" ,
RECORDS OF THE ENGLISH PROVINCE
OF THE SOCIETY OF JESUS.
ROEHAMPTON :
PRINTED BY JAMES STANLEY.
FATHER EDMUND ARROWSMITH, S.J.,
MARTYR FOR THE FAITH.
Suffered at Lancaster, August 28, 1628 • at 43
(Vera efaies. Fn,m the Stonykurst copy of tkc or^a^lcLe at
St. Mary's,
RECORDS
OF THE
ENGLISH PROVINCE OF THE
SOCIETY OF JESUS.
Historic Facts illustrative of the labours and sufferings of its
Members in the Sixteenth and Seventeenth Centuries.
Seconti,
II. THE COLLEGE OF ST. ALOYSIUS, OR THE LANCASHIRE DISTRICT.
III. THE COLLEGE OF ST. CHAD, OR THE STAFFORDSHIRE DISTRICT.
THE COLLEGE OF THE IMMACULATE CONCEPTION, OR Tin:
DERBYSHIRE DISTRICT.
IV. THE COLLEGE OF THE HOLY APOSTLES, OR THE SUFFOLK
DISTRICT.
THE COLLEGE OF ST. DOMINIC, OR THE LINCOLNSHIRE DISTRICT.
BY A MEMBER OF THE SAME SOCIETY.
'Lap-id at i stint, sect I snnt, tcntati sunt, in occi stone gladii mortui wnt,
circnicrnnt in mclotis, in fellibi/s caprinis, egcntes, angttstiati,
afiicti."—Epist. ad Heb. xi. 37.
THE MANRESA PRESS.
1875-
For private circulation.
CONTENTS.
Page
INTRODUCTORY NOTE, ADDENDA, AND CORRIGENDA ix
SERIES II. Tin: COLLEGE OF ST. ALOYSIUS, OR THE
LANCASHIRE DISTRICT.
I. The College of St. Aloysius. Extracts from Annual Letters . I
II. Life of Father Edmund Arrowsmith, Martyr ... 24
III. Life of Father John Worthington 75
Worthington Pedigree ....... 76
IV. Father Laurence Worthington ...... 96
V. Life of Father Thomas Worthington (olim Dr. Worthington) . 104
VI. Father William Worthington ill
Addenda to the Worthington Family . . . .116
Second Pedigree of the Worthington Family, and Pedigree
of the Aliens of Rosshall 133
VII. The Life of Father Thomas Cottam, Martyr . . . . 145
VIII. Father Richard Bradley 178
IX. Father Humphrey Leech, alias Henry Eccles . . .181
Additional Note to the Worthington Family . . .189
SERIES III. PART I. THE COLLEGE OF ST. CHAD, OR THE
STAFFORDSHIRE DISTRICT.
The College of St. Chad . 193
Father John Spencer 194
Brother William Ellis . . 197
Life of Father Thomas Fitzherbert 198
Pedigree of the Fitzherberts of Swinnerton . . . .198
Brother Robert Fitzherbert 230
Documents concerning the Relics of St. Chad ..... 231
Father Francis Foster • 233
Life of Father Richard Walpole 235
Pedigree of the Walpole Family SJ 235
vi Contents.
Page
Life of Father Edward Walpole 258
Father Michael Walpole 265
Father Christopher Walpole 269
Father Henry Walpole, Martyr 26g
Father Christopher Warner (vere Walpole) 270
SERIES III. PART II. THE COLLEGE OF THE IMMACULATE
CONCEPTION, OR THE DERBYSHIRE DISTRICT.
The College of the Immaculate Conception 271
Life of Father William Wright 275
Father Arthur Laurence Faunt 286
Father Robert Parsons 289
Father Gervase Pole ...... 289
Father Thomas Hunt 294
Father Michael Alford, alias Griffiths 299
Father Henry Wilkinson 309
Extracts from the Annual Letters -510
SpinkHill 3l6
Stanley Grange oX6
The Life of Father Francis Walsingham . I8
SERIES IV. PART I. THE COLLEGE OF THE HOLY APOSTLES,
OR THE SUFFOLK DISTRICT.
The College of the Holy Apostles. Foundation of it by Lord Petre . 393
Cipher Alphabet ^94
Father Thomas Everard . ,00
Father Thomas Flint 4o9
Father Francis Sankey 4II
Father Anthony Green way, alias Tilney 4I !
Father Robert Alford (vere Griffiths) . . . . 4I6
Father Henry More 4l6
Brother William Browne 42g
Pedigree (extract) of the Montague family .... 428
Brother Gerard Rogers ....... AA^
Brother Henry Forster 44^
Pedigree of the Forster Family 44-
Father James Mumford 4,-^
Father John Clare (vere Sir John Warner) 459
The Life and Martyrdom of Father Thomas Garnet . . . .475
The Life and Martyrdom of Father Peter Wright .... 506
xtracts from the Annual Letters 565
Contents. vii
Page
Braddox or Broadoaks, Essex, and the Wiseman Family . . -574
Coldham Hall, Suffolk 58r
Hengrave Hall 58t
Ingatestone Hall and Thorndon Hall and the Petre Family . . 582
Father Gilbert Grey (vere Talbot) 582
Pedigree of three branches of the Petre Family . . . . 585
Lozell, Suffolk, and Mr. Henry Drury 587
Norwich 592
Wisbeach Castle 59*
Brother Thomas Pounde. Addenda to his life .... 594
Father Thomas Mettam 6o8
SERIES IV. PART II. THE COLLEGE OF ST. HUGH, OR THE
LINCOLNSHIRE DISTRICT.
The College of St. Hugh . 617
Father James Sharpe 617
Father John Blackfan 625
Father Francis Berry 635
Father Thomas Leukner 636
Father Adrian Talbot 637
Father John Grose (alias Fenton) . 637
Father John Hudd 640
Father Thomas Forster .... .... 642
Father Richard Ashby (verc Thimelby) . . . 643
Extracts from the Annual Letters 645
Brigg . . 648
Clasby 65°
Kingerby Hall • 65'
Lincoln. Opening of the coffin of the "Little St. Hugh" . . 652
INTRODUCTORY NOTE.
ADDENDA ET CORRIGENDA.
WITH the exception of Father Henry More's history which
extends to 1635, and Father Bartoli's Inghiltcrra which
does not go beyond 1610, there is no published account
whatever, of the labours and sufferings of the English
Province S.J. Short lives of some of its martyrs and con
fessors are given in Father Mathias Tanner's works — Vita ct
mors Jesuitarum pro fide intcrfcctorum, and Sodetatis Jesu
Apost"1- Imitatrix; also in a little book called Brans relatio
fdicis agon is, &c., which is attributed to Father Tanner, and
is compiled from the Annual Letters of the English Province
S.J . of the period, namely, the time of the terrible persecution
arising from the feigned plot of Titus Gates and his associates ;
to these we may add Florus Anglo-Bavaricus, in which Father
John Key nes is said to have had a great hand. But these
works, compiled in Latin and Italian, are extremely rare,
and, as regards the public in general, may be considered
as sealed books ; and, since those authors wrote, a large store
of most deeply interesting matter to which they had no access,
has become available by the opening to the public of the trea
sures of the State Papers in the Public Record Office, the
British Museum, &c., and also many of the State Paper
Offices upon the Continent.
The object of the present series is to bring to light from
the obscurity in which they have been too long suffered to
remain, men and facts, truly worthy of memory, and to present
x Introductory Note.
in a plain and readable shape, without any attempt at a
polished style (which in many instances would simply spoil
the materials) a consecutive history of the English Province
S.J., in the most eventful and exciting times of its career,
thus exhibiting a mass of matter of the most edifying and
historically interesting character, derived from the above
sources, and the records of the Province.
The volume containing the lives of Thomas Pounde, S.J.,
George Gilbert, S.J., and Father Darbyshire, S.J., lately pub
lished,1 may be considered as the first of the series. It is
intended in the present and future volumes, to give the history
of the English Province under the heads of the various colleges
and residences, or districts, into which it was allotted early
in the seventeenth century, as far as the year 1677, and from
that date (including the eventful times of Gates' Plot and
the Revolution of 1688) to carry it on to about the year
1714, after which period, or a few years earlier, the terrible
pressure of the penal laws having greatly relaxed, there was
also a consequent cessation of the more exciting events, which
the violence of open persecution usually engendered.
The present volume contains five of these series, namely,
the Colleges of St. Aloysius, or the Lancashire District;
St. Chad's or the Staffordshire District; the Immaculate
Conception of the B.V.M., or the Derbyshire District; the
Holy Apostles, or the Suffolk District ; and St. Dominic
(afterwards St. Hugh), or the Lincolnshire District. The
lives of four martyrs, with upwards of twenty-four lives, and
the same number of shorter notices of distinguished members
of the Province, and a large amount of interesting historical
matter with pedigrees, &c. are given; and, whilst the series
relates primarily to the English Province S.J., the facts
recorded may be considered as equally illustrative of Catholic
history in general.
1 Conflicts or Historic Facts.
Introductory Note. xi
It remains to make the few following corrections and
additions.
I. In regard to the account of the Earl of Derby's con
version to the Catholic Church, mentioned in p. 9, seq.
The following pages were already in print when it came
to the knowledge of the Editor, that Canon F. R. Raines,
the well known and learned antiquarian, had been furnished
by the late Right Rev. Dr. Goss, Bishop of Liverpool, with
a copy of the narrative of Father Cuthbert Clifton (alias
N orris), relating to the conversion of James, Earl of Derby, on
his way to the scaffold, and which must have been given to
the Bishop by the late Dr. Oliver. The Canon publishes
this narrative in his appendix to the life of that noble
man1 as a "literary curiosity," without admitting that it
affects in any way the fidelity of the Earl to the faith he
had heretofore held. He lays great stress on its want of
publication, at, or near the period in question, and on the
inherent improbability of such an event happening at such
a time and place, in opposition to all the Karl's antecedent
convictions.
Father Clifton was a zealous and laborious missioner, who,
both from his distinguished birth, and the high character he
sustained throughout life, is a witness in every way entitled
to credit. He was son of Sir Cuthbert Clifton of Westby,
Knight, and through his mother, Ann (Tildesley), was first
cousin to the famous cavalier, Sir Thomas Tildesley, the
companion in arms and trusty right hand of the Earl, with
whom he was on the most familiar terms, as Canon Raines
abundantly shows; and we find in Baines' History of Lancashire*
that, when at Leigh, on his way to Bolton, he wished to visit
the grave of his gallant companion in arms, interred there, but
was denied that gratification by his military guard. It may
1 Stanley Papers, Pt. iii. Chatham Society, vol. ii.
2 Vol. ii. p. 195.
xii Introductory Note.
therefore be taken for granted that this relative of his, although
a priest, had some previous acquaintance with the Earl, and
would have it in his power to gain access to him, even under
the circumstances recorded, and the conduct of the Earl
implies as much, and even some former conversations upon
religion, for he observed to Father Clifton, who was no doubt
deeply disguised, upon his coming up to him in the cavalcade,
and making himself and his business known, that he had sus
pected something of the kind the previous evening. This
argument is further strengthened by the well known devoted
loyalty of the Clifton family (and hence a probable intimate
acquaintance between its members and the loyal Earl), no
less than four of whom lost their lives in the King's service,
viz.— Sir Cuthbert Clifton, a colonel, at Manchester; Laurence
Clifton, a major, and John Clifton, a captain, at Shelford,
Notts ; and Francis Clifton, a captain, at Newbury. As to
the publication of such a matter at, or even near the time
of its occurrence, it must be apparent to all, that to do so
would have been in the highest degree imprudent, and even
unjustifiable in the interest of those who would have been
the sufferers from the increased violence and persecution it
would have excited. The devotional frame of mind which
the Earl undoubtedly possessed, when considered in connection
with his freedom from that morbid hatred of Catholicism so
characteristic of his time, is a circumstance rather in favour
of, than opposed to the idea of his conversion. The last words
commonly attributed to him, and in which he professes his
attachment to the Protestant faith, were doubtless arranged
beforehand, and it does not appear certain that he spoke them
on the scaffold. In conclusion it must be confessed that this
account comes to us, as Canon Raines says, " secondhand,"
but it was undoubtedly furnished in the first instance by Father
Clifton himself, and forms part of the authentic Annual Letters
of the Society, and must stand upon his sole testimony, while
Introductory Note. xiii
the conditions which Canon Raines requires, to render this
testimony valuable were, under the circumstances, clearly im
possible of attainment. ,
II. As to the Worthington family.3 Some confusion occurs
arising from the uncertainty and want of information. Since
the sheets were printed further particulars have been received,
and an amended pedigree prepared.
III. In the short account given of Father Francis Young,
the fellow-prisoner of Father Laurence Worthington in the
Gatehouse,4 the following documents were overlooked, which
show that in 1612 he was for a short time an inmate of
Newgate prison also, and effected his escape from thence with
several others. In the Stonyhurst Manuscripts 5 is a letter of
general news from a Father in London to Father Parsons
in Florence (under the name of Mark Mercante), dated
9ber 1612, stating "that several Catholic priests had lately
escaped out of Newgate ; their names are Cornforth, Young,
Mayler, Yates (alias Boulton), Green, Parr, and Cooper. Much
search hath been made for them, but none taken. The occa
sion of their escaping was their hard usage, without compassion
or mercy ; whereupon they refused to give their words to be
true prisoners, but told their keeper that as long as they were
used so hardly they would give no such word, but would
escape if they could, and within a few days after they got
away ; and, as those seven went away, so they might all have
gone, to the number of twenty, but they refused it, choosing
rather to stay. Those that remained in prison have since been
cast into the dungeon, with fetters and geeves." In the same
volume of manuscripts 6 is a letter from Father William Bartlet
to the same Father, addressed as Luke Mercante, dated the
5th of December, 1612. He says "that upon the escape of
two Jesuits, Young and Bilton [Cornforth] out of Newgate,
3 Pp. 75, 133, seq. 4 P. ioo, seq.
5 Stonyhurst MSS. vol. iii. Anglta, n. 114. 6 N. 118.
xiv Introductory Note.
the rest who stayed behind are cast into the dungeon and
laden with fetters, and have been very sorely afflicted." Father
Young in a letter to the Very Reverend Father General Aqua-
viva, 1 8th of April, 1 6 13,7 thus briefly alludes to his imprison
ment and escape.
" As to what regards myself personally ; your Paternity is,
I think, already acquainted with my six months' probation
in prison, which, although it was my first, and of no long
duration, yet it was on this account particularly vexatious,
because in the afflicted state of our country (through the malice
and cruelty of the heretics, not only against our bodies, but
the souls of others likewise), every way to the propagation
of the Catholic religion, and of my approaching the faithful,
was thus barred. But now having, by the favour of God,
broken prison, it remains for me, like a pent-up river that
has burst its banks, to rush forward with all the more zeal
to combat the efforts of the enemy, promote the salvation
of souls and the good of the Society."
IV. The author of the quaint Fitzherbert Pedigree (p. 198)
we have since ascertained to be the notorious priest-hunter,
TopclirT.
V. In the brief notice of Wolverhampton (p. 234), we have
omitted to mention that, in the year 1635 — how much earlier
does not appear — the Fathers taught a small school at the
house of a Mr. Levison (or Leuson) near that town. They
had also at the same time a similar school at the Grange,
near Derby (see p. 316). Information was given to the
Privy Council of these schools, and warrants were forwarded
for the seizure of the Fathers and their pupils. A copy of a
draft of this warrant is given under the head of Stanley Grange.
By a marginal addition of Secretary Cooke, it seems that the
same draft warrant was made to serve for the school at
Mr. Levison's, "Within two miles of Wolverhampton." As we
7 Anglia, vol. iii. n. 126.
Introductory Note. xv
find by the Littera Annucz for the College of the Immacu
late Conception for 1635 (p. 311), the Derbyshire Fathers and
their pupils escaped ; but from the following extracts from
State Papers P.R.O., it appears that they were not so lucky
in Staffordshire, some of the boys having been carried off :
"9 December, 1635. No. 88, vol, 303, Dom. Chas. /.
The Council to Sir John Persall [Peshall], of Horseley, county
Stafford. John Stanford, son of William Stanford, of Paryshall,
Stafford, was lately found among the children in the house of
Mr. Leuson, in the county aforesaid, where he was trained up
a scholar under a Priest or Jesuit. In regard of his nearness
of blood, he being Sir John's grandchild, the Council have
thought fit to put him in his custody until further orders."
Written on the same draft letter, same date, are —
1. The Council to Sir William Wilmar, of Sywell, North
ampton. A similar letter in respect of his nephew, William
Andrew, son of William Andrew, Esq., of Denton, in that
county, being about twelve years old.
2. The Council to Edward Newman, of Gray's Inn. Simi
lar letter in regard to John Atwood, of Acton, Worcestershire,
being about eleven years old. Newman, who is not stated
to have been a relation, is required to keep the boy in his
custody till further orders be taken for his education.
"Dom. Chas. L, vol. 305, n. 5. 23 December, 1635.
Whitehall. The Council to Sir Ralph Dove, of Dutton,
Cheshire. John Bloomfield a youth of fourteen years of age,
was lately found in the house of Mr. Leuson, county of Stafford,
where he was trained up under a Priest or Jesuit. Upon Sir
Ralph's promise to see the said Bloomfield brought up to
the liking of the Lords, or else to remain with him as a
servant, the Council put him into Sir Ralph's hands."
In reference to this seizure, the Annual Report says that
one of the Fathers had gathered together some children of
xvi Introductory Note.
good family for the purpose of educating them, and their
progress in piety and learning rewarded his zealous labours.
Information of his proceedings was carried to the Council. A
pursuivant was despatched to the spot, who, with the authority
of a neighbouring Protestant nobleman, assembled an armed
force and surrounded the house. The Father and his pupils
were apprehended, hardly used, and conducted to London.
The house was searched, and two chests of books, and a third
containing the sacred vessels of the altar, vestments, &c, were
seized. It was urged by the more bigoted Protestants that
these children should be committed to the charge of Protestant
tutors, and compelled to conform. After much difficulty and
delay they were again restored to their parents. The Father
remained in confinement.
Two years after this event the Fathers again found means
to collect a number of boys for the purpose of education, and a
favourable report is given of their progress in piety, and in
Greek and Latin literature.
VI. In p. 394, the principal Founder of the College or
District of the Holy Apostles is erroneously stated to be
Robert, the third Lord Petre. It was William, the second
Lord.
VII. The Mr. Darcy, writer of the interesting letter to
Father Henry More, in p. 425, was most probably Mr. Henry
Forster, of Copedock, afterwards S.J., whose life is given in
these pages. Two of his brothers, who were Priests, S.J..
adopted the same alias (see Forster Pedigree, p. 445).
The Editor begs to acknowledge the kind assistance in
his labours, of Dr. Jessopp, of Norwich (in the Walpole
pedigree and family), of the Rev. Thomas E. Gibson, of
Lydiate, of FF. Morris and Anderdon, of Father Purbrick
for the use of Stonyhurst MSS., and of Father Hunter in
passing the volume through the press.
London, July, iSj^.
THE COLLEGE OF ST. ALOYSIUS;
OR,
THE LANCASHIRE DISTRICT.
I.
THE COLLEGE OF ST. ALOYSIUS,
Usually called the Lancashire District.
THE English mission of the Society of Jesus, which had
hitherto been governed by Vice-Prefects resident in England,
and a head Prefect living at the English College, in Rome, was
raised by the Very Reverend Father General Mutius Vitelleschi
to the state of a Vice-Province in the year 1619; and Father
Richard Blount, who had been Vice-Prefect since the martyr
dom of Father Henry Garnett in 1606, was appointed Vice-
Provincial.1 At this period, the English members of the
Society, partly in England, and partly in the various English
Colleges on the Continent, amounted to nearly two hundred,
including forty professed Fathers ; and in consequence of the
rapid increase in its members, the same Father General in the
year 1623 raised the Vice-Province into a separate Province
of the Society, and appointed Father Blount its first Provincial.
Father Blount held this office until 1635, and modelled the
Province as much as possible on the plan of the Institute. As
it was impracticable to form regular Colleges, he divided it
into twelve districts, or ideal Colleges, to each of which he
allotted some revenue, which might form the nucleus of a
future College, in the much desired event of the restoration
of the ancient Faith in England. To each district a certain
number of Missioners was allotted, the Superiors of which were
Rectors appointed by the Father General.
Among these twelve districts, or ideal Colleges, was that of
^StAloysius, commonly called the " Lancashire District." It
was one of the three first formed in the year 1622; those of
St. Ignatius, or the London District, and of St. Francis Xavier,
or the South Wales District, being the other two. Until the
year 1679, when the county of Stafford was made into a
1 A sketch of the life of this eminent Father may be seen in Father
Morris' Troubles of our Catholic Forefathers, &c. Burns and Gates, 1871.
B
The College of St. Aloysiits.
distinct College, under the title of St. Chad, St. Aloysius,
embraced the whole of Lancashire, with Cheshire, Westmore
land, and Stafford. In the penal times, when concealment
was absolutely necessary, this College passed by various feigned
names, such as " Our Factory;" the Superiors being called
" Head Factors," or " The Master," whilst the Missioners
were called "Factors," with their "Factories." The College
was also sometimes called " Mrs. Lancashire," or "Mrs. Lan
caster," or "Eloisa Lancaster."
The College of St. Aloysius formerly served the following
places, and probably many others, of which the traces are now
lost.
Aston Hall (Stafford)
Bedford Leigh and Leigh
Biddies or Biddulph (Stafford)
Billington
Brin or Ashdon
Brindle
Blachroad
Bailey-hall
Croxteth
Chipping
Cowley-hill
Crosby
Croxton
Culcheth
Chester
Crossen
Dunkenhalgh
Button Lodge (Cheshire)
Eccleston Hall
Fazakerley
Fernhead
Formby
Furness
Garswood
Hooton (Cheshire)
Highfield (near Wigan)
Ince, or Ince Blundell
Leigh
Lowe-house (St. Helens)
Liverpool
Lytham
Lostock
Lydiati
Maynes in the Fylde
Moor-hall (Ormskirk)
The Mealcs
The Manor
Orford
Ormskirk
Poole (Cheshire)
Pooton
Portico and Prescot
Preston
Puddington
Rixton
Stonyhurst
South-hill
Southworth
S coles
Scarisbruck Hall
Sizergh (Kendall)
Stafford
Stid (Ribchester)
Warrington
Westby
Wigan
Wolverhampton (Stafford)
The average number of Missioners in the College for
many years was about twenty. St. Aloysius' College had its
share of sufferings in the times of open persecution; and
counted amongst others Father Edmund Arrowsmith, its
proto-martyr, who suffered at Lancaster in 1628, and whose
Life we give in this volume ; Father John Worthington, its first
The College of St. Aloysius. 3
Rector, a notice of whom is also given ; Father Ferdinand
Palmer; Father William Atkins (once Rector), and Father
Nicholas Tempest, both of whom died in prison, martyrs for
the Faith. To this College also belonged Father Cuthbert
Norris, we Clifton, and Father Richard Bradley who died in
Manchester gaol for the Faith, and of whom a notice is given.
The following Modus vh'cndi hominum S.f., or the mode of
living of the Missionary Fathers of the English Province in the
days of open persecution, will be read with interest ; the Latin
original, in the handwriting of Father Henry More, the historian,
may be seen in vol. iv., n. 45, MSS. Anglice, Stonyhurst.
"Modus vivendi hominum Socictatis, 1616.
" The members of the Society who hitherto have laboured
in England for the consolation of Catholics, and the con
version of heretics, pending better times, had three modes
of living. Some led an entirely private life at home ; others
were constantly moving about through various localities ;
while many were free either to confer at home with those
who wished, or to visit others out of doors.
" For, as by the law, capital punishment hung equally over
the Priests and over those who harboured them in their houses,
so when any secular master of a family was raised above the
fear of the laws, either by nature, or grace, or the circum
stances of the times or of the persons among whom he lived, he
would adopt a Priest, who, in one of the three modes indicated,
served the family and administered the Sacraments. And, as
among all classes of men the distribution of the gifts of nature
and of grace differs, so among all ranks were to be found
those who were more free, and those who were more sparing
in adopting Priests. The most opulent and powerful acted
more cautiously than the middle or lower class, as having more
to lose, and being more exposed to envy; neither did they
rely upon their own power, so long as they were conscious
not only of being subject to those who were still more powerful,
but also of being exposed to danger from the informer. But
what God had given to the middle and lower classes even,
for their moderate sustenance, was as dear to them, as was to
the more powerful that which He had given to them for their
abundance ; and so, feeling that they had less means of con
tending against the malice of the enemy, they often became,
like the more wealthy, cautious and timid in admitting the
service of Priests.
B 2
4 The College of St. Aloysius.
''However, from the commencement of the schism there
were never wanting either Priests to expose themselves to the
danger of capital punishment for the sake of defending the Faith,
or seculars who refused not to run the risk of their lives and
fortunes, lest they should be entirely deprived of the helps
to piety which the Sacraments offered them ; such was, and is
to this day, the singular goodness of God towards this once
most religious nation.
" i. And to come to those of the Society who led a private
life. They for the most part lived in the upper stories or attics
of the house ; as remote as possible from the observation of
domestics and visitors. The same room contained altar, table,
and bed. Great caution had to be observed as to the windows,
whether to admit or exclude light ; by day they were careful
in opening them, lest the passers-by might observe that some
one lived in the room ; at night they were more careful still
in shutting them, lest the light might betray the inhabitant.
Walking in the room must be very light, or else cautiously
made along some beam. At certain hours all movement in
the room was prohibited, that no noise might be heard either
in the room adjoining or in the one beneath. They were
not permitted to go about the house, except to a neigh
bouring room, and that with caution. But if they left the
house either for the sake of charity, or for health's sake, or
on their own business, or that of others, they must ,go out
at the second or third hour of the night, and return either
when the domestics were at supper, or else had retired to
rest. For there were heretics amongst these; and although
the master of the house did not wholly distrust them, since
they were his servants, and under many obligations to him, yet
he did not so far trust them as to feel sure that they might
not attest they had seen, or at least knew a Priest to be in the
house. Nor did he consider that even Catholic servants should
be too much trusted. Whence it happened that in a very
numerous family of sixty or eighty persons, a Priest spent
almost entire days, weeks, and months, alone ; for, except the
hour of Mass at which some at least were always present by
turns, and a short space of time before and after Mass, the
rest of the day each one spent in his own or others business,
or in different country recreations. A female servant brought
in his dinner and supper, and then immediately left. He
eat and took recreation alone, unless the servant hap
pened to return after the meal, bringing perhaps one of the
The College of St. Aloysius. 5
boys or girls of the family; or the lady of the house might
look in to apologize for not having been able to pay him a
visit sooner.
" How oppressive this constant solitude was to many,
accustomed to habits of conversation and reading, no one
can imagine who has not tried it, especially since they were
deprived of the consolation which frequent confession or the
very sight and conversation of their Brethren, or variety in
occupation usually affords. For, except when the Superior
visited them, they scarcely ever saw one of the Society, or
any other Priest in the house ; as they were but seldom
allowed to go out of doors, and this only after an interval of
months.
" 2. Those who in different localities, travelling either
on foot or horseback, assisted the Catholics, or brought
wanderers back to the Faith, had for the most part at least
one house in which they could remain for some days to
recruit themselves; so that the surrounding Catholics were
able to learn where a Priest might be procured, if the needs
of the dying, or the administration of Baptism required it.
As for the rest, they were perpetually moving about, visiting
and administering consolation. In the evening, after dinner,
they entered the house either openly or privately, as circum
stances would permit, and departed the next day. Very often
by a change of dress and name, or of the direction in which
they were going, or by other schemes, they managed to deceive,
as long as possible, those whose notice they had to escape.
The chief part of the harvest fell naturally to these active
men, who thus met with and seized upon every opportunity
of disseminating truth and virtue, whether by themselves or
others. They were exposed to especial dangers ; but by the
more frequent opportunity of meeting their Superior, and
others of the Society, and by reaping at once the fruit of
their labours, their very distractions tended to increase piety ;
and after their communications with others, they returned to
their recollection all the more eager to draw interior fruit for
themselves.
" 3. The third mode of living left others free to converse
•either at home or abroad. For the head of the house in
which they lived, was made, either by his own virtue, or by
the good esteem of his neighbours, superior, as it were, to
the action of the laws. Though such men did not despise these
by living without any caution, yet they did not deem it
6 The College of St. Aloysius.
necessary to live in such servile fear, as though the liberty
either of the Priest, or of themselves, was likely to suffer. They
engaged for the most part Catholic servants, who did every
thing within the house in a Catholic spirit. If any storm burst
out, they were warned of it by certain parties, and the absence
of the Priest for a few days, or his concealment for some hours,
restored liberty to them for the rest of the time. Among
such our Superiors commonly lived, that they might be at
liberty to visit the members of the Society when requisite, or
to summon them to the house where they were. And by
these, as possessing the greater means of converse with others,
the chief part of the harvest was gathered in.
" But the face of affairs is now entirely changed. Scarcely
one in the whole kingdom is found who can furnish the
means of living after this third mode, though they were
formerly numerous enough. Those who go forth to assist
others in different places are forced to spend their nights
travelling, and their days in helping the Catholics. at home.
Many are reduced to the first mode of living, they 'sit like
sparrows upon the house top,' ' expecting the happy day, and
the advent of the glory of the great God,' for, humanly speak
ing, very little is hoped for. whichever side of the conflicting-
parties prevails."
The old Littcrcn Annucz, or reports for the College, abound
with cases of miracles through the intercession of our holy
Father and Founder, St. Ignatius, especially in the case of
possessed persons and witches, by means of what is called
the blessed water of St. Ignatius.2 "In the year 1636," says
the report, " under the guidance of Providence, the Fathers
in this district of Lancashire found a very convenient place,
in which they were enabled, without being observed or sus
pected, to assemble according to the usages of the Society,
for the purpose of renewing their Religious engagements and
3 In the year 1639, a little boy of three years old, an only child, fell
into a cauldron of hot water. He was taken out senseless and remained
half an hour apparently dead, though all remedies were applied that could
be devised and procured on the spot. The afflicted father, falling upon his
knees, begged of God the life of his child, through the intercession of
St. Ignatius, and vowed that he would in some way assist the Society
of lesus in its labours. The child revived and perfectly recovered. Another
person having received a grievous wound, was in danger of death from loss
of blood, when, on the application of a small volume of the Life of
St. Ignatius to the wounded part, the hemorrhage suddenly ceased.
Other similar miraculous instances are recorded.
The College of St. Aloysius. 7
gaining fresh fervour by making the Spiritual Exercises, and
communicating with their Superior ; and they zealously availed
themselves of the opportunity. The Catholics in these parts
were subjected to great vexations and extortions in the eccle
siastical courts, on account of their baptisms, marriages, &c.,
performed according to the rites of their religion. During this
year there were twenty-three fathers and one Lay-brother ; and
forty persons were received into the Church.
In the following year, 1637, the missions were assailed by
a more vehement persecution than ordinary. Money was
manifestly the object, and some who were unable to pay the
fines, betook themselves to hiding-places to escape imprison
ment. Active inquiries were instituted by the courts with
respect to the marriages and baptisms, &c., of Catholics, those
even which had been performed long before. Heavy fines
were imposed on Catholics for not sending their children to be
catechised by Protestant ministers, a species of vexation to
which they had not before been subjected in those parts. The
oath of allegiance was tendered to such as were suspected
of Catholicity. Those Catholics, who had the means
wherewith to purchase the forbearance of their persecutors,
were enabled thereby to relieve themselves from other suffer
ings; those who had not were obliged to fly, or conceal
themselves in order to avoid imprisonment. In the year 1638,
public feeling did not interfere with education, and many
sermons were preached before assemblies of Catholics.
The annual reports at this period in England generally/
and especially in the district of Lancashire, give very few
details. For the years 1640 to 1644, there is no report at
all, a fact which is thus explained by the Littcra Annua of
T645 1649. "During this period the number of Priests who
suffered for their religion was, indeed, less than in some of
the preceding years. It was, perhaps, found that this extreme
severity animated the zeal of the Missionaries, instead of
shaking their constancy, and that many Protestants were thus
brought back to the Catholic Church; yet the hatred that
the popular party, which since 1642 had been advancing to
sovereign power, bore to the Catholic religion had not
diminished, but rather increased in intensity; and they daily
avowed their determination not to be satisfied with lopping
off its branches, but wholly to root it up out of the land.
Accordingly the Catholic laity were treated with great severity,
and every effort was used to find out and apprehend the
8 The College of St. Aloysius.
Missionaries. It will be easy to conceive that the accounts
received from them during this period were very scanty and
imperfect. In sending letters by the ordinary means of con
veyance, there was danger lest they might afford some clue
to the discovery of the writer and of his host, and letters thus
sent were liable to be intercepted. Hence those that were
despatched were generally so brief, and written purposely in
such obscure terms, that little detailed information could be
gathered from them. This is the more to be regretted, as
during this time the condition of the Missioners afforded
frequent instances of dangers incurred and escaped, and
opportunities of practising great Evangelical virtues, the recital
of which would be interesting and edifying." The report
then continues — " In the Lancashire district, called the College
of St. Aloysius, where eighteen Fathers of the Society were
labouring, the persecution still raged against the Catholics.
Some of the Fathers were of an advanced age, and having sur
vived former troubles had grown old in the mission, yet even
these could not escape the more active pursuit of the Puritans.
One of them, seventy years old, contrived for a time to baffle
his pursuers by frequent changes of residence, and timely
resort to well contrived hiding-places. But he was at length
betrayed by a man whom he had before found trustworthy.
This person persuaded him to return to one of the missionary
stations, where, on his arrival, a party of soldiers, who had been
lying in wait for him, seized him, along with the sacred vessels
and furniture. As the party conducted him to a neighbouring
town, one of them put on the priestly vestments, and went
before him in profane mockery. He was then conveyed to
prison. Another Father, more than seventy years old, was
taken with two Secular Priests in a place where they thought
themselves quite safe, and carried to a prison thirty-two miles
off, in which they all three caught the fever, and died a year
after. A third Father, though eighty years old, and bed
ridden from age and infirmity, was seized, and put into
a cart to be conveyed to prison. Before they had got far,
his captors, fearing he would die on the way, carried him
back again, but succeeded afterwards in conveying him alive
to prison, where he died after nine months of suffering.
" During this period, most of the Catholic families who had
the means left this part of the country and retired to other
countries, where there was less persecution ; and thus most
of the Fathers of this College, accompanying the families
The College of St. Aloysius. 9
who had harboured them, withdrew also for a time from the
district. One Father went with the family, of which he had
the spiritual charge, to an island not far from the coast, in
which there were no Catholics before, and he succeeded in
making some converts there." :?
The annual reports for 1651 — 1653 are equally scanty. That
for 1652, however, gives the following deeply interesting
narrative of the conversion, through Father Cuthbert Norris,
whose real name was Clifton, of James, the seventh Earl of
Derby, on the i5th October, i65i,4 while he was being led for
execution to Bolton by the Parliamentarians, whose great
enemy the noble and loyal Earl had been. This conversion
is expressly stated to be minime nota in vulgus.
" The most interesting information," says the report in
question, "is a detailed account of an endeavour made by
Father Cuthbert Clifton, and it would seem with success, to
reconcile to the Church the Earl of Derby, when he was
already condemned to suffer death for his attachment to the
Royal cause, and on his way to the town of Bolton, which
had been assigned for the place of execution. At this critical
time, Father Clifton conceived or was inspired with the desire
of bringing this loyal and gallant nobleman, before he died,
to a salutary acknowledgment of the higher allegiance which
he owed to God and His Church. Yielding to this impulse,
he hastened to the station at which the Earl, accompanied
by his son and his suite, and guarded by a strong military
escort, was to pass the night, and it being intimated that the
party should reach Bolton the next day, by means of a friend
who had much influence with the commanding officer, he
obtained access to the Earl's chamber. Having introduced
3 Probably this was the Isle of Man.
4 According to Dr. Oliver (Collectanea S.J.), Father Norris, vere Clifton,
was second son of Sir Cuthbert Clifton, of Clifton, Notts, Knight, by Anne
Tildesley, but he had assumed the name of his grandfather. He was born
in Lancashire in the year 161 1, entered the Society of Jesus in 1630, and was
professed of the four vows nth May, 1651. In 1642 he was at Ghent
acting as "Camp Missioner" to the English troops in Belgium, and at the
same time probably making his Tertianship, or third 'year's probation.
Lancashire was the chief seat of his missionary labours in the English vine
yard. The Catalogue of the English Province for 1655 names him as
serving in the College of St. Aloysius, of which he was then the Minister,
Procurator, and Consultor ; and as having been then a Missioner for thirteen
years, including his camp life. He died in Lancashire, I5th October, 1675,
aged sixty-five. "A holy man," says the Littcrcc Annua, "who had for
many years laboured in the vineyard of our Lord, with much fruit. "
io The College of St. Aloysius.
himself by the name of Norris, he expressed a wish to be
allowed to speak with the Earl in private, for a short time,
upon a subject of great value, which it most concerned him
to dispose of before his death. He was desired to call again the
next morning. He did so, and was again put off by the guards
with design apparently, as though they suspected something-
wrong. At length the order to start was given, and the Father
was told he might find an opportunity of speaking to the Earl
on the road. He joined the cavalcade, and riding as near
to the noble prisoner as he could, tried to attract his notice.
The Earl, observing him, kindly asked him to come and ride
by his side. The Father, making himself known, hastened
to say that the object which he wished him to dispose of
properly before his death, was his immortal soul. The Earl
said he had suspected something of the kind the evening
before, and expressed great gratitude to the Father for thus
exposing himself for his sake. The Father briefly and forcibly
urged the great principle of faith. The Earl said that he agreed
with the Catholics with respect to the Blessed Trinity, the
veneration due to the Blessed Virgin and the Saints, and the
doctrine of Purgatory ; that he was so well disposed towards
the Catholic religion, that he had resolved, if he had lived,
to examine thoroughly into it ; that he thought the differences
between Catholics and Protestants were not of great import
ance, but that he could not thus suddenly, and on the point of
death, abandon the Church to which he had been attached
all his life. The Father tried to overcome this repugnance,
though often interrupted by the approach of the guards.
Seeing the Earl's Protestant chaplain advance, who had
left the halting-place of the preceding night later than the
rest of the party, he besought the Earl, by the sufferings and
death of his Redeemer, not to resist the grace afforded to him.
The guards and attendants now closed round, and the Father was
obliged to retire. Yet he kept as near as he could, fervently
praying for the success of his attempt. They had arrived
within a mile of Bolton, when the Earl turned round and called
for Mr. Norris. The attendants made way, and the Father
was again at the Earl's side, who now at once declared that he
received every part of the doctrine of the Catholic Church, and
professed himself a member of it, and as such, was ready to
confess all his sins and perform whatever penance should
be enjoined, asking earnestly for absolution. The Father,
having done what circumstances permitted, was about to pro-
The College of St. Aloysius. 1 1
nounce absolution, when the Earl reverently uncovered his
head to receive it. The Father instantly desired him to be
covered, and completed the sacramental rite.
"When all was concluded, the Earl turned round with a
smiling countenance, and rejoined the company of his son
and attendants.
u On entering the town, he saw the scaffold, and observed
with a smile that it was his cross, and that he willingly
embraced it When the party halted, the Earl desired his
son and attendants to retire for awhile, and declining the
proffered ministry of the chaplain, remained nearly an hour
in private and fervent prayer. As he went out, he repeatedly
said to those about him that he was most grateful to the
Divine Goodness for having enabled him to set his conscience
at ease before his death.
"The guards remarked that during a great part of that day's
journey he had appeared much more cheerful than on the day
before. As he ascended the scaffold he kissed the steps, and
expressed his entire submission to the divine will.
" On addressing himself to the people, he desired that they
would all pray for him ; then checking himself, he said that he
begged the prayers of all good persons present, and then went
on with his address to the people.
" After he had finished, one of the officers asked him to
declare that he died a Protestant. He took no notice of
the suggestion, as if he had not heard it. It was repeated
more pointedly, when he answered that he had reconciled
himself with God by His great goodness, and hoped to be
saved through the merits of Christ. He then said he heartily
forgave all who had injured him, and asked forgiveness of
any one whom he might have offended.
" He briefly and fervently recommended to God himself, his
wife and children, and his beloved sovereign, and declared
that he died willingly for God, his King, and country, calling
on all the creatures of the Lord to bless Him ; and invoking
His holy name, he laid his head on the block, and by one
stroke it was severed from his body."
The Earl, when escaping, after the disastrous battle of
Worcester, was taken, or rather surrendered himself prisoner,
at or near to Nantwich, in Cheshire, to one Captain Edge, a
Lancashire man, and an officer in the service of the Parliament.
He had just assisted in placing his sovereign, Charles II., in
concealment at Boscobel, in the very place where the noble
12 The College of St. Aloysius.
Earl had himself lain concealed on his route from Wigan, after
his defeat there, to join Charles at Worcester. He surrendered
on honourable terms, by which his life was to be spared. Yet
his enemies, who dreaded him, basely tried him by a court-
martial, overruled the plea of his honourable surrender, and,
in defiance of all military law and honour, condemned him
to the scaffold.
In the second volume of the Chatham Society's valuable
series of Remains Historical and Literary, connected with the
counties of Lancaster and Chester, 1844, under the heading
" Civil War tracts of Lancashire," pp. 320 — 323, amongst other
most interesting papers touching the noble and loyal Earl, is
one numbered Ivi. "The Earl of Derby's speech on the scaffold,
immediately before his execution at Bolton in Lancashire,
October 15, 1651, exactly taken in shorthand as it was spoken,
and now published for the satisfaction of those that desire to
be truly informed. London : Printed for Nathaniel Brookes,
and are to be sold at his shop at the sign of the Angel in
Cornhill. i65i."5
" The Earl of Derby was brought to Bolton on Wednes
day last, about noon, his guard being sixty foot and eighty
horse ; about two of the clock, brought forth to the scaffold,
which was built at the Cross, part of that scaffold built with
the timber of his own house of Latham ;° there were not
above one hundred lookers on, besides soldiers ; presently
5 The Editor of this volume says that there were three versions at
least given of the last address of the Earl, besides the one we copy here.
One, which was instantly condemned as spurious, is believed to be that
reprinted in Sir Walter Scott's edition of Somer's tracts. A second is
given in the Black Tribunal, A third may be found in Pech's Desiderata,
and in Seacome, &c. Of its genuineness there can be no doubt, except that
it seems to have been retouched and amplified. The copy given here
appears as a tract in the King's collection, and is stated to have been taken
down in shorthand by two clerks, one of whom (Roscow) is named, and
in some degree identified. All the versions, more or less, have the matter
of the original notes running through them ; but it appears to the Editor
that this one has more of the hurried abrupt character which the delivered
address is said to have had — of the simple pathos which characterized the
Earl's other compositions — and of the keen feeling which, from the tone
of his petition to the Parliament, would be likely to pervade him, when,
amidst the unexpected sympathy of his hearers, he was so suddenly
compelled to exclaim — "God be thanked there is no man that revileth
me!" (Chetham Society, vol. ii., pp. 317, 318.)
6 This explains Father Norris' account in the Litters Annua. "He
observed 'with a smile, that the scaffold was his cross ;' having been
in part built with the timber of his own house of Latham. "
The College of St. Aloysius. 13
after his coming to the scaffold, there happened a great tumult
(the occasion thereof not being certainly known), in appeasing
of which there were some cut, many hurt, and one child killed.
The Earl was no good orator ; he was much afraid of being
reviled by the people of the town, but they rather pitied his
condition.7 His son came with him to Bolton, and carried
his corpse back that night to Wigan."
" The last ivords of the Earl of Derby upon the scaffold at Bolton,
the \-$th day of October, 1651.
" Coming to the foot of the ladder to the scaffold, he
said, ' I am thus requited for my love,' and he kissed the
ladder and said, ' I do .submit myself to the mercy of God ; '
and when he was upon the scaffold he said, 'Now that it
pleaseth God to take away my life, I am glad to see that in
this town, where some were made believe I was a man of
blood, I was slandered to be the death of many. It was my
desire, the last time I came into this country, to come hither,
as to a people that ought to serve the King, as I conceive
upon good grounds.8 It was said that I was acccustomed
to be a man of blood, but it doth not lie upon my conscience,
for I was wrongfully belied. I thank God I desire peace.
I was born in honour, and I hope to die in honour. I had
a fair estate, and did not need to mend it. I had good friends,
and was respected, and did respect ; they were ready to
do for me, and 1 was ready to do for them ; I have done
nothing but, as my ancestors, to do you good ; it was the
King that called me in, and I thought it was my duty to wait
upon his Highness to do him service.'
7 " The populous district round Bolton was termed the Geneva of
Lancashire, and had been long considered the very school and centre of
Puritanism" (Preface to the same volume of Chetham Papers}. The same
Preface states that to the inveteracy of local feelings and bitterness of
religious animosity, may be added, as another cause of the duration and
severity of the struggle between the King and the Parliament in Lancashire,
the nice balance of opposite parties. The petition of the "recusants"
[Catholics] in an early part of the series of tracts, brings forward a few
of those ancient and highly descended families which still constitute so
marked a feature in the Lancashire aristocracy ; and in a later part will be
found a presentation of fifteen thousand recusants at one sessions. The
greater part of the principal Lancashire Royalists belonged to this class,
or were closely connected with it.
8 "The allusion obviously regarded the feelings of the Presbyterian
party, of which Bolton was a local centre, and which were directly
opposed to those of the Puritans, the predominant sect at this period"
(p. 321, note).
