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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

since Christ his tyme and so truly that they cannot name any one wholy of their side till at length Luther and Caluin and some such like Apostata's men of small learning and much lesse good report for their dissolute behauiour and in that regard vnfit to be Teachers and Tutors to Princes raked out of Hell and out of the sinke and dunghill of their owne sensuality the poysoned doctrine wherwith they haue infected the sincerity of Christendome and made this hauocke that we se especially in the Northern Countries of Germany France England and others The ouer-weening of themselues auarice interest sensuality and desire to lyue at liberty haue brought them into such dulnesse of spirit that they vnderstand not nor consider that supernaturall fayth contrary to all that which they looke after and for which the Catholikes suffer so much is doctrine reuealed from heauen and no humane (A) Audite verbum Domini haec dicit Dominus Deꝰ vae Prophetis insipientibus qui sequūtur spiritū suum nihil vident Quasi vulpes in desertis Prophetae tui Israel errant vident vana diuinant mendacium dicentes Ait Dominus cùm Dominꝰ nō miserit eos Ezech. 13. 2. 3. 4. 6. inuention or deuise The soueraigne Mysteries of this holy fayth must be receaued by (B) Formā habe sanorū verborū quae à me audisti bonum depositū custodi 2. Tim. 1. 13. 14. Fratres state tenete traditiones quas didicistis siue per sermonem siue per epistolam nostram 2. Thes 2. 15. lawfull Tradition and belieued with humility piety and deuotion and not irreuerently (C) Sicut qui mel multū comedit non est ei bonum sic qui scrutator est maiestatis opprimetur à gloria Prou. 25. 27. discussed with malepart pride nor examined by onely humane reason which doubtlesse of it selfe without help from aboue how much so euer it striue to ascend can neuer reach vnto them It is cleare and out of doubt to any vnderstanding not peruerted that of God and his workes we must belieue many things which heere we cannot vnderstand And it is most reasonable and iust that we subiect our wittes to assent to his Truth as we subiect our willes to the obedience of his Law For in very deed he were but a silly God and of small Maiesty if we could comprehend all that he doth Let vs therfore in this lyfe belieue that which he commaundeth and the Catholicke (D) Ecclesia est columna firmamentum veritatis 1. Tim. 2. 15. Tenet me in Ecclesia consēsus Church teacheth which gouerned by his diuine spirit cānot erre and hauing setled our faith vpon this sure foundation liue with that purity and sanctity that he desireth and the same dinary actions of mans lyfe in the discourse and contemplation what shall I say of inuisible thinges yea of the grossest and basest workes of Nature The contentions of Philosophers teach vs how little certainty lesse euidence they haue in their profession And many times we cānot conceaue how artificiall things are made vntill we be taught Amongst all these occasions to erre none is so often or so easily deceaued as he that presumeth most of his wyt according to the old English prouerbe when he wily beguileth himselfe In this incertainty who wil aduenture his saluation vpon his owne discourse and much lesse vpon Caluins or Luthers or any such like It was a singular Mercy of Christ to leaue vs our greatest treasure vnder the custody (M) Miraculis inchoata spe nutrita charitate aucta vetustate firmata c. of Fayth not subiect to the varyances of mens humors and opinions It may suffice vs that we belieue the same faith that our Forefathers held I wis as wise as wee for more then a thousand yeares togeather and before them those which taught them to belieue by Prescription from the Apostles time If any man be so incredulous or so malepart as to contend si quis contentiosus esse velit it may suffice for answere to all his obiections We haue no such custome in the Catholicke Church as S. Paul answered to the Corinthians If the Kinges most Excellent Maiesty would be pleased once to enter into an indifferent consideration of these things and the like with earnest desire to saue so many soules as hange vpon his If he would seeke the Truth in her fountaine and reducing the Conclusions on both sides to their Principles examyne and ponder the waight of the proofes as in other cases of lesse importance he hath done with appl●use of the world If I say he would once reiect all other respectes and resolue vpon this one Mayne Important Point I doubt not but that with such heauenly illustrations as in like cases God of his louing prouidence is wont to affoard he would quickely wynd himselfe out of the Labyrinth of Errour into which his Infancy was brought before he could preuent it and from whence Custome humane Policie of Estate Company of flatterers and double-harted Friends neuer suffered him to get out nor to enter into a true consideration and suruey of the manifould obligations his Maiesty hath to deliuer himselfe and his people from the thraldome and captiuity in which they liue Such as haue risen to that height of Riches and Estate wherin their now stand by the ruines of Catholicke Religion will no doubt hould on the same course as longe as they can and seeke still to make their part good notwithstanding it be with iniury to Gods honour Religion and Truth And therfore his Royall Maiesty will prudently se what counsaile may come from such kynd of interest vnlesse their for made for a time to be dissolued This (P) Ignorat homo quid ante se fuerit quid post se futurum sit quis ei poterit indicare Labor stultorum affliget illos qui nesciūt in vrbem pergere Eccles 10. 14. 15. Labyrinth wherin such as aduenture to trauayle without (Q) Emitte lucem tuam veritatem tuam ipsa me deduxerunt adduxerunt in montē sanctum tuum in tabernacula tua Ps 42. 3. a guide first leese their ayme and then themselues in errour is but set for a summer This mortall lyfe that we lyue is nothing else but a (R) Referet vnusquisque propria corporis prout gessit siue bonū siue malum 2. Cor. 3. 10. representation or Comedie whose Scenes Actes passe by daies houres and momentes till it be ended and a (S) Vidi cuncta quae sunt sub sole ecce vniuersa vanitas Eccles 4. 11 game at Chesse wherin when the Mate is giuen as well the King and the Rooke as the Pawne and the rest are shuffeled togeather cast (T) Omnia quae de terra sunt in terram conuertētur om●es aquae in terram reuertentur Eccles 4. 11. into the bagge out of which they were taken Heere though many affect

