite his two Kingdomes of Scotland and England in one vnder the Title of Great Bryttaine what meane can be deuised more effectuall then that which onely hath vnity in it selfe and consequently vertue to vnite others and which only hath meanes to preserue it selfe and such as imbrace it in vnity The Catholicke fayth hath this propriety to vnite and with her secret vertue and force to reduce such as lyue dispersed like sauage and wilde people to the estate of men and perfect vse of reason in ciuill lyfe teaching them to brydle their passions and conquer their ill customes amend their manners and abandone their former vices and sinnes and in sine to yield their willes to rule and reason making them men and Christian men faythfull to God and dutyfull to their Commaunders which before were barbarous rebellious to God and to their Princes and litle better then beastes This the ancient Histories that treate of the peopling of many partes of Europe doe teach most euidently where men lyued like bruyte beastes vntill they were instructed and reformed with this holy Religion And at this day we see in Brasile and many partes of the Indies that Catholicke Religion hath effected with great facility that which souldyers Armes could not do drawing the people out of the caues mountaynes and woods which before they inhabited euery one by himselfe to build townes and Cytties in the playnes and lyue sociably in Community frequenting the Churches and holy Sacramentes and all other actes of Christian profession with great piety and deuotion And both the Histories of these Countryes and such as come from thence testifie that with this Catholike discipline they haue profited so much in ciuility morall conuersation and politike lyfe that in many places they are nothing inferiour to the ancient Christians yea in some parts they goe beyond them in the exercises of Christianity and in all that is cōmendable in a morall lyfe in so much as the Gouernours of these Countries laying downe their armes giuing ouer attempts of war many tymes vsed with much bloudshed and little effect haue thought it a better course more proportionable to their end to send them teachers to instruct them in the Catholicke fayth because they see by experience that with this meane they bring to passe easily in few monethes that which they could not do by force in many yeares The same may be sayd of some Nations here in Europe which haue professed enimity and deadly hatred tyme out of mynd one against another by reason of bloudy warres and hostility that had passed betweene them and by meanes of this soueraigne band of vnity haue beene reconciled and brought to lyue vnder one Gouerment with great peace and friendship which doubtlesse could neuer haue beene done nor so inueterate and violent humors tempered but by this sacred and sweete lenitiue of Catholicke Religion And for this reason it is called Catholicke because as it is common to all so it is fit for all and a common band with peculiar effect to reunyte and tie togeather such as the waywardnes of mans miserable nature hath drawne to auersion and deuided Extremes if they are to be made one must needs haue some meanes to vnite them and those which agree in one third and so principall a meane of vnion as is the Catholike faith with hope charity and in such a body of Religion as agreeth in those vertues may easily preserue themselues in amity and accord though in some lesser matters there arise differēces Will you haue a proofe of this neare home and proper to this purpose I my selfe in diuers partes haue knowne English-men and Scottes notwithstanding their old auersion and antipathy almost turned into nature yet being Catholikes to liue togeather in great amity and friendship Neither must it seeme strange for the communication in the same faith the common vse of the same Sacraments and common fountaine of grace piercing and deuiding betwixt the marrow and the bone doth clense the rust canker of corrupt natures instinct and remoue all Nationall quarrels emulations And without doubt neyther can his Maiesty find nor any other man deuise any other so proportionable a meane as this to make his two Kingdomes one or to preserue any long time the amity begun betweene them considering the deadly hatred fastered and inueterated causes of disunion which they haue carried in their bowels for so many ages past Non adhaeret testa ferro Nature cannot do it nor Art bring it to passe Onely this heauenly confection is able to worke this great wonder And the reason more in particuler may be because this Religiō once entring and taking root in mens harts it is as the Scripture saith Virtus Dei ad salutem subduing in man whatsoeuer is of man to the obedience of our Sauiour God and Man Christ Iesus whereby man ceaseth to be himselfe and that which before he was to himselfe and is transformed into a liuely member and part of the Mysticall body of Christ for reuerence and due respect to his Head yieldeth dutifull obedience to

transporting themselues out of our Dominions betweene that and the sayd day at that time intimating all rigour vnto thē that should hereafter returne within our Kingdome yet are we content notwithstanding their Q There is heere no contempt of his Maiesties fauour in preferring God Almighty his Commandement which doth not suffer vs to be wanting to the instruction and conuersion of such as desire to be saued And would to God these that haue authority would send men of other Natiōs also that desire it or that we knew the language and were worthy to be imployed in so happy a cause Contempt of this former grace twice offered vnto them before to renew now agayne the same this third time And do therefore by these presents declare publish that it shall be lawfull for all manner of Iesuits Seminaries and other Priests whatsoeuer freelie R This in good termes is a sentence of banishment without any fault and therfore vniust obligeth not Ouer and besides the other causes aboue specified hinder that it cannot be accomplished and safely to depart