14 The College of St. Aloysius.
" There then arose a great tumult among the people ;
after which he said (looking all about him), ' I thought to
have said more, but I have said. I cannot say much more
to you of any goodwill to this town of Bolton, and I can
say no more, but the Lord bless you. I forgive you all, and
desire to be forgiven of you all, for I put my trust in Jesus
Christ'9 And looking about him he said, 'I did never
deserve this hard measure from above. Honest friends (you
that are soldiers), my life is taken away after quarter given, by
a council of war, which was never done before/ And walking
up and down the scaffold, he said, ' The Lord bless you all ;
the Son of God bless you all of this town of Bolton, Man
chester, and especially Lancashire ; and God send that you
may have a King again, and laws. I die like a Christian, a
soldier, and Christ's soldier.'
" And sitting down in his chair, he said to a soldier that
had been his keeper — 'They are not ready' (meaning the block
was not ready), and bade him commend him to all his
friends in Chester, ' and tell them I die like a soldier ; '
and causing the coffin to be opened, he said : ' I hope when
I am imprisoned in this, the watchmen will not lie by me with
their swords.' And walking up and down the scaffold, he
looked about him and said, 'There is no man that revileth
me — God be thanked!'
" And looking upon them that were upon the scaffold, he
said, ' What do you stay for ? It is hard that I cannot get
a block to have my head cut off.' He looked upon the execu
tioner and said, 'Thy coat is too burly that thou canst not
hit right, the Lord help thee and forgive thee.' Then bowing
to Mr. Henry Bridgeman,10 he said, ' They have brought me
9 "At the time of this interruption, according to most of the accounts,
the Earl gave into the hands of a servant papers relating to the sentence of*
the court-martial and his plea of quarter, which he intended to have
spoken, and which, in some copies of his speech, are worked into it, as
portions of his speech" (Ibid}.
10 We extract the following note from the same volume of the Chatham
Series, p. 316. " The Sacrament was administered to the Earl at Leigh,
by Mr. Greenhalgh, who also appears to have been present at the Earl's
execution, as Seacome mentions his note of it. This person may possibly
be the 'Doctor Green' of the spurious account. The Weekly Intelligencer
states positively that ' there was no divine ' — probably meaning thereby
in attendance on the scaffold itself. There was, however, one chaplain
who continued to the last such dutiful and affectionate attendance as
circumstances allowed him, and, according to all or most of the accounts,
was recognized by the Earl, as being seated on horseback among the
The College of St. Aloysius. 15
hither too soon, the block is not ready for me, Mr. Bridgeman.
Tell your brother I take it as a great mercy of God that I
am brought hither, for I might have died in the midst of
a battle, and have not died so well, for now I have time to
make my peace with God/ And turning then to James
Roscow (one of the two clerks that wrote his speech in short
hand), he said, 'Do you write what I say? It may be .1
say not well, but my meaning is good/ And looking upon
the block he said to one of his men — ' Lay down your nec*k
upon the block, and see how it will fit/ but he refused ; and
a trumpeter that was upon the scaffold laid down his neck
to try how it would fit ; after that he laid down his own neck
upon the block, and rose up again, and caused the block
to be turned, and laying his neck again, said, ' Do not strike
yet/ And when he rose he went about the scaffold, and said,
'I desire your prayers, pray for me, the Lord bless you all !
The Lord bless this poor nation/
"Then he gave his handkerchiefs out of his two pockets
to his servants. Then he kneeled down and prayed privately,
and then laid down his neck upon the block, and said to the
executioner, 'When I lift up my hand, then give the blow ;'
and just when he gave the sign, one of the servants said—
' Good, my lord, let me speak one word before ; ' and looking
up, he said, ' I have given you a sign, but you have ill missed
it/ And being upon he knees, he said, 'Honest friends,
I thank God I fear not death ; I rejoice to serve God, my
King, and country ; I am sorry to leave some of my Christian
friends, but I hope the Lord will keep them, and bless them ;
the Lord of Heaven bless my wife and poor children ; the
Lord bless His people, and my good King/
" And laying his head upon the block, he said, ' Let the
whole earth be filled with His glory!' and giving the last sign,
by holding up his hand, his head was severed from his body
with one blow/'
The account taken from the Litter a Annua of the English
Province, was most probably written for the Annual Letters by
Father Cuthbert Norris (or Glifton) himself, as having been
an eye-witness of, and so important an actor in the deeply
interesting and affecting scene. The original report is pre-
troopers, and receiving from him last remembrances to his (the chaplain's)
brother. The following account explains this to have been Henry
Bridgeman, Rector of Wigan, after Dean of Chester, and Bishop of Man."
1 6 The College of St. Aloysius.
served in ^ the archives of the Society of Jesus in Rome. It
was a private document never seen, we may safely avouch,
by any stranger eye, these reports being strictly intended for'
and confined to the members of the body. We may also'
with^ equal certainty, assert that it has never hitherto been
published. It bears every appearance of originality, and as
we have already seen, the difficulty and danger of writing
anything in those times of bitter persecution against the
Catholic faith, its pastors and its members, sufficiently
rebut any idea that Father Clifton could have prepared it, for
the sake of publishing so interesting an event as the conversion
of the great Earl to the Catholic faith in his last moments.
In fact the words minime nota in vulgus, in reference to this
conversion, sufficiently proves this.
_ It may, therefore, be regarded as a fifth, and by no means
unimportant narrative of those last hours of that loyal and
gallant Royalist. We are particularly struck by its remarkable
accordance, in several most important points, with the authentic
account we have borrowed from the Chetham Society's volume;
both being almost word for word the same. We sum them up'
as follows —
LAST SPEECH.
Chetham Society's Account. Annual Letter? Account.
L I.
"Coming to the foot of the lad- « As he ascended the scaffold he
tier ... he kissed the ladder and kissed the steps, and expressed his
said, I do submit myself to the entire submission to the divine
mercy of God. ' "
II.
"I forgive you all and desire to He heartily forgave them all who
be forgiven, &c. had injured him> and askgd foig.^
ness, &c.
m- in.
Iis recommendation of his wife "He briefly and fervently re-
and children to God, &c. commended to God himself, his
wife, his children, &c.
11 To a Catholic this fact affords the strongest proof of the Earl's
conversion to the one true faith. We have constantly read of Catholic
Martyrs following the example of the blessed Apostle St. Andrew and
embracing their crosses, stakes, &c.; and in the present volume of our
series, the very same thing is recorded as having been done by Father
Thomas Cottam. In proof of this, we have only to refer to Bishop
Challoners Memoirs of Missionary Priests, the Martyrs of China and
Japan, Rev. Alban Butler's Lives of the Saints, &c. But we do not
remember to have ever read of a similar act by any Protestant, whether
lay or clerical, under equally terrible circumstances.
The College of St. Aloysius. 17
IV. IV.
"And laying his head on the "Calling on all creatures of the
block, he said, * Let the whole Lord to bless Him ; and invoking
earth be filled with His glory,'. . . His holy name, he laid his head on
his head was severed from his body the block, and by one stroke it was
with one blow." severed from his body."
v. v.
His allusion to the scaffold as his On seeing the "scaffold, he
cross — having been partly built with observed with a smile, that it wan
his own timber of Latham House. his cross," &c.
VI. VI.
"I take it as a great mercy that "As he went out he repeatedly
I am brought hither, for I might said to those about him, that he
have died in the midst of a battle, was most grateful to the divine
and have not died so well, for now goodness for having enabled him to
I have time to make my peace with set his conscience at ease before his
God." death," &c.
There are other expressions put into the Earl's mouth, in
fact we might quote the whole of his reported utterances, which
any Catholic could use. The last striking fact we shall
notice, is the absence from the report of any praying or acts
of devotion in company with the chaplain, Mr. Bridgeman,
as is usual at such executions. Roscow, the reporter,
being actually upon the scaffold would never have been
guilty of omitting it, had it taken place ; especially seeing
that he carefully reports the substance of the noble Earl's
conversation with the Vicar of Wigan. This we regard as a
confirmation of the Litter a Annua account that, on entering
the town, &c., "he retired for awhile, and declining the
proffered ministry of the chaplain, remained nearly an hour
in private and fervent prayer.''
The Littera Annucz also confirm the Chetham Society's
account, as to the actual presence of the Chaplain, which the
Weekly Intelligencer denies.
In the annual report for 1651, it is stated that the Fathers,
especially in Lancashire, experienced the efficacy of the invo
cation of St. Ignatius, and of water blessed in his name in
resisting the external influence of evil spirits. A poor woman,
for a long time possessed, was, after many fruitless exorcisms,
told by her cruel tormenter that he would not give her up
before the Feast of St. Ignatius, when he knew he would be
obliged to go. On that day, the poor sufferer, having received
Holy Communion, was immediately and permanently freed
1 8 The College of St. Aloysius.
from the evil spirit, and from the bodily suffering which he had
caused.
One of these evil spirits inveighed bitterly against the
Sodalities of the Blessed Virgin, and their rules and practices.
These Sodalities, or Associations in devotion to the Blessed
Virgin, were zealously promoted in Lancashire by Father
Ferdinand Palmer, with great benefit to those who were
engaged in them. This Father was a native of Northampton
shire. He entered the Society of Jesus in the year 1625, and
was solemnly professed of the four vows, on ipth of September,
1641. In the Catalogue of the English Province for the year
1655, he is entered as a Missioner in the Lancashire district.
During the plague of 1666, which made such terrible ravages
in London, he was actively engaged as a Missioner there,
and in the midst of his heroic labours in relieving and comfort
ing the plague-stricken, he was seized with the infection and
died a martyr of charity, 6th of May, 1666, aged sixty-one;
having been in Religion for forty-one years; and a Professed
Father, twenty-five. When in Lancashire, Father Palmer says
he found the use of vows of chastity, for a limited period, in
many cases an effectual remedy against the opposite vice. He
also reports an instance of the awful judgment of God on
those who oppose the truth. He had instructed a married
woman, and received her into the Church. The matter came
to her husband's ears, who positively forbad her to practise
any duty of religion. He was chopping some wood at the time,
and accidentally wounded himself very severely. His wife
took occasion from the occurrence to warn her husband not to
draw down the anger of God upon himself by opposing her
vocation to His religion. But the man only became angry
and more obstinate. The next day he was bitten by a mad
dog, and shortly afterwards died miserably.
In 1654, Father Palmer was sent for to a Protestant who
was alarmed by a severe illness. Feeling himself better before
the arrival of the Father, he sent word to say that he would
see him another time. The Father, as if anticipating what
was to happen, urgently insisted on at least seeing the sick
man, and so with great difficulty obtained access to him. He
gravely warned him that his death was nearer than he thought,
and invited him to follow the call of God, and seek His mercy
while he had the opportunity. The salutary fear of God had
its effect, the sick man was sincerely converted, and after
a second visit from the Father, died in a few days. Amongst
The College of St. Aloysius. 19
other sick calls, he was requested to visit a lady of high rank
who was dangerously ill. On his arrival at the house, the
lady expressed surprise and displeasure at his coming, and told
him that she had not sent for him, nor for any other Priest.
He was about to retire, when the lady requested leave to ask
him whether he belonged to any Religious Order? He told
her at once what he was. She replied that she had heard from
some learned men long ago that the Priests of the Society
considered themselves at liberty to publish at pleasure their
penitents' confessions. Father Palmer rejected with horror
the foul calumny, and explained to her what the Catholic
doctrine was upon that point, and the peculiar care with which
it was inculcated and observed in the Society of Jesus. She
expressed herself perfectly satisfied, and requested to be
allowed two days to prepare for a confession, which she said
must -extend over a period of twenty years ; she begged him to
come to her again after that interval, which he did, and the
lady having performed her duty in the most satisfactory
manner, the Father took his leave. He never knew, nor
could he even guess who she was; but he felt certain that she
was a person of high rank and superior intelligence.
Another lady is mentioned as being of noble birth and dis
tinguished by her piety, constancy in faith, and charity to the
poor, and who had been given to understand by certain persons,
reputed to be pious and learned, that the Jesuits wished very
much to stay in England, and for that reason would rather im
pede its conversion, because, were the country converted, they
would have to go back to their Colleges. Her son, an excel
lent and prudent person, on hearing her repeat these remarks
gravely represented to her, and succeeded in convincing her of
the absurdity and criminal atrocity of such imputations. Being
no longer influenced by these impressions, she became well
acquainted with, and warmly attached to the Society.
A wealthy gentlemen had been in the habit of wasting much
precious time, and imbibing vicious principles, from reading
loose comedies and similar works, of which he had formed a
large collection, and had encouraged their perusal in his house
hold, and amongst his guests. Father Palmer, wishing to
remove this occasion of sin, thought it prudent to begin by
asking the gentleman to give up to him one of those offensive
books, and after long solicitation, he consented. This first
victory over himself seemed to bring him more abundant
grace, for he presently afterwards cleared his house of all
c 2
2O The College of St. Aloysius.
the other books, though by doing so he incurred the ridicule
of his less scrupulous acquaintance.
The report for 1655, regarding the miracles wrought
through St. Ignatius, says — " The power of our holy Father
St. Ignatius over the demons shows itself most clearly by
authentic proofs. There is a custom of blessing water, under
the invocation and patronage of St. Ignatius, which, after it
is thus consecrated, is called the Blessed water of St. Ignatius.
Of the great avail of this blessed water for the sick and afflicted,
and of its great power over evil spirits and their accomplices,
the dealers of witchcraft, not only individuals, but towns and
villages are witness ; for the devils cry out from the bodies
of those possessed that they are tormented by the water, and
that the charms are broken, and that it alone, without any
other exorcism, suffices to expel them. One person, without
hurt or pain, having drunk of the water threw up fifteen brass
pins, bent and twisted. Again on St. Matthew's Day she
threw up ten more, and on St. Michael's Feast the last one ;
all \vere strangely twisted, and we trust that on the Festival
of the Archangel, the most troublesome molester of her body
was finally dislodged, after having usurped possession of it for
six entire years."
Another, who had been possessed for sixteen years, was
delivered by the same means, on St. Andrew's Feast.
The following interesting case is also given. A girl below
twelve years, not a Catholic, was afflicted for some years by a
most incurable and troublesome sickness, caused, as it was
afterwards proved, by the devil's agency ; so that twice, or
oftener, in the day she seemed at the point of death. One
of the Fathers, at the entreaty of a friend, visited her, and
having spoken kindly to her, taught her this prayer — " O my
sweet Jesus, for the sake of Thy dear Mother, have mercy on
me and make me Thy servant." At the same time he gave her
some of the water blessed by the relic of St. Ignatius, and told her
to take it with her food and drink ; returning after fifteen days,
he found the sickness much abated, and having taught the child
the doctrines of the Faith, he exorcised the demon, using the
formula of the Church, which the devil durst not disobey, for
being ordered in Latin to come the next day " to the chapel
door, and to creep on hands and feet to the foot of the altar,
and there confess that he was unable to resist the exorcism
of the Church of God," the child, who had long been rendered
blind by the evil spirit, and was entirely ignorant of Latin,
The College of St. A loysius. 2 1
strictly obeyed the command. The devil was then told, also
in Latin, that if on any day of the month of July he was forced
to leave that body, he must indicate it with the child's own
finger; and upon this, taking in her hand the sacred Missal,
from which previously all the markers had been removed,
the child pointed out the day of St. Ignatius, and placed her
finger upon the Introit of the Mass, though she had never
seen a book of the kind before. And from that day (the Feast
of St. Ignatius) she has remained strong, and restored to full
health, and has the grace of singular piety.
Not long after her cure, a labouring man's son, whose
father had apostatized from the Faith, began to show signs
of strange fury and agitation ; and no marvel, for he had seen
three devils appear to him in the form of three black dogs,
who afterwards confessed that they were the same three who
had been ejected from the above child. By their threats
they induced the lad to kneel and ask their blessing, or rather
it should be termed, their malediction. Upon this he was
seized with such a hatred of God, that by grand promises, for
the author of lies had led the boy to entertain some great
expectations, he tried to induce his companions at school to
renounce God ; when this was discovered, the devil was
exorcised, and the lad, having been instructed, was restored
to sound health, both mental and corporal.
The fact which follows is very singular, and yet of no
little consolation to those whom Divine Providence permits,
without any fault of theirs, to be possessed by the devil. A
young girl, who, from the examples above mentioned, had
gained a true and great idea of the Catholic faith, was ardently
desirous of being instructed by a Priest, and received into
the Church. But the bigotry of her father, who was an
obstinate heretic, prevented it. The child, therefore, prayed
earnestly to God that power might be given to the devil over
her body, on condition that it should be the means of an interview
with a Priest, and of becoming a Catholic. Upon this she was
possessed by the devil, and with the father's consent delivered
by a Priest from it. But scarcely was she freed, when her father
insisted again on her abjuring her Faith, and returning to
heresy. She, having found the tyranny of the devil more
endurable than that of her father, renewed her prayer, and
again obtained her request, for even at the time when the
fact was narrated, she had the devil as a temporary lodger
in her body, that she might have God for her habitation for
22 The College of St. Aloysius.
ever in her soul. And by this her singular love for God and
religion even her father's hard and obdurate heart was being
softened, for he had given his solemn promise that though it
should cost him the loss of all his estate and fortune, he would
not be an obstacle in the way of her embracing the Catholic
faith, along with her mother and sisters, whom, by her example,
she had drawn to Christ, and to the love of His religion in
their hearts.
But not only did St. Ignatius banish the demons by the
water blessed in his name— his sacred pictures had the same
power. The following fact occurred in the house of a respectable
family. The servant kept the milk in the dairy carefully shut
and locked, but found in the morning more than twenty drops
of blood upon it. One of the Fathers, who chanced to be in
the house, guessing who was the cause of it, advised them
to put the place under the protection of St. Ignatius, and to
hang up a picture of the Saint there ; after which no other
harm occurred either to the milk or to the house.
But the Father who gave this advice, and who had worked
so many exorcisms, became the object of the fury of the enemy,
from whose rage the protection of St. Ignatius shielded him.
When sleeping, he was suddenly awakened at midnight by a
noise as though flint stones were flying and cracking in the fire
beside the bed in which he lay. He invoked St. Ignatius, his
Angel Guardian, and his Patron Saint, upon which the noise
grew fainter, and died away as he continued his prayers. The
next day an energumen, whom he was exorcising, came as
usual to him, when the devil was reluctantly compelled, by the
power of God, as he himself confessed, to declare that this
disturbance in the night had been raised by five wretched
spirits in order to deter the Father by threats from assisting
and relieving the poor sufferers. " But why," said the Father,
"did they do me no harm?" "It was not because they had
no wish to do so, but they were deterred by St. Ignatius and
your Guardian Angel, both quicker to help you than you were
to pray/' was the reply to the Father's question.
Other instances are given, and in the following year, 1656,
mention is made of a case, showing the power of the exorcism
of the Church, and of the Priest, in the expulsion of evil spirits
from the possessed, which happened in a village called Halfcote,
on the borders of Worcestershire. The house of a respectable
man, named Hill, had for three years past been infested with
nocturnal spectres, horrid noises, and luminous appearances.
The College of St. Aloysius. 23
He had invited the ministers of his own sect to perform
different services in order to free him from the annoyance.
Seven others also spent the night in prayer together, but in
vain, as peace was not restored to the house. Upon this the
master of the house, listening to wiser counsels, invited Father
William Atkins, then Rector of the College of St. Aloysius, to
come and assist in the work, and he spent the night watching
and praying in the very room which was especially haunted.
Nothing, however, was seen or heard that night. At daybreak
he purified the entire house, according to the solemn rite of
the Church, with wax tapers, holy water, and blessed palms, or
olive branches. From that time all was restored to perfect
peace and quiet, causing great astonishment in the people,
and from this no little fruit of souls was hoped.
Such miraculous powers of exorcism, &c., still continue to be
•alluded to in the reports ; the last case which we shall notice
took place in 1672, at which period there were fourteen Fathers
in the district, and one hundred conversions were made. A man,
whose house was haunted by an evil spirit under the appear
ance of two horrible spectres or ghosts, consulted by way of
remedy two witches, but the evil only increasing, he came at
length to one of the Fathers, and professed himself ready to
embrace the Catholic faith, if, by his aid, his house should be
freed from the unwelcome guests. The Father, after accom
panying the man home, recited the Litany of our Lady of
Loreto, and went though the whole house, carrying the Blessed
Sacrament ; after which the evil spirit never again appeared.
The man abjured heresy, embraced the Catholic faith, and
•continued a zealous Catholic.
Having dwelt so long upon the College of St. Aloysius,
we must now proceed to give an account of its famous
proto-martyr, Father Edmund Arrowsmith, intending to add
a biographical sketch of its first Rector, Father John
Worthington ; of his brother, Father Laurence ; and of his
uncle, Father Thomas (plitn Dr.) Worthington ; concluding all
with a short notice of Father Richard Bradley, who died (in
vincidis}, in Manchester gaol, a martyr for his faith.
II.
THE LIFE AND MARTYRDOM OF FATHER
EDMUND ARROWSMITH, S.J.
He suffered at Lancaster, iWi August, 1628, aged forty -three
years, having passed fifteen- years on the mission, and having
been Jive years in the Society.
THE following Life is principally gathered from a very rare
tract called " A true and exact relation of the death of two
Catholics, who suffered for their religion at the Summer Assizes
held at Lancaster, 1628. London, 1737." This octavo volume
contains two excellent portraits of the Martyrs, of whom the
second was Richard Herst, a farmer, who suffered the day
after Father Arrowsmith. Dr. Oliver, in his Collectanea S.J.,
thinks that Father Cornelius Morphy, S.J., was its compiler;,
and we may add with great probability, seeing that Father
Morphy laboured for some years in that district, and as early
as 1 740, if not before, was the Rector or Superior of St. Aloysius
College. This Life is more copious than Dr. Challoner's memoir.1
Father Morphy uses the relation of the Martyr's death, printed
in 1630; also Father Henry More's Hist. Prov. Angl. S.J.;
Alegambe ; Nadasi's Annus Dierum Mcmorabilium, £c. ; see
also Tanner's Vita et Mors, &c. He also prints an account of
a great miracle, wrought through the Martyr's intercession, by
means of the application of the famous relic, the Father's hand,
in 1735, and which we shall add at the end of this Life.2
1 Challoner's Memoirs of Missionary Priests, vol. ii., p. 123.
8 The Rev. Cornelius Morphy, or Murphy, was a native of Ireland, and
born 24th October, 1696. He entered the Society of Jesus, 7th September,
1711, and was solemnly professed of the four Religious vows, 2nd February,
1730. This eminently gifted Father served the Lancashire mission for
several years, and was Superior or Rector of the College of St. Aloysius
from about 1740 to 1748. He was then appointed Rector of the College
of St. Ignatius, or the London District. At Christmas, 1759, he was at
Scotney Castle. He was a learned man, and author of A Review of the-
important controversy concerning miracles, and the Protestant systems
Father Edmund Arrow smith. 25
As the Lancashire District, or College of St. Aloysius,
was the birthplace as well as the principal seat of Father
Arrowsmith's missionary labours, and the scene of his glorious
martyrdom, it seems very fitting to place this notice of his life
the first among the few selected for the history of the College.
Father Morphy remarks at starting — "We have little left
concerning Father Arrowsmith, after what inquiry could be
made, besides what relates to his happy suffering for the Faith ;
though perhaps fuller memoirs are to be found than those
here presented. It has often happened that of many celebrated
Martyrs, whose acts of martyrdom have escaped the injury of
time, very little came recommended to posterity by more than
the particulars of their behaviour in the last remarkable scene
of their lives. But if to live well be the art to die well, the
happy death of this servant of God assures us of a virtuous life,
which God of His mercy terminated with glory, and pleased
with his labours, crowned His own gifts, to which he had
faithfully corresponded, with eternal rewards."
Father Edmund Arrowsmith, who was sometimes known by
the by-names of Bradshaw and Rigby — in fact, he was indicted
at his trial in the latter name — was born at a place called
Haddock, in the parish of Winwick, five miles from War-
rington. and seven from Wigan, in the year 1585.^ His father
relative to it ; to u'hic/i is added a letter ivith some remarks on a late per
formance called " The Criterion of Miracles examined.'1'1 8vo. London, no
date, p. 456. It was in the Appendix of this work, that Dr. Milner found
ready arranged the refutation of Detector Douglas, of which he has made
so important a use in his invaluable work, The End of Religious Controversy.
He also translated and published Pere Daubenton's Life of St. John Francis
Regis, S.J, 8vo. London, 1731, pp. 368. Father Morphy died 3ist
October, 1766, set. 70. See Dr. Oliver's Collectanea, p. 259. It is
recorded that Father Morphy when Missioner at Brindle, or Slatedelf,
Lancashire, about 1740, was attacked by some priest-hunters. A
paper in the Archives Provincial Anglise, says that — "One night a gang
of these worthies came to take him, and several neighbours, who had heard
something of the matter, went and hid themselves behind a hedge leading
to the chapel, being determined if the gang succeeded in bringing him off
to rescue him, or lose their lives. The gang did not bring him off, though
he was at home, for his mild language softened their hearts. So his
valiant friends, that were hidden behind the hedge, lay quiet, listening to
the fellows as they returned, laying the blame on each other for not
bringing him off with them. These friends of the Priest therefore did not
stir till the gang was gone off. "
a In the archives of the English Province at Rome is a MS., Processes,
condemnatiot et mors ex variis eorwn qiii frascntes fiierunl litteris excerpta.
26 Father Edmund Arrowsmith.
was Robert Arrowsmith, a yeoman or farmer in that country,
and his mother, Margery, was a lady of the ancient family of
Gerards. Both his parents were Catholics, and great sufferers
for their religion, as were also their fathers before them. For
Thurston Arrowsmith, father of Edmund's grandfather, after
the loss of goods and frequent vexations from the pursuivants,
suffered a long imprisonment and died in bonds, a confessor of
Christ. And Mr. Nicholas Gerard, his maternal grandfather,
being a constant professor of the Catholic faith, was by order
of Sir Thomas Gerard, his own brother, forcibly carried to
the Protestant church, at a time when he was labouring under
a violent fit of the gout, so that he could not stir, and there
placed over against the minister • but, instead of joining with
the minister or congregation in their service, he sang Psalms
in Latin with so loud a voice that the parson could not
be heard, and they were obliged to carry him away out of the
church.
As to the Martyrs father and mother, after divers other
troubles and losses sustained for their conscience, they had
their house searched by the pursuivants, who with their swords
tried every bed and hole in which they suspected any Priest,
or priestly utensils might be hid ; and then they and all their
family were tied two and two together, and driven off to
Lancaster gaol, leaving at home four little children, of whom
Edmund was one, whom the pursuivants had taken out of their
beds in their night-dress, and left standing in the cold, not
suffering any of the family to dress them, till some neighbours,
compassionating their case, came in and did that charitable
office for the helpless infants. After this and some other
imprisonments, from which he redeemed himself with money,
the father of the Martyr went abroad with his brother Peter, to
be out of the way of these vexations, and they both served for
This MS., which is compiled from the various sources used in this Life,
contains a playful allusion to the Martyr's name — "In the Latin, Sagitti-
faber, a name not undeservedly falling to Father Arrowsmith's lot, whether
we regard his gifts of nature, or of grace, in which he ever showed himself
close and sharp in his combats with the heretics — like a chosen arrow.
It also observes in conclusion, that the death of Father Edmund
Arrowsmith, S.J., the last put to death for the Catholic faith for some
years, calls to mind the martyrdom of Father Edmund Campian of the
same Society, and its proto-martyr in England, seeing that their names are
the same, as were also their faith, their courage, disputations with the
heretics, and their deaths."
Father Edmund Arrow smith. 27
a time in the wars in Holland.4 Peter died at Brussels, of a
wound received in the wars, and was there honourably interred.
Robert, the father of Edmund, went to Rheims or Douay, there
to visit his other brother, Dr. Edmund Arrowsmith, a man of
great learning and piety, Priest and Professor in the College ;
after some time he returned again to England, and there made
a pious end, having foretold his death some time before.5
The following is a copy of an ancient MS. we have been
kindly allowed to make from the original, No. 48, MSS. in
Arch. Dioc. Westm. It is written by a fellow-labourer.
"Notes concerning Mr. Arrow smith's Death.
" The things that I can call to mind concerning Mr. Edmund
Arrowsmith, late Martyr and Priest, were these —
"First, he was christened by the name of Bryan. His
father being but a farmer in the country and deceased, his
mother but poor and not able to bring him up in learning, and
being Catholics, a good, venerable, and virtuous Priest, con
doling the poor widow's estate, took the boy, her son Bryan,
into his service, not so much for any service he could then do
to him, as to help the widow of her burthen, and to bring
up her son in learning, who at the first, because of his public
education,6 seem to be dull and blunt-witted, but after he had
4 In the original MS., VitaetmartyriiimR.D.D. Edmundi Arrowsmith,
in the valuable collection of MSS. at Oscott College, in page 523 of the
volume of the Rev. Alban Butler's collection of materials for aiding Bishop
Challoner in his Memoirs of Missionary Priests, and which we have been
kindly permitted to transcribe, it is stated that they had no sooner landed
when they were ordered, in violation of their faith and conscience, to take
up arms against the Spanish, wherefore they were accustomed in the
engagements to discharge their muskets in the air, for fear that they should
hurt any Catholics. At length, by means of Sir William Stanley, who
was in the service of the King of Spain, they went over to the Spaniards,
and it was in their service that Peter got his mortal wound.
5 Vide Bishop Challoner' s Missionary Priests, vol. ii., p. 123, from the
above Oscott MS.
6 Probably alluding to a village school the boy had attended.
Dr. Challoner, in reference to Edmund's village schooling, says (quoting
from the above Oscott Douay Latin MS.)— "That whilst he frequented
the schools, his practice was, as he went to school in the morning to a
place about a mile distant from home, to recite in the way with his
brethren, the Little Hours of our Lady's Office ; and when he was coming
home at night, the Vespers and Complin ; and that his first care after he
came home was to withdraw into his oratory, and there to perform his
customary devotions of the Jesus Psalter, the Seven Penitential Psalms, &c.
And such was the sweetness of his temper and comportment, that even his
Protestant schoolmasters were very fond of him."
28 Father Edmund Arrowsmith.
been some two years or thereabouts brought up in our College
[Douay Secular College], his wits began to sharpen, and very
apt he was and very desirous to attain to learning ; but being
weak, he returned from our College into his own native style
to recover his health, and having in some reasonable manner
obtained it, his own loving master sent him back to Douay the
second time, where he excelled exceeding well, although some
what infirm, until the President, by reason of his bad health
(before he had ended his course) caused him to be promoted
to the Priesthood, and forthwith sent him into his country, after
which return of his he was called by that name of Edmund,
which he received at confirmation." We will leave the MS. for
a short time.
Dr. Challoner says that Edmund was received into the
English College of Douay in December, 1605, having tried in
vain to pass over to one of the English Seminaries in Spain.
Soon after his arrival at Douay he received the Sacrament of
Confirmation, taking the name of Edmund after his uncle,
Dr. Arrowsmith. 7 That before his first return home on
account of his health, he had performed the greater part of his
humanity studies — that on his second return he took the usual
College oath and was admitted amongst the Pope's alumni,
and applying himself close to his studies, though still somewhat
weak in health, he made great progress in learning. But, as
his too great application threatened a relapse, his Superiors
thought it most advisable (he having now gone through a good
part of his divinity course), to ordain him, and send him to
England. Upon this, he received all the minor Orders in
St. Nicholas Church, Douay, i4th June, 1612, and before the
end of the same year was advanced to the greater Orders at
Arras, where he was ordained Priest on the 9th December;
7 Father Morphy says (p. 3), "He was christened Brian, but confirmed
Edmund, after many great Saints who had honoured that name, and chose
to be known by the name of Edmund. Under this name he revived the
memory of the first Christian hero of the Society of Jesus in England,
whom persecutors sent from the place of persecution to Heaven, the
famous Edmund Campian, who adorned a pious life, and many excellent
qualities, with the palm of martyrdom." Speaking of Douay College he
calls it: "a Seminary of many illustrious Martyrs, and zealous labourers in
the Vineyard, learned and pious persons who have adorned the Church
with their lives and their learned works, stocked Religious Orders with able
subjects, and particularly enriched the least Society of Jesus with many
eminent personages from that seat of piety and learning."
Father Edmimd Arrowsmitk. 29
.and on the iyth June, 1613, he was sent upon the English
mission by Dr. Kellison, lately made President of the College.
In England he quickly recovered his health, and entered
upon his missionary labours in his own county of Lancashire,
with great zeal and success. The printed account of his death
published in 1630, gives his character in these words — "He
was a man of mean presence but of great innocency in his life,
of great sincerity in his nature, of great sweetness in his con
versation, and of great industry in his function, and was ever
of a cheerful countenance, a most probable sign of an upright
and unspotted conscience."
To return to the MS. No. 48. " Edmund, although he
retained but a very mean, homely cauiage and presence, yet
he was both zealous, witty, and fervent, especially against
an heretic, and so forward that often I wished him merrily
to carry salt in his pocket to season his actions, lest too much
zeal without discretion might bring him too soon into danger,
considering the vehement, sudden storms of persecution that
often assailed us. Sometimes 1 have been in his company
when meeting with ministers sumptuously mounted, and have
had much ado to stay him from disputing with those proud
dogs (so was he wont to call them), which if he had done
it would have endangered, without doubt, both him and his
company. In his travels, on a time, he met with a schismatical,
or other heretical gentleman, who seeing him of so mean a
presence, and understanding by some of the company who
.and what he was, thought he had got a companion that he
might freely jest at and play upon, but he received such witty
answers, and his jests were so retorted back upon him, that
the gentleman swearing a great oath said, ' I thought that I
had met with a foolish fellow, but now I see he is either a
foolish scholar, or a learned fool.'
" Much pains he took with possessed persons, yet seldom
or ever did he undergo that heavy and troublesome work
without the help and assistance of some of his brethren, and
so freed many from their troublesome yoke, and did much
good." So far this interesting manuscript.
He laboured about ten or eleven years upon the mission
as a Secular Priest, and then in 1824 entered the Society
of Jesus, to which he had always an inclination after
making the Spiritual Exercises of St. Ignatius under the
direction of a Jesuit Father. He did not go abroad to
make his noviceship, but retired only for two or three
30 Father Edmund Arrowsmith.
months into Essex, which time he employed in a spiritual
retreat.8
Father Cornelius Morphy says—" He had been brought up
to trials; before his final combat he had suffered imprisonment,
and given a former testimony to God and his Church. He
entered into a dispute with the Bishop of Chester, wherein
the learned champion baffled his opponent, and eruditely
proved the truth of the Catholic religion and the authority
of the Holy See, with such strength and solidity that he
silenced his adversary, and behaved with so much courage
and constancy, that martyrdom was rather wanting to him,
than he to martyrdom. But God delayed his combat for
the benefit of many souls, and preserved him to another
trial, in which he proved himself a true son of the Church
and a companion of Jesus in his sufferings. His admission
into the Society of Jesus may not improperly be fixed about
the time of his first imprisonment, since the accounts of his
life inform us that it happened a few years before his death ;
for he lived only five years in the Society, but years full of
days consecrated to the glory of God, the service of his neigh
bour, and his own sanctification. He had adorned his station
in the secular clergy with many virtues, and was a bright
ornament of that venerable body ; when, resolved to make
a full sacrifice of himself, he determined to reserve nothing
to himself, not even his own will, offering himself up to God
by Religious vows, making self-denial, which the perfection of
a Religious state requires, a preparation to his future martyrdom.
His intention was to conceal his eminent virtues under the veil
of humility in Religion, while that of Providence was to give the
Society an able subject and a great example in his person."0
The following is a copy of a manuscript in the handwriting
of the late Reverend Alban Butler, in the same volume of
Oscott MSS., p. 142, entitled, " Memoirs of Missionary Priests.
MSS." Dr. Challoner extracts only what was sufficient for his
purpose, but it is thought better here to give the whole.
8 Challoner's Missionary Priests, vol. ii., p. 127. Edit. 1742, quoting
the same Oscott Douay MS. In a list or catalogue of the English members
of the Society, which was seized with many other papers in the London
house of the Province at Clerkenwell, during the attack of the pursuivants
upon that establishment in 1627-8 (the history of which event is intended
to form part of a volume of the present series), the name of Pater Ed-
mundus Bradshaw appears as a Novice. The date of this catalogue would
be about 1624-5. See Domestic, Charles /., State Papers, vol. xcix., 1627-8.
9 PP- 4, 5-
Father Edmund Arrow smith. 31
" On Mr. Edimmd Arrowsmith, in an old hand scarce legible, in a
separate leaf in 4/0, dated i6tk August, 1631.
"Mr. Edmund Arrowsmith was born anno 1585, in
Haddock, a township in the parish of Winwick, county
Lancaster. His parents were Catholics, and his father
suffered imprisonment at Lancaster for his faith, for which
God blessed his son. His mother was a gentlewoman of
good kindred, and near allied to divers great families. She
had married but meanly, namely, a yeoman, but a good
Catholic. When Edmund was first sent to school he was
observed by his fellows to bestow small time about learning
his lesson, and yet when he came to say it, was more ready
than others that had bestowed more time about it. He was
also observed to be full of mettle and courage, which still
accompanied his riper years, for he never seemed daunted
at any difficulties. At the end of his philosophy at Douay,
he made the Spiritual Exercises by help of one of the Society,
he being then ghostly father of the College, in which [retreat]
he was resolved to be one of the Society; for a year after
making the Spiritual Exercises at the end of philosophy, by
the help of the same Father, and he in the end proposing
to me an exercise of states of life, and finding me to like
the Society, as best agreeing with my weakness of body if
I took to a Religious state, that Father made Mr. Edmund,
my countryman, an instrument to move me afterwards to go
with him to Louvain to the Noviceship, but 1 had a difficulty
which neither that Father nor any other could satisfy me in.
I said that if I entered a Religious state of life, I would have
the Order to be as firmly tied to keep me, at all events,
as I would tie myself to remain with them. He and others
answered me that the perfection of their Order consisted
very much in this, that they could free it at any time of bad
members by turning them out of the Order. I told him and
them that their Order no doubt chose it for good, but that
if I became a Religious, I would have a mutual tie on both
sides during this life, and that my aim was rather to seek
my own perfection, than the content and perfection of the
Order, which they said was much helped by turning out of
it whatever they pleased.10
10 The good Priest who writes this evidently had no "vocation " to the
Society of Jesus, and did not understand its true spirit. The government
of the Society is one of voluntary love and liberty. Its Institute, like the
laws of the Medes and Persians, changeth not — hence its stability. Let a
32 Father Edmund Arrowsmith.
" Mr. Edmund and I went both from Douay College into
England in the same year, but before me, where he laboured
divers years as one intending on fit occasion to become a
Jesuit ; and divers times before he was a Jesuit would • he
ask me about our clergy affairs, protesting he never would
discover anything thereof to the Jesuits, for any good and
advantage whatsoever; for till such time as he should enter
amongst the Jesuits he would always behave himself as a
true member of the secular clergy, which I verily think he
did.
" Some few years before his execution he entered amongst
the Jesuits in England, without doing any noviceship, but
still in labour amongst us, except for some ten or twelve
clays once a year for a spiritual recollection, at a place where
the Jesuits used to meet in Lancashire for that end.
" He was arrested once before his last apprehension, and
imprisoned in Lancaster, but released upon pardon with
divers others.11 At that apprehension he was brought before
Dr. Bridgeman, the pseudo-Bishop of Chester, where divers
ministers were at supper with the Bishop, who did all eat
flesh, it being in Lent. Dr. Bridgeman made his own apology
to Mr. Edmund for eating flesh, saying he was old and weak
and was dispensed withal. 'But who dispenses with your
lusty ministers there ? ' said Mr. Edmund, ' for they have no
such need.' The ministers, both before and after supper,
were busy in disputing with Mr. Edmund, and one time,
divers of them urging against him at once, he merrily said
to the Bishop, 'Turn all your dogs loose at once against
me, and let us have a loose bait.' For other matters the
other papers or the printed book may serve, only take care
member keep its holy rules, to which he has solemnly bound himself, and
he remains ever its beloved child ; but if he turns rebellious, and "will not
have this man to rule over him," it is rather he who casts himself out of
his mother's arms, rather than she who rejects him. The principle laid
•down by the writer is simply absurd and selfish, and were it adopted,
would speedily effect the ruin of every Religious Order. It need scarcely
be added that the writer is in error when he speaks of the Society "turning
out whatever it pleases."
11 "Probably in 1622, when I find by Mr. Rushworth's historical
collections, vol. i., p. 62, the King (James I.), in favour of the treaty of
marriage then going forward with Spain, released a good many Priests and
other Catholics out of prison in and about London, and gave orders to the
judges to do the like in their respective circuits " (Challoner, vol. ii., p. 128.
Edit. 1742).
Father Edmund Arrow smith. 33
of a mistake in the printed book, for it was not Mr. Rostern
who then was sheriff; though it says so, it names him purposely
to defame him."
Father Arrowsmith was very sensible that the late advan
tage against the Bishop of Chester, and the glorious victory
of the Catholic cause, had raised the envy and malice of
many. Worldly prudence would have suggested a retreat
for a time until the storm had abated, and the very preser
vation of the flock might have made it appear a necessary
step. But his heroic soul never knew fear, and was a stranger
to all the evasions that spring from mere human motives. He
scorned to desert the post of danger, which, though attended
with ignominy and confusion, he esteemed as the station of
honour under the standard of his crucified Lord. No dangers
deterred him, he never spared himself, never yielded before
the toil and fatigue of the mission, but with a holy confi
dence and intrepidity ran all hazards in Christian prudence,
till being betrayed again, he was again imprisoned. The imme
diate cause of his second arrest is recounted in a letter of
the Rev. William Harte, of Douay College, addressed to
Mr. Thomas Blackloe, the Clergy Agent in Rome, and dated
27th December, 1628. This letter is in the collection of the
MSS. in the Archives of the diocese of Westminster. We
have been kindly allowed to make a copy of it, and give
the following extract.
" Reverend and ever respected Sir, — I have received yours
together with one from Signor Angelo Solutio, for which I
heartily thank you, &c. You wished me to inform you con
cerning the Priest last executed, which I will do according
to the best relations I have from persons of credit. His name
was Barnaby Arrowsmith, in Confirmation changed into
Edmund, by which he was commonly known. He was
allied unto Dr. Arrowsmith, and brother unto Brother Edmund,
a Benedictine, of whom I suppose in times past you have
heard. Mr. Arrowsmith had his education in our College of
Douay ; there he got all the learning and sufficiency he carried
with him into England ; there he received Holy Orders ; from
thence he was sent into England by Mr. Doctor Kellison,
anno 1613, where he continued a Secular Priest until of
late years. This much, with all the particularities of time
and other circumstances, I find upon the College books.
The occasion of his apprehension was this. Two in Lanca-
D
34 Father Edmund Arrow smith.
shire12 had married together; the woman was not Catholicy
the man was. There was somewhat in the marriage for which
they stood in need of a dispensation. Mr. Arrowsmith was
employed in obtaining it. In the meantime the woman became
Catholic. When the dispensation came, Mr. Arrowsmith would
not make use of it before the parties had separated for the
space of fourteen days, which thing incensed them much
against him, so that knowing the time when he was to
return to their father's house where they lived, they secretly
sent word to one Rostern, a Justice of Peace, to come and
apprehend a Priest. The Justice, not willing to bring his
neighbour in danger, sent him word that he was to search
his house ; that by this means, having intelligence, he might
convey away the Priest. Which being done, the searchers,
according to the custom, busied themselves in looking, but
could find nobody, so returned home.™ In their return, about
a mile from the gentleman's house, upon the way they met
with Mr. Arrowsmith, who being apprehended after some dis-
12 Another letter gives the name of the young man's father, "one
Mr. Holden, a Catholic." The relationship between the parties was that
of first cousin. They had been married by the Protestant minister.
13 Recusants abounded in Lancashire, and the searchers were in fear of
them. With reference to this charitable act of the magistrate, Colonel
Kawsthorn, I will mention a paper in the Public Record Office, Domestic,
.Elizabeth, State Papers, vol. cclxxxiii., nn. 86, 86 i., 86 ii. It is a letter of
Richard, Bishop of London, to Secretary Cecil, and encloses various pieces
of information against Catholics. Inter alia, he says upon some anonymous
information, " They hold Wales to be almost all recusants, and, as it were
their own, and say no Queen's officers dare apprehend any man there."
"In Lancashire, the most part being recusants, they stand in no fear, and
have beaten many pursuivants, and made them swear never to meddle with
recusants again, and one they made to eat his warrant ! . . . It is said also
that in Lancashire, if a pursuivant came to the Justices and showed them
his warrant, they hindered him till they had sent to warn the recusant that
a search would be made, and that if he have anything in his house he must
convey it away," &c. Amongst the same collection of MSS. of the diocese
of Westminster, is a letter from a Reverend Francis Barber formerly a
Douay scholar. It is dated 8th November, 1628, and sends, to the same Mr.
Blackloe in Rome, a shorter account of the martyrdom, £c., than the Rev.
W. Harte's. He says that the magistrate, when directed by Mrs. Holden
and her son to send and arrest Father Arrowsmith then staying in their
house, replied that he would not do his neighbour Mr. Holden that
discourtesy. They then sent to him again, charging him on his office to
come, whereupon the Justice presently sent word to Mr. Holden thereof,
and willed him to convey the Priest out of his house, which Mr. Holden
did, but the said Justice of the Peace laid way for him with his assistant
and his son.
Father Edmund Arrowsmith. 35
course, he said unto a young youth (the son of the Justice
of the Peace), ' Sir, it is a pity you are not a Catholic ; ' and
being demanded the reason why, he answered, ' Because all
are damned who die in your religion.' Upon this he received
his mittimus, and so was carried unto the gaol at Lancaster.