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

help To him therefore be all honour glory for euer euer Amen MOY those glorious soules when they were presented before their Creatour and to heare his voyce when he gaue them the Crowne of their suffering and martyrdome which he had promised And this is that which giueth vs life and courage to presse and put our selues forward by the mercy of our Lord to come to that degree of happynes which our Brethren haue already obtayned Thus wrote those famous Confessours to S. Cyprian and it commeth fit for this time place and purpose therwith to shut vp this matter No man can pierce into the secret drifts and dispositions of Gods infinite wisdome nor define how long this persecution shall endure or what end or vpshot it shall haue but this we are assured and the very (A) Id vnum cogitate verum esse Iudices viro videlicet bono nihil mali accidere posse nec viuo nec mortuo nec vm quam illiꝰ res à Dijs immortalibꝰ negligi Socrat. apud Platon in Crit. Heathens by light of reason came to know it that no harme can befall to the good man neyther aliue nor dead and that (B) Inferre iniuriā maximum malorum esse peius iniuriā inferre quàm pati Probat Plato in Gorgia it is a greater misery to do then to suffer iniurie Filius quidem (C) Matth. 26. 24. hominis saith our Sauiour vadit sicut scriptum est de eo vae autem homini illi per quem filius hominis tradetur bonum erat ei si natus non fuisset homo ille And as it fared with Christ so it fals out with his seruants The dayes and houres of their trouble persecution are limited and this comfort they haue that how heauie soeuer they be they shall haue an end and their reward is euerlasting as on the other side the punishment of their aduersaries if they do not repent shall be endlesse It resteth therfore that all good Christians settle themselues in perfect conformity with Gods holy will endeauouring to liue vertuously and glorify him in their sufferings with certaine hope in his mercy that so doing cannot fayle them Ita (D) Pet. 4. 19. hi qui patiuntur secundum voluntatem Dei fideli Creatori suo cōmendent animas suas in benefactis This is the counsell of S. Peter and the summe of all that hath bene sayd wherwith all such as suffer for this cause may be certainely assured that (E) Nee mihi accidit hoc fortuito sed mihi id cōstat mori iam à laboribus liberari mihi meliꝰ extitisse Atque hanc ob causam ijs à quibus accusatus sum aut à quibus condēnatꝰ sum non habeo quod succenseā quāuis non hac mente accusauerint me atque damnauerint sed quia mihi nocere se crediderunt Socrat apud Platon in Crito sub finem nothing can harme them heere and much lesse in eternity but that all shall turne to their greater comfort and good Quia diligentibus Deum omnia cooperantur in bonum So that we may conclude with S. Chrysostome specially in this case Quod nemo laeditur nisi à seipso None can do vs harme if our selues be not to blame This is the exellencie of man and his true Freedome and Nobility of those that suffer for this Cause that they may loose their heads and haue no hurt THE PRINTER to the Reader VVHILST this booke was in printing there came to my hands fresh letters out of England with Aduertisment of new Lawes enacted against the Catholicks this last Parlament as though the former were not inough to proue the Patience of those which suffer and the miserable estate of the Lawmakers They mention likwise a memorable case wherin is discouered Gods great mercy with sinners and his care and prouidence ouer his chosen many times when they least thinke of it and haue most need F Rom. 8. ●8 The Letter sayth thus ONE of the Lawes of this Parlament is that the New Oath be tendred to all of eyghtene yeares and vpward vnlesse they be Barons A new incumbrance to no other purpose but to make more odious those which without necessity make such lawes to confirme our experience that ill Consciences be alwaies accompanied with suspitions and feares besides the forcing of men to periury For I do not see but that when any man sweareth against his conscience though it be true he incurreth periury Neither do I see what it can auayle the Kings Maiesty if all his Kingdome sweare what he pleaseth if first he persuade them not that it is truth which they sweare For he is neuer a whit the more secure that all his people commit periury Besides the very obliging them in this manner to sweare maketh them lesse true vnto him for suspition and iealousy is the bane of friendship And how can they loue him of whose loue and fidelity he professeth himselfe to doubt For if he trusted them he would not in all wisdome and prudence proceed in this rigorous māner so to burden their consciences by forcing them to periury And this is the generall opinion heere with vs. By vertue of this Law they haue put to death a Priest called Cadwalledour that in this manner refused the Oath And for the same cause haue they condemned many others both men women to losse of their goods and to perpetuall imprisonment casting them into the common Iailes amongst theeues malefactors thinking therby to make breach in their Consciences with this vexation They haue likewise made a Law against Women who as hath bene said had the priuiledge of women in Queene Elizabeths dayes This Law commandeth that such as will not goe to Church and cōmunicate with the Caluinists be put in prison till their Husbands redeeme them by paying ten pounds a moneth or the third part of their goods And it cannot be imagined what confusion this Law maketh in the whole Realme where many Husbands be Protestāts their Wiues Catholicks An other Priest they haue also condemned in Oxford for the same Oath who liuing in the common Iaile it happened that there were two Caluinists malefactours chayned togeather and one of them moued by the presence of the Priest with desire to informe himselfe of the Catholicke Religiō but hindred by the two Lawes against Recōciliation and Persuasion and with the chayne so that he could not speake to the Priest but that his fellow must know it nor seeke the others consent without daunger of the Law After much perplexity and many conflicts he resolued to open himselfe to his companion as he did and brought him likewise to desire his saluation and so came both togeather to the Priest and being instructed they renounced their heresy and resolued to die in the Catholicke fayth After they were condemned as they were carried to execution the Caluinist-Ministers came about them offering to exhort them after their