forth of the Realme so as they make their repayr to any of our portes betweene the day of the date of this Proclamation and the fourth of Iuly next for the same purpose there to transport themselues with the first oportunity into any forraine partes Admonishing and assuring all such Iesuits Seminaryes and Priests of what sort soeuer departing vpon this our pleasure signified as also all other that haue beene heretofore released S A good liberty indeed that may be occasion of eternall slauery It is better for them to liue free frō sinne though it be onely of omission then from whatsoeuer imprisonment or any other annoyance their aduersaries can do them set at liberty by our gracious fauour in the same condition That if any of them shall herafter returne into this our Realme againe that their bloud shal be then vpon their T Let not his Maiesty deceaue himselfe and thinke to be cleare with this Protestation No out of all doubt the bloud that is shed in this quarrell for those which suffer and send them is sanguis Propitiationis but for those which shed it or cause it to be shed it is sanguis aeternae damnationis bloud of eternall guilt damnation I could wish they remembred and considered with themselues what befell to the Iewes for giuing eare to euill counsayle of the Princes and High Priests of their Sinagogues that charged themselues with the bloud of the Sonne of God saying Sanguis eius super nos super filios nostros And so their owne malediction and curse fell vpon them with the obduration and blindnes which vntill this day we see among them Now whether his Royall Maiesty and his Noble Posteritie be liable and obnoxious to the same curse which God of his mercy we beseech that they may be free from in regard of the innocent bloud they haue caused to be shed it behoueth him and them to consider owne heades vpon those V These that do send the Priestes into England and especially the chiefe Pastour of Christes flock by whose commaundment they are sent had rather goe in person themselues then send others if it were conuenient for Godes seruice Their desire is if it might be to participate in the dangers spend their liues in the same cause for which so many of their Predecessours are knowne to haue shed their bloud Neither is this any contempt of the Temporall Princes Authoritie but a carefull accomplishing of their owne office and obligation The which obligation is seene in the wordes of Almighty God to the Prophet Ezechiel Fili hominis c. Sonne of man I haue placed thee as a watchman or Centinell in the house of Israel When I speake and say vnto the wicked thou shalt dy the death if thou doest not denounce this sentence vnto him that he may refraine from his wicked way he shall dy in his wickednes but his bloud I will require at thy hands But if thou doest denounce against the wicked and admonish him to leaue his wicked course and he will not doe it he shall die in his wickednes but thou hast freed thy soule Ezec. 33. 7. And in this case they are commaunded to cast aside all feare vnder payne of loosing the fauour of him that giueth the precept Dico vobis amitis c. I say to you my friendes be not afrayd of them that kyll the body and after haue no more to do Luc. 12. 4. that send them seeing that by so doing they shall not onely incurre the danger of our lawes but also a high and treble contempt of our gracious Fauour and Clemencie now intended towardes them And in generall since no man can pretend ignorāce of our lawes that all Iesuits and Priestes of what order so euer and their senders may hereby be admonished to beware any further to tempt our Mercy in presuming to repayre any more within this our Kingdome in regard of their knowne perill and of the care that we are resolued to haue for preseruing of our good subiects from their daunger of body and soule since their X They instruct them in true Catholick doctrine they do not deceaue or peruer●●ny Neyther doe they diuert the subiectes hartes from their obedience to God or their King They come for no such end as is more then euident For alas Cui bono what fruit or cōmodity may they pretend therby I can imagine none Nay it is certaine that if in this they were not without all comparison more assured of Almighty God his will and pleasure in sending them vndertaking this busines and of the eternall and infallible reward he hath promised then his Noble Maiesty is or possibly can be of the truth of his Sect they would neuer put themselues into these daungers For the rewardes that men can giue them which they might be imagined to seeke are nothing to the purpose nor can auayle them after their death which is threatned them in these Proclamations and executed at his Maiesties pleasure And this is so strong and irrefragable a proofe of these mens innocencie sincere intention that it cannot be answered but ouerthroweth all their Pamphlets Proclamations Libells and whatsoeuer sleights of Statizing Sophistrie hell gates can deuise against them And therefore if I might be thought worthy to giue aduise I would wish them to deale plainly and speake clearely the truth and make a conscience to do that which they are ashamed to confesse in proper speach Eyther let them cease to persecute Catholikes for their Religion or let them auouch it and professe plainly and openly what they doe It is vvant of magnanimity and cowardice to vse these couertures and maskes and great simplicity to imagine that they can make the world belieue them when they speake so contrary to their doings and walke in a net and not be seene errand can be no other here but only for diuerting our