This much I understood from an honest and very intelligent
gentleman, who was at the same when all this happened in
Lancaster, and informed himself very well of all particulars
concerning this business."
The manuscript letter then proceeds in a few lines to state
" the manner of his examination, indictment, and execution."
It narrates an act of great brutality on the part of the judge,
Sir Henry Yelverton, not given in Challoner's or Father
Morphy's accounts, namely, that after he had asked him
whether he was a Priest or not, being dissatisfied with the
information he could get out of the Martyr, the Judge " said
there publicly, that if he could know for certainty he
was a Priest, he should die for it, because some before his
coming down from London had told him to his face that
he durst not hang a Priest" The fact of this savage monster
having been thus " chaffed " in London, helps to account in
some measure for his great anxiety in getting the Martyr to
admit against himself the fact of his being a Catholic clergy
man. The letter also refers to a relation of the martyrdom
in French, which is probably the same as the one named
by Dr. Oliver in the Collectanea^ — Recit veritable de la
cruaute et tyrannic faicte en Angleterre a rendroit du P. Edm.
Arosmith, de la com. de Jesus. " The English Jesuits (as
I suppose) have set forth a relation of the business in French,
printed at Liege, and approved by one, as seemeth, of authority,
who in his approbation, as near as I can call to mind,
saith he hath made the relation and judge th it worthy of the
press — Ad major em Dei gloriam, et suce religionis augmentum."
Mr. Harte, in the same letter, gives a brief narrative under
seventeen different heads, the details of which, however, are
all contained in this history of Father Arrowsmith. He then
shortly describes the martyrdom of Richard Herst, who was
condemned nominally for murder, but really in the cause of
the Catholic faith, and adds that " a gentleman of our
country solicited the Judge for his (Herat's) life, which
was granted upon condition that he would take the oath
14 P. 32.
D 2
36 Father Edmund Arrow smith.
of supremacy. Hereupon the gentleman, going to the prison
with these tidings, signified to the prisoner what he had
done in his behalf, who gave many thanks, saying that he
had stood his friend in many things, but in this especially,
for that whereas before he was to die upon suspicion of a
foul murder, but now by his means he was to die for
his conscience and Catholic religion. Many wished him to
take the oath and to save his life ; but his wife, a courageous
'woman, told them she loved her husband as well as other
women did theirs, yet she had rather see him die many deaths
than once wrong his conscience.'' Mr. Harte's letter goes
on to say : " This might be some occasion of the report you
mentioned in yours, that Mr. Arrowsmith did not die for the
Catholic cause. Yet I will tell you a more probable ground
of that report. There was one Mr. John Lee, perhaps you
knew him, who in his younger days, before he was a Catholic,
had committed some such fact as taking silver which was none
of his (whether it was coined or plot I am not certain). The
matter was secret ; he came over seas and was received by Dr.
Worthington, and remained in the College until Mr. President's
coming. He afterwards carried himself very well, and
so was made Priest; then he entered the noviceship of the
Benedictines, but continued there no longer than one month or
six weeks. From thence he returned into the College, and
obtaining faculties went in mission to England, where he
laboured divers years, not without profit ; afterwards came
back again and stayed in these parts for one year and some
months. Then returning into England he was apprehended
for his former fact (as I take it, but I am not certain). In
the meantime, before the assizes came on, the business was so
handled by friends that at the assizes he was indicted for
Priesthood, nor mention made of anything belonging to the
other business, and so was condemned for being a Priest,
but not executed, and so remains in prison, very well esteemed
of by Catholics. This much concerning that which you desired
to know. This condemnation of Mr. Lee happened two years
ago."
But to return to our history. The oath of supremacy
having been tendered by the Justice of the Peace to Father
Arrowsmith and refused, he was committed to the common
gaol on account of his refusal and the strong suspicion felt
that he was a Priest and a Jesuit, and consequently, by dint
of reformed logic, a notorious seducer of his Majesty's sub-
Father Edmund Arroivsmitk. 37
jects from their allegiance, and from the established religion
of the kingdom. He was apprehended in summer, a short
time before the assizes at which he was tried.
In the first letter lie wrote from his confinement, the
blessed Martyr draws attention to the singular designs of
God's providence regarding him. "All particulars," says he,
" did so cooperate to my apprehension and bringing hither,
that I can discern more than an ordinary Providence therein."
And, indeed, this appears in every circumstance. Charles I.
had professed his abhorrence of shedding blood on account
of religion, and by his clemency, he faithfully carried out that
maxim from the time of his accession to the throne. It was
felt to be very certain at the time, and history has since
confirmed it, that his Majesty did in no way countenance or
encourage the proceedings of his Judge. Besides, when Father
Arrowsmith was apprehended, though he was well mounted,
yet all his endeavours to put his horse to its full speed
proved ineffectual. He was also attended by a kinsman,
who followed him as his servant, and, being an able-
bodied man, could, by even a slight resistance, have protected
him and favoured his escape. As a further proof that God
reserved him for this glorious combat, he was twice during
his studies at Douay brought to death's door, and twice
received the last Sacraments in that extremity, yet each time
he providentially recovered.
Though the Martyr's body was held in confinement, his
zeal could not be bound. He, who had been indefatigable
in his duty when at liberty, gave himself no rest in gaol,
in his zeal for souls he exhorted the prisoners to do their
duty, and his words had such power that he won over even
the felons, and made them his friends. He preached the
Gospel with success, and converted one who followed him
in his death, had a share in his glory, and was a jewel in
his triumphal crown ; or rather, to use the words of the
Apostle, was "his joy and his crown/'14 Of this case we
shall give fuller details further on.
Some time before the assizes, an order had been issued
requiring a more strict enforcement of the penal laws, some
of which bore date from the time that Henry VIII. made sacri
fice of his conscience, and gave himself up to plunder, lust,
and sacrilege. According to the temper of the Government
of the time being, these laws had been either winked at, or
14 Philip, iv. i.
38 Father Edmund Arrowsmith.
rigorously observed. Charles I. had very little peace during his
reign ; for even before the great troubles, the party which at
length overthrew that unhappy monarch, and had been restless
in his father's time, began to grumble. Whether it was jealousy
of his marriage to a Catholic Princess, or something else
that really occasioned this resolution, it is certain that her
Majesty's unpopularity got the credit of this new severity.
This order gave a favourable pretext for the exercise of
cruelty, in the name of the law, to Sir Henry Yelverton, one
of the judges appointed for the northern circuit, a Puritan,
and known in those times to be, on that very account, all the
more averse to Catholics. Gladly embracing the opportunity,
on the day after his arrival, which was the 26th of August,
he commanded Father Arrowsmith to be brought to the bar.
The Father was at the time conversing with some friends who
came to visit him ; and on the under-gaoler and sheriff's men
coming to his chamber and calling him, in a sudden and unex
pected manner, to appear before the Judge, he cheerfully
obeyed, saying: "God's holy will be done;" and was con
ducted to the bar, amongst felons and other malefactors.
As soon as Judge Yelverton, who was appointed to the
Criminal Court, saw him, he sent to his colleague, Sir James
Whitlock, requesting his assistance in this case. He soon
came, and upon his arrival they conversed together for n
short time in private. The jury having been then called for his
trial, the Judge opened the proceedings with this rude and
ungentlemanly question — "Sirrah, are you a Priest?" the
soldier of Christ, arming himself with the sign of his Master,
the sign of the Cross, returned this gentle answer — " I would
to God I were worthy." The Judge repeating the same rude
and crafty question, he replied again — "I would I were."
"Yes," replied the Judge, "though he is not, yet he desires
to be a traitor ; this fact makes him guilty." After this point
had been controverted awhile, the Judge, changing from the
affirmative to the negative, asked if he were "No Priest.''
To this the prisoner was silent; when the Judge, forgetting
his duty to take the part of natural counsel for the prisoner,
and becoming instead an inhuman accuser, exclaimed to the
jury, " You may easily see he is a Priest. I warrant you, he
would not for all England deny his Order." Prudence, says
Father Morphy, has recommended those accused not to
affirm that they are Priests, in order not to betray Catholics
who have harboured them. They are not to be their own
Father Edmund Arrowsmith. 39
accusers in matters that do not concern faith, nor are they
bound to depart from the just right, which every one has, of
refusing to answer an ensnaring question, where it may be
done without any prejudice to the interests of religion; especi
ally since, according to the course of law, the charge has not
to be proved from the prisoners own confession, but from
the evidence of witnesses, till which time he continues, in the
eye of justice, not guilty of the indictment laid against him.
Here Mr. Leigh (or Lee), who acted in the double capacity
of both Parson and Justice of the Peace, and had some know
ledge of the Father (perhaps through his famous encounter
with the Bishop of Chester, where Edmund had so gloriously
silenced error), whispered in the ear of the Judge, and shortly
.after began to revile the prisoner, calling him '' a seducer,
who, unless some order were taken with him, would make
half Lancashire Popish/'' By way of answer to the minister,
.and also to the Judge who accused him of being able to say
nothing for his religion, the Martyr humbly moved that he
might be suffered to defend his faith in disputation, which
he doubted not by (rod's grace to perform against any one
who should oppose him. The Judge, without delay, stifled
that proposition, and told him " that his doctrine could not be
maintained, but that probably he desired that those of his own
religion should hear him talk." The prisoner returned this
answer, "That he would not only defend it by words, but
would be glad to seal it with his blood.'' The Judge took him
up after an insulting and savage manner, replying, "You shall
seal it with your blood." And irritated by the generous liberty
•of the champion of Christ, without any regard to the fair
terms he offered, swore by all that was sacred that he would
not leave Lancashire before the prisoner was executed, "and
:saw his bowels burn before his face." In furious anger,
he often repeated this threat, " You shall die;" till the Martyr
replied, "And you, my lord, must die;" words which were
fatally verified in little more than a year.
The Judge exasperated, though still bent upon putting
ensnaring questions that might lead to the condemnation of
his prisoner, ordered him to answer in direct words how " he
•could justify his going beyond seas and taking the Order of
Priesthood, in disobedience to the laws of the realm." To
which Father Arrowsmith replied, " If any man can lawfully
.accuse me, I stand here ready to answer him." The Judge
made use of these captious questions, being very sensible that
40 Father Edmund Arrowsmitk.
there was not sufficient proof of the allegations. Different
indictments had been drawn up, but failed through want
either of matter or evidence. At last, by the Judge's direction,
two indictments were prepared, one accusing him of being
a Priest and a Jesuit, upon the strength of the letter written
by the young man Holden, and by his mother, to the
Justice of the Peace, when Father Arrowsmith was first ex
amined; the other accusing him of being a perverter in
religion. The Martyr's oblation of the spotless Sacrifice ; his
exercising the ministry given him by God ; his consecration to
God in a particular manner by Religious vows, and his imi
tating the Apostles in the conversion of souls, these were
his crimes, than which nothing could be more honourable.
But mark the evidence, which, so far from proving what was
alleged, only exposed the Judge's inhuman barbarity. The
servant of the Justice, who apprehended and committed the
Father, was called as a witness, and swore that the prisoner
tried to persuade him to be a Catholic, and told him that
'•the religion now professed in England was heretical, and-
only began in Luther's time." Then the Justice's son, a
lad of about twelve years of age, affirmed, though not upon
oath, that the prisoner would fain have withdrawn him from
Protestantism !
The servant of God upon this humbly begged leave to-
be heard, which being granted, he spoke to this effect— " My
lord, as I was upon the road, that very man, as I take it,
rushed out upon me with a drawn sword. He was meanly
dressed, and on horseback. I made what haste I could from
him, but being weak and sickly was forced by him at last to
the moss, where I alighted and lied with all the speed I was
able; which yet could not be very great, seeing I was loaded
with heavy clothes, books, and other things. At length he came
up to me at a moss-ditch, and struck at me though I had
nothing to defend myself with but a little walking stick, and:
a sword, which I did not draw; with the blow he cut the
stick close to my hand, and did me some little hurt. I then
asked him whether his design was to take my purse and my
life. He answered that perhaps it was ; and then I fled
again from him, but was soon overtaken. Then came up
this youth, who has offered to give evidence against me, with
others to assist him. They used me with much indignity,
and took me to an ale-house, and searched me to the skin,',
offering insults which modesty forbids me to relate, and which
Father Edmund Arrowsmith. 41
I resisted as far as I was able. That done, they fell to drinking,
and spent nine shillings of my money in an hour ; they told
me that the Justice of the Peace, by whose warrant I was
apprehended, was there in person, but that I would not
believe. Upon this occasion my lords, I began to find fault
with the man's wicked and rude behaviour, who seemed to
to be the ringleader; and I besought him for Jesus' sake to
give over his disordered life, drinking, dissolute talk, and
whatever might offend Almighty God. Upon my word and
my life, this, or to this effect, is all I said to him. Let him
look on me and gainsay it if he can. As for that youth,
[ deny not to have told him, that I hoped when he came
to riper years, he would look better into himself, and become
a true Catholic, for that, and that alone, would be the means
to save his soul ; to which he made no answer at all. And
I hope, my lords, that neither they nor any other can prove
ill against me."
Whether the Justice who committed him feared lest his
own or his servant's barbarous usage, and the violence done
to the prisoner might be visited upon himself, or whatever his
reason was, he now began a fresh invective, treating him as a
dangerous seducer, and earnestly desiring that no favour should
be shown him ; for that if ever he got his liberty, he would
certainly do him some mischief. The Justice's real or pre
tended fear made the prisoner smile, and indeed it was not
easy to forbear doing so, for Father Arrowsmith's countenance,
as his friends agree, was always cheerful and pleasant. But
nothing was to be excused ; the Judges, whose commission
includes a kind regard to the prisoner, whom they are to
protect as far as justice allows, reproved him with the unbe
coming accusation of being a saucy fellow, who knew no better
manners, than to laugh and flout at those, who sat there to
judge in the name of the King. How fitly they represented a
gracious Sovereign, the reader may decide. The humble
servant of God, far from having any angry thoughts, begged
them not to harbour that opinion of him, and, immediately
kneeling down, prayed to God for the King, the honourable
Bench, and all the company ; that God, of His infinite mercy,
would be pleased to confound and extirpate heresy, and to
make us all of one religion. Upon this Judge Yelverton inter
posed, with his charitable comment, to change a devout wish
into an imprecation. " Look you," said he, " gentlemen of
the jury, how he wishes God to confound us all, and root
42 Father Edmund Arrowsmith.
out heresy, by which he means our religion." But true charity,
as Father Morphy remarks, would have taught the Judge,
had he not been a stranger to that virtue, that Catholic prayers
are not directed against persons, but their errors. This candid
behaviour of the Father might appear to some an instance of
weakness and simplicity, did they not bear in mind the
especial direction which Heaven grants to her Martyrs when
arraigned for their faith. He who encourages them with His
grace in these trials, has promised them an extraordinary direc
tion, for, speaking to the Apostles,15 He says — "When they
shall deliver you up, take no thought how or what ye shall
speak; for at that same hour shall be given you what ye shall
speak. For it is not you that speak, but the Spirit of your
Father that speaketh in you." In this point of view Christians
should consider that the Martyrs of Christ are in their conflicts
exalted above themselves, and are guided by a superior Provi
dence in a work that exceeds the strength of nature.
The Judge, upon the slender evidence we have seen, pro
nounced against the prisoner, and endeavoured by malicious
suggestions to banish all sense of equity from the jury, and to
harden them like himself against reason, justice, and humanity ;
for he could not, by the laws of England, convict his prisoner in
the absence of witnesses. But God permitted this crying injustice
to increase the Martyr's merit, and to demonstrate that his
religion (happy cause !) was his guilt. The jury withdrew after
the barbarous and inhuman charge, and the prisoner was
remanded to gaol in expectation of the verdict. This was in
fact an adjournment of the Court for dinner. The Martyr was
at the time suffering under severe toothache, and was glad of
the adjournment, to get an hour or two of rest. The jury,
excited and inflamed by the Judge, soon agreed upon their
answer, and the prisoner having been brought back, they gave
their verdict, Guilty of high treason. Upon which the Judge
stood up (Sir Henry Yelverton was then alone) and, according
to custom, asked the prisoner what he had to say for himself,
why he should not die according to law. The Martyr instantly
lifted up his heart, his eyes, and hands to heaven, without
answering the question; and in profound silence and recollec
tion waited for the result. Then the Judge pronounced the
following sentence — "You shall go from hence to the place from
whence you came ; from thence you shall be drawn to the place
of execution upon a hurdle. You shall there be hanged by the
15 St. Matt. x. 19.
Father Edmund Arrowsmith. 43
neck, till you be half dead; your members shall be cut off
before your eyes, and thrown into the fire ; where likewise your
bowels shall be burnt. Your head shall be cut off and set
upon a pole, and your quarters shall be set upon the four
corners of the castle. And may God have mercy on you."
The Tudge was not satisfied with passing this unjust sentence
upon the Martyr's body, but in his rage passed sentence also
upon his soul, adding— " Know shortly thou shalt die aloft
between heaven and earth, as unworthy of either ; and may thy
soul go to h with thy followers." Nor did this satisfy him,
but he most insultingly added, " I would that all the Priests in
England might undergo the same sentence."
The blessed Martyr, far from being moved at the flagrant
injustice of the sentence, fell upon his knees, and lowly bowing
down his head, adored the loving decree of Providence thai-
had bestowed upon him this extraordinary blessing. He was so
filled with unspeakable joy at the prospect of the sacrifice he
was about to make to God, that, unable to control his tran
sports, he exclaimed aloud Deo gratias, repeating in English,
" God be thanked." The sentence was attended with further
acts of cruelty, for the gaoler who led the Martyr to his cell was
ordered by the Judge, through the sheriff, to load him with the
heaviest irons.16 He had been commanded before to place the
servant of God in a dungeon without light, and under solitary
confinement; but on the gaoler saying that he had no such
place, he was ordered to confine him in the worst he could.
When he was loaded with those heavy irons, he was rendered
so helpless by their weight, that he was rather carried, than
able to walk. At this time he recited very audibly and fervently
the Penitential Psalm, the Miserere; offering himself to God and
imploring Him, in the earnest prayer of the inspired King, to
" deal favourably with Sion, that the walls of Jerusalem be built
up ; " that He would complete the number of the elect, and place
him amongst those mystical stones that form the building of the
Heavenly City. He was thrust into a dark and narrow hole,
where he could not lie down, but was forced to sit supported
by a smalt bolster, which the humanity of the gaoler allowed
him to have. The news of his condemnation struck even the
felons and malefactors with horror at the Judge's cruelty, and
with compassion for the prisoner whose virtues and innocence
10 The letter of the Rev. Francis Barber, before referred to, says — "lie
was sent close prisoner with the 'Widow's Mite,' as they call it, a great
pair of bolts on his legs."
44 Father Edmund Arrowsmith.
could charm the inmates of a gaol, but had no effect upon a
merciless Judge. The confused sound of their groans and
outcries was so loud as to be heard a very great distance.17
The weight of these heavy bolts could oppress his weak
body, but could be no incumbrance to a soul longing for
eternity. Pious aspirations, ardent ejaculations, the joyful love
and contemplation of his Creator, occupied the short remainder
of his life. He was watched, day and night, by three or four
of the sheriff's men ; all access to him having been forbidden
by strict order of the Judge, under a severe penalty of^ioo.
He continued in this state, from one or two o'clock on Tuesday
until about twelve on Thursday, with little or no nourishment,
as it appeared when disembowelled at his execution.
The motive of the order given by the Judge that no one
should be admitted to the prisoner, was to prevent his receiving
any consolation from friends. Justice-parson Lee was allowed
to visit him in his shackles, and came once or twice to challenge
him to a disputation, without witnesses. The remembrance of
the victory which the prisoner had obtained in conference
with the Bishop of Chester before so many, made him desire a
conference without any company, hoping by so mean an artifice
to obliterate the fame of Father Arrowsmith's success, and
pretend that he had non-plussed his adversary. The wisdom
which descended with Joseph into his confinement aban
doned not our Martyr. He prudently rejected the insincere
proposal of a person, who not long before had falsely reported
advantages which he never gained, in a dispute with a learned
Catholic gentleman. The poor evasion was seen through
even by the Protestants, and by some of the minister's
friends, who reminded him that if he desired to dispute, the
Father had made him a fair offer in the public Court, which
had not been accepted, and they were scandalized and indig
nant at this shabby proceeding. But Mr. Lee and his adherents
sought to wipe off the aspersion, by asserting that their adversary-
was a weak, silly fellow, and not conversant with Greek. A vain
attempt, as the Father was known to be a man of extensive
learning, great penetration, and solid judgment; which some of
them had found out, not many years before, to their own con-
17 More than one of the MSS. quaintly say— "Coming back from the
bar to the prison, the other prisoners understanding that he was con
demned gave a shriek, which was heard two miles" As to this, the
Rev. William Harte, in the letter we have mentioned before, remarks—
" Stretch your belief as far as you iviU."
Father Edmund Arrowsmith. 45
fusion. Another visit, which the same gentleman made towards
night, must not be omitted. Whether Mr. Lee really was, or only
pretended to be afraid, he called aloud for a candle on his
way to the cell, not daring to approach him, " for the safety,"
he said, " of his person, least that traitor should desperately
mischief him in the dark." Great reason had he to fear
dangerous usage from a person weighed down with heavy
irons, and scarcely able to stir !
The prisoner, a stranger to such thoughts, spoke with his
usual calmness and candour, saying — "Alas! good sir. can you
think so ill of me ? I would not hurt any of you, and would
be glad to do your souls good." But on the other side, it was
not so easy for Catholics to speak to the prisoner. A Catholic-
gentleman was seen by some spy near the door, and was at
once detained. But being soon after called before the Court
and examined as to what business he had there, he was dis
missed, after giving some explanation.
Let us for awhile, says Father Morphy, leave the holy
prisoner in close communication with his God, preparing
manfully for his passage ; for though attentive only to his
approaching end, he became the subject of public conversa
tion amongst others. It was thought by some that he would
assuredly suffer, whilst others imagined he would be brought
to the place of execution, and there reprieved. These
grounded their hope upon the royal clemency of Charles 1..
a gracious Sovereign, who abhorred shedding blood under
pretext of religion, and in whose reign no one had yet
suffered for his faith. But they forgot the influence of a blood
thirsty Judge, who had malice enough in his heart and full
power in his hand, to carry out his barbarous intent. The
behaviour of the town of Lancaster on this occasion was
very remarkable. In proof of their detestation of this judicial
murder, no man could be prevailed upon to undertake the
execution, except a butcher, who, though ashamed to become
the hangman himself, engaged for five pounds that his servant
should despatch the Martyr. This the servant, out of a feeling
of humanity and respect for that good man, refused, and when
informed of his master's shameful contract, he fled from his
service, and was never seen after by him again. Within the gaol
itself the same spirit was displayed. Felons and malefactors,
though offered their own lives, would lend no hand to in
justice ; till a deserter, under sentence of death for leaving his
regiment, offered for the sum of forty shillings, the prisoner's
46 Father Edmund Arrowsmith.
clothes, and his own liberty, to be the vile instrument of the
murder. But this made him so detested by the good people
of Lancaster, that none would lend him an axe wherewith to
slay the servant of God. This man, after committing his
base act, was remanded to prison, although liberty had been
promised him; but his fellow-prisoners held him in such
abhorrence, that he was kept out of their sight for fear of
violence. Some time after he was set at liberty, receiving
the Martyr's clothes as an infamous reward for his detestable
service. This very man had been frequently relieved in prison,
and in fact saved from starvation by the charity of the
Martyr.
Some difficulty was found in preparing the sheriff's warrant
ior the execution, seeing that the illegal proceedings had
made it hard to draw one up in proper form. The elder
Judge, Sir James Whitlock, who, as we have seen, was called
in to assist Judge Yelverton with his advice, refused to sign
the warrant ; nay, the convicting Judge himself, would not put
his hand to any order. The sheriff, of course, would not
take the burthen of this guilt without a proper document,
though he too desired his death. At last a warrant was
drawn up in illegal form, for the usual words "the Judge
sitting/' substituting " the Court sitting," and " ordered by the
Court/' Though these irregularities occurred in the order for
his execution, yet suitable directions were given to a proper
officer to disguise what was amiss. So true it is that the con
science of the wicked apprehends even the testimony of men,
in those very facts on which they are eagerly bent. Besides,
what is not usual at Assizes, by the Judge's order the day
of execution was anticipated, that he might gratify his eyes
with the sight of the convict's death.18
On Thursday, the 28th of August, the eve of the Feast
of the Decollation of St. John the Baptist, to whom this
blessed Martyr was made so like through the brutal conduct
8 The letter of the Rev. Francis Barber, before referred to, says
regarding the death-warrant — "Judge Yelverton having wrote his com
mission, sent it to his brother Whitlock to sign, who seeing it said that his
brother Yelverton should sign it first. Whereupon it was carried back to
Yelverton, who signed it ; then it was brought to Whitlock who would not
put his hand to it, and said, moreover, that perchance it would cost
Yelverton .£560. [sic in orig.] At this Yelverton was much offended, and
said, seeing it was an act of the Court, both the Priest and the layman
[Herst] should die." The strange sum, named above, may have regard to
some fact well known at the time, but to which we have now no clue.
Father Edmund Arrow smith. 47
of the Judge, word was brought by the sheriff that he must
die within four hours. He received the news with perfect
resignation, and with great fervour and devotion replied,
raising his heart to God, "I beseech my Redeemer to make
me worthy of it.'' The Judge, to disappoint the people of
so edifying a spectacle as the heroic combat of a valiant
champion, had proposed to have him executed early in the
morning ; but the delay in the arrangements, necessary for the
execution, thwarting his design, he ordered that it should take
place about noon, when men were most likely to be within
their homes, at dinner. But either the idle curiosity of many
persons, or the hope of Protestants to see him waver, or
the confidence felt by Catholics in his known virtue and
constancy, emptied Lancaster, for all crowded from it, and
other parts, to the place of execution, persons belonging to
all ages, sexes, and sects, awaiting the last scene of this
tragedy. So that when the gaoler handed over his prisoner
to the sheriff, there was scarcely a man or woman left at
home, either to take their dinners, or to keep their shops.
As he was being led through the castle yard, a worthy
and venerable Priest, his fellow-prisoner, who had been
condemned for his faith a year before, but stood then
reprieved, showed himself to Father Arrowsmith from a large
window. The Martyr, as soon as he perceived him, asked
for the last absolution by lifting up his hands (the sign they
had mutually agreed upon), in order that, being sent forth
by the servant of Jesus Christ, with comfort from on high,
he might endure in the day of battle, and triumph in the
conflict. This Priest was the Rev. Mr. South worth, who
absolved him before all the multitude, and bid him with
the sign of Redemption, pass on to conquest and a crown
of glory. lu
la The Rev. John Southworth was apprehended and brought to trial
in 1627, at Lancaster. He was then reprieved and kept close prisoner in
Lancaster Castle. Bishop Challoner believes that he was afterwards
removed to London to the Clink Prison, from which he was in 1630 set
free at the instance of the Queen, along with fifteen other Priests, and
delivered to the Marquis de Chasteauneux, the French Ambassador, to
l>e transported beyond the seas. If he ever actually went abroad he must
have returned soon ; as he was the fellow-labourer of the Martyr Father
Henry Morse, S.J., during the plague in London, 1635-6. He was
sei/ed in that year, but his trial was postponed at the instance of the
Oueen, and he was liberated. He was again apprehended in 1654,
and suffered at Tyburn, 28th of June in that year.
48 Father Edmund Arrowsmith.
A Catholic gentleman on this occasion revived, if he
did not surpass, the example of the great Constantine, who,
when he had given peace to the Church, embraced the
maimed Confessors, and kissed the marks of the wounds
they had received in the late persecution. This gentleman,
being charmed with the courage and intrepidity of the
generous Martyr, marching out to victory with these marks
of ignominy and confusion, discovered by a clear-sighted
faith, under these humbling circumstances, the true signs
of a disciple of the Cross, and of a soldier and apostle of
Jesus Christ. He clasped the Martyr in his arms and kissed
him tenderly, till the high sheriff ordered him to be separated
by force.
When this gentleman had thus taken leave of Father
Arrowsmith at the Castle gate, he was laid and bound
upon the hurdle with his head towards the horses' tail, for
his greater ignominy. Thence he was dragged through the
streets to the gallows, which was erected about a quarter
of a mile from the Castle, his friends being prevented from
approaching him by the halberds of the sheriff's javelin-men.
To his greater torment, some Protestant ministers were
allowed to molest him. The executioner immediately pre
ceded the horse drawing the hurdle, with a club in his
hand, marching as though in barbarous triumph ; whilst the
Martyr, bound upon the hurdle, held in his hand two papers
on which were written, under the title of " Two keys to
Heaven,'; an act of the love of God, and an act of contri
tion, that by repeating them he might excite himself to fervour
and devotion. The Martyr's thoughts were, no doubt, fixed
upon his Redeemers passage to Mount Calvary, bearing His
heavy Cross, to consummate our redemption. The contem
plation of his Master sinking under its oppressive weight, and
that infinitely heavier burden of our sins for which He was
sacrificed, filled him, no doubt, with transports of content
and joy that he was thus found worthy to bear ignominy for
His Name, and was admitted to follow in the blood-stained
footsteps of his Saviour.
Drawing near the gallows, the horse and hurdle was stopped,
and "the old-limping ;3 Justice-parson, Mr. Lee (Father Moore-
says, " tanquam caco-dagmonis minister"), not hoping to confirm
but wishing to shake the Martyr's constancy, pointed out to him
the caldron boiling high over a vast fire so that none could
stand near it, and, at the same time, the gallows, the rope, the
Father Edmund Arrow smith. 49
"butchers knife, and other terrible instruments of torture ;
saying, " Look you, Master Rigbie, what is prepared for your
torment and death, unless you are ready to conform to the
laws, and accept the King's mercy." The Martyr with a
smiling countenance, looked at the tempter and replied,
" Good sir, tempt me no more : the mercy which I look for
is in Heaven, through the death and Passion of my Saviour
Jesus Christ, and I most humbly beseech Him to make me
worthy of this death." He was then dragged to the foot
of the ladder, where being unfastened from the hurdle, he
prayed on his knees for a quarter of an hour, full of the
charity which fired the heart of the Apostle to defy
"tribulation, distress, hunger, nakedness, danger, persecu
tion, or the sword to be able to separate him from the
love of Christ," and which made him by these things, ''over
come because of Him that loved us/' 20 Thrice kneeling, down
he, in his prayer, thrice repeated the following ardent obla
tion of himself — " I freely and willingly offer to Thee, sweetest
Jesus, this my death in satisfaction for my sins ; and I wish
that this little blood of mine may be a sacrifice for them.''
Thus did he devote himself as an holocaust to his Saviour.
He was hereupon interrupted by the same old minister, and
charged with blasphemy, saying, "You attribute nothing to
Christ's merits and Passion ! " But Father Arrowsmith
instantly replied, " O sir, say not so ! Christ's merits and
Passion are always presupposed." Having refuted this impu
tation in these few words, he continued, " O Jesus, my
life and my glory, I cheerfully restore the life which I have
received from Thee, and had it not been Thy gift, it would not
be mine to return. I have ever desired, O God of my soul,
to resign my life to Thee, and for Thee. The loss of life
for Thy sake, I own as my advantage, and the preservation
of it without Thee, my ruin. I die for the love of Thee ;
for our holy Faith ; for the support of the authority of Thy
Vicar on earth, the successor of St. Peter, true Head of the
Catholic Church, which Thou hast founded and established.
My sins, O Lord, were the cause of Thy death. In my death
I only desire Thee, Who art true Life. Permit not, most
merciful Jesus, that I escape torments to live without Thee.
Life can be of no advantage where Thou art not. Give me,
good Jesus, constancy to the last moment, let me not live
one instant without Thee. For since Thou art true Life, I
30 Rom. viii. 35.
50 Father Edmund Arrowsmith.
cannot live unless Thou livest in me. When I reflect that
I have offended Thee, I am seized with greater grief than
can be caused by the loss of my- life. O Life of my whole
life ! but how of my whole life if I have offended Thee ?
However, with true sorrow I wholly devote myself to Thee,
and with all my heart forgive those who take my life away'
and by that means, give me this opportunity to resign it into
Thy sacred hands." Such were the fervent aspirations, or
rather flight of a soul carried straight to the centre of her
being — God, and preserved by the witnesses of his martyrdom
as precious remains of a Christian hero.
Often did they endeavour to interrupt him, but his prayer,
like himself, was fixed and immovable. When ordered by the
sheriff to make haste, he obeyed as to the voice of Provi
dence, rising up with the Avords of resignation, "God's holy
will be done/' He then kissed the ladder, and mounted it
with courage and resolution. As he ascended the ladder,
he desired all Catholics to pray with and for him, that he
might obtain the graces necessary to support him in this
last and decisive conflict.
Mr. Leigh, the Justice-parson, replied most falsely that
none were present, but he would pray for him; whereas
many Catholics had come for the sake of edification. The
Martyr replied—"! neither desire your prayers, nor will I
pray with you. I will have nothing to do with you, and if
what you say be true that there are no Catholics here, I wish
to die as many deaths as here are people, on condition
that they were all Catholics.'-' He then prayed for his
Majesty, and recommended to Almighty God the state of
this kingdom, praying more especially for his persecutors, whom
he freely forgave, and desiring forgiveness of whomsoever he
had offended. Ascending a little higher, he spoke as follows
to all the spectators—" Bear you witness, who are come to see
my end, that I die a steadfast Roman Catholic ; and for
Jesus Christ's sake, let not my death be a hindrance to your
well-doing, and going forward in the Catholic religion, but
rather may it encourage you thereto. For Jesus Christ's sake
have a care of your souls, than which nothing is more
precious ; and become members of the true Church, as you
tender your salvation, for hereafter that alone will do you
good. I beseech you request my brethren, for His sake Who
redeemed us all, to be careful to supply my want and suffi
ciency, as I hope they will. Nothing grieves me so much
Father Edmund Arroivsmith. 51
as this England, which I pray God soon to convert." He
then prayed for a little while out of a paper, and drawing
the cap over his eyes, waited the moment of being turned off
the ladder.
But the tempter, Mr. Leigh, had not yet finished. A further
and last effort was made to shake the Martyr's constancy.
" Pray, sir," said he, " accept the King's mercy. Take the oath
of allegiance, and your life shall be granted. Good sir, accept
your life. I desire you to live. Here is now one come
from the Judge to offer you mercy. You may live, if you
will conform to the Protestant religion." The Martyr drew
his cap from over his eyes, and with a severe countenance,
feeling some resentment at the injury being offered to his reso
lution of dying a thousand deaths rather than accept such
terms, answered — " O sir ! how far am I from that ; tempt me
no more. I am a dying man. In no case, on no condition will
1 do it." Then with great firmness of mind he addressed
the kigh sheriff, exhorting him and the rest to take care of
their souls. " The day will come," said he, " when far from
repenting your return to the Catholic Church, you will find
it your greatest comfort and advantage." He continued in
this strain till some Protestant ministers answered, in a
muttering tone, as in the name of the rest, that they would
look well enough to themselves. While others who were further
off, fearing that the words of a dying hero might have too
great an influence on many, interrupted him, crying out —
" No more of that ; no more of that. Away with him ; away
with him." Father Arrowsmith now composed himself for
his last act ; he again covered his eyes, and, fixed in ardent
prayer, contemplated Him with a lively faith, Whom he was
to possess for all eternity. His lips were seen to move, and
Bone Jesu — " Good Jesus," were the last words that imme
diately preceded his being thrown off the ladder, when his
happy soul, freed from its mortal body, was admitted to
receive that crown of justice which is laid up for faithful
servants, and which, in the language of St. Austin, is by
God's mercy their due.
The rest of the cruel sentence was immediately executed.
His body was cut down, dismembered, embowelled, and quar
tered. His head was also cut off and with the quarters boiled
in the cauldron ; the blood, mixed with sand and earth, was
scraped up and cast into the fire. Lastly his head, as the
sentence directed, was set upon a pole amongst the pinnacles
E 2
52 Father Edmund Arrowsmith.
of the castle, and the quarters were hung on four several
corners of it.21
Widely different were the effects produced amongst the
persons assisting at this tragedy. Many Protestants, being
moved with his fortitude and patience, wished their souls
were with his. Others either out of remorse, or detestation
of this bloody act, repented of having come to see it. Some
praised it as highly laudable to be constant to their religion,
but yet thought it too great a stretch of obligation to die
for it. Some again in their compassion, called it an act of
barbarity to use one thus for his religion. Mr. Leigh, and
others like him, seemed the only persons who rejoiced in this
inhuman act. The Catholics, who in great numbers had
attended the last scene of his Apostolic life, were all the
more comforted and confirmed in the truth of their religion,
which he had so nobly recommended to them by his example.
They praised God for having raised up Father Arrowsmith,
and placed him before their eyes as a pattern of the patience,
humility, constancy, charity, and indefatigable zeal of souls,
which had shone forth with such lustre in the triumphant
Martyr, who had gone before them to assist them with his
prayers at the throne of God, as he had already on earth
by his pious labours, with the daily hazard, and at last
with the sacrifice of this mortal life, worked for the greater
glory of God, and for their eternal good.
31 The Rev. Francis Barber, in his letter already mentioned, says, "The
Priest's quarters and his head were set upon the castle walls. None could
get any of his blood, for they kept all away from it until they had thrown
earth upon it the depth of a spade, and buried it. Only some Protestants
who were by, dipped their staves into the blood in putting some of the
straw into the fire, which they gave afterwards to Catholics. Mr. Leigh
hath his apparel in which the Priest was hung, and it is thought hath one of
the quarters by this time." This Mr. Leigh was probably the Priest whom
we have before already named in the Rev. William Harte's letter, p. 10,
and who was then a prisoner.
Amongst the State papers in the Public Record Office, Domestic,
Charles /., vol. cli., n. 13, is a report dated 3rd November, 1620, and
written by Sir John Bridgeman, the high sheriff, I take it, of Cheshire, to
the Privy Council, of persons attending a great pilgrimage to St. Wine-
fride's Well, Holywell, on her Feast that year ; as the Earl of Shewsbury,
Lord William Howard, Sir Cuthbert Clifton, &c.— " The total number of
knights, ladies, and gentlemen is said to have been one thousand four
hundred, and one hundred and fifty Priests." At the end of the report is
the following— " It is stated that Mr. Arrowsmith's clothes, and the knife
that cut him up, are at Sir Cuthbert Clifton's house."
Father Edmund Arrow smith. 53
The behaviour of the sanguinary Judge, Sir H. Yelverton,
increased the Martyr's glory, and in that respect, must be
allowed a place in the acts of the Martyr. Pleased with the
success of his illegal and barbarous proceedings, he had (as
we have mentioned) anticipated the day of the execution, that
he might rejoice at the sight of the death of this blessed
Martyr, whom he had condemned in violation of the received
laws of civilized nations. He was either ashamed to appear
at the place of execution, or perhaps wished to indulge his
savage taste by looking at the butchery from a distance
through a glass, without the restraint of being observed by
the spectators, who would justly be amazed at so unwonted
a proceeding in one of his Majesty's Judges. The Rev.
William Harte's letter says — " The Judge stood in a chamber
window within the town, with a pair of spectacles of long
sight upon his nose to behold the execution." Thus he
glutted his eyes with blood, having first taken an oath not
to sit down to table till Arrowsmith was dead : and dinner
svas ordered up in a kind of triumph, when his oath was
discharged. After dinner some venison came as a present
to the Judge. Whilst he was admiring the venison, the
quarters of the blessed Martyr's body were brought to him,
that he might look upon the bloody act of which he was
the author. To glut himself with horror, he barbarously
took into his hands the quarters of the dead Father, laying
them beside the venison, and not ashamed thus inhumanly
to compare them together ! 22 Not content with this, when
leaving the town the next day, he turned round his horse, and
made him prance, whilst he looked towards the Martyr's head,
with vainglorious boast in his act of injustice, and not think
ing it placed high enough, ordered it to be raised six yards
above the pinnacles of the castle. Vain and senseless efforts
these of impotent hatred ! Fruitless attempt to enhance the
spiteful malice of his deed ! The glory of martyrdom had
placed his victim out of his reach. If his head was to be
raised to a more eminent place, this would only serve to make
82 It is remarkable that all the historians of this martyrdom, Norris,
Tanner, Dr. Challoner, and the authorities he quotes, agree in narrating
this worse than cannibal sport ! In his letter written to Rome soon
after the event, the Rev. William Harte says — "After dinner there were
presented to him two fat stags, which as he did behold, admiring their
fatness, the Martyr's head and quarters were brought into his sight,
whereupon he did make uncivil and barbarous comparison between the
quarters of the one, and of the other."
54 Father Edmund Arrowsmith.
the trophies of his victory more conspicuous. Divine justice-
is not to be appeased without penance and satisfaction.
Within a little more than a year it overtook the cruel Judge,
for on the 23rd of January, 1629-30, sitting at supper, he felt a
blow on his head as if some one had struck him heavily with
his fist ; falling into a passion with the waiter that stood behind
him, who protested that he had neither struck him, nor had
seen any one else do so, he received a second blow like the
first. He was carried off in great terror to his bed, where
the next morning he was found struggling with death, and
crying out — " That dog Arrowsmith has killed me," and so
died, leaving behind him an example and warning to judges.
It was felt by all that this visitation had come from the hands
of Divine Justice. And these two blows may have been
intended to recall to his mind the deaths of those two innocent
persons, Father Arrowsmith and Richard Herst, against whom
he had passed unjust sentences. This we leave to the dread
decrees of God. One account of his death says that the
event took place when Sir H. Yelverton was either on his
way to, or returning from, the circuit, and while he was dining
in an inn. Foss, in his Lives of the Judges, says that Sir H.
Yelverton died on the 24th of January, in that year, at his
house in Aldersgate Street ; so that we may suppose he was
attacked with a fit of apolexy, or some other disease on the
previous evening, at an inn not far from London, and was
removed thence to his own house.
The same Oscott College MS. relates a wonderful event
that occurred during the time of Father Arrowsmith 's execution
and astonished the minds of many persons. The day was
dark and cloudy, especially at the time when the Martyr was
being hung, when a certain gentleman (father of the Reverend
John Southworth) declared positively to those who afterwards
asked him, that he saw, at the moment of the Martyr's death,
a very brilliant light extending in a stream from the prison to
the gallows, like resplendent glass, and that he had never
before, in the course of his life, witnessed anything of the kind.
How different, says Father Morphy in his narrative, was
the death of Father Arrowsmith, who, on the very day of
his memorable combat, appeared to the Reverend Father
Ambrose Barlow,23 an English Benedictine monk, then at a
28 Bishop Challoner, in his Memoirs of Missionary Priests, vol. ii. , says
that his Christian name was Edward ; and his name in Religion, Ambrose.
He was an alumnus of Dr. Thomas Worthington, who afterwards joined
the Society.
Father Edmund A r row smith. 5 5
great distance, and ignorant of what had taken place at
Lancaster ; and related to him his happy conflict and
triumph, foretelling at the same time that Father Ambrose
would share in a like glorious end. But let us hear the
Martyr himself speak of our blessed Father Arrowsmith.
Father Barlow was the next who was executed at Lancaster
on September 10, 1641, at the age of forty-four; and from
his prison cell he tells of his future death, and narrates the
prediction of Father Arrowsmith, when writing to his brother,
the Rev. Father Rudisind Barlow, then at Douay, in May 17,
1641. This letter is quoted in his brother's MS. narrative
of his martyrdom, addressed to the Abbot and monks of
Cellanova, dated January i, 1642, and contains these words,
" I believe I shall suffer ; for Mr. Bradshaw " (this was one
of the names used by Father Arrowsmith for concealment),
" the last that suffered martyrdom, the night after he suffered,
whereas I knew nothing of his death, spoke thus to me, standing
by my bedside, ' I have suffered, and now you will be to suffer ;
say little, for they will endeavour to take hold of your words."
His happy death verified the prophecy. Father Ambrose
Barlow was of the ancient family of Barlow, of Barlow, in
the county of Lancaster. He was a Martyr, and had an
especial title to suffer for the Faith, for he belonged by
religious profession to the English Benedictine Congregation,
famous from its first institution for its apostles in many nations,
its illustrious Martyrs, and shining lights of the Church, who by
their eminent piety and learning, have down to our times in
different ways spread and adorned, and defended with their
blood the Catholic faith ; and he could also by inheritance
lay claim to the title of confessor of Jesus Christ, for his
grandfather, though he did not suffer a violent death, yet died
in confinement for his religion. This confessor was Alexander
Barlow, who in the same great cause was kept in confinement
first at Manchester, and afterwards at a gentleman's seat in the
county. He left a blessing behind him in this last prison,
where he died, as the family embraced the religion for which
.he suffered. Justice to his name and the edification of others
have led me to give a place in my narrative to this worthy
gentleman and illustrious confessor, lest by the injury of times
.a noble example of Christian fortitude and patience should be
buried in oblivion.24
24 Father Cornelius Morphy's Relation of the Deaths of Two Catholics,
p. 28, seq.
56 Father Edimind Arroiv smith.
We must not, says Father Morphy, wrong the zeal of Father
Arrowsmith, or divine grace of its influence, by passing over
in silence its effects in the person of a horse-stealer, happily
converted in gaol by the blessed Martyr. We must join to the
spiritual father the happy son, of whom in his prison he
travailed in birth till Christ was found in him. The
Redeemer of the world, Who suffered in His persecuted
Church, showed the power of His grace in those who co
operated with Him to the salvation of souls, and triumphed
in His Martyrs. They followed His footsteps, and in their
behaviour we may trace the lineaments of the original. He
is their example, and we know those chosen vessels by the
resemblance they bear to the pattern. He snatched on His
Cross the good thief from perdition. It is but a consequence
of St. Paul's theology, if we compare the valiant soldier of
Christ, Edmund Arrowsmith, with his Leader and Sovereign,
the King of Martyrs. " For whom He foreknew He also
predestinated to be made conformable to the image of His
Son, that He might be the first-begotten among many brethren."25
The servant of God, suffering in prison and piously emulating
the work of his Saviour, through God's grace, brought the
horse-stealer not only to be a companion of his faith, but a
partaker in his reward of victory. Judge Yelverton, as we have
seen, anticipated the day of Father Arrowsmith's execution, to
gratify his sanguinary disposition ; but did not Providence also
design that the Father should receive the purchase he had
made on earth, by his intercession in that glory and from that
blessed place, where St. Cyprian affirms the Martyrs are as
solicitous for our safety as they are assured of their own felicity ?
In effect faith had taken so deep a root in the heart of this
convert, that no promises of life could shake him. His life
was often offered him, but to no purpose. He was confirmed
by the blood of his spiritual father in Christ, and fixed by the
efficacy of his example and his prayers. Like the prudent
merchant who, having found one pearl of great price, sold
all he had to buy it ; so this fortunate horse-stealer preferred
the gift of faith, undervalued his life, and, in the sense of the
Gospel, sold all he had to secure this jewel. Wonderful but
adorable dispensation of Providence, by which the Redeemer,
having, in the midst of His sufferings, converted a thief to be a
saint; did now, by the person of this apostolical man, His
disciple and imitator, from a horse-stealer raise up a martyr.
25 Rom. viii. 29.
Father Edmund Arrowsmith. 57
Such was the blessed close of Father Arrowsmith's life in
the forty-third year of his age, and the fifth of his admission
into the Society of Jesus. Thus ended the labours of a Christian
hero, a valiant champion, a zealous missionary, a bright orna
ment of the Secular and Regular Clergy. He adorned both with
his eminent virtues, illustrated both with the glory of his martyr
dom. He was a man, under a mean person, remarkable for his
innocence of life, his affability, cheerfulness, great candour, and
easy conversation, which engaged all in his favour, and recom
mended his virtue. He particularly excelled in the work of
an Apostolical Missionary ; he bent all his endeavours to fill
that character, he was fitted to this calling by great natural
parts, a sound judgment, a piercing wit. These he improved
by industry, and assiduous labour to acquire all possible
qualifications to discharge this eminent duty. His erudition,
his sharpness in refuting the adversaries of religion, his fervent
exhortations, his zeal of soul, and constant application to the
office of an Apostle, were particularly commended by his
exemplary piety. This gave a wonderful efficacy to his words
and his works, by both which he approved himself, before God
and men, a faithful and diligent labourer in the vineyard. Thus
qualified, he was true to his trust, he preserved his faith, he
fought a good fight, and finished his course. God, in Whose
treasures he had deposited a precious life, sent out His
champion to battle, forwarded him by His grace to victory,
and, as a just Judge, rewarded the conqueror with a triumphal
crown.
The Reverend Charles Dodd, in his Church History of
England?** gives a short account of Father Arrowsmith from
a manuscript account of his death, in his possession, and
which was evidently one of those consulted by Dr. Challoner
and Father Morphy. After stating that he finds no intimation
in his memoirs of Mr. Arrowsmith's having become a member
of the Society of Jesus, which some of their writers pretend
that he did a few days before he suffered (this shows that
Mr. Dodd had not seen the manuscript we have already
mentioned), he goes on to say, "But as he is not the only one
of the Clergy that made that step, I will not dispute the fact.
'Tis a serviceable expedient to increase the catalogue of men of
merit in that Order, and perhaps no detriment to the Clergy
in the main ; unless the person so admitted happens to be
possessed of a considerable substance, and bequeaths it away
M Vol. iii., pp. 80, 81.
58 Father Edmund Arroivsmith.
by will; which is not mere speculation, if I am not misinformed
in some facts of that kind. But even then, 'tis to be hoped the
Clergy will not repine at a temporal loss, for the spiritual (at
least imaginary) advantage of their dear brother, though they
make no vowed profession of poverty."
This uncharitable remark and insinuation was very evidently
uncalled for in the case of Father Arrowsmith, who happened
to be, as we have seen, exceedingly poor in this world's
goods. As it is a notorious fact, which shows itself throughout
Mr. Dodd's useful volumes, that, for some cause or other,
he was not friendly disposed towards the Religious Orders in
general, and was particularly hostile to the Society of Jesus, we
take the present opportunity of recording the circumstance not
generally known, that Mr. Dodd on his death-bed made the
following solemn protestation, which is in the handwriting of
the Rev. James Brown, then chaplain at Mawley Hall, the
seat of the Blount family, and who attended Mr. Dodd during
his last illness.
" March i, 1742-3.
" We, hereunto ascribing, do attest that Mr. Charles Dodd,
late of Harvington, deceased, being on his death-bed, desired
to declare his charitable dispositions to all mankind, and to the
Society of Jesus in particular, as suspected to be prejudiced in
their regard, to demonstrate the contrary, he voluntarily and
freely gave full assent and consent to the following charitable
profession, viz., ' As you desire to die in charity with all man
kind, and particularly with the Society of Jesus ; if you have
done them any wrong, in writing or otherwise, do you desire
pardon and forgiveness, as you forgive them for any either
supposed or received injury ? ' Whereunto he cordially replied,
' I do with all my heart, and that as worded and proposed.
" By me, JAMES BROWN.
" In the presence of Thomas Berkeley [of Spetchley Park]/'
The Rev. Charles Dodd's real name was Tootill, says
Dr. Oliver. He was born in Lancashire, and probably was
related to the Grand Vicar of that name, mentioned in Bishop
Witham's will, dated November 20, 1723. For the greater
part of his missionary career he was stationed at Harvington
Hall, Worcestershire, and devoted his leisure and industry to
the collecting of materials for the elucidation of Catholic
doctrines, and of English Church History. The learned
Father Edmund Arrow smith. 59
writer died February 27, i74§, aged seventy, and was buried
at Chaddesley Corbett.27
Dr. Oliver continues (/// supra] : " We are far, very far,
from approving that severe criticism and vague censure pro
nounced by the Quarterly Review :28 ' Neal's history of the
Puritans is the most dishonest book in our language, Dodd's
Roman Catholic Church History not excepted.' Yet his
greatest admirers must confess that if the history has many
merits, it has also very prominent defects ; that its useful
ness is marred by unbecoming spleen and feverish excite
ment against Religious Orders approved of by the Holy
See ; that several of his statements stand refuted and con
demned in the very authorities, which he enumerates in the
Preface to the first volume of his History. . . . With regret we
remark that [the work] is calculated to perpetuate prejudices,
little jealousies, and party feelings. Every writer, who makes
profession of truth and piety, will be delicately cautious in
point of charity and forbearance ; and all Priests especially
should act towards each other, as the Apostles did to Paul
and Barnabas, by giving the right hand of fellowship.29 Dis
union is irreconcil cable with the spirit of that Gospel which
they preach.1'
APPENDIX.
(From MSS. Dioc. Westmonast, No. 170).
A letter from Henry Holme, endorsed by Thomas Thornburgh
and yohn Rigmaden, addressed to Mr. Thomas Metcalfc^
November 5, 1629, attesting relics of Father Arroivsmith.
Rigmaden was the Keeper of Lancaster Castle.
" Worthy Sir, — My duty remembered ; for the certainty of
these things which I did deliver you at your being at Lancaster
I will affirm to be true, for the hair and the pieces of the ribs
I did take myself at the going up of the plumbers to see the
leads, when they were to mend them, and the handkerchief
was dipped in his blood, at the time of his quarters coming
back from the execution to the Castle, by me likewise with
my own hands. You know the handkerchief was your own
which you gave me at your departure, and for the piece of
the quarter, both I and some others had taken part of it for
our friends, which Mr. Southworth can witness, and that which
I gave you, John Rigmaden, our keeper, gave me leave to take,
27 Catholicon.y vol. iv., p. 121. "8 Vol. Ivii., p. 1 66. 58 Gal. ii. 9.
60 Father Edmund Arrowsmith.
and to bring the rest that I gave unto you again, which I did
promise, and you desiring all, I did excuse myself to him, and
I sewed it up with my own hands, and so did deliver it to my
daughter, who brought it you, which you did acknowledge at
your coming up to the Castle. All these were the relics of
Mr. Arrowsmith, who was executed here at Lancaster the
2 5 [8] of August, 1628, upon the statute of persuasions. 1
did deliver this to you in July, 1629. I did all those I gave
you myself, and more at several times, and had none from any
man's hands but my own. Thus, with my love and due respect,
1 rest at your service to my power.
" HENRY HOLME."
" Nos infrascripti omnibus et singulis fidem facimus et
attestamur quod, qua} suprascripta sunt, a viro fide digno
scripta sunt; quare dubitare non liceat, quin verse et propriae
suis felicis memoriae Edmundi Arrowsmith, quaa D. Thomas
Medcalfe tradebantur reliquiae et quod ad pleniorem hujus
rei fidem pertineat idipsum Castelli hujus Lancastrensis,
clavifer testatur, in cujus custodia erant prsedicta reliquiae
conservata.
" Data 5 Nov., A.D. 1629.
" THOMAS THORNBURGH.
" JOHN RIGMADEN."
Address of letter — " To his veiy loving and much respected
friend, Mr. Thomas Medcalfe,31 give this."
151 Mr. Metcalfe was, 1 believe, a Secular Priest. There are several
papers regarding him in the P. R. O. State Papers.
1627, October 23. Domestic, Charles I. , vol. Ixxxii., nn. 74, 75. The
first number is the case of Thomas Metcalfe, taken on suspicion of being
a Priest, and brought by Habeas Corpus to London, having lain in
Lancaster Castle for more than two years ; demands to be either tried
or released on bail. The second number is a certificate of the Gaoler and
Under Sheriff, stating the cause of his imprisonment, and his behaviour
in prison.
Domestic, Char Us /., vol. cv., n. 65. May 29, 1629. Is a minute of
the case of Mr. Metcalfe, for two years in Lancaster Gaol, but now removed
to the Marshalsea, London. Underneath is the written opinion of Heath,
the Attorney-General, that if he be convicted of a premunire, or if there
be evidence of his being a Priest, he is not bailable ; but if it be a suspicion
only, and he be not in danger of a premunire for refusing the oath of
allegiance, then he may be bailed.
Domestic, Charles /., vol. xcii., n. 95. Secretary Lord Conway writes
to the Judges Yelverton and Whitlock, who were then upon circuit at
Lancaster, to enlarge upon bail Thomas Metcalfe, a prisoner at Lancaster ;
Father Edmund Arrowsmith. 61
Miraculous cure of Thomas Hawarden, son of Caryl Hawarde.n,
of Appleton-ivithin-Widnes, in Lancashire.
In the beginning of June, 1735, Thomas Hawarden, a
child above twelve years old, who till that time had enjoyed
good health, was taken with a slow hectic fever, attended
with an aguish and intermittant disorder, and pains in the legs
and joints, which increased till the middle of the next following
Auonst, when he became so weak that he was unable to walk
without crutches, which he used about a week or ten days,
when, the distemper still increasing, they were of no further
service to him ; and from that time it was necessary to carry
him to and from bed, he having lost all strength of his feet
and legs, and in all the lower parts of his body. He could
not even move his legs, and suffered great pain in his back, &c.,
which continued off and on, until his wonderful recovery.
About the month of October following, he was seized
with a sort of fainting fits, or convulsions, which continued
with very quick returns until his cure, especially about
the full or the change of the moon. These fits so affected
his senses and memory, that he was almost deprived of both,
more especially his eyesight, so that he was scarcely able to
read above two or three lines, or to remember anything.
In the month of November after, he was seized with small
pox, which he had very violently, together with his old disorder;
and' it was thought with danger of his life. But he got well
through the small-pox. The other disorder still continued,
by which he was so wasted away, and become so very
low and weak, that his parents and those who visited him
or to procure his removal thence, where he suffers extreme misery, to some
prison about London, where the care of his friends can be more communi
cable to him. He requests them either to do what is necessary, or to direct
him how to do it ; or if Metcalfe's offence be such as is not capable of either
of these favours, to let him, Lord Conway, know, that he may give an
answer accordingly. .
Domestic Charles /., vol. cxiv., n. 44- May 21, 1628. Serjeant s Inn.
Judge Yelverton states in a letter to Conway, that according to command
ment he has caused Thomas Metcalfe, a prisoner in Lancaster Castle, to be
brought before him, and now sends him to Lord Conway, to do with him
what he pleases. Upon examination he will neither confess nor deny himself
to be a Priest. He has perverted many from the religion here professed.
In Domestic Charles /., vol. Hi., n. 48. Is a petition from Mr. Metcalfe,
July 1628 then in the Marshalsea Prison, London, where he had been for
two 'months, and for two years in Lancaster, on an unjust and causeless
accusation that he is a Priest ; but no indictment had been preferred against
him. He prays to be released on bail.
62 Father Edmund Arrowsmiih.
thought him in a consumption past recovery; because
all the time of his illness he expectorated much, and particu
larly after the small-pox. In the meantime several medical
men were consulted, and the opinion of an eminent physician
taken upon the boy's case, who apprehended the pain in the
back and other symptoms to proceed from an interior ulcer,
and the convulsions and fainting fits, with the loss of his
memory and senses, to be occasioned by a stroke of the palsy,
for which proper medicine was prescribed ; but it had no
effect. The sufferer continued in this low and languishing
state until the 25th of October, 1736, when his parents having
often heard that many and great cures had been effected by
means of a hand of Father Arrowsmith, which had been care
fully preserved ever since, Mrs. Hawarden, believing that her
child might receive benefit from the said hand, as others had
done before, procured leave to have it brought. And on
Monday morning, the 25th of October, 1736, the boy sitting
by the fireside, she took the holy hand, which was wrapt up
in linen cloth and laid in a box. She brought it to the boy
and told him that it was the holy hand of a Saint or Martyr,
who was praying in Heaven for him, and that she hoped it
would do him good. The boy's grandmother helped him to
prepare his clothes. There were present an elderly woman
named Sarah Cross, the boy's three sisters, and a youth who
had brought the hand, aged about eighteen. The mother
then applied the back part of the hand to her child's back,
and drawing it down on each side of the back bone, and
then across, she said — " Sweet J esus Christ give a blessing
to it, and may it do him good ; in the name of the Father, of
the Son, and of the Holy Ghost." Which being done, the
boy the same instant said he believed it had done him good.
The mother said — "I doubt thou dost but think so;" still
drawing the Martyr's hand up and down the boy's back, with
the sign of the Cross, repeating the same or the like words ;
which she had scarcely time to do twice before the boy
declared that he was sure it had done him good, and that he
could stand. Hereupon he immediately rose from his seat, began
to adjust his clothes, and standing upright, refused the help
of his grandmother, who offered to hold him lest he should fall.
Mrs. Hawarden, astonished at the miracle, and returning
God thanks for this great favour, carried the holy hand to a
room adjoining, where two Protestant tailors were working,
and desired them to come and see what had happened. They
Father Edmund Arrowsmith. 63
both came, and were astonished to see the boy walking about
the house, whom they had both seen lame not a quarter of
an hour before. All the neighbourhood were equally surprised,
and flocked into the house in great numbers, upon the report
of this wonderful cure. From that time the boy has daily
grown and increased in strength and health, being quite free
from all his pains and disorders, his eyesight and memory
restored, to the great glory and honour of Almighty God,
adorning the crown of martyrdom in His servant by this
wonderful sign, to the inexpressible joy of the child's parents,
the edification of the Faithful, and admiration of all the
country thereabouts.
After the child rose up, and walked about as above, his
mother asked him what he thought of the hand before she
touched him with it. He answered that he believed it would
do him good, and that immediately upon the first touch of
the hand, he felt something give a shoot or sudden motion from
his back to the end of his toes.
Several -attestations by witnesses are attached to this
relation.
'•' We whose names are subscribed do hereby certify and
attest the truth of the above-written account, being present
at the cure. Witness our hands —
"JANE CROSKIE, SARAH CROSS.
" THOMAS HAWARDEN, CATHERINE HAWARDEN.
'•The 27th day of November, 1736.
" We whose names are subscribed do hereby certify and
attest the truth of his lameness and cure, having seen him
almost every day during his illness and lameness, and imme
diately after his cure.
" WILLIAM NAYLOR,
" WILLIAM SCOTT + his mark.
" MARGARET THOMASON + her mark.
" JOHN CHADWICK, Protestant.
" JOHN ORME + his mark, Protestant.
" BRIDGET SCOTT 4- her mark, Protestant.
" MARTHA ECCLESTON.
" MARY DENNETT + her mark.
" THOMAS DENNETT + his mark.
" WILLIAM DENNETT.
" JANE SODTT + her mark.
64 Father Edmund Arrowsmith.
" We whose names are subscribed do certify and attest
the truth of his lameness and cure, being in the next room
and having seen him not a quarter of an hour before his
cure, and the moment after it.
" WILLIAM APPLETON + his mark, Protestant.
" THOMAS ROSCOE + his mark, Protestant.
" The under-written attest seeing him lame the day before
his cure, and immediately after.
" CATHERINE DENNETT + her mark, Protestant.
"RICHARD THOMASON."
Attestation of Mary Fletcher's wonderful cure on the 2oth of
November, 1768.
" In the name of God, Amen.
" I the under-written Mary Fletcher, daughter of Richard
and Ellen Fletcher, at present about fifty years of age, beino-
born at Demon's Green, in the township of Windle, within
the parish of Prescot, in the county palatine of Lancaster,
in the year of our Lord, 1719, and now living at Denton's
Green aforesaid, spinster, being at present sound of mind
and memory, and in perfect senses, thanks be to God for the
same, do hereby certify and attest that before I had attained
to the complete age of fifteen years, being then an orphan
under the care of my uncle and aunt, Mr. John and Mrs.
Perpetua Fletcher, with whom I then lived at Denton's Green
aforesaid, it pleased Almighty God, on the 4th day of May,
1734, to visit me with a lameness, which so affected my right
side, particularly my arm and from thence to my right knee,
as to render me unable to bend, or dress my own feet. In
June, 1735, ™Y ^nt, Mrs. Perpetua Fletcher, took me with
her to Holywell, where by bathing I received some benefit,
and recovered so much strength, as to render some service in
the family after my return; but a lameness still remained,
attended with pains in all the parts first affected, except my
•arm. About four or five years after, being in an ill state of
health and bad habit of body, I broke out in boils and
blotches, particularly on the small of my back and about
my knees ; hard kernels growing at the same time on my
sides, so that I could scarce lift up my arms. Disorders thus
increasing, I had recourse to Mr. Thomas Tetlaw, apothecary
in Preston, aforesaid, but to no effect. Still desirous of relief
Father Edmund Arrow smith. 65
I consulted Mr. Thomas Gill, another apothecary of the same
town, who delivered it as his opinion that nothing could
effect my cure but a salivation. Mr. William Shephard was
also of the same opinion, and accordingly, in May, 1748, I
was salivated by Mr. William Shephard, commonly known by
the name of Dr. Shephard of Stanley Gate, which salivation
had no effect, besides that of rendering me still weaker and
more helpless. From that time I grew worse and worse, and
in April, 1749, a slow fever came on, attended with convul
sions and hysteric fits, and also with violent and almost
continual pains in my head and breast, which in a short
time reduced me to a wretched, low, weak, and miserable
condition ; in which situation I remained without much alter
ation, except growing weaker and weaker, till the year 1756,
when a profuse spitting came on me, attended with retching
in such a manner that I could scarce retain any nourishment,
my stomach frequently rejecting it, almost as soon as it had
received it.
"In the year 1758, growing still weaker, I fell almost as
often as I made any attempt to move by the help of sticks or
crutches, which at length becoming quite useless, I was unable
to stand or move from one place to another, without the support
or assistance of some charitable hand. In the year 1764, most
of the above-mentioned disorders still continuing, and the
weakness in my back and loins greatly increasing, I became
almost entirely helpless, except the little assistance I received
from my hands and arms, which for the most part, since my
return from Holywell, I retained pretty good use of, thanks be
to God for the same.
" For these three or four last years my convulsions often
returned, the pains in the head and breast were almost con
tinual, and I was frequently seized with such cold shivering
fits and interior tremblings, that my sister Ellen and others
have often supposed me at those times in the agonies of death.
Doctor Ralph Thicknesse, physician, when consulted on my
case in December, 1767, declared me past all relief from any
human assistance. And three others (pretenders to physic),
who were known to have performed great cures on others,
were also consulted upon my case, but all and each of them
declared it was not in the power of medicine to afford me relief.
" Between four and five years ago, reading the account of
the death of Father Edmund Arrowsmith (a holy man and
Priest of the Society of Jesus, who was executed at Lancaster,
F
66 Father Edmiind Arrow smith.
on the 28th day of August, in the year 1628, on account of
his religion and as a Priest), together with the account of the
wonderful cure wrought by his intercession and the touch of
his holy hand in the person of Mr. Thomas Hawarden (which
account is prefixed to the relation of Father Arrowsmith's
death, printed in the year 1737, and which holy hand is still
carefully preserved), I conceived great hopes of relief from
the same, in case I could procure the benefit of being touched
by it. Accordingly I frequently petitioned that blessing, but
not being able to obtain it, I endeavoured to submit, in the
best manner I was able, to the will of God and of those I had
made choice of as my directors under Him, still wishing and
praying that some day or other that favour might be granted
me. At length it pleased Heaven to favour my petition, and
my desires were accomplished on Sunday the 2oth day of
November last, viz., 1768, when about three o'clock in the
afternoon, my brother, John Fletcher, brought the holy hand
aforesaid to the house where I then was. On that day and
for about a week before,' I found myself as bad almost in every
respect, as I had ever been during the whole course of my
illness. At the sight of the holy hand I returned thanks to
Almighty God, rejoiced much, and conceived great hopes of
relief in my wretched situation. My brother John retired,
leaving the holy hand with my sister Ellen; and whilst she
was preparing to stroke my back with it, I prayed to Almighty
God that His holy will might be perfectly accomplished in
me, and that if it was His blessed will and pleasure, and for
the good of my soul, He would please in His mercy to restore
to me the use of my limbs through the intercession of Father
Arrowsmith, and by the touch of his holy hand. Then I said
— ' Holy Father Arrowsmith, pray for me, that I may recover
the use of my limbs/ or words to that effect. Then my sister
Ellen made the sign of the cross upon my back with the holy
hand, and stroked the same down to my loins, saying — ' In
the Name of the Father, and of the Son, and of the Holy
Ghost, Amen' — three times in honour of the Most Blessed
Trinity, beseeching holy Father Arrowsmith to intercede for
me : I repeating several times the same prayer, viz. — ' Holy
Father Arrowsmith, pray for me to Almighty God, that I may
receive the use of my limbs, if it be God's holy will and
pleasure. Then my sister stroked the holy hand in the
form of a cross upon my breast, we both repeating the same
prayers as above, or words to the same effect.
Father Edmund Arrow smith. 67
" My brother John who had brought the holy hand was
then called in, and finding myself better and some little
strength restored to me, they raised me upon my feet and
supported me on each side, I trembling very much all the
time through excessive weakness. Supported in that manner
I walked or rather shuffled across the room with great pain
and difficulty, then leaning on a chair which runs on castors
I found my strength increase very fast, still praying and
repeating — ' Sweet Jesus, help me.' In less than six minutes
after the holy hand had touched my breast my tremblings
both interior and exterior left me, and have never since
returned. I then knelt me down, but not in an erect posture,
to return thanks to Almighty God for the benefit I had received.
Finding my strength still increase, I soon imagined myself
able to kneel upright. Accordingly I raised myself without
assistance, and leaning on the chair with castors I went across
the room and back again with ease, and without any other
help. Soon after I walked about the room by the help only
of two sticks, and finding my strength continue to increase,
and the use of my limbs restored, with tears of joy I returned
thanks to Almighty God, who had wrought this miracle in
my favour by the intercession of holy Father Arrowsmith, and
the ministry of the Martyr's holy hand. After saying my usual
prayers (which for the first time for above three years I recited
upon my knees in an erect posture) I retired to rest. Unable to
sleep for joy, I spent a great part of the night in thanksgiving,
sometimes on my knees in bed, and sometimes walking about
the room without a stick or any assistance. The next day being
Monday, the 2ist of November, I got up about six, and it
being washing day, I assisted my sister Ellen at the washing
tub, after which I baked some cakes for the family, and per
formed several other domestic employs that day, to the great
astonishment of those who had seen me a miserable cripple
the day before, and had known me a wretched helpless object
for many years.
" As to my other infirmities, thank God for it, they daily
mend and grow better, without the assistance of any medicine
or human application whatever. I have never yet had the
least return of any convulsion, hysteric shivering, or trembling
fits. But continue daily to improve in health and strength.
"A slight pain, indeed, sometimes attacks me in my right
thigh and knee, though I have the perfect use of both. In so
much that I have several times walked miles, and have
F 2
68 Father Edmund Arrow smith.
knelt half an hour at a time without support, and without
much fatigue ; so that I suffer those slight pains with joy, as
they serve frequently to put me in mind of the immense
blessing I have received from the merciful and all-powerful
hand of God, whose wonderful goodness has wrought the
above miracle in my favour, through the intercession, and by
the holy hand, of Father Edmund Arrowsmith, to His own
great honour and glory; to the adorning the crown of mar
tyrdom in His servant; to my own unspeakable joy; to the
edification of the Faithful ; and to the admiration of all who
know me. In testimony whereof I have hereunto set my
hand-seal, this i5th day of February, in the year of our Lord
1769.
(L.S.) "MARY FLETCHER + her mark.
"Signed, sealed, and delivered by Mary Fletcher in the
presence of
"PHIL. BUTLER. 32
" FRANCES BLOUNT.33
" WIN. ECCLESTON.34
"THOMAS CONYERS.
" ELIZ. RIGBY.
" We, whose names are subscribed, do hereby certify and
attest the truth of Mary Fletcher's attestation, as above, con
cerning her lameness and wonderful cure, having been with
her almost the whole time of her illness, and constantly,
almost every day, for these last twelve years, and also present
at the time of her cure. Witness our hand,
" PERPETUA FLETCHER,
" ELLEN FLETCHER + her mark.
"We whose names are subscribed do hereby certify and
attest the truth of Mary Fletcher's lameness and cure, having
frequently seen her during the time of her lameness, and soon
after her wonderful cure. Witness our hand,
"JOSEPH BEAUMONT.35
52 Mr. Butler was the Vicar General of Bishop Francis Petre.
33 This was Lady Blount.
34 Dame Winifred Eccleston of Cowley Hill.
55 Father Joseph Beaumont, for many years Procurator of the College
of St. Aloysius, and for some time its Rector.
Father Edmund Arrow smith. 69
" I underwritten do declare that the cure effected on the
body of the above-mentioned Mary Fletcher may safely be
regarded as miraculous.
" FRANCIS PETRE.36
" Sholey, May ye 8th, 1769.
"Mary Fletcher's attestation, so far as it concerns me,
contains the truth in substance, though perhaps not in express
terms. I thought her lameness so bad, that it was not
probable that any remedy could be found for it. But I have
seen and conversed with her since her wonderful cure.
" RALPH THICKNESSE."
The Rev. Father Francis Blundell, S.J., in sending a copy
of the above account to Father Richard Knight, S.J., of
Lincoln, in a letter dated March 17, 1770, recounts another
striking miracle wrought by means of the same holy relic upon
Father Joseph Beaumont himself, one of the witnesses of the
above attestation. Father Blundell says :
" The above is Con's [Conyer's] composition. Several
other attestations might be procured of cures no less miracu
lous by the same holy hand, but are neglected. Lately,
Mr. Beaumont's throat and mouth were mortified, and nothing
but instant death expected ; he had not been able to swallow
his own spittle for several days, when upon the touch of the
holy hand he was cured of the complaint in an instant, to the
great surprise of the doctor and everybody else."
For some generations past this very precious relic has been
in the possession of the Gerard family of Garswood, Ashton,
and is kept at the Presbytery, Ashton, in the care of the
Reverend Chaplain and Missioner there. How it first got
into the hands of that worthy family, we are unable to record.
The cures wrought by its means, through the blessed Martyr's
intercession, are of constant occurrence, and a volume could
not contain the full narration of them. It is to be regretted
that no proper register of such events has been kept.
We close this life with the following interesting account
of a very striking miracle wrought in favour of a little child,
a few years ago. For this we are indebted to Brother John
Mullen, S.J., who himself suggested to the child's parents
that they should apply to the holy relic, and in whose house
the cure actually occurred. We cannot do better than give
it very nearly in Brother Mullen's own words.
38 The Right Rev. Bishop Petre, V.A.
70 Father Edmund Arrowsmith.
A relation of a miracle wrought on the person of Bridget Conway,
daughter of Mr. Peter Conway, of Newton-le- Willows, labourer ;
in Messrs. James Musprats and Sons' Chemical Works,
Newton-le-Willows, Lancashire, through the intercession of
Father Arrowsmith, Martyr of the Society of Jesus, and on
the application of the holy hand of the said Martyr.
Bridget Conway was the child of Peter Conway, the
parents were Irish Catholics. About the year 1848 or 1849,
the child was about two years old, a fine, strong, lively child,
beginning to speak, and without the least sign of disease.
At the time I have mentioned above, I lived with my mother
and brother and a sister at Newton-le-Willows. My brother
and I were also in the employ of Messrs. Musprat, and we
lived next door to Mr. Conway. The child Bridget frequently
came into our house and I used to play with it, consequently
the child and I increased in affection for each other ; we were
also on friendly terms with the parents of the child.
Suddenly I missed the child for several days. I asked
my mother about it, wondering what could be the cause of
the child absenting itself for so long a time. My mother told
me that the child had been seized with some mysterious
disease, and was unable either to stand or walk, and what
was most wonderful, the child had no marks or signs of having
received any injury from falling, or any other cause, and in
all other respects was as healthy and lively as it had been,
previous to the loss of the use of its limbs. After many
examinations, the afflicted parents became thoroughly con
vinced that the disease was of such a nature that human aid
could not be of the least service in the case. They told my
mother their affliction, and entreated her that she would not
spread the report among the neighbours, because they looked
on themselves as stricken by God. When I heard the above
account from my mother, I felt exceedingly grieved, both for
the affliction of the parents and the infirmity of the child,
and I observed to my mother that if the parents of the child
thought that human aid could not be of service to it, the best
thing they could do was to try supernatural means — that at
Ashton-le-Willows there was the holy hand of Father Arrow-
smith, renowned for its miracles ; that the distance was only
three miles, and that it was their own parish chapel, and the
inconvenience of trying was not great ; that no harm could
Father Edmimd Arrow smith. 71
come from their trying supernatural means; that the Saints
worked their greatest miracles when practising charity to their
neighbour in affliction, and no doubt but God, through the
intercession of Father Arrowsmith, would console the afflicted
parents if they would have the holy hand applied in the
ordinary way, by taking it to the Parish Priest of the Ashton
mission. My mother told the parents of the child what I had
said ; they felt greatly consoled and resolved to take it to
the holy hand. Shortly afterwards as I was returning from
Mass on a Sunday, I met the father and mother on their way
to Ashton carrying their child to be touched by the holy hand,
which was applied shortly after the service of the last Mass.
The parents returned home full of hope, but there was no
change in the child, they waited some days and there was
not the least sign of amendment. The parents relapsed into
their former affliction, and told my mother of the failure of
supernatural means. I then said to my mother that there
could not be any impediment in the child, because she was
too young ; that the fault must be with the parents ; that
they were not likely to move God to work a miracle in their
behalf, while they were actually offending Him by not hearing
Mass on the very same Sunday that they had the holy hand
.applied ; that if they would go to Confession and Communion,
.and if the mother of the child would, at the time of the
Elevation of the Sacred Host, beg through the intercession
of Father Arrowsmith the cure of the child, that no doubt
God would grant the favour they desired, and that they need
not have the holy hand applied a second time. My mother
.also exhorted them to this course, arid shortly afterwards the
parents did exactly as they had been advised. They left
the child in my mother's care during the Sunday morning that
they went to Mass in order to obtain the desired favour ;
the mother of the child begged, through the intercession of
Father Arrowsmith, during the time of the Elevation of the
Sacred Host in the Holy Sacrifice, that if it was pleasing to
the Divine Majesty her child might be restored to health.
Just exactly as the mother was praying for her child, as
appeared afterwards by comparing the time, she was in my
mother's arms, and showed an inclination to walk. My mother
tried if she could stand, and to her joy and surprise the child
ran about the house as if nothing had been the matter
with it. The parents were overjoyed on returning to find
their child restored to health. The next morning the little
72 Father Edmund Arrow smith.
girl was running about her own house and ours as usual -
she ran to me with her usual joyful laugh, saying — " Ha,
ha, Johnny ! " that being the familiar name by which I was.
then called at home. The parents of the child and our family
were thoroughly convinced that the cure was a true miracle.
The child continued to enjoy the best use of her limbs up
to the time of my leaving Newton, which was about twelve
months after the cure.
Relation of Mr. Rigby's (ArrowsmitJi's) Martyrdom?1
1. "Whereas, in the beginning of the examination of the
blessed Martyr, being demanded whether he were priest or
no, made this answer, that he was no ways bound to accuse
himself, but did refer himself unto his accusers, which when
the judge had once more urged, and that he could get no<
better answer, he turning himself to the jury said, he doth not
deny himself to be, as by his [answer is] manifest. Unto
which the prisoner made answer that he was there appointed
by the King's majesty to execute the law and not to expound
it; at which the judge being incensed gave some reproachful
words, and which you have related.
2. "The justices arising, being at the time of dinner, the
prisoner came up to his own chamber without any attendants,,
either sheriffs' men or keeper, to take care of him there,
reposing an hour or very near, being much afflicted with the
toothache; and [at] the time of dinner was some meat set
upon the table. The keeper came up to him weeping, and
told t him that he must go into the chamber where at his
first coming into gaol he lay among debtors, where he was
very well beloved. When he was departed his meat was
sent after him, which he very nearly did eat. And when
the judges had dined, they came to sit again, which having
sat again, they called for this blessed Martyr, and after the
jury was despatched, and had their bill of indictment, they
presently returned and had found him guilty; the judge
demanded what he should say for himself, for it was manifest
he was a priest and seducer, and a setter of sedition between
men, as there was under oath delivered. Upon which occa-
37 From the collection of MSS. belonging to the Bishop of Southwark,,
p. 73- Endorsed as above.
Father Edmund Arrowsmith. 73
sion he began to speak for himself, but was suppressed with
command to keep [silence] whilst the judge gave sentence
of death, which he, interrupting the judge in the same sentence
said, ' Sirrah, hold thy peace, or I will stay thy tongue.'
3. " In his pursuit by the justice of the peace and his
company, the eldest son of the said justice, being well horsed,
continually crossed him in his way, and the two contending
together, his intent was to have unhorsed him, which if he could
have done he had escaped, but he could not ; the man which
struck at him with his sword was another man ; his staff which
he cut was [an] ordinary cudgel, so much that it was admired
that a man at one blow could cut in sunder, which if it had lit
upon his head, it was supposed would have cloven him to the
shoulders, but God for his greater glory did prevent.
4. " The furious judge in his sentence of death could not
content himself to give sentence of death, but likewise gave
sentence of damnation, which was in these words — 'Thou shalt
soon know that thou shalt die betwixt heaven and earth, as
unworthy of both, and thy soul to descend into hell with all
thy adherents.' And likewise when he had thus said, he like
wise said — * I would to God that all the priests in England
were in the like case.'
5. "In the time of his death there was a gentleman who
was father unto Mr. Southworth, which was his fellow prisoner,
who [was] demanded at his return from [the] execution what
ceremonies they used at the time of his death, who did
sincerely protest that in the window of his chamber he saw
a most resplendent brightness, such an one as in all his life he
never saw before, which did show itself from the prison unto
the gallows, as if it had a glistering glow, and the sun at that
time was obscured with clouds, and the most part of that day
likewise, which being related seemed wonderful unto us.
6. " Likewise, going to his execution, there was in his way
a maid, whose father and mother lived in the prison, who were
Catholics, and did live in the same part of the castle with him,
and upon same occasion she stood still with the drag whereon
he was sent, to whom he spake in these words — the maid's
name was Margery — asking her by name if she wished any
thing with him, who replied nothing she desired but his
company, who upon this persuaded her to continue in her
religion, and not question but she would be a blessed soul
in heaven ; so the sheriff arriving to the place of execution
she was parted. The maid returning home, when night drew
74 Father Edmund Arrowsmith.
•on she went to bed, and was to lie in the chamber where one
of the keepers' wives did lie at that time, which when this maid
being first asleep, she fell to dream as followeth— Fetching a
great sigh she said, ' Lord, Mr. Rigby, in what a stately place
is this where you now live, which is so bright, composed of
silver and gold ; would God I might remain with you, for
methinks the place is most sweet, like flowers or perfumes.
But when in the morning she awaked, her chamber-fellow
demanded what she dreamed of, who made answer that to
her remembrance she had not dreamed of anything ; and thus
-the woman who, being a Protestant, was greatly astonished,
and hath had many scruples concerning her faith and religion.
And this is all I can say upon his part."
75
in.
FATHER JOHN WORTHINGTON.
FATHER JOHN WORTHINGTON was the first Superior or Rector
of the College of St. Aloysius — Primus fuit qui in Provincia
Lancastrensi fixit sedem. He may be considered as the father
v or founder of that extensive district. He was nephew to
\Dr. Thomas Worthington, the third President of Douai
College (a notice of whom will be found in this volume).
He was also a relative of Cardinal Allen, the founder of
Douai College.
Father Henry More1 says, there were at this time (1598)
enrolled in the Society of Jesus two brothers of the name of
Worthington, John and Laurence, most useful Missioners,
natives of Blainsco, in the County of Lancaster.2 John,
then a boy of twelve years of age, was preparing to cross over
, to the Continent with his Uncle Thomas and his three brothers,
when he was seized and put to great trouble by the pseudo-
1 Hist. Prov. Angl. SJ. 1. vi. n. xxx. p. 273.
2 Bains' History of Lancashire, vol. ii. p. 165, says, ' ' Blainscough Hall
gave name and residence to an ancient family, which terminated in Adam
Blainsco of Blainsco, gentleman, whose daughter and sole heiress was
married to Henry Worthington, Esquire, a younger brother of Worthing
ton of Worthington, and grandfather of Richard Worthington, who died
1528, and whose son, Richard, married Dorothy, daughter of Robert
Charnock of Charnock, Esquire. Thomas, their eldest son, married
Mary, daughter of John Allen, Esquire, of Rosshall, and died 1619. His
descendant, William, was living, an infant, 1664, and had six sisters. The
hall passed into other hands, and is now a farmhouse." There is a dis
crepancy between Mr. Bains and Mr. Dodd, Church Hist, of England,
vol. ii. p. 310. Edit. 1739. Mr. Dodd says that Dr. Thomas Worthing
ton (afterwards S.J. ) was the son of Richard and Dorothy Worthington,
whereas Mr. Bains makes Thomas to marry Mary Allen. Mr. Dodd, who
wrote from letters and authentic MSS. (named by him), I shall treat as the
more correct authority, and shall therefore suppose Thomas to be the eldest
son, unmarried, and a second son to have married Mary Allen. The pedi
gree might stand thus : —
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Father John Worthington. 7 7
Bishop of Chester and the governor of that district, who, one
while by blandishments, another by threats and terrors, endea
voured to seduce the tender mind of the boy from the true
faith, to the newly invented and false rites. The wonderful
constancy displayed by a child of such tender years, and the
precocious answers he made, excited the rage of the heretics
and encouraged the Catholics.3 At length, escaping from
their clutches by a clever device, he went with his brothers
and uncle first to Rheims, and thence to Eu, in Normandy, to
Father Parsons ; from this place accompanying the Father to
Seville, in Spain, he there commenced his higher studies, and
in the year 1597 went with Father Parsons to Rome, to
complete his course of divinity at the English College.4
Having been ordained Priest, he was admitted to the Society
in Rome, October 27, 1598. After making his novitiate at
St. Andrews, and spending a year or two at the Roman
College, he was sent to Valladolid, and made father minister
in that College ; during which office, although he was unable
(says Father More) to calm the disturbed minds of the alumni,
yet he so mingled sweetness with severity, that whatever he did
3 In an appendix, at the end of the account of the Worthington family,
will be found a deeply interesting narrative of the "conflict" of Father
John Worthington and his brothers, when children, taken from Bridge-
water's Concertatio.
4 Father More says, 1. v. p. 159, speaking of the foundation of the
English College at Seville, that the Provincial of Boetica had sent to
Father Parsons for some subjects to begin it. Father Parsons, ever intent
upon an opportunity for doing a good work, and being a man of large soul,
quickly sent two, and followed after himself with four other chosen subjects.
George Chamberlain and John Worthington were the two sent. Having
prepared a short Latin address, which was heightened by the eloquence of
its delivery, in which they made known the causes of their exile, and their
plan of studies, they gathered, on their whole journey, much compassion
and applause from the Bishops and Abbots. Being kindly received by the
Fathers of Seville, and by the Senate, they merited by their piety, the
prosecution of their studies ; they also explained their mode of life, and
lastly, ended by assuming the modest dress of the Colleges, so that neither
house, nor furniture, nor any other point necessary for leading a community
life was wanting.
On the feast of St. Thomas of Canterbury, after solemn High Mass,
sung by the Bishop of Seville, John Worthington, having asked the
Bishop's blessing, ascended the pulpit and delivered a Latin oration of an
hour's length. The function being over, both of them on their knees before
the altar pronounced with a loud voice the form of oath prescribed by
Father Parsons at the English College, Rome, the nature and utility of
which Chamberlain afterwards explained in Spanish to the assembled
people.
78 Father John Worthington.
they took in the best part.5 At length, his health breaking
down from the unwholesomeness of the climate and the
burthens of his office, he was sent to the English Mission in
the year 1604. On arriving in London he was immediately
sent to visit an unfortunate man who, from fear of persecution
and the desire of gain, had been drawn to attend the conven
ticles of the heretics. Being in imminent danger of death, he
was recalled to a sense of his state, and made his confession,
and after he was restored to health by the Sacrament of
Extreme Unction, he returned to the practice of his duties
as a Catholic.
Father John Worthington was the first of the Society who
fixed his abode in Lancashire. By his labour and industry, and
special gift of preaching, he rendered himself dear to many, not
only there, but in the neighbouring parts also, thus opening a
large field for the members of the Society. He did not readily
admit his catechumens to the Sacraments, but tried them well,
and made them often return to him for instruction. Indeed,
he allowed such as he found fit to make the Spiritual
Exercises according to the method of St. Ignatius; but others,
who were not so easily brought to that disposition, or whose
minds were unprepared for so strict a retirement, or were too
much occupied with business to allow them to meet together for
so many days, he would invite to private conferences, explaining
to them one day the foundation of a Christian life, or the end
for which man is created, to serve and honour his Creator, and
thus to save his soul. Another day he took consideration of
sins, of the gravest that can befall man; and thus he disposed
them to confession, with great feelings of sorrow for past faults,
and resolutions to lead in future lives worthy of Catholics,
labouring, as they were, beneath the heat of persecution. On
the district of Lancashire being formed into the College of
St. Aloysius, in 1622, he was appointed its first Rector, and
held that office for twenty years, to the great benefit of
Catholics and increase of his own merits.
5 The annual letters of the English College of Valladolid, for the year
1604, do not bear out Father M ore's allusion to a disturbed state of the
alumni. There were then fifty-three scholars, and thirteen members of the
Society, besides servants. The College proceeded happily, and with dis
tinction ; for in the size of the house, and the number of its alumni, it
rivalled the English College, Rome. The youths were an example of piety
and modesty to all, and at the same time so industrious in the pursuit of all
virtue and learning, that great things were expected from them, for the
glory of God and the salvation of their country.
Father Jo Jin Worthington. 79-
He was sent as Procurator, or agent, for the English
Province to Rome in the year 1632-3, and returned thence
with the merited and confirmed opinion of all that city for his
prudence and sweetness of manners. He lived to see those
times in which, under King Charles, everything was turned
upside down, being then seventy years of age. Nevertheless, at
that age, and in those storms, he was so active, so observant
of his rules, as to excel novices in fervour of soul, and veteran
religious in prudence, as appears by his letter or narrative,
written by obedience to his Father Provincial during his
captivity, and which will be presently given.
He fell into the hands of the Parliamentary troops in 1643,
and his captivity lasted, according to Father More and
Mr. Dodd, until 1648, when it pleased Almighty God to
deliver this holy soul from all these troubles, by a death,
ordinary indeed, yet of which, though not rendered glorious
by the laurels of martyrdom, we may say, as reward for his
great labours, Fulgebit sicut stdla in perpetuas ceternitates quid
ad justitiam erudivit multos — "He shall shine as the stars for
perpetual eternities, because he hath instructed many unto
justice."0 He died January 25, 1648, aged seventy, having
passed fifty years in religion. He was solemnly professed of
the four vows November 4, 1613. As appears by his letter, he
was allowed, towards the end of his captivity, to go about on a
sort of parole of honour, which enabled him to render good
service to his fellow Catholics. An ancient M.S. says of him,
that on his arrival at the English College, Rome, he was treated
as a pilgrim for eight days, and then admitted ; that when in
Rome he had to deliver three orations, the first in April before
the Pope, upon occasion of Father Parson's return from Spain ;
the second before the Very Reverend Father General, S. J. ;
and the last upon St. Stephen's Day, before the Pope, and
that he was above forty-six years a missioner.