suddainly when they were least ready for their accompt that by these exāples others may take heed which is a singular fauour for by chastising some few he inuiteth to his mercy the rest to whome he giueth tyme and occasion of repentance Within these few yeares there haue dyed suddainly at diuers tymes in England foure of the priuy Counsell and their deathes are so much the more markable as they were lesse prouided for For this is the misery of suddaine death when it ouertaketh a sinner and neyther giueth him warning nor leasure to repent One of these was the Lord High Treasurer a worldly wise man though not wise for himselfe who hauing spoken vehemently at the Counsell-Table in a busines touching Syr Iohn Lusons land as was sayd and bowing downe his head as though he would rest he that sate next him thinking to awake him from sleep found him dead without the least remembrance of the Eternall Iudgment to which he was called so at vnawares as he left astonished all that were present The second was the Lord (P) Thomas Popam Chiefe Iustice of England a man of cruel harsh conditiō a grieuous persecutour of Catholicks He tooke one day in the morning as many times he vsed to do certaine easy pilles for his health and after hauing to signe some Writs or as others say Warrants to apprehend Recusants suddainly found himselfe so ill that he could not go abroad as he had determined From his chaire he would haue cast himselfe vpon his bed but he (Q) Cor durum habebit male in nouissimo qui amat periculum in eo peribit Eccles 3. 27. dropped down dead He had before cōplayned of conuulsions and great paines in his body but he shewed no memory of God more then in his life time he was accustomed The third was also a priuy Counsellour that occupied the Name and Place of the Archbishop of Canterbury a great Politician and one of the plotters as is reported of the New Oath and Powderworke wherin it was founded as he had bene of many other Stratagems (R) Bene cōsurgit diluculò qui quaerit bona qui autem inuestigator malorum est opprimetur ab ijs Pro. 11. 27. and deuises against the Catholikes He ended his life as the former without tyme to prepare himselfe for the great accompt He was of base Parentage but by his diligence and wit he scambled vp to the height from whence he fell First he got into seruice with the L. Chancellour Syr Christopher Hatton as his Chaplaine and Examiner His Maister was greatly fauoured of the Prince at that tyme and a secret fauourer of the Catholikes And in this poynt M. Bancroft flattered him so cunningly that he got his good will and much money vnder him After his Maisters death he was able to do for himselfe as is reported bought the Bishopricke of London of Syr Ferdinand Gorge Gentleman of the Queenes Chāber for three thousand pounds And hauing gotten into that place with desire to ascend though against his conscience afflicted Gods seruants both at home abroad with many sleightes deuises In fine by these wayes walking alwayes with a gouldē staffe in his hand ascendit fortè Cathedrā as one merily sayd of his Predecessor he passed from London to Lambeth and there played the wolfe in a sheephards weed At length as he had allwaies a styrring brayne it disquieted him so much that he could not sleepe and for remedy he tooke of a Paracelsian Phisitian a dormytall medicine wherwith he slept so profoundly that he awaked no more onely they hard him grone pitifully and strugle with death and in this manner he ended with terrour of his friendes and seruantes that were present leauing to them and to vs and to all the world an example to feare the iust (S) Virū iniustū mala capient in interitu Psal 139. 12. Iudgmentes of God His Predecessour in (T) Iohn Whitgift Canterbury Sea and President of the priuy Counsayle died in a manner after the same fashion Vpon I know not what occasion he made a bytter inuectyue at the Counsell-Table against (V) Vae duplici corde labijs scelestis manibus malefacietibꝰ peccatori terram ingredienti duabꝰ vijs Eccl. 2. 14. the Catholicke Religion notwithstanding he knew it in his conscience to be the only Truth and hauing ended his speach he bowed downe to take vp his spectacles and being taken suddainly with an Apoplexy that made him speachlesse was carryed from the Councell-Table to his House and a few houres after departed this world to receaue his Iudgment and Reward These foure great States-men all of the priuy Counsell dyed one after another suddainly without any signes of contrition or memory of God as hath bene said and in this consisteth the obseruatiō and example for otherwise to him that liueth well no death is vntimely though it cannot be without mystery that God sendeth to so many Priuy Counsellours in England this manner of death in these times But of all the rest the most miserable and of greatest terrour and example for the Kings Royall Maiesty is the death of Queene (X) Seminauerunt triticum spinas messuerūt hereditatem acceperunt non ijs proderit Ier. 12. 13. Quantū glorificauit se in delicijs fuit tātùm date ei tormentum luctū quia in corde suo dicit sedeo Regina Vidua non sum luctū non videbo ideo in vna die veniēt plagae eius Mors luctꝰ fames igne comburetur quia fortis est Deus qui iudicauit eam Apoc. 18. 7. Elizabeth his Predecessour which being so notorious and so well knowne to his Maiesty for breuities sake and for respect to her Person I will omit Many such like examples no doubt happen in England but are more noted in two sortes of people The one of such as in their conscience haue knowledge of the Truth and outwardly deny it and oppugne it for temporall respectes as it is thought the two Archbishops did the other of such as haue a violent auersion from Catholicke Religion and vpon hatred and splene persecute such as professe it as did the L. Chiefe Iustice and other such like Well the Kings Maiesty and his Counsellours cannot deny but God (Y) Nemo potest dicere Dominus Iesus nisi in Spiritu sancto 1. Cor. 1. 2. 3. Considera opera Dei quod nemo possit corrigere quē ille despexerit Eccles 7. 14. Qui odit correptionem vestigiū est peccatoris qui timet Deum cōuertetur ad cor suū Eccl. 12. 7. dealeth mercifully with them in giuing them these publicke examples as watch-wordes and warninges to make them looke about them It may please him also to giue them grace to lay them to their hartes and make benefit of them But this also is mercy and a speciall fauour of God who onely knoweth the true causes of all that is