Father Matthias Tanner, S.J., in his Vita et mors Jesuitarum
pro fide interfectorum? says: This veteran soldier of the army of
Christ in his zeal to subdue souls in England to His yoke, for
forty years watered that island with the sweat of his aposto
lical labours. Hence it may be conceived with what troubles,
dangers, and great calamities this holy man must necessarily
have been tried, in the extreme difficulties of those times.
Whilst prodigal indeed of life and blood for the salvation of
souls, he was nevertheless so wisely cautious and circumspect
6 Dan. xii. 3. 7 Page 149.
8o Father John Worthington.
as to elude for many years the scent of the hounds that
tracked him with the most sagacious pursuit in every corner of
the kingdom. Very often, like Athanasius, lying concealed,
and, as it were, buried in the deserted dykes and ditches of the
earth, like Felix, amongst ruined walls of houses, struggling
against hunger and thirst, cold and want; then, after a lapse of
time, again issuing forth in public with renewed courage, he not
only strengthened Catholics in their constancy to the Faith,
restored the lapsed into heresy to the Church, but also
severely belaboured their over-confident leaders and masters
in controversial engagements. And because in all these
things he was distinguished by a singular prudence, and
rendered himself by the sweetness of his manners most
agreeable even to the Protestants, he was at length proposed
as Superior of his brethren. After fulfilling for some time
the duties of this office to the entire satisfaction of all, and
the no small fruit of Catholics, he fell at length into the
enemy's nets, receiving the recompense of his long labours
in a glorious death for Christ. Confined in a wretched
prison, he endured severe sufferings for several years ; being
perpetually assailed with many harassing and dangerous ques
tions concerning the equity of the oath of allegiance, of his own
proceedings during his long residence in England, and other
matters, from which they might, under the specious pretext of
justice, compass his death. Yet to all these he gave the
most able and satisfactory replies, cleverly eluding their cap
tious questions, by which they hoped to ensnare him, cautiously
and circumspectly behaving himself throughout. He could
never, however, be made to swerve from his condemnation of
the oath of allegiance, offering his body to be slain by a thou
sand deaths, and to be torn in pieces by the rack, rather than
he would allow himself in the slightest point to admit or
approve a thing so wicked and execrable. Whilst looking
out for the usual reward of his courageous confession, by the
death he so much desired at the hangman's hands, his reward
came to him through the long sufferings of a prison, to his
greater merit, as the punishment was a more lingering one.
He died happily in vinculis, January 25, 1648. But how
meritorious was the cause of his envious death, may be con
jectured from the form of this most wicked oath, which in
those times was proposed by the Parliamentarians to all
Catholics throughout Britain, and was so constantly con
demned by the father. In proportion as this oath surpassed
Father John Worthington. 8 1
in iniquity that of Queen Elizabeth and James, so much the
greater was the glory of the death he suffered for its rejec
tion." Father Tanner gives the following forms of the two
oaths : — »
" I, A. B., do truly testify and declare, in my conscience
the Queen to be supreme governess both of this realm of
England and of all her Majesty's other dominions, no less in
all spiritual and ecclesiastical matters and causes, as in
temporals. And that no foreign prince, person, prelate,
state, or potentate, either de facto or de jure, hath any juris
diction, power, superiority, pre-eminence, or authority, eccle
siastical or spiritual, in this realm. And, therefore, I do fully
renounce and repudiate all external jurisdictions, powers,
superiorities, and authorities."
But the more execrable form proposed by Parliament runs
thus :—
" I, A. B., do abjure and renounce the supremacy and
authority of the Pope over the Catholic Church in general,
and over myself in particular. And I hold it as of faith that
there is no transubstantiation in the Supper of our Lord, or
in the elements of bread and wine, after their consecration by
any person whomsoever. And of the same faith I hold that
there is no Purgatory; that the Consecrated Host, crucifixes,
or images ought not to be honoured with cultus, and that no
cultus is due to them. I also believe that no salvation can be
obtained by works ; and I abjure all 'doctrine in confirmation
of the aforesaid points, and I renounce them without any
equivocation, mental reservation, or secret evasion what
ever, taking my words now uttered according to the common
and usual acceptation of the same. So help me God ! "
Letter of Father John Worthington, Rector of the College of
St.Aloysius, to Father Provincial, Edward Knott.
The earnest desire and entreaty of your Reverence, that
I should write an account of my long captivity and painful
imprisonment, have the force of a command which I willingly
obey, though two special difficulties occur to prevent me. The
first is, that the roads are so beset, and the times so dangerous,
that nothing can be committed to writing so fully as to satisfy
G
82 Father John Worthington.
friends, and not run the risk of sending me back to my prison
hole, if it be intercepted; since it is well known that I am not
liberated from imprisonment, but only allowed a respite within
certain bounds. The other is that, in the troubles of the whole
kingdom and the common calamity of all Catholics, my own
has little that is extraordinary to be looked upon as worthy
of notice. But as I must speak, the following is a part of
my history —
I was not yet taken prisoner, but next to being imprisoned
for many months before I actually fell into the enemy's hands,
for as soon as the war broke out, the house in which I was
had been marked out for plunder by the heretics, from hatred
to our religion. At night stones were flung against the doors,
the windows smashed, and guns continually fired to alarm the
inmates, until the insolence of the mob rose to such a pitch
that our friends gave up hope for us, and said that our enemies
were resolved to pull down the house. I had a secret hiding-
place, in which for many years I had near me a safe retreat
from the search of the pursuivants, but the increase of fury and
rage against religion now made it less secure. At last there
came a regiment of horse, with threats and violence demanding
admission. I made my escape through a shrubbery and
betook myself to a coal shed, in which I could neither well
stand nor sit, and here I remained until two or three o'clock
in the morning, when a servant came and told me that the
house was ransacked but the enemy gone, and that I might
safely return. It was an unlucky haste, but I did so, and
being heartily tired I was about to take some rest, not having
slept a wink, when some' Judas of the neighbourhood suggests
that the part of the house in which I usually resided had not
been searched, and that there I was to be found. Soon there
is a loud knocking at the doors, and the windows battered, and
cries of death to all unless there is immediate admittance. So
I quietly slipped on part of my clothes, carrying some with me,
and, escaping from the house, took refuge in an outhouse,
where, half clothed, I spent the night. The soldiers, rushing
into the room, found the bed warm, and shouted — "The Priest,
the Priest, that old fox ! We will have him unless he hide in
the earth ; we will burn him alive." However, they had me
not as yet. At early dawn of day I betook myself to the
woods, where I wandered that day in "deserts and caves of
the earth." And it was the mercy of God that I fell not
into the hands of the soldiers, for they were not far off; and
Father John Worthington. 83
they even brought up a cannon to demolish the house, which,
it was said, was going to stand on its defence. The gun
burst at the first attempt to fire it, and the enemy beat a
retreat.
But whither was I to go — a man of declining age and health?
Besides, I knew how little success had attended many others
who had attempted to escape, and had only fallen into the
enemy's hands. And where could I be secure? So I returned
to the house, and concealing myself there, first I burned the
writings and the bundles of letters which had escaped the
search, and I had the best part of the stuff of the house
conveyed away; though, having none to trust \vith it or myself,
I hid the greatest part of the valuables in such places of con
cealment as could not be discovered, even though the house,
as it was afterwards, should be pulled down. Your Reverence
knows that there was house stuff for the use of ours good
and in plenty, which I would not leave for the enemy to seize
upon. A few days of tranquillity followed, but this was not
for long. It was a Sunday, and after our religious duties we
were taking some refection, and had hardly sat down to table,
when a soldier at the window bawls out a decree of Parliament,
bidding us quit the house, which was to be seized for the use
of the Parliament. We rose from table and looked out to
see what was the matter, and saw a troop of some seventy
dragoons. What could a few weak people, unused to arms,
do against a troop of soldiers ? But some, thinking it was
a shame to let in the enemy without striking a blow, seized
some guns and fired a few shots, killing one soldier. Upon
this the enemy, in a fury, endeavoured to break in with
crowbars, uttering threats of death mingled with oaths and
blasphemies. One of milder disposition than the rest advises
us to surrender, which accordingly we did, on condition of
our paying down to the soldiers three hundred florins, and
delivering up all our arms and ammunition. We were to be
allowed our liberty and a part of the house to live in, in which
we were to be safe from harm, but prevented from doing
violence and resisting. As it was evident we must either
capitulate or lose our lives, the enemy was admitted, the
money paid, and the arms given up. The soldiers took
possession of the house, and all the entrances were guarded,
that none might escape. I concealed myself that night, and
the following day they searched the house from top to bottom.
I still lay hid, which was to little purpose, in the chamber
G 2
84 Father John Worthington.
occupied by your Reverence on your visitation, only the door
of it was hid by a cupboard placed against it. The soldiers
were close by, keeping up an uproar, and as the walls were
covered with handsome wainscot, they broke in almost every
panel, that nothing might escape them. Having finished their
search and made a meal, the colonel and the captain departed,
leaving a strong body to guard the house. When these were
gone I thought it best to come out and commit myself to
the care of Divine Providence, and take my chance with the
rest. So I left my hiding place and joined the community
unobserved, and for two days was not suspected, but the
traitor was upon me before I could, as I had intended, effect
my escape.
The colonel returned after the two days, being informed by
the Judas in what part of the house I was. He set his men to
guard the passages, and burst in up the stairs, and had nearly
reached my chamber, when, hearing the noise of their coming,
I went to meet him and see if in any way I could appease his
fury. The lieutenant first met me, and seizing hold of me, led
me to the colonel. He, knitting his brows and turning his
face away, would not so much as speak to me, but sent me for
examination to a young man of some parts and understanding,
but a great talker, who began to give me a compendium of his
life. He had studied at Oxford, and gone abroad (it seems he
had made a course of Humanities so far as grammar at Dieppe),
he had conversed with Jesuits, and on his return had betaken
himself to the ministry of the Word, and had held forth some
three times in public, and so on; that seeing the country in
civil war, to give it his aid he had buckled on the sword, and
so joined the camp and cloth together, had fought in every
battle, and become a smart soldier. Then he broke out into
praise of the colonel, that he was a man of extraordinary piety,
and had held high posts in England and Ireland, where he had
been a judge. And now that I was sent for examination before
himself, to be declared a Priest and a Jesuit, and accordingly
guilty of death. I replied that I had deserved nothing of the
sort. Upon which he says, " Stuff, that is taken for granted,
that is supposed." "Well," said I, "if that is taken for
granted, what, if you please, is to be done ? " Then says he,
"If you have a care for your life, and look for favour, show
us where your hidden treasures are, and renounce your Order."
To the first I replied, that there were no treasures ; and as
to the second, I was not the kind of man he took me for, but
Father John Worthington. 85
were I so, that no man could, without disgrace, renounce his
duties and apostatize. A soldier was then set guard over me,
and so I was made a public show. And the next day a huge
crowd of people of all kinds came to see the place which had
been taken, and what sort of monster I was. To those who
seemed of the honester sort and questioned me, I replied that
I was a Roman Catholic, without saying more, not to put
myself by my own avowal in danger of death. Some of
the baser sort came to me and treated me with much indignity
and insult. One would put down his head and ask me to
absolve him from his sins, another would put some question in
joke to get an answer, a third would bring out a cartload of
lies against religion from Protestant books. One says, " I'll
take thee to London to the Parliament to be hanged;" another,
" We'll put thee on a horse, and jolt thee well, and tie thy legs
under his belly to keep thee on, and drive him with whip and
spur to teach thee to ride." And abundance of such like
besides.
Meanwhile others are venting their rage on some holy
pictures which they had found hid. Several of the Blessed
Virgin, and St. Ignatius, and St. Francis Xavier they burned,
and of other Saints. There was one, a representation of
the Holy Name, of considerable size, which had served for
the canopy of an altar, and was well executed. This they tore
into fragments, and then betook themselves to burning the
books, of which there was a good number also. But to com
plete their impiety they brought out a crucifix which I had
procured some forty years since, well and beautifully carved,
and because I had used it so long, and it was so full of moving
devotion, I valued it much. This they exposed in the midst
of the court, not for holy reverence, but for the mockery of
the blinded people, and as an object for daily and hourly
insult. This scene of mockery continued ten whole days, so
that I was never alone even at night, for my guard was always
laid beside me, and I was thrust into the vilest closet in the
house. Meantime they continue their search ; the floorings
are pierced, the walls battered, the staircases broken up, the
pavement dug up with spade and pick, and everything turned
upside down. When anything new is found there is a fresh
shout of triumph, and a bonfire lit in the hall. Missals, and
the Code of Canon Law, and many other valuable books,
are thrown into it, amid the jubilee of the malignant. Mean
while my friends and acquaintances all forsook me, and none
86 Father John Worthington.
durst hold out a hand to help me for fear of being involved in
the same calamity. When the riot had lasted long enough, an
order comes that I should be taken to the next town, four
Roman miles distant. At this town there was a garrison of
soldiery, of no great number, but as it was market day, and the
report of my coming had drawn many thither, but especially
three squadrons of horse, which came, it is said, for no other
reason, the cavalcade thither was not without its solemnity.
The whole of the way they carried before me the image of our
Lord Jesus crucified. I rode upon a sorry beast, without boots
or spurs, but still I kept giving it my heels with such continual
motion, that it must have been evident to all that I was not
only content, but full of joy in following so nearly my Lord
and Master on the crucifix. Ten armed soldiers guarded me
round, and so as I entered the full market-place about mid-day,
the first who carried the crucifix cried several times aloud,
" Here is the god of the Papists !" The poor wretch thought
that the people would shout and applaud, but quite the con
trary. Only one woman was heard to say anything insulting,
and she was quickly stopped by many who cried " Shame."
And, indeed, along the whole way, and in the town, men stood
astonished, and gazed in silence on the spectacle. Among
others, a minister said, " I am astonished to see such mockery
in my people. Do we not all believe that Christ suffered
on the Cross for the redemption of mankind ? "
Dismounting, I am taken to a room where ten or twelve
soldiers were sitting eating and making merry. I was invited
to join, but I did not accept the invitation. Then the colonel,
who sat at the head of the table, said, " I know this man,
and I saw him at Ghent among the Jesuits." "When was
that, good sir ? " said I. " Three years ago," said he. " Some
one like me, perhaps," said I, " but out of England could no
one see me for the last ten years, for I have abundant proof of
the neighbourhood around that I have not been." Still he stuck
to what he said, and there was nothing that stood in my way
more in the procuring of my liberty, than this one man's ill-
founded but obstinate assertion. One who sat next the colonel
surpassed all bounds, crying out at almost every word, "It is
a lie!" and adding other injuries. Another cried in jest, "He
has paid four hundred florins for his life, squeeze him well,
and you will get as much for his liberty, and then send him
back to prison again, and so he will give you good plunder."
When the colonel rose from table, he began to praise the
Father John Worthington. 87
Jesuits, saying that they were polished, pious, and learned
in their way, temperate in their life, and, in fact, such as to
shame men of the reformed religion, who were so unlike them
in life. Then, as he was going out of the door, he turned
and said, " But all this they spoil by their doctrine of merit"
After he had gone out there came in a number of the common
sort as for a play, and with mocks and laughter made game
of me as a charlatan, asking in sport for absolution from their
sins. So I stood like a baited bear with dogs about me, until,
after some hours, the people dispersing at the close of day,
a kind entertainer took me to a chamber such as, time and
place considered, was well enough. And so that night I slept
pretty well, a guard sleeping by and the doors bolted.
The following days are spent in skirmishing with heretical
ministers, who were a set of poor antagonists, whom by the
help of God I always overcame. Meanwhile, report got abroad
that I was a Bishop, a Cardinal, or some great man of note.
Hence the commander-in-chief of those parts was desirous to
have me, and make some money by me. From hard travelling,
bad lodging, and change of living, I had got paralyzed of the
right side, and was hardly a little recovered when I was put
on a sorry, raw-boned, and half-denuded horse to be conveyed
to Stafford, where the commander was. It was a journey
of two or three days, but by showing kindness and pleasant
manners to my attendants and entertainers, I so won their
goodwill that, after the first day, I had nothing to complain
of as to my horse or other supplies, so readily and carefully
was all provided. The commander-in-chief was very polite,
until my ragged coat, and my refusal of all great titles, and
the rest of my conversation, changed the common opinion, and
I was sent to a place befitting my poverty. The number of
prisoners growing greater, we were all transferred to a hired
house in the town. Here a chamber was allotted me, poor
and ill-furnished, but not incommodious, with a decent bed
and fireplace, but also with watchmen and ward, so that
access was given to none without the written permission of
the governor, or a captain, or commissary. There must be
also witnesses of all that passes, and neither money nor any
necessary can be brought in without their knowledge. No
books, much less any sacred ones, and endless suspicions.
My courage did not abate ; nay, in this state of solitude and
weary imprisonment, I never was more full of peace, or found
the words more true, " I am with him in tribulation." So
88 Father John Worthington.
that, not even in my novitiate at St. Andrea, under Father
Fabio de' Fabii, nor in the Roman College, under Father
Benedict Justinian, did I enjoy greater happiness, or feel more
sensible consolation from Heaven. Blessed be my God for
ever ! My friends, meanwhile, were looking for every oppor
tunity to assist me, and through means of one of our Fathers,
Prince Rupert had been induced to agree to give in exchange
out of the eight or ten prisoners whom he had at Shrewsbury
(all of whom were captains or officers of note), whomsoever
the commissioners of the Parliament chose in return for me.
The commissioners were delighted. The commander-in-chief
himself would bring me the good news, and tell me that the
bearer of the proposal had come. The townspeople wish me
joy, and are glad that I have such friends in authority. I
got ready for my journey, the commander promised me a good
horse, and I reckoned upon departing the next day, but it was
a delusion. The colonel, who said he had seen me at Ghent,
again full of spleen against me, goes to the commissioners and
says that I am incapable of the grace given me, as guilty of
high treason, and that I must appear before the Parliament.
I had scarce fallen asleep, for I had retired to bed full of
hopes, when I am roused by the commander summoning me
to a council of war and the commissioners of Parliament, and
that I must hasten without delay. And so I made ready for
another scene of the drama, which the colonel would fain
make a tragic one. On the road I earnestly besought God
to remember His promise and to aid me, so that without my
being solicitous what I should answer, He would give me a
mouth and wisdom which my adversaries should not be able
to resist. Entering the council I found a large table, round
which were seated colonels, captains, and commissioners.
I do not well remember how the trial began, but I know
that a seat was placed for me between the president of the
council, and my chief adversary was the said colonel. He had
in his bosom some papers, each of which he produced from
time to time. Having mentioned the house in which I was
taken he thus began his accusation. First, that when it was
surrendered, contrary to the conditions made, I had hid myself,
and had been forcibly dragged from my hiding-place; that
I had lain concealed many years in that house, and travelled
in various countries under false names, was an unmarried man,
had a magnificent chapel, and held by all to be a Priest ; and
finally, to prove this capital charge, he showed a document
Father John Worthington. 89
written five years ago at Rome, in which were letters patent,
giving faculties to a certain Ralph Noel, and this name and
these letters he ascribed to me, and hence would prove that
I was a Priest, having suborned a boy who falsely swore that I
had told him that I was one. Having said this, he rose and
uncovered his head, and added, "Now my word is in question,
and whether you will believe this man or me as to the truth of
these things." Then being ordered to speak by the president
I rose, and uncovered my head and spoke in the following
manner — " Noble and honoured sirs, you see me an old man
of feeble health disturbed from my rest, and without prepara
tion, to answer all my opponent has so carefully and variously
alleged against me ; therefore, if in my reply there be anything
omitted which I ought to answer, be pleased to remind me of
it. And to begin where he ended, I say it is so far from true
that I confessed to this man here that I was a Priest, that I call
Heaven and God to witness that I never spoke to this man one
word nor one syllable, nor he to me." And when I affirmed
this again and again, and was ready to swear it upon the holy
Gospels, the man was ashamed of his effrontery, but tried to
cover it by saying that at least the servant, whom he had sent
to me, thought that I acknowledged something of the kind.
The hearers were in astonishment and were silent. But I
thinking that this falsehood was not to be lightly passed over,
" Away with such excuse," said I, " you presume, and you
give this for certain proof. And what crime is it if I have
travelled abroad, am I therefore a Priest ? How many thou
sands are there of you that have been abroad, and yet there
are not many Priests among you. I am unmarried; are all
unmarried persons Priests? But why did I hide myself? Is
it so unusual to hide from a victorious enemy if one can
escape easily? Who trusts easily an enemy in the flush of
victory ? " The judges themselves here said, " No one does."
" But I had paid the sum agreed, and I was free to stay in the
house or to leave it the next day if I pleased. As to hiding
myself, I met in open day, and in the most patent place in the
house, the lieutenant who seized me. Let him be called and
give his witness to it. As to the chapel, we are not Godless
unbelievers or Turks, we do not give to God, as some do, barns
or stables, or woods or groves as the heathen ; we consecrate
to holy usages the place in the whole house which is the most
honourable, nor are the ornaments of our altars poor, but if we
have the means, the vessels used are of silver and gold."
90 Father John Worthington.
11 But," said he, " some one must serve the altar." " That is
not necessary," I replied, " for there are never wanting among
us those who eagerly take on themselves this honour." « And
these are they," says another, " whom we want to know of;
speak, where are they?" I smiled and answered, "Whom do
you take me for; for an informer?" Then another broke in
with warmth, saying, " There are twenty persons in thy vicinity
who called thee the Priest of that house." " You are mistaken,
my good sir," said I, " if you say only twenty, for there are
more than forty or a hundred who partly in jest and partly in
earnest call me so ; it is so easy that from one bad root many
stalks should grow, but what is more common than to give
a bad name of this kind where there is no truth at all in it?
Many times it is so." But why, it was then asked, hide so
many years ? "I hide ! there was no honest man in the parish
who did not know me and what table I kept, neither brewer,
nor baker, nor butcher, who was not anxious for my custom ;
none was better known than I to the Excise officer and other
public functionaries. If any contribution was to be made for
the poor, or dowry towards a wedding, my money was always
ready and given at church in my name. Was this to be living
in secret ? 'Tis true I was no huntsman, hawker, cockfighter,
or tennis player, nor was I a frequenter of taverns : but I had
honest recreations with my friends in my garden and woods,
and I was so well known in all the town that there was not a
dog that barked at me." Enough, said they, on this point
But my old adversary had now furbished up the same weapon,
and attacked me, saying, " What do you reply to the lad who
says you confessed you were a Priest?" " Nothing," said I,
" and I appeal to the judgment of all who are present whether
it is likely, or credible, or possible, that any one in his senses
would confess against himself a thing of this kind if he could
conceal it ? Which one of yourselves would thus betray him
self to such open peril ? " " Not one," said they, " for the
proverb is — Confess and be hanged." But then some witling
among the colonels says, "Nay, but God first dements those
whom He will destroy." To which I replied, " Sirs, it is old
age which is my complaint, but not dotage."
Then the paper is produced which they took for a testi
mony of my ordination. It was entitled " to the Rev. Ralph
Noel," and then followed the faculties granted. This title I
read to them, and said that they were not testimonials of orders,
but conferring of powers or jurisdiction to some young man of
Father John Worthington. 9 1
that name, and that these were given five years ago, by which
it was proved that they did not belong to me, and that the
name of Ralph Noel had never been used by me in all my
life. " As if," said my opponent, " it was not a daily practice
with you to assume new names." Then the president averred :
" That this was essential to the Jesuits." He knew more about
sword fence than logic. I professed myself ready to yield my
cause, if this could prove that I had ever been called by any
other name than John. Then a chief man among the com
missioners put an end to the dispute by rising from the lower
end of the table, and saying, " Sir, I bear witness to the truth
of what you say, that nothing was done or said by you from
the first time you were prisoner, by which you professed your
self a Priest." Hence my adversary was confounded, and the
council breaking up, the president addressed me thus — " If we
had known that you were wearied from your journey and had
gone to bed, we would not have broken your rest." " And I,
honoured sirs, if I have in defence of my cause spoken with
too much freedom or vehemence, I beg you will pardon it.3'
He replied, " You have said nothing deserving blame." And
so, this tempest over, I seemed to have reached harbour. But
my adversary goes on to make a new objection. He contends
that letters had been written by him to the Parliament on this
business, and that its orders must be awaited unless they would
give offence ; that I was a man incapable of receiving pardon ;
and, as a friend informed me, said other malicious things of me.
By this my hope of liberty was again dashed. Closer guard was
kept upon me, nor was any one allowed to confer with me
except before witnesses. It was strongly urged that I should
be immediately sent to London, and that this would much
please the Parliament, nor was anything else looked for by
me each night than at each cock-crow I should have to depart.
But the commander-in-chief, who looked for money in the
matter, went to the commissioners and told them the com
mand of General Denby, officer in those parts, by which it
was enjoined that no prisoner should be removed from thence
without his, the commander's, consent, and that he would not
consent to my sudden removal. And so the storm was appeased.
In the judgment of many this was the prelude of perpetual
imprisonment. The same kindness was no longer shown me,
watchmen of a lower grade more often intruded on me. I
was never left alone — watchful eyes were on me through every
cranny, and the commander himself was dubious as to allowing
92 Father John Worthington.
any of my fellow-prisoners to come to my chamber or converse
with me.
It happened that at midnight about the first cock-crow I
was suddenly wakened by a loud knocking at the door. I
asked who was there ? They knocked more loud, and said,
"Open the door." "What is the matter, and what is this
about ? " I said. " It is the captain of the watch ; open,"
they cried. I rose, and in my night-dress only. It was the
depth of winter; I made haste to open the door. At least
twelve armed men rushed in with lanterns. A cunning fellow,
who led them, was before me at my bed, and turned it upside
down before I could reach it. Some examined the chest, some
the fireplace. I am shivering and half perished with cold, and
why this uncivil intrusion ? To find letters which I had not,
and to obtain proofs which they desired for my destruction.
Then there followed some months of greater quiet. Nor do I
remember anything of note except the closeness of my rigorous
imprisonment. Meanwhile the county assizes are to be held,
for deciding causes, for condemning the guilty and acquitting
the innocent. And who was the judge ? None other than he
who had always been my bitterest enemy, the colonel. Some
few, however, gave me hope of being set at liberty, because as
yet nothing had been proved against me, and there was no pro
bability of further proof. But many circumstances looked to
me very black. He who had lately suborned a boy could easily
find a witness to swear against me. And so a feeling came
upon me of a kind of presage that my death was quickly to
ensue, a thought which certainly gave me no alarm, but I wel
comed it with such joy and exultation of heart that I never felt
God more near to me. I imagined that the hour was come,
and thought in what words I would address the people and
what reasons I would give for my death, how I would express
my excessive joy, and I felt such a strength of faith, hope, and
charity, that I had already prepared some words of a dying man
addressed to the point of saving souls, declaring that no one
could be saved out of the Catholic Church ; and I had
resolved after sentence passed how I would sing the Te Deum
and ask of God with prayers and entreaties the execution of it.
Not long after the Protestant minister comes to me, and
positively declares that he had just lately spoken with a Catholic
(naming the man) who had confessed that I was a Priest and
a Jesuit. Frightened by this falsehood, all those who had
hitherto shown me some goodwill forsook me, for it was
Father John Worthington. 93,
thought to be all over with me, and that I should be con
demned to death at the ensuing assizes. However, God aided
me, and would not have me perish in this storm. For this said
Catholic, whose testimony the minister adduced, when he heard
of it, being indignant above measure that his word should be
made use of for the destruction of the innocent, declared
himself ready to swear that he was not guilty of having said
such a thing, nor had ever so spoken ; nay, that I was not
even known to him. So shameless is the falsehood, and so
barefaced, of heretics. So the anger of my enemies was for
a time appeased, or rather baffled, but I had not yet to repose.
After this I had to contend with a fit of sickness so obstinate
that I was utterly exhausted, and could not move a foot, nor
even stand to have my bed made. There was no doctor there,
but only the apothecary of the regiment, who almost killed me
with his treatment. The commander again went to the com
missioners to ask for a servant to attend me, and obtained his
request, and through the mercy of God he found me a good
man, and one who was very suited to me. So I got well ; and
this, moreover, was added to complete my satisfaction, that, by
the care of this faithful servant, a book was procured me with
the necessary stuff for use, and as the want of it for two whole
years and some months had increased the bitterness of my
captivity, so the joy at obtaining it was the greater.
About this time a pestilence began in the town, and the
commander's wife, who was with child, was excessively afraid
of being taken with it, and urged his departure, upon which he
had been some time resolved. Many of the prisoners, either
having procured ransom, or having given bail, had betaken
themselves away. I, helpless and forsaken, what was I to do ?
The commander, about to part, had inquired of his people
what he should do with me ? They contemptuously replied,
" Put him in the public prison." This occurred over night,
and in the morning my servant comes to me crying and sob
bing bitterly. " What is it?" said I. "Alas, sir," says he, "you
are to be sent to the public gaol." " Is that all," said I ; " I
care little whether, in the cause I surfer for, it is gaol or
gallows." And I thought that I ought to show no sign of
sorrow on my countenance in presence of those who had
shown such charity in assisting me, nor indeed could I do
otherwise than look cheerful, when I felt my heart within
full of joy in the goodness of God ; but I know that at
that moment I would sooner have heard the sentence of
94 Father John Worthington.
death passed on me, than the message to send me to that
prison. By the providence of God the purpose was not exe
cuted, for the kindness of the commander was so great to me
that he would have me with him in the country, with leave of
the commissioners. The journey was for me a trying one, but
the pleasant situation and the flow of the noble river which ran
hard by the house soon restored me. Besides I had freedom to
go where I would, and this was of much good for souls, for in
the neighbourhood there were many Catholic inhabitants, who
had no opportunity of the Sacraments for three years, and so I
comforted their desires after so long a period of privation. The
commander was always well pleased to see me recreate myself,
and by his care and great kindness towards me, it was at last
brought about that under bail of appearance if summoned, I
should be allowed in a great measure my liberty, for I now live
in the house of a gentleman, who has not only given sureties
for me, but has me for his guest, and I am in no small comfort.
And I very frequently make excursions for the good of souls,
protected by the letters and signature of the commander from
the interference of ill-wishers.
Your Reverence's most entirely obedient. "If I have become
a fool/' to quote the Apostle's words, " ye have compelled me."
95
IV.
FATHER LAURENCE WORTHINGTON, SJ,
Confessor of the Faith and Exile.
FATHER LAURENCE WORTHINGTON, brother to Father John,
entered the Society in Spain soon after his brother had joined
it in Rome, viz., in the year 1599. After his noviceship, which
he made in the province of Bcetica (Guadalquiver), he passed
through his course of studies with so great success that he was
made Professor of Philosophy at Cordova and Seville for eight
years. Burning with zeal for the salvation of the souls of his
countrymen, he was sent into England in the year 1612, where,
as well when at liberty as when confined in prison, he gained
no small fruit. After three years in England he was appre
hended (1615), and thrown into the prison called the Gate
house, Westminster. After being confined there for three years
he was released at the intercession of Count Gondomar, the
Spanish Ambassador, and with eleven other Priests, all known
to belong to the Society, with the exception of one John
Bedingford, who was probably a Jesuit, bearing this assumed
name. Their names were Ralph Bickley, Alexander Fair-
clough, William York, Henry Hawkins, Richard Bartleet, John
Sweetnam, John Bedingfield, Francis Wallis, Francis Young,
and John Falkner.
Father Laurence was changed from the Gatehouse to the
Marshalsea, and from thence was sent into banishment. In
the Public Record Office1 is the following document: —
" We whose names are here underwritten, prisoners in the
Marshalsea for the Roman Catholic Faith, do willingly adopt
of the gracious favour his Majesty is pleased to grant us at the
instance of the Earl of Gondomar, Lord Ambassador for the
Catholic King of Spain.
" June 20, 1618.
" LAURENCE WORTHINGTON.
" JOHN BARTLETT."
1 Domestic, fames, State Papers, 1618, n. 114, vol. xcvii.
g6 Father Laurence Worthington, S.J.
Upon his banishment he became Master of Novices at
Louvain, then Professor of Theology and Holy Scripture at the
English College for higher studies at Liege; then for a time
Prefect of Studies at the English College, Rome. He was
then sent, although advanced in years, in 1635, to Austria,
where he was Professor of Moral Theology and Lecturer on
Sacred Scripture at the College of Graecium. Then, returning
with the Duke of Lorraine and Prince Cassimir into Belgium,
he undertook the spiritual charge of the soldiers in the camp.
From his known sanctity of life and manner, and the excellence
of his learning, as well as his consummate prudence in treating
of affairs, he was chosen Confessor to Edward, brother to the
Duke of Braganza, afterwards King of Portugal, whom he
attended in the field, in the German wars. But being soon
worn out by the labours and inconveniences of a camp life
at his age, after receiving the rites of the Church, he died at
Lorraine, October 19, 1637, aged sixty-four. He had been
solemnly professed of the four vows, and was a man of great
simplicity combined with religious prudence, truly humble,
and a despiser of earthly things, and most tenderly devout
to the Blessed Virgin, whose rosary he would recite for whole
days together.
The following interesting letter he wrote from his prison
in the Gatehouse to Father Thomas Owen, Rector of the
English College, Rome, who succeeded Father Robert Parsons
as Prefect of the English Mission of the Society, on the
death of the former in 1610.
"October 3, 1616.
" Hon. Sir,—
" P. Xti.
" I know well how agreeable it will be to your
Reverence to be made acquainted with our affairs. I write
therefore briefly to relate what has befallen myself and Father
Francis Young, my companion, during the present year.
Having been arrested last year and confined in this gaol, I
applied myself in the first instance to the relief of five Catholic
laymen, who on account of their refusal to take the oath of
allegiance and supremacy (as it is called) being cast into the
lower dungeons of this prison, were overwhelmed with exces
sive mental and bodily sufferings. For by the rough clamours
of abandoned men, together with the noise of the keepers,
they were hindered from the practice of prayer (that greatest
Father Laurence Wortkington. 97
solace of the miserable), and from the help of the sacraments
(the divine and salutary assistance of which we all experience
in these most calamitous times). They suffered in their food
and clothing, and from the severe want of the necessaries of
life, and were especially molested by the filth and stench of
the place, so that they could scarcely get any sleep.
" To enable me, for charity sake, to come to the aid of
these poor sufferers, I treated with the gaoler for their removal
to the apartment which had fallen to my lot, and which was
sufficiently large to admit them. The gaoler, however, and his
wife, a woman most greedy after money, would not agree to
this unless I promised them the enormous sum of four hundred
scudi (about ^90). This sum I got together partly by bor
rowing, and partly by begging, so that I thus, according to my
wish, got them more conveniently lodged before winter set in.
The quarters of the prison so allotted to me, being divided into
two compartments, I adapted to sacred and profane uses. In
the one compartment was an altar of the Blessed Virgin
immaculately conceived, in the other were beds for our
nightly rest. I was, indeed, truly delighted with the society
of these my comrades, on account of their remarkable probity,
piety, and sanctity. We had daily two or three Masses, fre*
quently six or seven, according to the number of priests con
fined here; these they attended with marked devotion, and
piously and frequently confessed and communicated. All, with
the exception of one who was a sexagenarian and infirm, rose
at four o'clock, and we occupied ourselves conjointly with
spiritual reading, prayer, both mental and vocal, and other
pious exercises, at stated hours, so that, to my no small
delight, religious life and discipline seemed to be in some
measure pourtrayed. To assist these companions and many
others, by the help of God and of Catholics, alms were not
wanting.
" But that I should say something of the spiritual guest of
souls, be it known that indeed the first half-year succeeded
sufficiently happily to myself and my companion, Father
Francis Young2 For the Catholics in great number flocked
to us, SQ much so that from fifty to sixty auditors would attend
our monthly sermons. But the enemy of all good and sanctity
2 As he is so intimately connected with Father Laurence, we shall give,
at the end of this notice of his life, a short account of Father Young, and an
extract from a letter written by him, in the same prison, to Very Rev .
Father Vitelleschi.
98 Father Laurence Worthington.
stepped in, to prevent our enjoying for long so profitable a work.
For the pseudo-Bishop of London, upon the information, as it
is believed, of a false brother, whilst a pious Benedictine was
making a panegyric of his holy founder, upon the saint's feast,
at Mass, sent his satellites to the assembly, especially a noto
rious one of the name of Cross (a name most apropos^} with a
large body of his comrades, and, seizing about thirty men and
women, distributed them in various places of confinement,
because they refused to take the oath of allegiance, as they call
it. Of these captives some were assigned to be with us ; these,
seeing the great opportunities we enjoyed of frequenting the
sacred mysteries, and of spending our time in holy things and
pious exercises, not only bore their captivity without repug
nance, but greatly rejoiced. But I return immense thanks to
our great and good God that it happened on this occasion that
few, and scarcely any Catholics, especially of the richer class
(who are chiefly sought after by the pursuivants), who are in
the habit of coming to me and Father Francis, fell into these
snares. Two days before, they had heard me preach a panegyric
upon St. Joseph, the spouse of the most holy Mother of God,
and this accounted for their not being on the feast of St. Benet.
So many likewise, and these so frequently came to me to con
fession during the first six months, that in each week I heard
more in the prison than I had heard in six or seven weeks
when free. I have brought back, by the help of God, six
wandering sheep to the fold of Christ ; three others are in
preparation for a return. The pursuivants so seldom visited
us and ours, that almost all fear being laid aside, on feast
days the chapel was decorated with silk tapestry hangings and
the altar with flowers, pictures, and wax candles. Indeed, on
the greater festivals I exposed the most Holy Sacrament to
view in a crystal box or case, shining with rays, although
this was very seldom done ' for fear of the Jews/ May God
bless my good friends of Spain who sent me twenty-eight scudi,
to procure this crystal! On festival-days I have frequent
Catholic festive parties, who bring with them so abundant a
store of food that it suffices to supply the poor Catholics for
many days. It is incredible to how great distress some
Catholics are reduced. Men of rank, who formerly sup
ported six or seven priests, are now almost struggling with
extreme poverty. These are nearly all the events that hap
pened to me in the first six months. But from that time the
number of those who flocked to us is considerably diminished.
Father Laiirence Worthington. 99
Some, indeed, we persuade to deal more cautiously with us j
others, careful of themselves, have no need of our caution in
that point, being deterred by the late arrests I have mentioned.
Wherefore I now began to. visit both themselves and their
houses. Perhaps your Reverence will wonder that such great
liberty is allowed us ; but such is the opinion our gaoler enter
tains of our faith, or rather so blind is the avarice both of
himself and of his wife, that there is nothing, however diffi
cult, but may be obtained. For a more convenient locality in
the prison you give so much : for taking fresh air within its
bounds, for a little while, so much : to go out into the suburbs
for an hour or two (only on condition that you do not hold
controversy about religion), so much : I, therefore, purchase
each week, at a great price, suburban circuits of this kind,
under the pretext, indeed, of preserving health, but, in fact,
that I may visit the houses of Catholics, and of Protestants
also, if there is any hope of spiritual gain, whether by
administering the sacraments, disabusing them of schism, and
inciting Catholics to patience and fortitude. Truly this
avarice of our strange governor furnishes an abundant harvest ;
but the fear of losing a liberty so useful (for both the gaoler
and myself would be severely punished if the thing came to
the knowledge of the magistrates or pseudo-bishop), and the
enormity of the price demanded, sometimes deters me ; not,
however, that I am wanting to any one who desires my
services.
As to what regards my dear brother and fellow-soldier in
Christ, Father Francis Young, he zealously labours in defending
and propagating Catholicity ; for he confirms the Catholics by
frequent sermons and private conferences ; confutes the heretics
by assiduous disputations, and spends the time he can spare
from the service of his neighbour in prayer, spiritual exercises,
and in translating pious books into English for good example
and public benefit. He chiefly devotes himself to the study of
controversy and languages. He has brought nine or ten from
the errors of Calvinism to the Church, and provides for the
necessities of poor Catholics, to the great glory of God and
the Society. May our Lord Jesus Christ second and favour
our beginning, that according to the degree of our high
vocation, we may be found worthy and faithful labourers in the
vineyard of His Church. And that we may more surely and
prosperously persevere, we entreat the aid of your Reverence's
prayers. Offering to our Very Reverend Father General, and
H 2
ioo Father Laurence Worthington.
his most worthy Assistants, and the rest of our brethren and
friends, our duty and regard, and every good wish, we earnestly
and humbly beg the prayers of all. From our excellent
hospice (commonly called the ' Gate of the house,' Gate-house,
or, as I shall interpret it, ' of heaven '), the 3rd of October,
1616.
" Your Reverence's most devotedly in Christ,
" LAURENCE WORTHINGTON."
Father Laurence Worthington translated into English the
Meditations of Francis Coster on the Life and Passion of
Christ. Douay, 1616.
Father Francis Young, the companion and fellow-captive
of Father Laurence, was a native of Worcestershire, studied
for some time at Oxford, which he quitted for conscience
sake, and entered an alumnus at the English College, Rome.
We extract the following from the diary of the English
College : " Rome, 1598. Francis Young, Worcestershire, set. 28.
Admitted among the alumni of the English College on the
3oth November, 1598. Took the usual college oath 28th
February, 1599, in which year he received all the minor orders.
He was made subdeacon on the i6th, and deacon the
23rd of May, and ordained priest on the nth July, 1599. He
entered the Society about the feast of SS. Simon and Jude,
in the year of Jubilee, 1600. [Dr. Oliver says 27th July,
1608, at Louvain.] Relicta bona cedificatione in dom.
nostra"
The following is from an account he gives of himself, when
examined according to custom on entering the English
College. [A valuable collection from these interesting ex
aminations has been lately obtained for the Royal Historical
Manuscript Commission by the Rev. Joseph Stevenson.]
" Born at Hartlebury, Worcestershire ; made his early studies
partly in public schools in that county, and partly at Eton.
Spent nearly nine entire years at Oxford ; two in St. Mary's
Hall, the rest at Trinity College. He was then for three years
private tutor to Lord Robert Dormer's eldest son. His father,
Mr. James Young, was a respectable person in easy circum
stances, residing at Claines, near Worcester. His parents
were Protestants. He was a convert of Father Edward
Oldcorne, the martyr of Worcester. He then retired to
Flanders, and from thence went to Spain. Seized by robbers
Father Laurence Worthington. 101
in France, he was plundered of everything, clothing and
money, and carried prisoner to Bonn, where, with his com
panions, he was kept in prison, held for a long time between
hope and fear, in expectation of being ransomed. Regaining
their liberty, they came to Calais, where, embarking for
England, they were compelled to put back from stress of
weather, after being nearly lost Attempting to reach England
a second time, they were captured by two men-of-war cruising
about, and after being stripped and robbed, were carried to
Holland, and at Rotterdam taken before the Council, and at
first harshly treated, being suspected to be Jesuits, but were
subsequently used more mildly ; and after one or two months'
suffering in prison, were remitted to England, where, landing
at Dover, after being examined by the searchers, they were
sent on to London, and there examined by Sir William Wood,
Secretary to the Privy Council, and being found to be neither
Jesuits nor priests, they were remanded back to custody, in
the hope of being soon discharged, which, by the goodness
of God, and the interference of friends, happened after some
delay, and various incidents, and sendings to and fro between
Wood and the pseudo-Archbishop of Canterbury. His release
was effected partly by a money-payment, and partly by a bond
not to leave England."
After some years' service on the English Mission, he was
apprehended and confined, with Father Laurence Worthington,
as we have seen, in the Gate-house prison. He consoled
himself in his captivity by rendering spiritual succour to his
fellow-captives. He was released and banished with his
companion, Father Worthington, 1618. He returned again to
England, and continued his apostolical labours until his death,
which happened 3oth March, 1633, set 58, in Religion 25.
His name also appears in a list of English members of the
Society of Jesus, which was with other papers carried off by
the Government pursuivants on their seizing the residence of
the London Jesuits in Clerkenwell in 1628. He was then
a missioner in Suffolk. He was the translator of Cardinal
Bellarmine's treatise, De ascensione mentis in Deum, 8vo.
London, 1614.
The following is an extract from his letter to the Very
Reverend Father General Mutius Vitelleschi (Stonyhurst MS.
Anglice, vol. iv. n. 40).
IO2 Father Laiirence Worthington.
" Pax Christi.
" Very Rev. Father in Christ, — The happy and fortunate
news of the election of your Paternity to the Generalship of
our Society, confirms the expectations of your children, and
brings no little joy to the whole Company. To me especially,
among the rest formerly your Paternity's disciple in Rome,
now, indeed, become your son in England ; and I eagerly
embrace this the first opportunity that presents itself of
testifying my duty towards your Paternity, and my joy at so
great a good for the whole Society. What has befallen me,
now for upwards of eight years living in England, and gathering
such gain of souls as the difficulties of the times permit, should
not, I think, be unknown to your Paternity. For so, by the
providence of God, it has come to pass that, whilst employed
in the labours of charity and obedience, I have fallen into the
hands of heretics. Being apprehended, I appeared before the
chief secretary of the King, who having formerly been an
alumnus of the University of Oxford, because he retained
some recollection of me, being at the same time a student
there, he received me truly kindly and courteously. To cut
it short, the Archbishop, as he is called, of Canterbury, to
whom also, when a youth, I was familiarly known at Oxford,
interposing his authority, undertook the matter himself, and
without more ado, sent me to this same prison, who, before
this, had captured many Fathers of our Society, whose piety,,
constancy, fortitude, and the rest of their virtues, if I should
happen to imitate (which, by the grace of God, I will sedu
lously strive to do), there is no reason why I should grieve
over the thing which, by the providence of God, has happened
to me ; rather there is great cause of rejoicing, for, with the
profit to be gained by my own soul, no mean opportunity
likewise is offered of assisting the neighbour. For many
Catholics from the remotest parts of London, not without
great trouble and danger in these difficult times, daily run to
us, whom we assist by administering the sacraments, by advice
and sermons. By the providence of God, and the kindness
of the pious, alms are often brought to us (sufficient for poor
fare and clothing), out of which, sometimes, some surplus also
remains, for helping the needs of the poor Catholics both at
home and out of doors, which, in the so great affliction and
exhausted fortunes of the Catholics, may be held as truly
miraculous. We are in this prison, besides laics, eight priests,
Father Laurence Worthington. 103
two of them of the family of St. Benet, the same number of
the Society, the rest of the number of those called Seculars.
Whatsoever there may be of misfortune in this, we greedily
devour with great alacrity and joy, and (which form our chief
cause for rejoicing) we are united together with wonderful
concord and unanimity of soul. And to me, indeed, the
association of our Laurence [Father Laurence Worthington]
is added as a cumulus to this my joyful felicity, who, by his
piety and his desire of suffering, and his mercy towards the
poor, is a 'Laurence' indeed. One thing happens incon
veniently, because by this event I am separated from certain
leading Catholics (who used me as their confessor), and at a
most inopportune time, all access to me to assist them is
shut out." [The letter then continues at some length, regarding
Superiors, &c. &c.]
" Your Very R. P. son and confrere in Christ,
" FRANCIS YOUNG.
" From the Prison of Westminster,
8th January, 1616."
There is also a letter from the same holy confessor to
Father Fabio de Fabiis, Rome, of the same date, and on the
same matters of business ; the burthen of which was a strong
appeal against an unexpected order that had been received
from Superiors, for the departure of the Superior of the English
Mission from England, of whom he speaks in the highest
terms, and whose loss would be severely felt.
v.
FATHER THOMAS WORTHINGTON, SJ.
(Olim Dr. WORTHINGTON).
FATHER THOMAS was a native (as we have seen in the pedigree
in page 76 ante) of Blainsco, Lancashire, son of Richard
Worthington, Esq. The date of his birth does not appear,
but as he went to Oxford in 1566, and would have been then
at least sixteen years of age, we may suppose the date to have
been about 1550. He was the paternal uncle of Fathers John
and Laurence Worthington. Though far behind his nephews
in entering the Society, yet, as their adviser and helper in their
journey abroad, and in their bringing up and education, he was
truly connected with them, and those that are called at the
eleventh hour are equal to the rest. His father, Mr. Worthing
ton, though remaining a Catholic at heart, had out of fear of
those terrible times conformed, and gone to the Protestant
church. Having received a good education in his lower
studies at home, his father sent him to the University of Oxford
to complete his higher course in the year I566.1 Here he
remained about four years and took degrees in arts. Becoming
disgusted with the heresy of the place, he left the University
for conscience sake, and passing over to Douay was admitted
to the English College there in February, 1573, and went
through his studies with great applause. In the year 1575,
November 21, he was called over into England upon some
domestic concerns ; and returning again on the 3rd of February,
1576, he took over with him one Mr. Bell, formerly a
minister of the Church of England, who had suffered great
hardships for thre'e years in Lancashire upon account of his
conversion. In 1577, Mr. Worthington was made Bachelor of
Divinity, and the year following removed with the rest of the
College to Rheims. Being ordained priest, he was sent back
to his native country, where he laboured for several years with
1 See extract from Wood's At hen. Oxon, given at the end of this
notice.
Father Thomas Worthington. 105
great success. In England he found no greater foes and traitors
than those of his own household, even than his own father.
The clandestine return of his son to the kingdom had offended
him ; and fearing lest on this account any trouble should befall
his house, in consequence of the savage edicts of the Queen
against his son, he searched for and laid snares to catch him
on every side, with the intention of seizing him and delivering
him up to the magistrates, either to be punished according to
law, or else perverted. In the meanwhile he was wonderfully
preserved both by his own precautions, and the watchful care
of Providence over him, so that he was enabled most usefully
to labour in reconciling the souls of his fellow-countrymen to
God ; for having become acquainted with Father Edmund
Campian, and introducing him to the houses of divers of his
Catholic friends, he was himself by his long continued and
nightly labours the means of bringing many to the true faith
and salvation. Father Campian having been martyred in
December, 1581, Mr. Worthington still lingered on in the same
localities. Amongst the State Papers, Dom. Eliz. vol. clxix. n. 27,
is one endorsed, ("2 2nd March, 1583 : the names of the Jesuits
and other Papists that are lately fled out of the county of
Lancaster, and the places were they are now supposed to be.")
" The names of the Jesuits and seminary priests, and other
gentlemen who are fled out of the county of Lancaster since
the last search." (Amongst others,)
\ Supposed to be at Sir
" Thomas Worthington a Jesuit, f Thomas Fitzherbert, at his
Benton a priest. I house in Staffordshire or
) Derbyshire.
Mr. Latham, of Mosborow. -v Supposed to be at the
' Lady Egerton's at her house
Mr. Worthington, of Blainscombe, C at Rydley in county Ches-
and others. ) ter."
He had matured his plans for taking his four young nephews
to France (two of them being John and Laurence), when
numerous hindrances were interposed by means of evil persons.
In the first place the boys were intercepted, but after many
troubles succeeded in effecting their escape ; he himself on
two occasions being hotly pursued by the searchers, narrowly
escaped falling into their ambushes. At length, in the year
1584, being betrayed in his lodgings at Islington, near London,
io6 Father Thomas Worthington.
by the treachery of a youth to whom he had rendered great
services— one Richard Wood, a relative of Mr. Anthony Wood,
the author of the Athen. Oxon., &c. — he was apprehended and
thrust into the Tower of London ; put into chains as though a
great malefactor, and kept in close and solitary confinement,
amidst the severest incommodities and stench, in the " Lake,"
as they call it, for upwards of two months. After six months
he was (1585) transported into Normandy with Father Jasper
Heywood, and about twenty other confessors of Christ.2 He
courageously bore his exile for the cause of religion, and con
verted it into a manifold aid to his afflicted country. Being
made chaplain to Sir William Stanley's regiment, he served the
soldiers with great zeal and charity; he nevertheless found
time to pursue his studies, and in the year 1588 took the
degree of D.D. in the University of Treves. In 1590 he
returned again to Rheims, and was made professor of moral
theology.3 Upon the death of Dr. Barret, President of the
English College, Rheims, he was appointed to be his successor
by Cardinal Cajetan, the Protector, ist July, 1599, chiefly by
the interest of Father Robert Parsons ; and on the loth of
2 Dr. Challoner's Miss. Priests, vol. i. p. 173, Edit. 1741, says : "But
one of the most remarkable occurrences in the history of this year is, the
banishment of about seventy priests within the compass of one twelve
month. 'On the 2ist of January, 1584-5, says Mr. Stow in his annals,
Jesuits, Seminaries, and other Massing priests to the number of twenty-one,
late prisoners in the Tower of London, the Marshalsea, and King's Bench,
were shipped off at the Tower wharf, to be carried towards France, and
banished this realm for ever, by virtue of a commission from her Majesty,
bearing date the I5th of the same month, ann. 1585.' The names of the
twenty-one who were sent into banishment in January were" (amongst
others) —
"Jasper Heywood, S.J.
James Bosgrave, S.J. \ These three were condemned at the
John Hart, B.D. > same time with Father Campian and
Edward Rushton. J his companions.
William Hartley.
Robert Nutter. , ^ three were afterwards executed
William Dean. ) for their priesthood.
William Bishop, afterwards Bishop of Chalcedon.
Thomas Worthington, who after Cardinal Allen and Doctor Barret,
was the third President of Douay College."
3 Amongst the State Papers, Dom. Eliz. vol. ccli. n. 11 (endorsed
" September, 1594. The catalogue of the names of rebels and fugitives in
the Low Countries"). " The names of Jesuits and priests. Dr. Worthington
remaineth for the most part at Bruxelles, near to Sir William Stanley, and
both a pensioner and confessor to the regiment of Sir William Stanley."
Father Thomas Worthington. 107
July he was installed, the College being now entirely removed
from Rheims to Douay.4 He retired from Douay the i5th of
May, 1613, and went to Rome, where he was invited by the
Cardinal Protector. At his arrival he had an allowance of two
hundred Roman crowns a year from His Holiness with an
apartment, and diet for himself and servant. He was also
4 Dr. Worthington is also named in a long report of a spy, addressed to
Cecil, Lord Burghley. State Papers, Dom. Eliz. vol. xxxiv. nn. 42, 42 i.
42 ii. Addenda, October, 1601. The report seems chiefly aimed against the
Society and Father Parsons. The writer "knows not how to compare
this cursed crew to anything better than the bawling three-headed dog of
hell, whereof I will make the first head at Douay and in .Flanders, the
second, middle, and chief head at Rome, the third and worst in Spain,
the heart of the hell-hound Cerberus I reckon to lie in England, and the
other parts and members dispersed all over, and in this form I will
anatomize this odious and ugly beast. • To begin with Flanders ; they
reckon thereabouts six or seven hundred, the one half priests, scholars,
and religious, the other laymen, pensioners, and soldiers, ... of all of
which the most dangerous and pernicious are these few following : Doctor
Worthington, President of the College of Douay, Baldwyn, a Jesuit at
Bruxelles, &c. These five are the sources of this head. Worthington
does nothing but libel and write against her Majesty, the Council, and
State of England, and now of late against the Catholic priests of England
which have appealed from the archpriest's authority."
This report closes with an amusing incident in which Dr. Worthington
is named. The writer says, " One John More coming over the seas by my
Lord Treasurer's warrant ; the effect of his warrant was that he should go
into the parts beyond the seas, amongst the Queen's friends, and contrary to
his warrant or order, goeth through Flanders and continued at Douay four
or five days by the least, where he was worthily entertained, and extraordi
narily befriended. Dr. Worthington brought him out of the town, and
Dr. Harrison a mile on towards his road, which is more than common
courtesy, and so to St. Omer. . . . He did commend the Jesuits for
very good men, virtuous, religious, and godly, and full of charity ; . . .
besides letters passed between him and Dr. Worthington. . . . Besides he
would not miss a day to hear a Jesuit's Mass, and in our travel towards
Padua he did not omit any town were the Jesuits were, to inquire for them,
and make himself known unto them. And upon the way met two Jesuits,
and he entreated to sup, and very courteously entertained them with
extraordinary fare provided for them, and was exceeding inquisitive of
English Jesuits in those parts, saying he would go twenty miles to see an
English Jesuit. And arriving at Fusbrook, in Germany, about eleven
o'clock, we remained all night, without any business at all there, only to
have further conference with the Jesuits. ... I know not his reason. . . .
It should seem his liberalities upon them were extraordinary. . . . Thus
much have I thought fit to certify you in that point, to give notice unto
others how to grant warrants to pass over and become knaves to their
country." Mr. John More would seem from this to have completely
tricked the Lord Treasurer.
io8 Father Thomas Worthington.
made Notarius Apostolicus, and obtained a place connected
with the Index librorum prohibitorum. After he had lived two
or three years in Rome, he was desirous to see England once
more, and accordingly obtained leave to return upon the
mission.5
At length, being now far advanced in years, he earnestly
begged admission to the Society of Jesus, and his request was
granted by Father Blount, then Provincial, but he died at
the house of Mr. Biddies or Biddulph, of Biddies or Biddulph,
in Staffordshire, about 1626, in the sixth month of his novice-
ship, which he was allowed to make upon his mission.
Mr. Dodd, whilst quoting the authority of Father Southwell's
BibL Script. S.J. as to Dr. Worthington's admission to the
Society, and dying a novice, and acknowledging that the
circumstances of some parts of his life make Father Southwell's
account not improbable, goes on to say that another account
of equal, if not of greater authority (which he does not name),
assures us that he was admitted amongst the Oratorians while
he lived in Rome, which is confirmed by his last will and
testament, which Mr. Dodd had read. In this will he calls
himself a member of the Oratorians, though he desires his body
may be buried in some church belonging to the Jesuits, with
an account of his legacies to the English College, Douay.
The fact of his having joined the Oratorians, if true, would
not have been any obstacle to his being received into the
Society — the Oratorians not being a religious order, but a
congregation of secular clergymen. Mr. Dodd may not have
been aware of this.
We close this sketch of Father Thomas Worthington with
the following interesting account of him from Wood's Athen.
Oxon., vol. i., p. 508, Edit. 1721.
Thomas Worthington, son of Peter [Richard] Worthington,
as it seems, was born in Blainscough, near to Wigan, in
Lancashire, and being fitted for the University in those parts,
5 In the State Papers, Dom. James I. vol. Ixxxi. n. 40, 1615, is an infor
mation of a spy " regarding English recusants abroad, and the election, in
June, 1615, of Dr. Thomas Worthington to be Popish ArchbisJwp of
Canterbury" It contains a list of English present at the Spa on that
occasion. "Worthington is going to Rome, thence to England." Mr.
Dodd says that the Doctor had been proposed at Rome for a bishop for
England, but the step was not then approved of. The spy may have
alluded to this.
Father Thomas Worthington. 109
he was sent to Oxford in 1566, but to what house of learn
ing, unless to Brasen-nose College, I cannot tell. After he
had been drudging in the studies of logic and philosophy
for about four years, he took a degree in arts, which being
completed by determination, he left the University, his country
and friends, and crossed the seas to Douay, where he was
received with great humanity into the English College, February
1 5th, 1572. Soon after he took upon him the priesthood,
and in 1577 he was promoted to the degree of Bachelor of
Divinity. And in years after, being translated to the English
College at Rheims, was thence sent into England to gain
proselytes; but being taken at Islington, near to London, in
the house of my progenitor, Richard A. Wood, his friend and
countryman, 1584, was committed prisoner to the Tower of
London, where remaining some months was at length released,
set on shipboard with Dr. Jasper Heywood, S. J., Edward Rishton,
John Coleton, and others, and wafted over the seas to the
coast of Normandy, where they were left to shift for them
selves. In 1587, he being to return to England, was sent by
Cardinal Allen to Sir William Stanley, a colonel, to whose
regiment in the Low Countries he was by him made chaplain.
In 1588 he was promoted Doctor of Divinity in the University
of Treves. Germany, and in 1589 he was sent for to Douay by
the Jesuits (whom he was always afraid to offend) to assist
Dr. Richard Barrett, President of the English College, in the
government of that place. In 1591 he was sent to Brussels,
and remitted to the camp, to exercise the office of chaplain
again ; where, with other exiles, they acted many things which
tended much to the destruction of the Queen of England ;
and not long after returning to Douay again by the command
of Cardinal Cajetan, Protector of the English nation, he was
made President of the English College there in 1599. At
length being grown old and unfit to govern, returned into
England, lived sometimes in London, sometimes in Stafford
shire. But which is to be further noted of him is, that having
for the most part of his life lived in the habit of a secular
priest, did about six months before his death take upon him
the order and habit belonging to the Society of Jesus. His
works were : Annotations in the Old Testament. Douay, 1609.
torn. ii. ; Epistola Docta, et affectu plena ad sunm fratrem.
Opusculum de Mysteriis Rosarii ; Catalogus Marty rum in
Anglia ab anno 1570, usque ad ami. 1612, aim narratione de
origine Scm. Anglorum; Motiva Doctor is Rich. Bristol 1606.
no Father Thomas Worthington.
Anglice vero. Anchoram Doctrines. Christiana, torn. ii. ; Contra
Doct. White Calvin : Tractatum quo corruptions, S. S. Patrum
in ejusdcm libro deteguntur, 1615, in 4to.
Wood says that his Narratio de origine Seminar ior turn, &c.,
and Catalogus Martyrum Angl. ab 1570 ad 1612, could not
be sold for more than sixpence when published (containing
only four sheets in 8vo); yet in 1682, when the choice library
of Mr. Richard Smith was sold by auction, Dr. Marshall, Dean
of Gloucester and Rector of Lincoln College, gave ns.6d.,
being then great bidding for, before he could get it.
The Anchor of Christian Doctrine, Douay, 1622, in two
thick quartos, were printed at London, and sold by the author
in Turnbull Street for 145., which might have been afforded
for five.
This person, Thomas Worthington, who was esteemed very
learned among those of his persuasion, and had hazarded his
life and done great service for the cause, did quietly lay down
his head and submit himself to the stroke of death in the house
of one - - Biddulph, Esq., of Biddulph, commonly called
Biddies in Staffordshire (near to Congleton in Cheshire), about
1626, and was buried in the parochial church there (as I have
been informed by one of the Society who was well acquainted
with him), having some years before his death been made titular
Archdeacon of Nottinghamshire and Derbyshire.
Ill
VI.
FATHER WILLIAM WORTHINGTON.
LASTLY. The last of this excellent family (so constant in its
faith, and to which the English Province of the Society of
Jesus is so deeply indebted for so many eminent members) to
be noticed is William Worthington.
The late Dr. Oliver in his Collectanea S.J., shortly remarks :
" He is said to have died in Spain in 1604. But this cannot
be correct, as he wrote to Father Robert Parsons, dated Douay,
27th August, 1608, begging admission to the Society."
Accompanying this letter, of which we shall give a copy,
was a statement of his miraculous cure through the powerful
intercession of Our Blessed Lady of Sichem. William
Worthington had been seized with epilepsy in the English
College, Rome, where he was an alumnus under Father
Robert Parsons, of whom he had no doubt begged in person
admission to the Society, but his sickness would have been
a fatal objection. We may well conceive his joy upon his
miraculous recovery, and the revival of his fond hope of enter
ing religion. It does not appear what the result of his
application was, but backed by such powerful friends as
Fathers Thomas Talbot and Roger Lee, we may well believe
that it was successful, after due trial of his recovery.
The following is an extract from the Diary of the English
College, Rome. " No. 262, Gulielmus Worthingtonus, de
Preston in Comitatu Lancastriensis : set 20, circiter. Admissus
est in hoc Collegium inter alumnos a Reverendo Patre Roberto
Personio ejusdem Collegii Rectore, 20 Octobris, 1604.
Accepit juramentum collegii in forma consueta, 10 Augusti,
1605.
" Ita est Gulielmus Worthingtonus.
"Accepit primam tonsuram 15 Dec., 1604; factus est
ostiarius 16 ejusdem mensis; lector 21 Dec. qui erat festus
dies Sancti Thomse Apostoli, 1604; exorcistae officium 14 Janu-
arii, 1606 ; acolythus 12 Martii factus est. Discessit in Belgium
valetudinis ergo mense Maii anno 1607. In Anglia in carcere."
H2 Father William Worthington.
His own narrative shows him to have been of the Blainsco
branch of the family. By the last words in the above extract
he appears also to have been a sufferer for his faith in
England.
We now proceed to give a copy of the letter to Father
Parsons and his own narrative, and so close our notice of the
Worthington family.6
" Rev. and most respected sir, — My humble duties
remembered, &c. I have written twice to your Reverence,
but as yet I could never by any means be certified whether
my letters came to your hands. Mistrusting therefore the
safe delivering, and fearing the miscarriage, I make bold once
again to write, humbly beseeching you (whereas it wholly
consisteth in you) that you would most willingly, kindly accept,
and grant me this my humble petition, though not the first,
yet the chiefest I ever made unto you : the subject whereof I
insinuated, being to depart from Rome, which was of my
admittance into the company of your most blessed Society of
Jesus; yet now I inculcate it again, and I have already
solicited the Rev. Thomas Talbot, who was first acquainted
with my vocation, and also Father Roger Lee, who, as I
persuade myself, both hath and will write again to you as
concerning this my admission, so that I only rely upon your
fatherly determination, and as it should please you to determine
of me it shall be performed : and albeit my desire be great, if
so it may please you to return to Rome, yet I refer this matter
wholly to your Reverence's wisdom to dispose of me either
with you or otherwhere. I and all mine are at your disposition,
not doubting but you will do all which shall be most to God's
honour and glory, and consequently that which shall be most
conducible to my own soul's health. I have sent you here in
your letter a brief recapitulation of my miraculous cure and
supernatural recovery, which I hope will more content you
and the rest of my fellow-students, than any token that I can
send them. Thus I, humbly taking my leave, desire you to
remember my duty to the rest of the Fathers, and kindest
salutations to my fellows, to my cousin, James Worthington,
and the rest, . . . and would to God you found so good an
effect of my prayers, as I have, I doubt not, by yours. I
commit you and all your proceedings to God Almighty, who
6 Stonyhurst MSS., Anglia, vol. vi.
Father William Worthington. 113
ever keep you. Hoping that I shall quickly hear of your
determined resolution,
" Your obedient child,
"WILLIAM WORTHINGTON.
"Douay, this 2yth day of August, 1608."
" Reverend Father and best beloved brethren, — I, William
Worthington, first and principally to the honour of Almighty
God and the most Immaculate Virgin Mary, and secondly,
that hereby others may hereafter be more incited to her praise
and daily service, thought it not amiss to set down the
miraculous cure, with the particulars thereof, wrought upon
myself by a vow made to the same most Blessed Virgin to visit
her holy pilgrimage of Sichem.
" It happened, as you know, that in the third year of
philosophy in Rome, being the year of our Lord, 1607,
presently after New Year's tide, it pleased Almighty God with
some infirmities to visit me, which in the begining not being
known, no, not so much as suspected to be that which in time
it grew to, with the epilepsy or falling sickness which there
increasing daily, insomuch that no hope was left of my
recovery, as the physician judged, unless pread venture by
change of air; whose counsels you following, sent me hither
into these parts, during all which time of my travel I only
once was visited with it, insomuch that I had some hope of
amendment : but afterwards coming to Douay, all the humours
settling themselves, it began as before : whereupon I found a
great desire in myself to take in hand this holy pilgrimage to
Our Lady of Sichem, which often I had proposed to Mr. Doctor
Worthington,7 my kinsman, under whose charge I then lived.
He, upon mature consideration, consulting also with others,
judged it better to defer both vow and pilgrimage till other
natural means were tried. Whereupon he sent me presently
into England, and in Lancashire by my other friends, I was
committed to the care of Mr. Doctor Janion, Catholic
physician, who had cured divers of the same disease. He
therefore asked me of the particulars thereof, and I certified
him of all; but he (as it appeared afterwards) at that time had
little hope, for departing from me he insinuated as much to
my cousin, Agnes Worthington, of Blansco ; yet notwith
standing, what art could afford (God blessing his labours) he
promised to do and agreed with my friends, not as he is
7 Father Thomas Worthington.
I
H4 Father William Worthington.
accustomed with others, but conditionally, to wit : that if he
should cure me, he would stand to the judgment of such
friends as my father should choose for his satisfaction; if
not, he would lose his labour and demand nothing. He
began with me in September, and did administer divers
medicines ; but perceiving that I rather grew worse than
better, and the disease to wax more sharp, more sudden, and
of longer continuance, being with Father John Worthington
and other reverend priests discoursing of my disease, he
signified to them that he thought all natural means to fail.
Whereupon others, telling certain means by which an ancient
priest, who in this schism went by the name of the ' Old
Beggar/ had cured divers; the doctor hearing it demanded
a copy thereof of him that told it, which was Mr. Hudlston,
priest, who gave it him written in paper, and the doctor
brought it to me the day following to the place where I
continued, which was this : that I should take the names of
the Blessed Virgin and the twelve Apostles, and writing them
in several papers, should chose one as a valentine, and which
soever I chose, his or her eve I should fast on bread and water
as long as I lived, or else some for me, if I were not able.
Secondly : I should cause thirteen Masses in continuation to
be said for me, to wit, of every Apostle one, and of our Blessed
Lady; then the priest saying the Gospel which is said upon
Saturday in Ember week, the people should arise, I only
kneeling with a holy candle in my hand. Lastly : that in all
my brothes and meat I should put holy water, saying before
meals certain of David's Psalms, as Domine probasti) and others.
By all which I perceived that natural means were not like to
prevail. Whereupon I resolved to perform and renew the
former desire I had to the aforesaid pilgrimage, refusing this
prescribed means ; and so that very same evening, being the
1 3th of November, according to the computation in England,
and the 23rd in these parts, going to say the Nocturn of our
Lady's Office, according to my custom, at the end thereof, first
resigning myself to the will of Almighty God, not desiring
anything which might either tend to His dishonour, or my own
soul's harm, I commended myself wholly to our Blessed
Lady, desiring her intercession to her dearly beloved Son for
me, and most Blessed Trinity, either to restore me my health,
if it might so be to His glory and my soul's good, or else to
grant me patience to endure the same as part of my purgatory ;
in the end saying this prayer, " O Domina mea sancta Maria
Father William Worthington. 115
me in tuam benedictam fidem," &c. Arising off my knees
and going towards the dining-chamber, I was suddenly taken
with my ordinary fit, which was for the time so vehement that
they that were present thought I should have died in their
hands ; but at last I, feeling it burst in my head, and corruption
running down into my throat and stomach, I cried out, I am
well ! I am well ! Desiring some of them to pray for me,
I myself said Te Deum, &c. Which my father hearing thought
that I was overcome by the vehemency of pain and said I was
diseased. But I answered, I was certain that I was well, and
suddenly thereupon my sinews and veins, before contracted,
instantly received their former vigour, and executed their
function, of the which I was accustomed to be benumbed for
the space of half an hour at the least after my fit, as you know;
but then immediately I did arise, was able to walk, stand, sit,
or do any other accustomed exercise. Notwithstanding all
this my father urged me still to the former medicine, but I
answered him I would not without more trial of my health,
lest thereby I might seem to do injury to our Blessed Lady,
because it would have been doubtful by which means I had
been cured. The next day following the doctor came to see
whether I had provided a priest to administer the aforesaid
means prescribed, to whom my father answered that I would
not meddle therewith, and withal signified unto him the manner
of my preceding fit; who hearing of it, gave me certain pills to
purge my stomach, which the next day I received, and by the
effectual operation thereof, voided in great abundance blackish
kind of matter mixed with yellowish phlegm ; and the doctor
wished me to stay and meddle with nothing till his return to
me again; who afterwards asking counsel of divers priests what
he should do, they answered that they were not willing I should
try any other manner of cure, who returning told us what they
said, and my father demanding of him what he would have, he
answered, nothing, for that his bargain was, if he did cure me;
but he confessed it not to be his cure but supernatural, for
which reason he would take nothing, saying, that which should
have been due to him was due to our Blessed Lady. Since
which time returning out of England, I have performed my
vowed pilgrimage, and, thanks be to God and His Blessed
Mother, I find myself daily stronger and stronger. And thus
offering myself wholly to her service, wishing as much her help
and continual assistance in all my actions that I may never be
found ungrateful for this so infinite a benefit bestowed upon me."
I 2
n6 Addenda to the Worthinglon Family.
ADDENDA TO THE " WORTHINGTON FAMILY."
The following is too deeply interesting, and at the same
time historically illustrative of those days of persecution which
even children could not escape, to be omitted It is taken from
Father Bridgewater's (Aquapontanus) edition of Father John
Gibbons' Concertatio Ecclesia Cath. in Anglia adversus Calvin,
et PuriL, sub Eliz. Reg. Treves, 1594. Pars 2, Addenda.
Father John Worthington appears from this narrative to
have been the youngest of the four sons. It is difficult to
point out which of the others was Father Laurence ; probably
either Robert or Richard, both of whom, as we find in the
sequel, with their brother John fled over to Rheims. Laurence
may have been the name he took, as is usual with Catholics, at
his confirmation.
The conflict of four boys of rank, Thomas, Robert, Richard,
and John Worthington, of whom the youngest was under twelve
years of age, and the eldest did not exceed sixteen; also
[amongst others] of Thomas Worthington, priest, their uncle.
How fiercely and cruelly the persecution in England raged
in these times, even to the frequent shedding of blood, is abun
dantly attested in other books and letters, and daily confirmed
by new examples. We now offer one example only to show
that boys even, and those of a tender age, were not exempted
from its bitterness, though without shedding of blood This
calamity is indeed increased, because the authority of the
magistrates, who formerly were appointed in each county of
the realm for the suppression of crime and the preservation
of the^ public peace, is now converted, by a new edict of the
sovereign and the wicked laws, to the overthrow of the
Catholics as a kind of State pests. And certain abandoned
men, who whilst they consider that some proof of their faith
and honesty should be given, lend in some places their aid to
acts of holy religion, will at the same time betray priests and
denounce the names of Catholics to the magistrates.
A certain infamous pursuivant in the employ of the Sheriff
of Lancashire,1 having reported that Thomas Worthington,
priest, and with him four of his nephews, Thomas, Robert,
Richard, and John Worthington, were staying at the house
of Mr. Sankey, of Great Sankey, near Warrington, no mean
town of that county, thinking that by well matured plans, with
1 Then Sir Edmund Trafford, Knight.
Addenda to the Worthington Family. 117
these more might be captured also, he immediately despatched
the under-sheriff with twenty of his javelin-men, who, about
three o'clock a.m., most unseasonably aroused Sankey House,
and effecting an entrance seized the four above-named youths.
This happened on the i2th of February, 1584.
They strove as soon as possible to extract from them by threats
and terror whether they were intending to go to any pontifical
seminary, where their father or uncle had arranged for them ?
Also the place and time they last left them ; had they attended
Mass, &c. ? and pressed them with other questions of the sort.
With them they also apprehended George Hathersall, a relation
of theirs, suspected as being about to start for a similar semi
nary ; also William Cromwell, whom they took to be a priest,
affirming constantly that he was either Bell or Worthington, but
falsely ; for they have a great hatred against the holy and bene
ficial institute of the seminaries, as against priests, and the pious
education of youths of rank.
Having made this preliminary examination, and searched
every corner of the house in vain for Father Worthington,
whom they eagerly sought for, they hastened off to the house
of Mr. Havard, of Hurleston, two miles distant, and diligently
searched there, and also every lodging and other house in
Warrington where there was the slightest suspicion of a priest
being harboured. They also set watch and ward both upon
Warrington Bridge and the banks of the Mersey, and other
points to prevent any escape. This storm raged for two or
three days, but they could not find Thomas Worthington, the
desired prey, although he lay all the time at the house of a
certain sick gentleman in Warrington itself, to whom he had
come the previous day for the purpose of consoling him in his
sickness, and totally unconscious of any impending danger.
Some nieces also of Cardinal Allen, who were in the same town
under the care of an uncle, also escaped, who on account of
the hatred entertained for his very name, would otherwise have
fared badly.
Being unable by threats or any art to shake the constancy
of the boys, they left the two youngest Worthingtons in charge
of Mr. Sankey, in whose house they were seized, and took the
two elder ones, with the two gentlemen they had captured, to
Wigan, a town not far from Warrington, where, on the same
1 2th of February, there was a meeting of the Earl of Derby
with Chatterton, who had assumed to himself the title of Bishop
of Chester, and other commissioners, to inquire into the affairs
Ii8 Addenda to the Worthington Family.
of Catholics. After undergoing some examination before these
gentlemen, they were conducted, on the fourteenth, to Preston,
a " village " not far from Wigan, in order that they might finally
appear before a new gathering of the commissioners, with their
two younger brothers from Mr. Sankey's, if, by chance, they
could, on account of their weaker age and judgment, prevail
more with them than with the two elder ones.
The better to accomplish their amiable project, they kept
the youngest, John, not yet twelve years old, for a long time
fasting, but a short time before he was ushered into the
presence of the commissioners they offered him wine to
drink, and urged to do so to excess upon his empty stomach,
so that with his brain stupefied they could the more readily get
answers from him to every question. But their scheme did not
succeed according to their wishes, for, by the aid of God, the
child retained his perfect senses, and complained to the Earl
of Derby of this wicked conduct of his guards, keeping him the
whole day without food, for it was then after six o'clock p.m.,
and then offering him drink to excess: "And, indeed," said
the ingenuous child, " I think they had intended to deprive me
of my mind by drunkenness, which, however, by the goodness
of God, I still retain, for I am quite compos mentis, although
from the pain of body I am in, I am not in a fitting state to
appear before your honours as I should do." But those who
presided, either that they disbelieved the child, or for want of
compassion towards him, began to examine about his father
and his uncle the priest. To all which questions he gave no
other answer than that he was overcome by the pains in his
body, nor could he stand in the place ; which was immediately
made manifest, for nature giving way, he was seized with
vomiting, produced by the pains in his empty stomach excited
by the wine ; thus exposing the infamous schemes of the parties,
which recoiled with shame upon their own heads. They in vain
tried to excuse themselves, and to throw the blame upon the
attendants.
After this they called up the eldest brother, who was about
sixteen years of age, and the Earl of Derby endeavoured to
move him partly by threats, but much more by flattering
promises of bettering his prospects, and not only of his own,
but those of his brothers also, and to persuade him to go to
the Protestant churches and hear a sermon ; " to which," added
the Earl, " it is not necessary that you should attach any faith
but only to be present, and to influence your brothers by your
Addenda to the Worthington Family. 119
example." If he would only do this, he would make him his
page of honour, a situation usually filled by youths of rank, and
this would lead also to his own and his brothers' promotion.
It may be easily conceived how tempting this promise was,
not only on account of the state of religion at that time, but
also from the high position both in rank, wealth, and popularity
then enjoyed by the Earl of Derby.
But all these spectres, whether of threats or blandishments,
the pious youth rejected with scorn, notwithstanding the urgent
solicitations of the nobles present at that assembly not to refuse
so ample and cumulative a favour. Amongst those most espe
cially forward was the said pseudo-Bishop Chatterton, who
having in the beginning assumed a certain appearance of mild
ness, yet a little after bethinking himself to act with greater
severity, ordered the youth in the name of his allegiance and
observance due to the Queen's Majesty to answer on oath to
all questions put to him. This the youth modestly declined to
do, as he did not yet fully understand what he had to swear to,
nor was he skilled in all matters appertaining to that responsible
duty. " But if," said Chatterton, " you wish to speak the truth,
I think you may safely swear to it." "To whom Thomas Worth
ington replied, " Whatever I shall declare will be the truth, but
it is a matter of religious duty to me to suppress those things
which may be injurious to myself and my dearest friends. And
I state this lest I may be evilly thought of, for to me it is a
thing certain and positively laid down, that in such matters no
oath is binding." To whom Chatterton answered foolishly,
" What, if you state that on oath which can injure no one ; for
instance, that the handkerchief I hold in my hand is a hand
kerchief?" "I could not accept this," said the youth, "not
being a sufficient cause." Hereupon they derided the gentle
tone of voice, and modest expression of the youth, so usual to
boys of that age, exhibiting, as it does, sincerity in the answer,
and reflecting credit on themselves; and said that it was a
badge of the Papist religion, and that the greater portion of
Papists were Anabaptists, thinking it unlawful to swear in any
case ; a calumny that destroyed itself by its own falsity, as they
themselves were well aware of. Finding all efforts to shake the
constancy of the youth in vain, they dismissed him from their
presence.
They then examined the other two brothers separately in
like manner. By the help of God, they could elicit nothing
from them that could infringe in the least upon the sacred
120 Addenda to the Worthington Family.
rights of religion, or the charity due to their parents and
Catholic friends. And, in fine, the proof of constancy, sin
cerity, and prudence in these little boys— infants rather— that
day so redounded to the glory of God, that not only many
Catholics of a maturer age who at that time, on account of
their defence of the rights of the Catholic Faith, were summoned
as criminals before the same judges, were incited to imitate
the like fortitude and integrity of heart, but likewise the
Protestants themselves, and others who were present, caught
m their own nets, remained so astonished and amazed, that
they sorely repented that these proceedings had taken place
before them in the presence of so great an assembly of
spectators. They were therefore more cautious in future not
to bring up the boys before them to exhibit such a specimen
of their constancy before so crowded a Court, but did so
privately, or before a few acting with them, and this indeed
very frequently. So also twice on that very same day they
were questioned by a certain clever and wordy man named
Fox, who had been appointed to pervert them— once prior
to their appearance before the commissioners, and once after
wards; who in many words extolled the liberal and magnificent
promises of the Earl of Derby to provide for them, would
they but conform to the wishes of his lordship and the rest ;
and then blamed their imprudence for rejecting such brilliant
prospects, and such as they could never hope to realize either
by their parents, or their own efforts. The youths, on the
contrary, declared that they would rather live by begging
within the pale of the Catholic Church, than, stained with
the crime of schism, superabound in all the delights and
honours of the court of the Earl of Derby, or the palace of
the pseudo-bishop.
All the four were taken to Manchester, but were not com
mitted to the prisons in which other Catholics were confined,
for fear lest their society and pious conversation should
strengthen them the more in their profession of the Catholic
Faith ; for the commissioners had given this order upon the
children, urging that they might be sent to the House of
Correction ; but they were placed together in one house, where
for the first month they were treated more humanely, except
that some importunate persons would whisper wicked per
suasions into their ears, whereby they strove to overturn their
constancy and induce them to attend the conventicles and
prayers of the heretics, and accept the gracious promises of
Addenda to the Worthington Family. 121
the Earl of Derby and the other illustrious man, which would
bring them both great advantages and no small promotion.
Amongst other Protestants who in great numbers treated with
them, was one Mr. Ashton, of Chatterton, a rabid zealot. He
was a magistrate and commissioner. He was greatly surprised
at witnessing the constancy of such children in the Catholic
Faith. "What is this!" he exclaimed; "such little boys refusing
to join in our religious services and prayers? If this little
germ increases, and their elders are allowed to join it, it will
come to pass that we shall never succeed in extinguishing
the Papistical religion in our England." Wherefore, with one
accord they tried every means to draw the souls of these
boys into their nets. But seeing all their efforts foiled, they
began daily to stint them in food and general comfort.
A little after this, four rectors of churches, cruel and sour
men, commanded them, in the name of the Queen, to go to
the schismatical church \ to whom the youths replied that
they wrere ready to obey the Queen in civil matters, but in
matters of faith and religion she had no right to command
them. Then these magistrates pronounced the boys to be
guilty of high treason, because they would not obey the royal
command, and said they should be indicted at the ensuing
assizes upon that charge accordingly ; nor would they be
permitted to escape the danger unless they would attend the
public service of the Calvinist Church.
Although these threats were merely intended to frighten,
yet the boys, especially the two elder ones, who answered for
the rest, really thought from their asseverations that they
would have to stand at the bar ; wherefore they commended
themselves to the goodness of God by many prayers, and
earnestly begged strength and constancy in their danger; for
they had now resolutely determined not to betray in the
slightest degree the Catholic Faith. The pseudo-bishop had
also, in nearly similar terms, signified the same to the boys,
though obscurely, and with reserve, lest he might afterwards
convict himself of a lie ; and he added that if they regarded
their lives they would be obliged to comply.
Upon the pseudo-bishop becoming excessively angry at
the constancy of the boys, a certain rough fellow, named
Bull, introduced himself, and offered his services to the bishop,
and boldly asserted that, if empowered to do so, he would, by
rods and stripes, within a few days reduce them to obedience
to the Queen's commands. The pseudo-bishop, nodding
122 Addenda to the Worthing! on Family.
assent, said, "Certainly; undertake the task, my Bull, and
try all you can, and don't spare them unless they conform
and show themselves complying." Therefore the next morning
the brutal man entered the boys' apartment, armed with four
or five rods, very long and thin, and addressing the eldest of
them, said, " What say you now, Thomas ; will you go to our
churches and places of prayer?" To whom the youth replied,
"You had a sufficiently decided answer from me yesterday."
" But I expect another reply from you now," said Bull, " which
will be more compliant to our affair in hand;" and at the
same time the savage fellow, dragging him out of bed upon
the floor, inflicted upwards of twenty severe strokes upon his
back, exclaiming at the same time, " I'll make you set a good
example to your brothers;" the impious fellow calling that a
good example which would be most wicked and pernicious
to the rest. The suffering youth, on the contrary, declaring
that it would be unlawful for him to attend their conventicles,
or be present at their prayers.
Having inflicted this injury upon Thomas (who, however,
being now sixteen years of age, was liable to the fine of sixty
gold crowns per month for not attending their places of
worship, but was exempt from the punishment of scourging),
Bull served the second brother in the same way, finding him
resolute in his determination, and he joyfully underwent the
infliction.
But this torturer, turning to the two youngest children,
demanded if they would consent to join in the Protestant
worship, which, notwithstanding the terror of the rods, they
refused to do ; but the man dealt more leniently with them,
for, standing out of bed with their clothes ready adjusted for
the scourging, he said there would be another opportunity of
doing it, and ordered the keeper to shut up the two eldest
in separate rooms ; but the two youngest he took away with
him, that the pseudo-bishop might decide what should be
done with them. After dragging them about on the same
day from one place to another, and from one magistrate to
another, the bishop at length took charge of the youngest of
the two. himself, and forthwith sent him to his house. But a
certain rigid Dutch Puritan asked for, and obtained possession
of the other.
At nightfall, Bull, returning to the two elder brothers,
signified to them the pseudo-bishop's orders, which were, that
unless they would attend the Protestant churches, they were
Addenda to the Worthington Family. 123
to be taken, chained by the legs, the following day to a
schoolmaster. The next day, therefore, the keeper prepared
the fetters, and making, by way of pretence, as though about
to fasten them on, "How much better," said he, "would it
be for you to attend our Church services than to bring this
disgrace upon yourself and your friends." "We are ready,"
said they, "to wear your fetters, and in doing so in this cause,
we incur no stain of disgrace or dishonour, either to ourselves
or our friends." " Come on then," said the keeper, " although
the commands of the lord bishop are otherwise, this time
you shall not be chained, but to school you must go, and I
will carry the fetters with me under my cloak." Arrived at
the schoolmaster's, having in vain urged them to attend the
Calvinist meetings, he at length announced that the bishop
had determined that they should learn a new catechism; but
they refused to be instructed there from any book treating
upon religion. Nevertheless, they were very often conducted
to this school, and teased by divers mockeries of the scholars
who there drank in heretical poison. But this ill-treatment
was not fruitless, for certain amongst them, moved by their
example and pious conversation, began to think correctly of
the Catholic Faith ; for when they were pressed, they gave
such reasons for their faith and religion, that neither were
the other scholars, nor yet even a Protestant preacher, Oliver
Cartwright, who attended at the same school to endeavour
to instil his poisonous errors into the hearts of the youths,
ably to satisfy. This man boasted immoderately of his learn
ing, because he had confuted a work of Dr. Richard Bristow,
entitled, Postnlata ab h&reticis, and showed them his own
work, which was really unworthy the name of a confutation;
for even one of the boys frequently retorted upon him his
own reasons, and with such proofs, that the wretched man
found himself driven into a corner.
Their host, or rather keeper, was also troublesome to them
in the same line, and on being often forced by the children
into giving some silly answers, would fall into a passion.
Returning once from a Protestant sermon, " I wish," said he,
" you had been present at this sermon, for it was there proved
to demonstration, that a woman was once consecrated Pope."
Upon which the second brother, moved by zeal, freely replied,
" Whoever it was," said he, " dared to assert this, clearly and
impudently lied." " But," said the keeper, " the preacher was
our bishop." " What of that," replied the boy, " I don't except
124 Addenda to the Worthington Family.
him rather than another, and he has committed a sin in publicly
preaching this, and you another in hearing it." This simple and
bold answer so enraged the keeper that he drove him with
great violence from the table and house, and gave severe
orders to all present to hold themselves in readiness to give
evidence of the fact when called upon.
A few days after, the keeper accused the boy before the
pseudo-bishop, who ordered all the brothers to be summoned
before him, some of the Royal Commissioners being also
present : he ordered the man to be sworn on oath to his
accusation, which indeed was not necessary, unless intended
to alarm the youth, since he freely admitted the fact as before
stated, about the lie of the female Pope; nor could his lordship
himself fully state what he had preached about this tale; where
fore, shutting up the whole affair in silence, he ordered the boy
to be handed over to the care of another, and a little less irrit
able, keeper.
Then the third brother who remained with the said Dutch
Puritan was accused at the same time, for not having touched
his hat to the said pseudo-bishop on meeting him in the streets,
for which cause, and for greater security, he was given into
charge of a constable, a surly and crabbed fellow. In fine,
soon afterwards the said Dutchman took the boy back again,
for what reason or by whose advice was best known to himself;
perhaps it was because being a Puritan he did not disapprove
of the boy's action ; for a Puritan is not over-pleased with the
pre-eminent authority and dignity assumed to themselves in
imitation of the ancient bishops, by these new and artificial
Parliamentary ones, for such we term them since they are
without any lawful consecration, or Catholic inauguration, but
derive their sham authority from the Queen and Parliament.
The Puritan saw that leniency and blandishments had the
greater force in overcoming the tender and young heart of the
boy. He therefore the more effectually to accomplish this
end, promised the child that if he would hear a sermon, or
enter the service and office of some merchant, he should
succeed to his paternal estate; stating that all his father's
property had already been confiscated to the Queen's treasury,
and his elder brothers, on account of their obstinacy, had lost
all right of inheritance ; and would he but follow his advice, and
do this, the whole jus hczreditatis would devolve upon him. But
all was useless ; for the heart of the youth was not to be seduced
by such flattering promises from the profession of his holy
Addenda to the Worthington Family. 125
religion, but he strove the more earnestly to be delivered from
these nets and ambushes of his enemies.
But John Worthington, the youngest, now in the palace of
the pseudo-bishop, the more leniently he was treated, so much
the greater danger was he exposed to on account of his tender
age. He sat at the table of the bishop, and was often invited
to sing and play upon musical instruments ; and scarcely any
thing he asked for was refused him. And when other youths,
sons of men of rank, would beg for a time for play, it was John
Worthington alone, who by a special favour, as it was made to
appear to serve their ends, could prevail upon his lordship to
grant him what had been refused to the others.
They tried by greater blandishments to induce him to eat
flesh meat in Lent ; on which point Chatterton once thus
addressed him : " Why is it, John, that you refuse good and
wholesome food ? Why, from a scruple of conscience do you
observe this abstinence, when as yet you know nothing ? Do
you not see me eat flesh ? " " It is so," said John, " for you
eat whatever comes first." Which answer of the boy the silly
man, greedy of glory, interpreted harshly, as if in the judgment
of the child he had no regard for his own conscience, and from
thenceforth he sent him to the second table to dine with the
servants, where neither flesh or fish overabounded.
It happened that the pseudo-bishop was sick, and when
lying in bed, the medical man being present, they read to
him some extracts from John Fox's foul works. Upon which
occasion Catharine, the wife, or rather sham wife, of this im
pious priest, began to treat with John about Fox's Protestant
martyrs, and the great cruelty towards them in Queen Mary's
reign. To whom he replied, " If any other Catholic prince
whatever should obtain the reins of government, he would treat
my lord bishop in the same manner, and burn him for his
heresy." " That would by no means happen," said the bishop,
"for he would obey those in power. I should not be so
refractory and contumacious against the Popish prince, should
any such by chance rule over us, as Papists now are, for then,
as good subjects, we should observe his laws." " But yet,"
added the boy, " this obsequiousness would not free you from
the punishment of laws, for whether you seemed to be con
verted or not, thou wilt be consumed in the avenging flames."
At this sentence Chatterton was greatly irritated and excited,
so much so as to increase his disease, and in the opinion of
the physician it brought on so unfavourable a phase, as clearly
126 Addenda, to the Worthington Family.
to resist the force of medicine. After thus keeping the boy for
four days to no purpose, and perceiving no further prospect of
a hope left, he sent him to Manchester, where he was confined
with his eldest brother.
Whilst these things were acting, and the boys could by no
threats or enticements be induced to accede to a schismatical
communion of prayer with the Protestants, orders were given
by the commissioners to three or four constables to drag them
there by force, if they would not go voluntarily. The youths,
learning this, prudently anticipated the officers whom they
could not resist, and went themselves to the appointed church.
The Protestants having thus succeeded so far, for they
could extract from the boys nothing beyond it, that could
imply a consent, cunningly and malignantly interpreted the
fact as a sort of mark of union and communion, and imme
diately published reports that the youths had in part con
formed. These good Catholic children began to be greatly
pained when they discovered that their act had been interpreted
in a sense gladdening to the Protestants, and detrimental to
the Catholic cause, and occasioning grief to the pious and
faithful, and to themselves in particular j wherefore they con
sidered that this stain should be washed out at an opportune
time, and every cause of crimination and calumny cut off. And
the pseudo-bishop being now about to go to Chester, the elder
brother wrote and handed to him, in the name of himself and
his brothers a letter protesting against this disgraceful report of
their having gone voluntarily to the Calvinist's meetings and
sermons, when they only went there by coercion and under
threats of violence, and against their wills. To heal which
wound for the future he had resolved, and fully determined that
they would never again enter the churches of Protestants unless
dragged there vi et armis ; and that they were ready to be
thrust into the gaols, or to live in the House of Correction, or
any other place to which they might wish to send them ; and
that, by the assistance of God's grace, in word or deed, they
would never give any assent to the Protestant religion or
services.
The Bishop of Chester was very angiy at this act of
freedom and firmness of the boys. He had received the
protest at first from the youth with a calm countenance and
bland words, thinking that it was merely a petition for their
liberty, so much so that he actually made him a small present
of pocket-money, but now having read the paper he was quite
Addenda to the Worthington Family. 127
changed, and demanded back the money (which the youth
returned him much more readily than he had received it),
adding that they should not go to the House of Correction,
because Matthew Travers and other Papists were there, by
whose company and conversation they would only be made
worse. " But yet," said he, " I myself will take care that you
shall be corrected and chastised, and if we only live, I will
bring it to pass that you follow our ecclesiastical rites." The
boys again refusing, his lordship departed, after giving orders
to the keepers to confine them more strictly within bounds.
In the meantime, whilst the boys were enduring these
torments, many of their friends interceded for their liberty,
and to this they were especially urged on by the promise of
the sheriff that they should be restored to their parents, pro
vided two sureties for each were found to give bail that they
should not go abroad to foreign parts. For this purpose eight
persons were bound to become bail, but as they were men
engaged in business, and attendants at the Protestant churches,
they were actually urged by the high-sheriff and other commis
sioners to instil into the youths their heretical poison. They
proposed this seriously to the boys, who persevered in their
constancy, although these tempters falsely asserted that such
was the wish of their parents. At length the sheriff ended in
these words : "If you will hear only one sermon, behold
I will deliver you to your friends and sureties, who will take
you home ; but if not, you remain where you are ! " " We
will go to none of your sermons," said the boys, " for had we
had done this, we should long ago have been released, and
have returned home without troubling any sureties ? Thus
they remained still in custody, and their friends spent their
labour and money in vain ; but, indeed, the infamous treachery
of the high-sheriff in tricking so many persons of respectability,
his own neighbours, redounded to his own disgrace.
Since, therefore, the boys could not by any means escape
from these snares of the heretics, and were living exposed to
great danger of faith and morals, and also suffered a great loss
in their studies — for although they were forced to attend
Protestant classes yet the masters would teach them nothing
but what was poisoned by heresy — at length, by the advice
and efforts of certain Catholic friends, Thomas, the eldest son,
and John, the youngest, contrived to effect their escape.
Chatterton, the pseudo-bishop, was very angry, and com
plained to the Earl of Derby of this escape, when they met
128 Addenda to the Worthington Family.
together at Manchester. They forthwith sent for Robert
Worthington, the other brother, and examined him about the
escape, and threatened that should they be retaken, a greater
accession of sufferings and afflictions awaited them ; that their
father would incur the highest danger of his goods and fortune ;
and as to the rest, they made promises of all prosperity and
everything desirable, if he would but lend his ear to only one
sermon. But he refused as he had been accustomed to do
before, and with great courage of heart, and more assurance
than ever professed the orthodox faith ; that as regarding his
brothers he had no care, nor was he detained in the same place
with them ; but as regarding himself, he was prepared to suffer
anything they choose to inflict in defence of the Catholic
faith.
At length the Earl of Derby assented to the pseudo-bishop's
sending the boy to Chester Castle ; for being thus confined in
a safe place, he would be unable either to escape, or to hold
conversation with Catholics, or receive advice from them.
They had intended to send him to Chester gaol sooner, but it
was deferred until Corpus Christi, and this not by chance, as
we shall now show.
Two intimate friends of the boy having ascertained the day
on which he was to be sent to Chester Castle, after making
common counsel and concerting their plans, determined to
meet him on the way and liberate him from the merciless
grasp of his enemies, if it could by any possibility be effected.
Mounting their horses, and each of them attended by a servant
on foot, they were all animated with good courage, and the
resolution to undergo far greater dangers than the affair
involved, as the sequel will show. Two went to an inn in
Manchester, in readiness to follow the boy on his leaving ; the
other two stopped at a village called Budworth, in order to
reconnoitre early in the morning, and learn the strength of
the boy's escort ; they found that only one constable was with
him, and he on foot, with whom they at once proceeded to
make acquintance, and to throw him off his guard, asked him
various questions — Whose child it was ? Where was he taking
him ? For what purpose ? and so on. They then separated
and ran back to meet the others, who were following at a
distance. The thing was clear enough that by some scheme
they could easily, when fairly in the country, carry him off
from his solitary keeper. They, therefore, dismissed the two
footmen as unnecessary.
Addenda to the Worthington Family. 129
One of the horsemen setting spurs to his steed, overtook
the youth and his keeper. After some usual salutations, he at
length asked the boy if he was not fatigued with his journey,
and, by permission of the constable, he took him up behind
on his horse. They then travelled on for a mile or two, and
called at a roadside inn to refresh themselves. Continuing
their journey, the keeper was again so kind as to allow the
boy to remount, thus giving him up into the hands of this
humane and benevolent stranger. At first, indeed, they pro
ceeded slowly, but gradually becoming separated by a con
siderable interval, he suddenly applied his heels to the horse
and gallopped off, calling out to the luckless constable, " Good
bye, good sir ; I will ease you of this charge : tell your master
that I am going direct to London."
The man, astonished at this sudden flight, cried out, In
malam crucem; in malam crucem — "Bad luck to me;" nor
was he able to utter more, but began running after them, —
useless race. The other confederate, who was following behind
at a short distance, watching the course of events, now came
up at a quick pace, pretending to pursue the fugitives. The con
stable thought that he was only some passer-by totally ignorant of
the whole affair. After continuing his sham pursuit for some
distance, and until they were now quite out of danger, he
pulled up, and returning to meet the keeper, who was puffing
for breath, he stopped him, and telling him to be of good
heart, advised him to give over his pursuit, which, whilst it
was of no earthly use, might seriously injure his own health ;
and to this advice the good man acceded as deeming it the
best, and for this he was held by most persons to be acting
the more prudent part : for scarcely any one disapproved of
the planned escape of these children, or interpreted it as a bad
action, except the pseudo-bishop and a few of his ministers,
who, nevertheless, to save expense, took no great pains to
recapture them.
These three youths, as they were staying not long after at
the house of a certain nobleman in Staffordshire, were betrayed
to some night constables, for such were frequently employed in
England to pass at night through the towns and villages,
keeping watch. Having spent the whole night in the open
air, in the morning they fell into great danger of being taken ;
for the watchers, with other constables, entered the mansion,
and having arrested the three boys, with their father, Mr.
Richard Worthington, anxiously inquired after Thomas Wor-
J
130 Addenda to the Worthington Family.
thington, the priest. He, indeed, had been there, and had
remained in the house for upwards of an hour after the
pursuivants had entered; but watching his opportunity, had
escaped before they had penetrated into the interior parts and
rooms, Mr. Worthington purposely detaining them by a long
parley. Therefore, not finding the one they chiefly sought
after, they readily dismissed the rest, to which they were also
specially moved by the authority and word of the noble lady
of the house where they were taken. After this scattering
they again met at nightfall in a certain place in the adjoining
county, where, after a delay of one or two days, the father of
the boys returned home, and Thomas Worthington, the priest,
with his three nephews, went on towards London.
In this journey they fell in with the false brother who had
already on another occasion betrayed them, and who the more
easily engratiated himself, being known, and considered to be a
Catholic, so that no suspicion of fraud was entertained regarding
him. Being desirous of learning, he pretended that he wished
to pass over to the Continent for the purpose of becoming a
priest, and on this very journey he dared sacrilegiously to
approach the most Holy Eucharist, which it is a crime for any
one to do except with due preparation ; and being in want of
money, his expenses for the greater part of the journey, and
this on horseback too, were defrayed. This benevolence was
requited by the ungrateful man, first in abstracting the money
of the boys and a certain other person from their purses,
secondly in betraying these very persons who deserved so well
of him to TopclirT, the priest-hunter, and to the Recorder of
London, who were armed by the Privy Council with licence for
exercising the most cruel tyranny upon the Catholic priests.
These men, therefore, choosing Sunday morning for the
execution of this crime, seized Thomas Worthington, priest
and B.D., whilst yet in bed at an inn in Islington, a suburban
village of London, and together with him his nephew Thomas
Worthington, and Thomas Brown a priest, and Humphry
Maxfield a student of theology; they also violently took
away the horses of the young men, which Topcliff retained
to their injury. . . . The two other boys, together with two
Catholic youths, escaped their hands, although search was
made after each of them. It is incredible how empty a triumph
of joy this seizure of Catholics caused to the Protestants.
In the evening, after they had undergone an examination,
and a report had been sent to the Privy Council, and their
Addenda to the Worthington Family. 131
lordships' instructions had been received, Brown and Maxfield
were sent to the Clink prison, and Thomas Worthington the
youth to the Gatehouse in Westminster, where he piously spent
his time with much constancy. Thomas Worthington the priest,
after spending the entire day in disputing with various Pro
testants, was taken to the Tower of London, where, after
being plundered of his money and other things to the value
of fifty gold crowns, he was thrust into the underground
dungeon called Walesboure.2
After being tried with many examinations and calumnies,
and confined for the space of six months in the closest custody,
he was condemned to banishment on January 21, 1585, with
twenty other priests, without any judicial trial or sentence
against him, as a violator of the laws of the State. Wherefore
he did not hesitate, with his fellow-exiles, openly to denounce
as most iniquitous this sentence of banishment, especially as no
charge had been alleged against them, except that they had
preached the orthodox faith to their own people, and had
made them partakers of the holy sacraments of Christ, which
He had so benignly poured forth from His side upon the
Church. And being led to the Tower stairs, the place of
embarkation, they took a convenient opportunity of protesting
against it, declaring that they submitted to it unwillingly,
and that it was their desire to prove the justness of their cause
before the tribunals of their country, and, if need be, to shed
their blood for it. Father Jasper Heywood, S.J., a man of
great repute, one of the exiles, loudly protested the same in
his own and the names of others. To all these just protests
8 Connected with the arrest at Islington, there is a document in the
P. R. O. Dom. Eliz. vol. cxc. n. 25, June 12, 1586: "Prisoners in the
Gatehouse. Thomas Worthington, a boy sent in by the Lord Treasurer,
the 2Oth day of July, from his honour's house, being apprehended by
Mr. Topcliffe, and taken in the company of a priest, his uncle."
Strype, Annals iii., p. 420, says that Topcliffe reported to the Council
in 1586 : " About twenty days past, one Thomas Worthington, a notorious
seminary priest, did resort hither, a stirrer of sedition as ever haunted
Lancashire, Cheshire, Shropshire, Derbyshire, and Yorkshire. One
Revel, a seminary priest, his companion ; one Humphrey Maxfield, a
seminary scholar at Rome and Rheims, a great companion, conveyor and
intelligencer to and fro, from Worthington ; and three boys, to be con
veyed beyond seas to be made priests, stolen from their uncle Worthington,
and from the Bishop of Chester. The three men and one of the boys he
[Topcliffe] apprehended at Islington. Worthington was committed to the
Tower, by the Lord Treasurer's discretion, Revel and Maxfield to the
Clink, and the boy to the Gatehouse. Worthington, Maxfield, and Revel
were twice examined by Sir Owen Hopton, Dr. Hammond, Mr. Rokeby,
and myself. We all agreed that there never did come before us so arrogant,
wilful, and obstinate persons," &c. [Strype is wrong in his date.]
J 2
32 Addenda to the Worthington Family.
the Prefect of the Tower could only reply, that having been
delivered into his charge to see the sentence carried out, he
could not do otherwise than obey. The officers also declared
that they had received orders themselves from the Privy
Council to deport them to the shores of Normandy, and
that they neither could, nor dare deviate an inch from
carrying them into execution.3
At the beginning of this month of July, in which the others
fell into the hands of the Protestants, Richard Worthington, the
third son, learning that his brother had escaped from custody at
Manchester, and being himself in hopes of gaining his liberty,
wrote to his mother to tell her that any trusty friend might find
an opportunity of carrying him off also, on his way to school.
But this letter fell into the hands of the said Dutchman, in
whose house he was still detained ; nor was the event unfavour
able. For he, thinking that all his labour in perverting the boy
had been thrown away, sent word to a certain person, a friend
of his, who was beholden to Mr. Worthington the boy's father
for his annual income, that the boy might depart, which was
effected a few days after on some condition that he should not
be sent abroad. Nevertheless he hastened off to London, and
with Robert and John, who had escaped the danger as men
tioned before, left England for Rheims, after having avoided
many perils of again falling into the hands of the heretics,
entered the English College there as Alumni.
3 The names of the twenty priests were —
Jasper Hey wood, S.J.
James Bosgrave, S.J. ) These three were condemned to
John Hart, B.D., afterwards S.J. [death with Father Campion and
Edward Rushton. ) his companions, and reprieved.
John Colleton, or Collington. Acquitted at that time, but kept in
prison for four years.
Arthur Pitts.
Samuel Conyers.
William Cedder.
William Warmington.
Richard Slack.
William Harley. )
Robert Nutter. \ Afterwards martyrs for the faith.
William Dean. )
William Bishop, afterwards Bishop of Chalcedon.
Thomas Worthington, afterwards S.J.
Richard Norris.
Thomas Stevenson, S.J.
Christopher Thompson.
John Barnes.
William Smith, and
Mr. Henry Orton, a lay-gentleman, condemned also with Father
Campion, and reprieved.
E.
SALL, of Whittle,
ancaster, Gent.
STER, of the Bank
master, Gent.
ISABEL = ROBE
of(
a Priest.
LAWRENCE S.J.
rnrflincr to A/To
:RT WARDEN,
Clayton, Gent.
,(ac-
Addenda to the Worthington Family. 133
ADDENDA ET CORRIGENDA.
The Editor takes this opportunity to correct some errors
in the pedigree of this excellent family, in page 76 ante, and at
the same time to add some further particulars regarding it, and
likewise a pedigree of the Allen family, connected by marriage
with the Worthingtons, and rendered so famous in Catholic
history by its glorious member, Cardinal Allen, to whose
strenuous exertions in behalf of suffering Catholicity in his
native land the Catholic Church in England is so deeply
indebted for the preservation of the ancient faith amidst the
terrible storms and persecutions of those times.
Much information is still wanting to perfect the family
pedigree and satisfactorily account for many members of the
collateral branches — for instance, Fathers John, Laurence,
William, and Peter, all S.J. The pedigree in page 76 was
partly made out from Baines' History of Lancashire (who is
clearly wrong), without referring to the Harleian MSS., Visita
tions, &c., in the British Museum. In that collection,
nn. 1468, f. 23, 1549, f. 117, 2066, f. 67, and 6159, f. 81,
may be seen short pedigrees and statistics of the two families
of Worthington of Blainscough and Worthington of Worthing
ton. From these, and the further information supplied, we
give the following amended Worthington Pedigree to 1666,
adding also one of the Allen family of Rosshall.
Father John Worthington is mentioned by Father Chris
topher Grene, in his Collectanea P., to have made three orations
which Father More does not record in his history, viz. : one
before the Pope on his arrival at Rome from Spain with Father
Parsons, i3th April, 1597 ; one in the English College, Rome,
when Cardinal Cajetan, the Protector, returned from Poland,
3<Dth of June ; and an earlier one than either to the Father
General, in March, 1597. We have briefly alluded to this
in page 79 ante. It seems likely that John Worthington was
not a priest when he entered the Society, as Father More says
he was, for no letter P is prefixed to his name in the list of
those that entered, as is usual with a priest.
The following extract from the Diary of the English College,
Rome, confirms this opinion. "1597. Joannes Worthing-
tonus, Cestrensis Dioc : Ex Collegio Hispalensi [Seville]
Romam veniens cum Rev. Patre Roberto Parsonic admissus
est inter Alumnos ad absolvenda Theologii Studia 14 Ap.
1597. Ingressus est Societatem 27 Oct. 1598." According
134 Addenda to the Worthington Family.
to the usual custom of the Society he would not have been
ordained till the third year of his theology.
It is probable that Father Thomas Worthington [D.D.], S.J.,
the eldest son and heir of Richard and Dorothy Worthington,
had other married brothers besides Richard, and perhaps
Fathers John and Laurence are the sons of one of them.1
Upon the same supposition, Father William Worthington, of
Preston (who calls himself a cousin of James Worthington [the
priest],2 and of "Agnes Worthington of Blainsco"3), and
Father Peter Worthington, S.J. (who was born 1581, and
entered the English College, Rome, as an Alumnus, i8th of
October, 1598, and joined the Society on the vigil of SS.
Simon and Jude, 1602), may be sons of another brother.
The Douay Diary mentions several of the Worthingtons.
William arrived there from England, i4th April, 1590; William
and John ordained at Douay, 1609; William sent to the
English Mission, 1611; John sent to the same mission, i6i5;4
James, nephew of Father Thomas Worthington, D.D., the
President, arrived at Douay from Rome, a priest, in 1610.
Sent upon the English Mission, 1611.
The same Diary also gives the following entries concerning
Father Thomas Worthington, the President. He was admitted
at Douay in 1573, went to England while a student in theology,
" ut pattern suum ex periculis illis et haereticorum procellis
liberatum (si possit) ad istas regiones transvehat, quo ita pie-
tatem et fidem Catholicam tranquillus et securus libere pro-
fiteatur;" November 21, 1575, returned to college; February 3,
1575-6, ordained priest at Cambray with Martin Aray, William
Sutton and others on Holy Saturday; April 6, 1577, said his
first Mass on St. George's Day [arrested by Topcliffe on Sunday
(Concert0), July 19, 1584 (Rishton), sent to Tower and put
in "Whalesbury" (Concert0)]; exiled January 21, 1585, when
he had the Scripture lecture after supper at Rheims ; went to
Duventer to be chaplain to Sir William Stanley, April 27, 1587;
made Vice-President of Rheims, January 27, 1589; Professor
of "Cases," i.e., Moral Theology, May, 9, 1590; left college
1 The Editor, for want of information, admits a somewhat random sug
gestion in page 1 1 6, that Laurence may have been either Robert or Richard
in the "conflict" of the four boys, and that Laurence might be his con
firmation name. But we now find from the pedigree this was not so.
As we have seen in page 75 ante, Father More makes John the youngest
of the four brothers in the " conflict," as he also calls Laurence a brother
of John. This would give a fifth brother.
2 See p. 112 ante.
9 P. 113 ante
4 This of course could not have been the John, S.J., of our history.
Addenda to the Worthington Family. 135
and went to Brussels, July 3, 1591. Dr. Barret died on Whit
Sunday, May, 30, 1599. Dr. Worthington made President by
Cardinal Cajetan, Protector of England, June 28; reached
Douay, July 30; publicly declared President (August 12) by
the two Visitors of the College, Dr. Richard Hall and Dr. John
Wright, Dean of Cambray, and himself made co-Visitor.
" Ita quarta hac vice idem ad hoc Collegium advenit.
i° Juvenis studiosus anno, 1573. 2°, In secundum pro fide
exilium ejectus, anno 1585. 3° A praedecessore suo D. Bar-
retto Pneside ex castris vocatus, ut Vice-Praesidis munere
fungeretur, anno 1589. 4° Demum, ut eidem succederet (uti
dictum est), anno 1599."
The two following extracts from the State Papers are given,
(i) to illustrate the history of Father Edmund Arrowsmith,
his grandfather, Thurstan Arrowsmith, being one of the victims
named therein ; and (2) in further illustration of our friend
William, the pseudo-prelate of Chester; and of the intensity
of the persecution of the Catholics, which was mainly excited
by the hatred and unceasing activity of the bishops and
ministers of the State Church.
Domestic Eliz. vol. 167, n. 40. Endorsed— "January 22, 23.
Ann. 1583. A note of the proceedings against the recusants
at the Quarter Sessions holden at Manchester."
"A calender of the names of all such persons as were
indicted, arraigned, condemned, and adjudged at Manchester
'for disobedience to her Majesty, &c., as well recusants as
others, with the number of months, &c., at the Sessions of
Peace, then holden before the Right Reverend Father in God,
William, Lord Bishop of Chester, John Byron, &c. &c.,
Justices of the Peace within the County of Lancaster, 22 and
23 January, Ann. Reg. Eliz. xxvith, £c.
These priests were
lately taken in a search
made for such persons,
&c., in the county
aforesaid, the i7th day
of this present January.
-One of them,viz., James
Bell, by the Right Hon.
the Earl of Derby, and
the other two by Sir
Edmund Trafford, Kt.}
the High Sheriff of the
said county.
"Indicted for
high treason,
for extolling 4
the Pope's
authority, &c.
Thomas Williamson,
priest.
Richard Hatton,
priest.
James Bell,
priest.
136 Addenda to the Worthington Family.
Condemned ac- ~]
according to the I
Stat. for saying |
Mass in Golborne ^ James Bell, priest.
upon St. John's I
Day in Xtmas.
last.
r* g
r^Tj a
s
o
All these
persons are
condemned
according to •<
the Stat. for
xii. months'
absence.
Priests.
§
o
U
These women, altho'
they be very obsti
nate, and have done
great harm, yet being
indicted it was not
thought good to
arraign them.
John Southworth, Kt. ccxl/.
John Townely, ar. . ccxl/.
John Locknell, ar. . ccxl/.
William Loughe, ar. . ccxl/.
John Loughe, ar. . . ccxl/.
Mattw. Travers, gent. ccxl/.
Robert Holland, gent. ccxl/.
Ralph Worsley, gent. ccxl/.
James Bell, priest . ccxl/.
Richard Hutton,priest ccxl/.
Thomas Williamson,
priest ccxl/.
Ralph Scott, priest . cxxl/.
Thomas Langton
(PHoughton), priest ccxl/.
William Wilson, priest ccxl/.
Christ. Hankes, priest ccxl/.
Tho. Woodes, priest . ccxl/.
John Murren, priest . ccxl/.
John Cubbage (? Cul-
page), priest. . . ccxl/.
Humphrey Cartwright,
schoolmaster . . ccxl/.
John Burge, school-
faster .... ccxl/.
Richard Aspenhall,
schoolmaster . . ccxl/.
Henry Jacson, tailor . ccxl/.
John Finch, yeoman . ccxl/.
Thurstan Arrowsmith,
husbandman . . ccxl/.
Oliver Platt, smith . ccxl/.
Thomas Hatton,
labourer . . . ccxl/. j
Elizabeth Dewhurst.
Catharine Marshe.
Ellen Challoner.
Lucy Sedgwicke.
vjccxl/.
Addenda to the Worthington Family. 137
Dorothy Brerton, wid. gent. 3 months.
Anne Massie, „ „ „
Ann Sankie, wife of Thomas
Sankie of Sankie, gent.
These parties are
abroad, and not yet-
taken.
Anne Aston, wife of Robert
Aston of Oxon, gent. . . „
Jane Tarleton, wife of Robert
Tarleton 9 months.
Ellen Rigbie, wife of Roger
Rigbie . . »
Ann Modie, spinster ... „
"N.B. — That these Quarter Sessions aforesaid were holden
in divers other places of the county, viz. : At Lancaster,
Preston, and Wigan, but not any one recusant presented saving
only at Manchester, although there was several charge given
thereof, and many notorious known recusants in every of the
said divisions.
" There were also many recusants of divers counties within
the diocese of Chester presented at the Lord Bishop of Chester
his visitation this last summer, but they could not be indicted
by reason of the churchwardens and swornmen did not set
down any certain time of their absence.
"W. CESTREN."
State Papers, Dom. Eliz., same vol. n. 41. Endorsed —
"1583. The names of the recusants that are remaining in
the gaol of Salford."
" The names of the recusants that are now remaining
in the gaol in Salford.
o "Sir John Southworth . . . Knight.
o John Towneley . . . . \
Alexander Barloe . . . ( E ires
o William Loughe and C
John Locknell . . . . /
Robert Hulme
John Leigh
Mattw. Travers
Robert Holland and
Gentlemen.
Ralph Worsley
John Culpage
John Morren ....
Ralph Scott j- Priests.
William Wilson . . . . |
Christ. Hankes . . . . J
138 Addenda to the Worthington Family.
Thomas Woods . . . ."]
Thomas Houghton.
Richard Hutton . . . . |
James Bell \- Priests.
Thomas Williamson
John Alblaster (?) .
John Lowe ....
John Burghe . . . . . ")
Hump. Cartwright .... V Schoolmasters.
Richard Aspenall . . . . j
John Finch
Henry Jackson
Oliver Plate .
Thurstan Arrowsmith
Husbandmen.
!> Wi^
Thomas Hutton
John Rushocke
Henry Grimshawe .
Lucy Sedgwicke
Catharine Marsh . . . . J* Wives.
Mary Leigh ....
Elizabeth Dewhurst . . . Widow.
Alice Hadcocke . . . . ) c .
Eleanor Challoner . . . .} Spinsters.
The whole number 38."
We also take the opportunity of adding a full copy of the
State Paper referred to in page 34 ante, note 13 — Life of
Father Arrowsmith.
State Papers, Dom. Eliz. vol. cclxxxiii. A, n. 86. April 27th,
1602, London. " Bishop of London to the Right Hon. Robert
Cecil, Knight, Principal Secretary."
" Right Honourable. — I have sent you here inclosed two
informations, the shorter from a priest, the other from a young
man that is come lately from Douay. Both came to my hands
this day. The priest hath promised to do all his uttermost
to get the book, and I have assured him that if it be of that
argument and can be gotten, his friend whom he useth shall
have £20. He desired me to keep the notes of it secret
till the book be had, and no creature but your honour for my
part shall see them. The larger discourse is but hearsay, and
yet worth your reading except you know them before. And
so I commit your honour into the tuition of Almighty God.
At my house in London, April 27th, 1602.
" Your honour's most assured,
" Ric. LONDON."
Addenda to the Worthington Family. 139
"No. 86.1.
"An especial book, said to be sent from the Archduke's
Court, to be dispersed here and there amongst the con
federates of the Spanish faction, containing these points as
near as I can remember by report made unto me.
" Imprimis. — The number, breadth, length and depth of all
the havens, and other landing-places in England.
"//. the number, strength and conveniency to offence or
defence of all and every fort, castle, town, or other hold
within this land.
"//. the number, alliance, and strength of every noble
house or family of any reckoning within the realm.
//. the number of men of note in every shire that are
secretly sworn and confederated to aid with the Spaniard and
Jesuits, for the invasion of their native country.
//. the number and names of those of the Spanish faction
appointed to be in authority in time of the said invasion, and
afterwards in what authority every one shall be for his intended
treason against his country.
"//. the number of houses, dignities, and honours 01
special marks, and who shall have this, and who that noble
or gentleman's place or inheritance.
" These points I heard spoken of in general to be in the
book or chartal, what else, God knows. But if it can be
gotten it will discover much good stuff.5
" No. 86. II.
" As concerning the state of this land after the decease
of her Majesty (whom God long preserve), I have heard
Father Parsons say (being at supper in the English College,
Rome, and at other times by him and others that were
Englishmen), that the Infant of Spain is the true heir of the
throne of England, and they can prove it. And they say in
the College of Douay that all priests made in the English
Seminaries beyond the seas are sworn by a Jesuit, before their
coming into England, to be true to the Archduke, and the
Infant, his wife. And as for the King of Scots, they said, indeed,
it is his right, but he is a man not capable of government, and
of no religion, and altogether unfit and unworthy of so great
a place. As for the Lady Arabella, they say she is a notable
Puritan, and the Turk more worthy the place than she. I
have heard it spoken in secret that presently after the death
5 The above in R. London's handwriting.
140 Addenda to the Worthington Family.
of her Majesty, they will either massacre or be massacred.
And to the same effect they say that the Pope and the King
of 'Spain have promised to help them what they can. In
March last past there came to the College of Douay, directly
from England, two recusants seeming to be gentlemen,
and after supper sitting by the fire with the President of the
College, and the Doctor, his assistant. The President asked
them what news, and if there were any hope of liberty of
conscience, and they said yea, there was great hope. The
President made answer, it were best for them to grant it, least
they drink of the same cup that Paris did, for so they are
like if they remain in the same state they do. They say there
are in England 300,000 recusants and schismatics ; they
confess there be many Protestants, but they make no reckoning
of them, for they say they will turn as the wind, and to the
stronger side. And so the Puritans and all other sects, they
say they shall walk to the fire so long as they find one.
They hold Wales almost all recusants, and as it were their
own • and they say a pursuivant nor any of the Queen's
officers dare not apprehend any man there. And it is a great
presumption to say it is so, because in the college beyond
the seas there be many Welshmen. Also they in Lancashire
and those parts, recusants stand not in fear by reason of the
great multitude there is of them. Likewise I have heard it
reported publicly amongst them that they of that country
have beaten divers pursuivants extremely, and made them
vow and swear they would never meddle with any recusants
more. And one pursuivant in particular to eat his warrant, and
vow never to trouble them nor any recusants more. There be
maintained beyond the seas, by the Pope and the King of
Spain, five English Seminaries, viz. : one in Rome, two in
Spain, and two in Flanders, which Colleges all be governed
by Jesuits, except the College in Douay, which is governed
by Doctor Worthington, a priest,6 some time prisoner in the
Tower of London condemned, and by her Majesty's mercy
banished with a great many more of his consorts, whom,
as I heard say, some of them come into England with the
next wind. This President does nothing without the consent
of Father Thomas Connyers,7 a Jesuit of great account dwelling
in the College of Jesuits in Douay. In all these five Colleges
the scholars observe the Jesuits' orders as strictly as they
themselves in all points, and those that be of a good capacity
6 See life of the Worthington family. 7 Father Coniers.
Addenda to the Worthington Family. 141
and an excellent spirit, they persuade them by all means
possible to be of their Order. In the College of St. Omer,
a city in the Archduke's country, there be one hundred and
forty scholars, most of them gentlemen's sons of great worship.
And I have heard say for a truth amongst those there be not
six that ever were at any of our churches in England, and
many of them be about twenty years of age. In the College
of Douay there be sixty persons, whereof the next year, and
the next following that, these are to be made priests, viz. :
Mr. Perceval, Mr. Hassold, Mr. Jarvis, Mr. Sweet, Mr. Brigg,
Mr. Thursby, Mr. Ammyus, Mr. Gwynes, Mr. Ainsworth, alias
Skevington, Mr. Trevor, Mr. Brever. The number in Rome
are seventy ; the number in Valdelight [Valladolid], in Spain,
be eighty ; the number in Seville, in Spain, be seventy. The
number of priests which I do know and call to mind that
now be in England, and presently to come into this realm,
be these following, viz. : Dr. Weston, Dr. Britton, Dr.
Parkinson, Dr. Haddock, Dr. Legge, Dr. Tempest, Dr.
Jackson, Mr. Peake, Mr. Beesley, Mr. Cattrell, Mr. Morris,
Mr. Bateman, Mr. Pitts, Mr. Hickman, Mr. Parkinson,
Mr. Courtoise, Mr. Johnson, Mr. Potts, Mr. Robert Potts,
his brother, Mr. Buck, Mr. Purchwell, Mr. Evans, Mr. Butler,
Mr. Fitzjames, Mr. Harriss, Mr. Thursby, Mr. Kinge,
Mr. Mallett, Mr. Sadler, Mr. Kyerton, Mr. Morton,
Mr. Hassell, Mr. Smartford, Mr. Dawson, Mr. Wright,
Mr. Ascew, Mr. Clarkson, Mr. Griffyn the elder, Mr. Griffyn
the younger, some time chaplain to Cardinal Allen in Rome ;
Mr. Tempest, Mr. Umpton, lately confessor to the English
company serving under the Archduke against her Majesty
at Ostend ; Mr. Willis, some time a minister in London, and
lately prefect of the scholars in the College of Douay.
" These following were made Priests in Lent last past,
1602 : —
" Mr. Tyrrell Mr. Wilson, lately executed
" Mr. Browne Mr. Faller, some time Scholar of
Oxford
" Mr. Younge Mr. Gamadge, some time Master of
Arts in Oxford
"Mr. Dowgell Mr. Evans
" Mr. Hughes Mr. Wyndems
" The Jesuits I know be these, viz. : Father Parsons,
Rector of the College of Rome and Chief-Governor of all
English Seminaries under the Protector and Cardinal in Rome ;
142 Addenda to the Worthington Family.
Father Cowley, some time confessor to the Scholars of
Douay, Father Roberts, confessor to the English Noonnes
[Nuns] at Brussels, a city where the Archduke keeps his
court. These nuns be gentlewomen of great worship. Father
Flack, Father Baldwyn. Father Baldwyn, a famous Jesuit.
" Other priests there be which I know, but I cannot call
their names to memory.
" The recusants say they have three enemies in England
that doth vex them, and which they fear, viz. : The Lord Chief
Justice of England, Sir Robert Cecill, and the Lord High
Admiral of England. It was credibly reported in the College
of Douay, that the last Parliament, great complaints being
made of the recusants how they increased, that her Majesty
answered in these words, viz. : < If you will have them decrease,
do it by your good lives and work, for I will persecute no
more than I have already.'
[ have heard likewise said that some great recusants
get a licence for three years to travel, and in that time they
are made priests, and by that means come and go safe. As
one Mr. Beesley, a priest, told me he himself did the last
summer past 1601. When I was at the College in Douay, he
told me he was so well known in every place, he feared to stay
any longer. This man is now beyond the seas ; he is a very
strong man, about forty years of age, of a very black com
plexion, wearing his beard and hair very long. There is
one Freeman, an English merchant, dwelling in Calais, that
hath and doth convey many priests into the realm for money.
'< They say the Pope hath dispensed with all priests and
Jesuits, and all recusants that are in danger of the law, to
kill the Queen's officers, or any other person that offers to
take them, if they think they may escape.
" I have heard it reported the world is well amended in
Lancashire, for they say if a pursuivant come thither to the
Justice and show them his warrant, the Justice will take some
occasion to stay him until he hath sent to the recusant's house
to warn him, and give notice that such a time they will come
to search, and if he have anything in his house to convey it
away.8 Sithence my coming to London I have spoken to
some recusants, and telling one of them there were thirteen!
priests to come from Douay, he made answer, 'It is well if
there were thirteen score, they could set them on work.' "
8 This is true ; see an instance in the life of Father Arrowsmith,
P- 34-
Addenda to the Worthington Family. 143
Two martyrs are found in the foregoing lists, viz. : the
Rev. James Bell, a native of Warrington, Lancashire. Edu
cated at Oxford; ordained priest in Queen Mary's reign.
Upon the change of religion by Elizabeth he was carried
away with the stream against his conscience, and for many
years officiated as a minister of the State Church. In 1581
a severe sickness joined to the remonstrances of a pious
Catholic brought him to his senses, and he was duly recon
ciled to God and His Church. With his soul his body was
also restored to health, and after some time spent in penitential
exercises, he resumed his priestly functions for the space of
two years. In January 1583-4 he was apprehended and com
mitted to Manchester gaol. He was sent to Lancaster, with
his arms tied behind him, and his legs under the horse's belly.
He was arraigned with the Reverends Thomas Williamson and
Richard Hutton (both of whom are named in the same lists,)
and Mr. John Finch, all for asserting the Pope's supremacy.
Mr. Bell in his trial showed much courage and resolution,
boldly professing that he had been reconciled to the Church,
and that he did not acknowledge the Queen's supremacy, but
that of the Pope. He was condemned as for high treason,
and showed great content upon the occasion, and looking at
the judge said : "I beg your lordship would add to the
sentence that my lips and the tips of my fingers may be cut
off for having sworn and subscribed to the articles of heretics,
contrary both to my conscience and to God's truth." He
suffered with great constancy and joy at Lancaster, 2oth April,
1583-4, at the age of sixty.9
The other two priests were also found guilty by the jury,
but as the judge had instructions to put to death no more than
two, they were not sentenced to die, but only condemned to a
perpetual imprisonment and loss of all their goods, as in cases
of proemunire^
John Finch was a native of Eccleston, Lancashire. After
he was married and settled in the world, being heartily dis
gusted with the new State religion, after a long examination of
the merits of the cause, he was reconciled to the Catholic
Church, and was so fervent a convert, that with his own
sanctification, he laboured in procuring the conversion and
salvation of others, as well by word and example as by
assisting the priests, in whose service he was wholly employed
for many years as a clerk and catechist, and in accompanying
9 Vide Challoner's Miss. Priests. 1583-4. 10 Ibid.
144 Addenda to the Worthington Family.
them to the houses of the Catholics. He was at length
betrayed by a false brother, and apprehended with the Rev.
George Ostcliffe, a priest of Douay College, by the Earl of
Derby. They used both threats and promises to induce
Mr. Finch to go to church, but failing in this they dragged
him there by violence through the streets, his head beating
all the way upon the stones, and he was seriously bruised and
wounded. They then thrust him into a dark loathsome
dungeon where his only bed was the bare and wet floor ; no
other food but liver, and that very sparingly. He was confined
in this dungeon sometimes for whole weeks, sometimes for
entire months together; not to speak of innumerable other
sufferings he endured for some years whilst in the enemies
hands. He was at length tried at the Lent Assizes, 1583-4,
for denying the Queen's supremacy and asserting that of the
Sovereign Pontiff, found guilty and sentenced to die as for
high treason, receiving the sentence with great joy, having long
desired to suffer death for this cause. He was executed with
the Reverend James Bell, and his quarters exhibited on poles
in the four chief towns of that county.11
11 Vide Chal loner's Missionary Priests, 1583-4.
145
VII.
THE LIFE AND MARTYRDOM OF FATHER
THOMAS COTTAM, SJ.
Who suffered at Tyburn the $vth of May, 1582, at. 33.
CHAPTER I.
HIS EARLY LIFE ; ENTRANCE INTO THE SOCIETY OF JESUS ;
MISSION TO ENGLAND ; CAPTURE, ESCAPE, AND HEROIC
VOLUNTARY SURRENDER TO SAVE HIS FRIEND, AND COM
MITTAL TO PRISON.
THIS great hero of the Church Catholic, and of the English
Province of the Society of Jesus was a native of Lancashire,1
born in the year 1549, of respectable parents; his father was
Mr. Laurence Cottam, and his mother's maiden name was Ann
Brerewere ; they were Protestants, and being well to do, could
afford to give their son a liberal education. Being fitted for
the University, he was sent to Brazenose College, Oxford,
where he took his degree of B.A. 23rd of March, 1568. Having
completed his studies, he left his parents and home, and, to
better his fortunes, went to London, and there undertook the
direction of a noted free grammar school.2 Here he had the
good fortune by the providence of God, to be introduced to,
and become on the most intimate terms of friendship with,
Thomas Pounde, Esquire, of Belmont (that noble confessor of
the faith of his forefathers, who suffered an imprisonment of
about thirty years duration, and was admitted to the Society of
Jesus in prison), who was then at liberty. Father Cottam was
not only a Protestant at that time, but his habits were not of
the most praiseworthy kind. Thomas, however, by the cogency
of his reasoning, and the example of his own holy life, not only
1 The author of an eulogium of the martyr, a copy of which, taken
from the Public Record Office, Brussels, may be seen in the Colleclio
Card-welli Vita; et Martyr., S.f., &c. (Stonyhurst), says he was a native of
London, a mistake he was probably led into by the fact of Father Cottam
having for a short time in early life lived there.
2 Dodd's Church History \ vol. ii. p. 1 1 6.
K
146 Father Thomas Cot tarn.
converted him to the Catholic faith, but wrought a total refor
mation in him, changing him into another man ; so much so
that he resolved to give himself up entirely to God and the
service of His Church. He left England for the Seminary of
Douay, carrying with him, and retaining as he always did to
the last, a present and lively recollection of Pounde, the father
of his soul, and of the everlasting debt of gratitude he owed to
that holy man, through whom he had gained the precious
treasure of the faith.
In a letter to his benefactor, dated Ascension Day, May
I2J I575? worthy of record, he says, "Your charity, like its
Author, is eternal, and as there is no comparison between
things eternal and perishable goods, between time and eternity,
so am I neither able by word or writing to sufficiently express
the testimony of gratitude I owe you. I remember when
you were to me a consoler in my solitude, the guide of my
path, my helper in my afflictions, and my refuge in need.
Through you the divine mercy recalled me from my wander
ings, raised me up when fallen, sustained me in my wavering,
preserved me in my trials, restored me when lost. So great
a thing is it to possess a faithful friend, and such you have well
shown yourself to me; and at the same time the vast difference
there is between an honest and conscientious Christian, and an
ordinary one, and one of pleasures. I had already begun to
know vice (which I deeply lament). Now I follow virtue, and
wonderfully it refreshes my soul, now freed from earthly cares,
and safe from my enemies, and in no great fear of hell. These
are great things indeed, and for all of which I am indebted to
you ; but that by far the greatest of all, which the Holy Ghost,
by the mouth of the Apostle saith, Testimomum reddit spiritui
nostro, quod sumus filii Dei? I beseech you by the same Holy
Spirit, by Christ this day ascending into heaven, by the Eternal
Father at Whose right hand He sitteth, by the Omnipotent and
Immortal God, Three in One, that you be always mindful of
me, and sometimes solace me by your letters. I will implore
this same God, even to my latest breath, that He may long
preserve you safe, with the highest increase of His honour and
merits, and at last crown you with a holy end. Farewell!"4
At Douay he applied himself with great diligence to the
study of philosophy and theology for some years. After this,
3 Rom. viii. 16.
* $&& Jesuits in Conflict, Series I. p. 141. " Life of Thomas Pounde, SJ.
of Belmont."
Father Thomas Cottam. 147
bidding farewell to the world with its pleasures, dignities, and
honours, he left Douay for Rome for the sake of embracing a
religious life, and offering himself to the Society of Jesus.
The author of the above-mentioned eulogium has confounded
Father Thomas Cottam at Rome with another party named
Paul Cottam, who early in life had been sent by His Holiness
Pope Gregory XIII. as one of his free alumni to the German
College then under the care of the Jesuits, and afterwards at
the English College. Father Bartoli 5 clearly exposes this error,
^.nd refers to the diary of the German - College, in which that
Cottam is named Paul and not Thomas. The dates fully bear
out Father Bartoli's statement.
The spirit that had led Thomas Cottam from the world to
the desire of a religious life, and so from Douay to Rome, was
a heroic desire of spending his life in the Apostolical ministry
of the missions to the idolaters of India. Hearing certain
letters read that had been brought to Rome from the Fathers
of the Society labouring in those missions in the conversion of
souls, he was seized with such a burning thirst for aiding them
in their labours, that with the desire and in the hope of ex
tinguishing these flames, and because he was told that the only
way of doing so was to get admission to the Society, he most
earnestly and repeatedly entreated that favour, being less
anxious about labouring in his native land, as the missioners
of the Society of Jesus had not as yet, in consequence of the
times, and the inscrutable providence of God so disposing,
penetrated into it. And perhaps Mr. Pounde, who had been
so good a master to him in matters regarding his soul, had
instilled into his heart those first desire which had also moved
himself; since the first thing that had attracted Thomas
Pounde to the Society, and afterwards drew him into it, was
the reading of the Annual Letters that the Jesuit missionary
Fathers had sent from the East Indies to the Very Reverend
Father General in Europe ; and since they were written and
published in so primitive and laudable a manner, confined
solely to a relation of the conversion of the Gentiles, to the
fatigues and sufferings of the missionaries, their persecutions
and deaths, and of those new and tender, but by the help of
God most generous Christians, he would make long excerpta
of their spirit, reading them to excite himself to religion, &c.6
But far otherwise were the designs of Divine Providence in
5 Bartoli, Inghilterra, lib. iv. p. 30.
* " Life of Pounde," pp. 27, 40.
K 2
148 Father Thomas Cot tarn.
his regard, who willed that he should shed his blood in and for
England, rather than his sweat in India; "and I am persuaded,
none the less useful to the Faith, seeing that he also with so
many other courageous priests and laymen there martyred for
the Catholic religion, cease not continually to raise their voices
to the throne of God, imploring His mercy for that their un
happy country, to the end that she might come back again to
what she was for so many years, in the true Faith, in devotion
to the Holy See of Rome, in sanctity and great merits, the
glorious crown of the Church." 7
His Superiors also had then equipped an expedition to
England, and were using every exertion in picking out zealous
men for the undertaking.
Therefore, having upon the promotion of Father Faber di
Fabri, a man of high and distinguished virtue, received the two
lower sacred orders, for he was under the canonical age for
the priesthood, he was admitted to the Society of Jesus, and
entered the Novitiate of St. Andrew in Rome on the 8th of
April, i579-8 He there lived a most innocent life, but it was
7 Bartoli, Tnghilterra, lib. iv. p. 31.
8 Bishop Challoner upon the authority of Raissius' Catalogue states that
Father Cottam was dismissed from the Novitiate upon the ground of sick
ness. This is true : he left after a six months' stay there, but with the
express promise to be again received, if he should recover. Upon this
promise, still looking upon himself as a Jesuit, on his arrival in London,
having a scruple about the mode of his recovery of his liberty, he went, as
stated in his Life, to consult Thomas Pounde in prison, and Fathers Campion,
and Parsons. Dr. Challoner was not aware that the same Raisssius in his
Hierogazaphilacium (Belgium, Douai, 1628. British Museum, pp. 164, 861,
c. xii. ) mentions the fact of his having been readmitted in prison. This is
confirmed by Alegambe, cited in Dodd's Church History, vol. ii. p. 117.
And in the P.R.O. Brussels is the responsio of Father Cottam to certain
questions put to him and his six fellow-sufferers by the examiners, and this
he is there stated to have signed "Thomas Cottamus, Soc. SJ." This re
sponsio is embodied in a manuscript life of Father Cottam (see Collectio
Cardwelli Vita; et Martyr., Stonyhurst MSS.), and was signed the I3th day
of May, 1582, about a fortnight before he suffered. In another eulogium
of the martyr extant in the P.R.O. Brussels (see Collectio Cardwelli Vita:
Martyr, vol. i. p. 69) it is stated that Father Cottam was received into
the Society of Jesus in prison, "Therefore that he might suffer with
greater glory and fortitude, he was received into the Society in prison."
This would have been his readmittance, at which time also he would most
probably have been allowed to make his religious vows. It may be added
that none of the principal historians, such as Sacchinus, Bartoli, Tanner,
Morus, &c., mention this dismissal at all, but all treat him as SJ. ; and
Nadasi in his Annus dierum memorabilium S.J. names him as in his third
year of religion at the time of his martyrdom. The reason of their silence
Father Thomas Cottam. 149
of short duration, for in the sixth month of his probation he
was attacked by a consuming intermittent fever caused by the
heats ; and the medical men being of opinion that the only
remedy was to be found in a change of air, he was immediately
sent first to Avignon, and then to Lyons in France. This was
thought to be more advisable on all accounts, because from
thence his route to England whither he was destined, when
circumstances would admit, would be shorter and more ex
peditious. But as this course was not found to be favourable
to his state of health, he was soon after his arrival at Lyons
sent on to Rheims whither the English Seminary of Douay had
lately been translated, and there he was ordained priest, having
been long before a deacon and a good preacher.
While Father Cottam was at Lyons, one Sledd, an English
man, and an infamous Judas, called there. " He was a man,"
,says the eulogium above-mentioned, "exceedingly wicked and
crafty, both a hater of, and a bitter enemy to the very name of
Christian, who, in order the more effectually to accomplish his
•dirty work came to Rome, and passed himself off as a Catholic,
with intention of diligently observing Catholics and especially
his own countrymen, that on his return to England he might
betray them to the magistrates by his infamous perfidy, to be
-dealt with according to the cruel laws in force against them."
Sledd, according to Dr. Allen, was the man who published the
news at Rome about a Spanish fleet being prepared to invade
England ; and he told one Jerome Vane in Paris that he had
published it on the persuason of some men of great name in
England. At Rome and Rheims he was a daily communicant
•whilst he was making his observations with the intention of
betraying his companions. Even when he started for England
to put his design into execution, he made his confession
first. He communicated his observations in France to the
English Ambassador in Paris, who sent over his informations
to the Privy Council.9 " This most perfidious and detestable
man," continues the eulogium, "attached himself to some in
Rome, and having gained their familiarity, and completed his
-upon the point probably was, that as these suspensions of the noviceship
'<>n account of ill health are of frequent occurrence, and the date of his
-readmission was so soon after, and so well known, they may not have
deemed it worth while to allude to it at all. — [Editor.]
9 Mr. Simpson's Life of Campion, p. 312. Sledd was one of the prin
cipal witnesses against Fathers Campion and Cottam, and the rest, at their
.trials.
150 Father Thomas Cottam.
business there, he accompanied them back to England. The
whole journey was conducted with the most consummate
deceit. Meeting with Father Cottam at Lyons on his way, and
having gained his friendship, he travelled with him to Rheims
as his companion. On the way, as is usual with unsuspecting
persons, they with all confidence mutually disclosed each
others' plans. Father Cottam laying open to him his intended
speedy journey to England, for the recovery of his health
indeed, but, when circumstances permitted, with the further
intention of propagating and defending the Catholic religion.
The traitor Sledd rejoicing in the knowledge thus gained of the
Father's plans, took every care with the utmost dissimulation
to applaud his intentions, all the while making the most accu
rate survey of his victim, the construction of his body, the
lineaments of his face, leaving in fine nothing unnoticed that
would aid in proving his identity. Arriving at Rheims with
the martyr, this Government spy soon hastened off to Paris,
and furnished the English Ambassador there with his accurate
description both of Father Cottam and several other of his
victims. The Ambassador sent this to the Privy Council, by
which it was speedily communicated to the governors, and
through them to the searchers of the various ports, whereby it
is incredible how difficult and dangerous the access was
rendered to all new-corners.
In the meantime, whilst Father Cottam was at Rheims, he
learnt that some priests there, the Reverends John Hart and
Edward Rishton (the former afterwards admitted to the Society^
the latter was the writer of the diary in the Tower of London,
and both of them afterwards condemned), were about to go to
England, and considering that so good an opportunity as their
company offered was not to be lost, he made earnest suit to"
his Superiors, and having obtained their leave, and not having
as yet completed his noviceship, he joined in with them for
England. Setting sail, they arrived safely at Dover about the
1 6th or 1 8th of June, 1580, with another priest, who passed
off as a layman under the assumed name of Havard or Howard,
but who was really Dr. Ely, Professor of Canon and Civil Law
in the English Catholic University of Douay.10 They had
10 As Dr. Humphrey Ely forms a conspicuous figure in this important
period of our martyr's life, the following note may be interesting. He was
a native of Herefordshire, brother to the Reverend William Ely, President
df St. John's College, Oxford, one of the old Marian priests, and for man£
years missioner at Hereford. Dr. Humphrey Ely was first admitted a.
Father Thomas Cottam. 151
scarcely arrived when Father Cottam, being recognized by the
searchers from the accurate description given of him by the
spy Sledd, was apprehended, and with his companions searched
lo their skins, but nothing was found upon them. Mr. Hart
however was stopped, being taken for Mr. Orton (afterwards
tried and condemned to death with Fathers Campion, Cottam
and the rest, and reprieved and banished), whom, however, he
nothing at all resembled. Father Cottam was detained at an
inn in Dover; and in order to avoid expenses Mr. Allen, the
Mayor of Dover, and Stevens, the searcher, most civilly asked
Dr. Ely (Havard), whom he took to be a military man, to take
the Father under his own eye to London with him, and to
hand him over to Lord Cobham, the Governor of the Cinque
Ports, to whom he gave him a letter of introduction and expla
nation. Havard agreed very readily to do so ; but being, as
we have seen, a Catholic and a conscientious man, and of a
most generous disposition, as soon as they were out of the
town Dr. Ely said, " I have not accepted you as a deposit to
render you to Lord Cobham, but merely to accompany you to
student at Brazenose College, afterwards removed to St. John's. Having
declared himself a Catholic he was obliged to leave Oxford, and went over
to Douay in 1570, where he gave himself entirely to the study of Canon
and Civil Law, in which faculties he took degrees, became an eminent
professor, and hiring a convenient house for the purpose, several young
gentlemen, especially of the English nation, boarded with him. When the
College was obliged to break up at Douay and remove to Rheims in 1578,
Mr. Ely followed, and applying himself to the study of Divinity at Rheims
and Rome, took his Doctor's degree. In 1580 he accompanied Dr. Allen
from Rome to Rheims, where they arrived on the 2nd of April. He made
a considerable stay with Dr. Allen, who employed him in revising several
controversial books, which were preparing for the press. It was during
this stay that he took his journey to England. Dr. Ely and the Reverend
John Hart were in fact the two priests who were substituted for Bishop
Goldwell and Dr. Mcrton (who were compelled to stay behind at Rome),
in the great missionary expedition to England from Rome, of which Fathers
Parsons and Campion were the chief leaders ; and, as we have seen, they
both joined Father Cottam at Rheims. He afterwards received an invitation
from the Duke of Lorraine, who appointed him to a professorship of Canon
and Civil Law at Pont-a-Mousson, for which he left Rheims 22nd June,
1586. He died in that office on the ides of March, 1604. He is described
as a man of great candour and hospitality ; and being a man of substance, he
parted with it cheerfully, especially to his countrymen, who never failed of
a hearty welcome as often as their necessities obliged them to make use of
his house. He was also of a charitable and reconciliatory disposition, and
took great pains to heal differences that happened among missioncrs upon
account of the archpriest of England's jurisdiction (See Dodd's Church.
History -, vol. ii. p. 71).
152 Father Thomas Cottam.
London, whither you are travelling. God forbid that a Catholic
should deliver up a priest into the hands of the enemies of the
Faith, and the persecutors of the priests ; my conscience will
not suffer it ; I should deem it a sin to do so ; but we will
during the two days' journey go together straight to London,
and when we arrive there you shift for yourself and I will do
the same."
He accordingly allowed the Father to go at large. Coming
to London, Father Cottam felt uneasy about his escape, because
he well knew that his kind friend and keeper (Havard) himself
incurred danger of prison, unless he kept his faith by handing
him over with the letter to my Lord Cobham according to his
engagement : therefore, anxious to do the better thing, he went
directly to one, we know not which, of the prisons, which were
then full of valorous Catholics, and there conferred with a
friend of his, a prisoner for the Faith, to whom he related the
whole affair, with the order and manner of his escape. This
friend told him flatly that he could not in conscience make
that escape, and was bound to deliver himself up prisoner and
save his friend from harm, and this without delay.11 Nothing
more was needed to urge Father Cottam to seek out his friend
Havard in London with all diligence. Having succeeded in
finding him he requested him to hand him the letter of the
Mayor of Dover to my Lord Cobham. " Why, what will you
do with it?" said Havard. "I will go," said the martyr, "and
carry it to him and surrender myself prisoner, for I am fully
persuaded that I cannot make this escape in conscience.71
" Why," said Havard, " this counsel that hath been given you
proceedeth, I confess, from a zealous mind, but I doubt
whether it carrieth with it the weight of knowledge. You shall
not have the letter, nor may you in conscience yield yourself
to the persecutor and adversary, having so good means offered
to escape their cruelty." But Father Cottam still persisting in
his demands: "Well," said Mr. Havard, "seeing you will not
be turned from this opinion, let us go and first consult with
so-and-so " (naming one but newly come over, whom Father
Cottam greatly honoured and reverenced for his singular wit
and learning, and for his rare virtues), "and if he be of your
opinion, you shall have the letter and go in God's name."
11 This was probably his dear friend Mr. Pounde, who about that time;
was in the Tower of London. See "Life of Thomas Pounde, S.J." The
plump and honest advice exactly suits that famous confessor's character.
—[Editor.] .
Father Thomas Cottam. 153
When they came to this person "he utterly disliked of his
intention, and dissuaded him from so fond a cogitation." The
martyr being assuaged, but not altogether satisfied, went quietly
about his business, but never left London on account of this
affair. He could not rest, and determined to consult Fathers
Parsons and Campion, who had lately arrived in London from
Rome, and to put the question to them — " Was it his bounden
duty, in order to avert the danger to his custodiant and friend,
to give himself up to the Privy Council?" Now although those
Fathers were fully competent to decide the point themselves,
and, it may be, felt no hesitation whatever upon the point, yet
as a meeting of the Catholic priests was about to be held on
other important affairs, they thought it safer in a matter of such
weighty moment, affecting as it did life and death, to submit
the case to the meeting. For greater secrecy and safety this
meeting was appointed to be held in a small house on the
other side of the Thames, in Southwark. Thither these Fathers
went to the great pleasure of all, and not without themselves
displaying the sweetest emotions of joy at meeting so large an
assembly of Catholic priests. The meeting appeared to con
sider the case a difficult one.12
18 See Collectio Cardwelli, vol. ii. p. 177. The origin of the Council
is stated in the Life of Campion, by Mr. Simpson, p. 129, seq. London
becoming too hot for the Jesuit Fathers Campion and Parsons, "their
friends advised them to shorten their stay there, and to despatch with
speed such matters as were to be considered or determined before their
departure. They therefore collected in a little house at Southwark, the
gravest priests then to be found in London, amongst whom were Edward
Mettam and Mr. Blackwell, afterwards the archpriest, and also divers
principal laymen for their greater satisfaction ; for that sundry points of
importance were to be discussed, Quod omnes tangit ab omnibus tractari et
approbari debct ; and it was but natural that in matters of common concern
the clergy and laity should take common counsel at such a time of danger,
when the active cooperation of both classes was necessary in order to secure
the interests of either. So far as the Faith was concerned, there were no
questions to discuss amongst the English Catholics in 1580. But questions
of moral, of worship, of discipline and political conduct, in which all were
equally interested, urgently claimed at that moment the consideration and
agreement of all."
After enumerating the various heads of matter to be discussed — " The
last thing to be determined in the Council was the case of Mr. Cottam. He
had landed at Dover with Dr. Ely and Messrs. Rishton and Hart. But
Sledd had caused a very particular description of the two last to be sent to
the port, where they were stayed. Hart had confessed, and was sent
prisoner to London. But the Mayor and searcher did not feel certain of
Father Cottam, and so asked Dr. Ely (who under the name of Howard
had passed and repassed several times and was not suspected) whether he
154 Father Thomas Cottam.
Dr. Ely considering that the opinion of the person to whom
he had taken Father Cottam had settled his mind for once and
all, sent back the Mayor of Dover's letter to his worship; "and/*
says an eye-witness in his account, "within two or three
days after, cometh up the host of the inn at Dover, where
Mr. Cottam was taken " (and who had given bail for him, as we
have before mentioned).
" This host, as Providence would have it, met with Havard,
and taking him by the shoulder said, ' Sir, you had like to have
undone me, because the prisoner you promised to deliver is
escaped. Wherefore you must come with me to one Mr. Andrews,
my Lord Cobham's deputy, and give him satisfaction in the
matter.' Havard was somewhat amazed at this sudden sum
moning; but after awhile coming to himself, he said, 'Why,
my host, if I deliver you the prisoner again you will be con
tented?' 'Yes/ said the other, ' deliver me the prisoner and I
have nothing to say to you.' Upon this they went to Mr. Cottam's
lodging, but he was removed, and the people of the house knew
not whither. The host would fain have had this Havard, so-
called for the time, to go with him to the said Andrews ; but
Havard sought all means to avoid his company, being sure if
he had once come within the persecutor's paws he should not
escape them so easily; and being as then loth to fall into
further trouble, he said to the other, ' My host, there is no such
necessity why I should go to Mr. Andrews ; for if I did, perhaps
he would pick some quarrel with me by reason of the prisoner's
escape, and I might come to trouble, and you would reap no
gain or profit thereby. But this I will do for your discharge :
would undertake to present him to Lord Cobham, the Warden of the
Cinque Ports. Ely promised, and his host of Dover, who knew him as
Howard, joined in giving bail. But Dr. Ely thought it would be a greater
offence to offer up to the persecutors an innocent priest than to break his
promise to the Mayor, and so let Father Cottam go free. But Cottam
conceived some scruple about it, and so being still a member of the Society,
having been sent to England only for lack of health, with express promise
to be again received when he was well, he sought out Campion and
Parsons and told them the case. They submitted it to the Council, which
after consultation determined that as he had made no promise he was' not
bound to offer himself to so manifest a danger. " This decision contented
him for a time ; but when he heard that the Mayor and Dr. Ely were like
to come into trouble for him, he consulted the Fathers again, who this time
permitted him to follow the dictates of his conscience ; and so with a merry
countenance and all alone he went to the sign of the Star, in New Fish
Street, and there offered himself prisoner to Mr. Andrews, a deputy of
Lord Cobham, who carried him to the Court then at Oatlands.
Father Thomas Cottam. 155
I will bring you to a merchant, who I think will give you his
hand that I shall bring you the prisoner by four of the clock,
or else that I shall deliver you my body again.' ' I am content/
saith he, ' so that I have the one of you two/ To the merchant
therefore they went, who at the request of Havard, his brother-
in-law, gave his hand and promise for the performance of the
condition before specified, and which promise, though punc
tually performed, caused the merchant eight months' imprison
ment afterwards ; but how justly, will be one day examined
before the Just Judge. Thus Havard leaving his host in the
merchant's house went forth into the city with another of his
company, to see if he could meet with Mr. Cottam.
"And coming into Cheapside, there by chance he met him,
and after ordinary salutations he said, ' Mr. Cottam, such a man
is come to town, and hath so seized upon me for your escape
that either you or I must needs go to prison ; you know my
state and condition, and may guess how I shall be treated
if once I appear under my right name before them. You know
also your own state. Now it is your choice whether of us shall
go ; for one must go, there is no remedy ; and to force you I
will not, for I had rather sustain any punishment whatsoever/
Mr. Cottam, lifting up his eyes and hands to heaven, said these
words : ' Now God be blessed. I should never while I lived
been without scruple if I had escaped from them. Nothing
grieveth me but that I have not despatched some business that
I have to do.' ' Why,' said Havard, ' 'tis but ten of the clock
yet, and you may despatch your business by four of the clock,
and then you may go to them/ ' Whither is it,' said he, 'that
I must go ? ' l To the sign of the Star,' quoth Havard, ' in New
Fish Street, and there you must inquire for one Mr. Andrews,
my Lord Cobham's deputy ; to him you must surrender your
self/ ' I will,' said he ; and so they parted and never saw one
another after.
" Mr. Cottam, after he had despatched all his business, went
at four o'clock, all alone, to the place appointed, and there
yielded himself prisoner (an invincible proof of his being inno
cent of any treason), and was carried to the Court, then laying
at Nonesuch, or Oaklands. From hence, after five days' con
ference with divers Protestant ministers that strove but in vairi
to induce him to abandon his religion, he was sent to the
Marshalsea prison, for his profession of the Catholic religion,
and not for treason ; from thence he was transferred to the
Tower, there to be racked, not to reveal any secret treason, as
156 Father Thomas Cottam.
the adversaries most falsely pretend, but tormented because he
would not confess his private sins unto them, as he both con
fidently and truly affirmed to their faces at his arraignment."
CHAPTER II.
HIS SUFFERINGS IN PRISON BY TORTURE; ARRAIGNMENT,
TRIAL, AND CONDEMNATION.
From the beginning, Queen Elizabeth and her Council had
been very cautious that none should be put to the death for the
ostensible cause of religion, but solely under the pretext of high
treason ; on this account, as no grounds whatever for such a
charge could be proved against this most innocent Father,
therefore, when in the Marshalsea prison, he was cruelly tor
tured in various ways to make him confess even his own
personal interior faults, nay, even his inmost secret thoughts.
He was removed to the Tower of London soon after (on the
25th December, 1580), that terrible place of more refined and
scientific torture.
Father Cottam, with many other most courageous heroes of
Christ, strenuously on every occasion, defended the dignity of
the Holy Roman Catholic Church against the reformed one of
England, as by law established. Hence the terrible persecution
of Catholics and their religion, the excessive nature of which
had provoked the just anger of His Holiness Pope Pius V.
against her Majesty, and impelled him to issue a Bull of
Excommunication against that Queen, cutting her off from the
communion of the faithful. She, indignant at this exercise of
the power of the Sovereign Pontiff, threw off the mask, and
sending back the Papal Nuncio, compelled all those of the
true and ancient faith, whom she caused to be apprehended,
to acknowledge her supremacy even in sacred things ; so
certain it is indeed that when once a person unhappily departs
from the truth, he must needs descend to absurdities such
as no barbarism was ever crazy enough to admit, to remove
the supreme authority in spirituals from men and to replace
it upon the will of an imbecile woman. Therefore certain
questions were carefully and craftily prepared upon this subject
of controversy and other points, upon which in the shape of
interrogatories, they would examine by torture, and endeavour
Father Thomas Cot tarn. 157
to entrap the champions of the Faith. The following is a copy
of them and of Father Cottam's answer in writing 13 —
" Articles ministered to the Jesuits and Seminary Priests which
are in the Tower, and were condemned, and their answers to
the same, \^th May, 1582.
" i. Whether the Bull of Pius Quintus against the Queen's
Majesty be a lawful sentence, and ought to be observed by the
subjects of England ?
" 2. Whether the Queen's Majesty be a lawful Queen, and
ought to be obeyed by the subjects of England, notwithstanding
the Bull of Pius Quintus, or any other Bull or sentence that the
Pope hath pronounced or may pronounce against her Majesty?
" 3. Whether the Pope have or had power to authorize the
Earl of Northumberland and Westmoreland, and other her
Majesty's subjects, to rebel, or take arms against her Majesty,
or to authorize Dr. Saunders or others to invade Ireland, or
any other her dominions, and to bear arms against her, and
whether they did therein lawfully or no ?
" 4. Whether the Pope have power to discharge any of her
Highness' subjects, or the subjects of any Christian prince,
from their allegiance or oath of obedience to her Majesty, or to
their prince for any cause ?
"5. Whether the said Dr. Saunders in his book of The
Visible Monarchy of the Church, and Dr. Bristow in his book
of motives (writing in allowance, commendation, and confirma
tion of the said Bull of Pius V.) have therein taught, testified,
or maintained a truth or a falsehood ?
" 6. If the Pope by his Bull, or sentence, pronounce her
Majesty to be deprived, and to be no lawful Queen, and her
subjects to be discharged of their allegiance and obedience
unto her ; and after, if the Pope, or any other by his appoint
ment and authority, do invade this realm, which part would you
take, or which part ought a good subject out of England to
take?"
" Thomas Cottam's Answer.
" To the first, and in this as in all other questions, he
believeth as the Catholic Church (which he taketh to be the
Church of Rome) teacheth him. And other answer he maketh
not to any of the rest of these articles.
" By me, Thomas Cottam, Priest.
" Witness — John Popham, Thomas Egerton, Richard Lewis,
John Hammond."
13 HowelPs State Trials, vol. i; p. 1,078.
158 Father Thomas Cottam.
The excitement caused by the Jesuits' preaching throughout
the counties of England did not escape the notice of the Govern
ment. It induced them to the greater severity against the
Catholics in prison, and to search with greater strictness for
those not apprehended. The above string of questions is a
proof of this. In the Public Record Office14 will be found
a much fuller list of questions than the above, which
perhaps were the only ones put to Father Cottam. For
instance : " What was the principal cause why you were sent
into this realm by the Pope, or by some chief minister of
his? To whom were you specially directed to repair unto
within the realm? What relief have you received since you
were committed to prison, and from whom and by whom
came the relief? How many have you reconciled to the
Church of Rome since your imprisonment, and what are
their names ? How many have you heard of lately to have
been reconciled to the Church of Rome by others ; what are
their names, and by whom reconciled? What conference
have you had with Parsons or Campion since they came over,
or what letters or messages have you received from them?
Where do you know or have heard that these Fathers, or
either of them, are or is ? Whether have you not heard of
some catalogues of names of the principal favourers of the
Romish religion within this realm have been delivered to the
priests, and what principal persons do you remember to have
been contained in such catalogues ? " There are also divers
other questions relating to Ireland and Dr. Saunders, and the
Queen of Scots, &c.
The Government, both in Church and State, were by this
time convinced that the penal laws against Catholics, bloody as
they were, were not yet sufficiently so to exterminate the
Catholic religion. It was felt that severity must be increased ;
and, as commonly happens, the first impulse towards a more
systematic persecution came from the ecclesiastical side. On
the 1 4th of January, 1581, the Bishop of Chester, the state of
whose diocese prognosticated to him the success that Campion
was to achieve there a few months later, wrote to the Council
urging them to bring in a Bill making traitors and felons,
without benefit of clergy, of "all such vagrant priests as
walk about in disguised apparel seducing her Majesty's
subjects, &c., by assembling of unlawful conventicles," and
of their receivers or harbourers felons, "with some clergy."
14 Domestic, Elizabeth, State Papers, vol. xcvii. n. 97.
Father Thomas Cot tarn. 159
Also, to enforce preachers to reside in their benefices; to
make all work unlawful before eleven o'clock on the " Sabbath-
day ; " to forbid the holding of fairs and markets on Sundays ;
and to enact some general law to reduce all subjects to con
formity. He adds, " In this cathedral church of Chester
neither the dean nor any prebendary hath been resident or
kept hospitality of many years. Neither is any parson or
vicar of any parish church within the city a preacher." Other
bishops begged to have the high commission in their dioceses.
Thus, the Bishop of Coventry writes to Burghley in April, 1581,
about the hard state of Shropshire, " being one of the best and
conformablest parts of my diocese," where, however, " of one
hundred almost presented for recusancy, they could get but one
only to be bound, the rest refusing most obstinately to come
before them." What must it then be, he asks Burghley, in the
other shires of the diocese when it is thus in the best of them ?15
This short digression has been made to give the reader
some slight idea of the state of things at the time, and the
causes of the extreme and savage cruelty of the Queen and
Privy Council towards Catholics. We will now return to
Father Cottam in the Tower. The blessed martyr underwent
the torture they called by the name of the " Scavenger's
Daughter," for the space of upwards of one hour, which
caused him to bleed profusely from the nostrils. This terrible
engine of torture was of very common use in the Tower. It
was a broad iron hoop, consisting of two parts fastened to each
other by a hinge. The sufferer was made to kneel on the
pavement, and to contract himself into as small a compass as
he could. Then the executioner, kneeling on his shoulders,
and having introduced the hoop under his legs, compressed the
victim close together until he was able to fasten the extremities
of the hoop over the small of the back. The time allotted to
this kind of torture was one hour and a half, during which
it commonly happened that, from excess of compression the
blood started from the nostrils, sometimes it was believed
from the extremities of the hands and feet.16 Father Cottam
15 Life of Campion, by Mr. Simpson, pp. 198, 199. The Bishop of
Chester's letter maybe found in the State Papers, P.R.O. December I,
1581. The Bishop of Coventry's in the Lansdowne MSS. 33, n. 14
(British Museum).
16 See Lingard's History of England, n. «. vol. v. Also Andrew'
Review of Foxe's Book of Martyrs, vol. ii. p. 369, where a wood engraving
is given of the instrument, and a victim in it.
160 Father Thomas Cottam.
suffered this torture on the loth December, 1580, when also
his fellow-prisoner and martyr, the Reverend Luke Kirby, or
Kirkly, underwent the same torment.
This will be a fitting opportunity to introduce a transla
tion of a letter written by a priest in the Tower (probably the
Reverend Edward Rishton himself) to other Catholic brethren
in other prisons, detailing the sufferings they were subjected
to.17 The date does not appear, but it would probably have
been about the end of 1580, or early in 1581. The original is
difficult to read, but we give the simplest translation we can.
" A copy of a letter which a certain English priest confined in the
Tower of London for the cause of the holy Catholic religion,
lately sent to his Catholic brethren, now detained for the same
cause in other prisons. To which is also subjoined a brief
declaration concerning the dire inhumanity and truly bar
barous cruelty which other Reverend Fathers in prisons far
distant from London are suffering on the same account.
*' They lately threatened Mr. Sherwin, a priest, with
renewed tortures, and then to execute him and his com
panions; but he, preferring a present death to longer life,
was not at all dismayed by their threats. We shall, I hope,
very shortly learn what will become of us. We all indeed
greatly desire to pay the debt of nature at once, rather than to
languish on by a daily death. However, there is no one here
who does not earnestly pray our Lord Jesus Christ to grant His
aid, whereby to render us worthy to suffer for His glory all
torments and tortures, nay, even death itself, otherwise so bitter
to nature, rather than to offend the Divine Majesty in the least
degree contrary to each one's conscience. It is, I think, patent
and a known fact to many, that some of our afflicted ones have
endured the most terrible tortures, than which, on account of
their excessive torments, death itself is far preferable, constantly
and willingly ere they would consent to the most abominable
crime [apostacy]. Of which things there are certain living
witnesses, especially Luke Kirby and Thomas Cottam, two
venerable priests, who were subjected to a certain iron instru
ment of torture, called in English the " Scavenger's Daughter,"
enduring this most bitter torture for an entire hour or more.
Others, namely, the Reverend Mr. Skinner, and Mr. Briant.
twice, Mr. Johnson indeed but once, were cruelly tortured on
the rack, attended with the most exquisite sufferings. Mr. Alart
17 Domestic, Elizabeth, State Papers, 1581, vol. cxlix. n. 61, P.R.O.
Father Thomas Cottam. 161
lay stretched upon it for three hours in torture, but beyond this,
or at least more severely for that time he was not tortured. And
after the same manner they dealt with a portion of the rest of
his companions, not without some great attempts to bring them
to a compliance being made. Some were thrust down into
a certain underground dungeon, very deep, and being shut in
un every side, involved in the densest darkness.18 Amongst
these were Johnson, Bristow, and Brian, all of them priests,
some of whom spent two entire months in this chamber of
horrors. As for the others, all of them, together with your
Superior, were thrust into certain obscure and dark corners,
deprived of hope and assistance, without beds or other neces
saries of any kind. Thus they dealt with Stanislaus Bristow
and the others. The greater portion of them from this time
are confined separately in squalid and dismal cells, where they
are not allowed at any time to see any one, much less to speak
with a friend.
" Mr. Brian, of whom I spoke before, was for some days
worn out, and well-nigh killed with hunger. At length for the
greater increase of his pain he was most atrociously tortured by
needles being violently thrust under his nails (Ah, miser !).
" By these things which are written, most dear brothers in
Christ, it is well known what, and what kind of tortures the
sons of God, and true servants of Christ, patiently endure for
their firm defence of the orthodox faith, and should it be
required of them, are ready willingly to undergo still greater.
"This only thing we implore of His mercy, that He will
of His goodness grant us patience and perseverance even to
the end. Which that we may the more speedily obtain, we
earnestly implore your prayers for us, and the more so as
we are not without some apprehension, seeing that the prefect
of the Tower yesterday, and again to-day, was summoned to
the Court, in order that, as we believe, he might be informed
with certainty what is decided upon about us. Farewell."
" The Declaration.
" The Catholics incarcerated in the Port or Castle of Hull
are detained in close custody, not allowed on any pretext to be
visited, nor any help to be administered to them. For seven
weeks they have received no more than seven Roman asses,19
18 This was no doubt a horrible dungeon known as "the Pit" and
44 Walesbcur."
19 The Roman as was a copper coin, value at the time of Cicero about
three farthings of our money.
L
162 Father Thomas Cottam.
besides which they have received nothing for food and the
common sustenance of life, save bread and beer and a
moderate supply of salt-fish, which was doled out to them in
the time of Lent. From the feast of Easter they have not to
this time tasted meat. For one quart of beer they are com
pelled to pay seven asses (or in English money, seven pence),
and then, which is a refinement of cruelty, water for supplying
their necessities is denied them, unless they are content to
receive such as is putrid.
" The Catholic prisoners in Wisbeach are treated with equal
cruelty. The Reverend Doctor Young, for many years Pro
fessor of Sacred Theology, has happily exchanged this life
for death.20
" Not many days since a certain woman of bad repute was
introduced into the cell of the Right Reverend Bishop of
Lincoln (for his lordship still remains incarcerated there) to
tempt that aged prelate, worn out by cruel tortures, to sin."
The letter then goes on to give particulars of this most in
famous attempt, and the course pursued by the holy bishop to
rid himself of the intruder.21 The letter also mentions another
similar attempt in that prison, tried upon a Catholic priest, who
ridded himself of the nuisance by raising loud cries for help.
We have already alluded to Father Cottam having been
tortured in various ways in the Marshalsea prison, to make
him disclose even the inmost secrets of his soul. This dose
was often repeated in the Tower; for, not finding sufficient
matter for capital conviction, and the Council being unwilling
to be held up as persecutors of martyrs, rather than judges
of high treason, they often undertook to ferret out the very
secrets of his heart, in order, if possible, to elicit something
20 "John Young was a native of Yorkshire. He was educated in
Trinity College, Cambridge; was D.D., Master of Pembroke Hall, and
Vice-Chancellor of the University, a zealous maintainer of the Catholic
faith. On which account, being confined in the first year of the reign of
Queen Elizabeth, he died in prison, about 1579. He was author of a
book entitled, Liber de Schismate, Louvain, 8vo., 1573. Published by
Dr. Richard Hall, who prefixed a dedication." See Dodd, Church. History,
vol. ii. p. 90. [Mr. Dodd did not know the prison, which the above letter
informs us of. — Editor.]
21 This bishop was Dr. Watson of Lincoln, one of the old Marian
bishops. This was an infamous and common device, worse than hellish,
(it may be called), to give the adversary a handle against the afflicted
prisoners. Another case is mentioned about the same time in a letter of a
London priest to Father Agazzari, Rector of the English College, Rome,
dated in July, 1581.
Father Thomas Cottam. 163
tending either to criminate him, or else to bring him into
odium. They endeavoured first by threats of the most cruel
tortures, and failing these, by the tortures themselves, to
compel him to disclose first, the penances his confessor had
enjoined him for his faults mentioned in confession, and then,
not suspecting their craft, when he would tell them accord
ingly, for the sake of avoiding the torture, they would proceed
further to urge him to tell them the very faults themselves he
had confessed under the sacred seal of confession ; but the
athlete of Christ recovering himself, and discovering their
tricks, deprecating his previous weakness of heart, as he called
it, he exclaimed, " I will disclose my sins to none but to God
and my confessor."
And when, being provoked by the freedom of his answer,
they cruelly racked him beyond all possible conception, re
peating the same interrogations amidst the most savage tortures,
he boldly declared their conduct to be barbarous, and foreign to
all sentiments of humanity, and that they would be able sooner
to force his life from him by their lacerations, than that he
would confess the things demanded of him. He afterwards
rebuked with a courageous spirit this cruelty of his examiners
before the tribunal, and in the presence of his enemies themselves,
as though he could extort shame from iron brows. Among
whom, Sir Owen Hopton, the Lieutenant of the Tower of
London, took upon himself to deny the whole matter with the
utmost effrontery. To whom the martyr thus spoke : " Dost
thou deny the truth of what I relate ? Lo ! Dr. Hammond
here, and the rest of the commissioners, stood by whilst you
tortured me, to whose consciences, and to God Himself, I
appeal in testimony of my speaking the truth. Sir Gregory
Carey is also present who added to your insolence by his own
interrogations, and is both conscious of and a sharer in the
iniquity."
From the 5th of February, 1581, until Pentecost, igth of
March, the prisoners in the Tower were subjected to a more
severe infliction in its kind than even their cruel torturings;
they were ordered, and nolens volens were dragged by force
to hear the Protestant preachers in the Tower chapel. Here,
selected Calvinist ministers held forth against the Catholic
faith with arguments, lies, and utterances of the most daring
and skilful description. The prisoners did their best to stop
the pestilential effusions of the preachers, by interrupting their
words as they uttered them, refuting their arguments and false
L 2
164 Father Thomas Cottam.
authorities, and replying to the reasons they urged, and on
the preacher descending from the pulpit, they would challenge
him to disputation upon the blasphemies he had uttered.
Hopton, the lieutentant, was desperate and furious, and in vain
uttered threats against them. He determined that Father
Cottam (as report says) as being the ringleader (and so the
more meritorious) should pay for the whole.
There was amongst these preachers in the Tower a furious
fanatic (or rather demoniac) of the name of John Nicholas, who
from a Calvinistic ranter, feigned to become a Catholic, and
had for some years been supported at Rome, at the expense
and by the charity of the Sovereign Pontiff. Returning thence
to England, by a previously arranged plan, he procured himself
as a Catholic, to be apprehended and imprisoned, to whom
presently, and as part of the same scheme, the Protestant
ministers ran, and by proposing arguments on religion, pre
tended to convince the man, and in him to convict the Roman
Catholic faith of falsity — which by Nicholas' renouncing they
would be the more easily able to wrest from the others. The
thing was done as agreed upon, and the man having apostatized
came forth a preacher of error. The champions of Christ,
then in great numbers in the Tower, were often compelled to
hear this man speaking, but on his coming down from the
pulpit they would hiss him. About Pentecost, 1581 (Rishton
in his diary says it was Easter Sunday, the ipth of March),
this madman raved before a large company of nobles and
persons of distinction and courtiers, who had been invited
by Hopton the governor, for the sake of honouring the
meeting, and by their presence giving a countenance to this
wretched apostate ; the prisoners were as usual dragged in.
Father Cottam, inspired with a wonderful liberty of spirit,,
gravely rebuked this distinguished company, and admonished
them of their duty, and for having in so unseemly a manner
lent the weight of their authority and presence to this ignorant
babbler and notorious liar. To reason upon these abstruse
articles of the faith, he added, much more to define and
pronounce upon them as this preacher had done, they should
seek out for another than the unbridled tongue of a fanatical
.ranter, devoid of learning, of knowledge, piety, and sense. He
warned them to attend to the concerns of their eternal welfare,
which they seemed to hold as of no account, but rather to
throw away by approving and patronizing such a man. In
this liberty of speech, Father Cottam felt no fear of the conse-
Father Thomas Co ttam. 165
quences, supported as he was by the lofty Christian spirit
within him.
Father Cottam, on Tuesday, the i4th of November, 1581,
with Father Campion, and the Reverends Ralph Sherwin,
Luke Kirby, James Bosgrave, Johnson, Rishton, and Mr. Orton,
were taken from the Tower to Westminster Hall, and arraigned
before the Grand Jury. The following is a copy of the
indictment —
" The Jury present in behalf of the Queen that [with fifteen
others] being traitors against the Queen, not having the fear of
God in their hearts, nor weighing their due allegiance, but led
astray by the devil, intending altogether to withdraw, blot out,
and extinguish the hearty love and true and due obedience
which true and faithful subjects should bear, and are bound
to bear towards the Queen, did on the last day of March,
1580, at Rome, in Italy, in parts beyond the seas, and on the
last day of April in the same year at Rheims, in Champagne,
and on divers other days and occasions before and after both
at Rome and Rheims, and in divers other places and parts
beyond the seas, falsely, maliciously, and traitorously conspire,
&c., not only to deprive, &c., the said Queen from her royal
State, &c., but also to bring and put the same Queen to death
and final destruction, and to excite, &c., the subjects of the
said Queen throughout the realm, and to procure rebellion, &c.,
against her, their supreme and natural lady, and to change and
alter according to their will, £c., the Government of the said
realm, and the pure religion there rightly and religiously
established, and totally to subvert and destroy the State of the
whole commonwealth, &c., and to invite, &c., divers strangers
and aliens not being subjects, £c., to invade, &c., and to raise
and make war against the said Queen. And in order to bring
to pass the said wicked, &c., designs, the said Campion, &c.,
did on the last day of March at Rome, and the last day of
April at Rheims, and on other days, falsely, &c., conspire, &c.,
by what means they could compass the death of the said
Queen, and raise a sedition in the realm. And with intent,
&c., the said Campion, &c., did afterwards on the 2oth of May,
1581, at Rome, and on divers other days, before and after,
both by persuasions and letters, move, &c., aliens, &c., to
invade the realm, and raise war against the Queen. And
'further, that the same parties did on the 20th day of May, at
Rome, and on the last day of the same month at Rheims,
traitorously agree that the said Parsons and Campion should
1 66 Father Thomas Cottam.
go into England, there to move, &c., such subjects of, &c., as
they could to come and aid, &c., such aliens, &c., as they
should traitorously bring into the realm to make war against
the said Queen, and to change the religion established, &c.,
against their due allegiance and against the peace of the said
Queen, her crown and dignity," &c.
It was impossible, of course, to prove a tale so clumsily
constructed ; but the law officers of the Crown were directed
to obtain a conviction by any means that might be necessary —
packing the jury, suborning false witnesses, and overruling
evidence adduced for the defendants, confounding all the
cases into one, and general bullying and unfairness in the
conduct of the cause.22 The charges against Father Cottam.
appear to have been reduced to three heads, (i) That he had
entered into England about the same time with Fathers
Campion and Parsons, ergo was cognizant of and an accom
plice in their rebellion. (2) For having carried with him SL
book, The Sum of Dr. Navarre against the Queen's Supremacy y
&c. And (3) that he could not be induced to answer speci
fically to his examinations regarding the Bull of Pope Pius V.
After the arraignment the prisoners were remanded, and on the
2oth of November were again conducted from the Tower to
Westminster Hall for trial. Father Campion was the great
hero and spokesman, acting the counsel for several if not all of
the rest, as well as for himself. The following is the only
mention made of Father Cottam upon the trial.23
" Cottam in his examination would neither agree to the
supremacy, nor answer directly concerning the Pope's authority.
" Queeris Counsel. — You came into England at or near the
same time that the rest came ; so that it must needs be intended
a match made between you for the furtherance of those that
were then brewing, and how answer you thereunto ?
" Cottam. — It was neither my purpose nor my message to
come into England, neither would I have come had not God
otherwise driven me, for my journey was appointed to the
Indians, and thither had I been, had my health been thereto
answerable, but in the meanwhile it pleased God to visit me
with sickness, and being counselled by the physician for my
health's sake to come to England, for otherwise, as they
83 Life of 'Campion , by Mr. Simpson, p. 281. See also Howell's State-
Trials.
23 Howell's State Trials, taken from a MS. account Bib. Cott. British
Museum. Also Howell's State Trials, vol. i. p. 1050.
Father Thomas Cottam. 167
either remaining there, or going elsewhere, I should not
recover it, I came upon that occasion and upon no other into
this realm.
" Campion. — Indeed, the physicans in Rome have held for
certainty, that if an Englishman shall fall sick amongst them
there is no better, nor scarce any other way for his health,
than to take his natural air which best agreeth with his
complexion.
" Cottam. — And that only was the cause, nor any deter
mined attempt, either to persuade or dissuade, being otherwise
by my Provost charged to the Indians. Neither after my
arrival here did I hide myself or deal otherwise than might
beseem any man that meddled no more than I did. I lay for
the most part in Southwark ; I walked daily in Paul's, I
refrained no place, which betokened my innocency.
"Queeris Counsel. — You did neither persuade nor dissuade?
Was there not a book found in your budget, the contents
whereof tended to no other purpose, the which was made by
one Dr. Espignata, entitled, Tractatus Consrienticz, containing
certain answers unto the Supremacy, how superficially to
frustrate any kind of demand, with a further method how you
ought to demean yourself in every kind of company, whether
it were of Protestants or Puritans, and what speeches you
should use to convert them both ; as unto the Protestants
highly commending them, and showing that they are far nearer
the right way than the Puritans, and whom you should utterly
dispraise unto the Puritans, likewise in commending the
Protestants and persuading them to the obedience of the Pope?
To what end then should you carry this book about you if you
were not purposed to do as it prescribeth ?
" Cotiam. — I protest before God, I knew nothing of that
book, neither how nor when it came to me.
" Then Campion seeing him driven to so narrow an exigent
as to deny that which was manifest, answered for him to this
effect following —
" Campion. — Many casualties and events may happen
whereby a man may be endangered ere he be aware, by the
carrying of a thing whereof he knoweth not, as either the
malice of others that privily convey it amongst other his
provisions, or his own negligence or oversight which marketh
not attentively what he took with him, whereof both are to
be judged his errors, yet not deemed an offence. And, there
fore, this cannot be maintained to be done by Mr. Cottam on
1 68 Father Thomas Cottam.
purpose, which we see flatly to be out of his knowledge. But
suppose that purposely he brought the book with him, yet what
can that make against him for treason? It treateth of con
science ; it toucheth good demeanour ; it showeth how to make
the unbelieving faithful, matters wholly spiritual, points of
edification, preparing to Godwards. Where is then the treason?
But were these reasons impertinent, yet it is a custom with all
students beyond the seas, when any man learned or well
thought of draweth a treatise touching either conscience or
good behaviour to copy it out, and to carry it about with them,
not thereby aiming at any faction or conspiracy, but for their
own proper knowledge and private instruction."
After this the jury considered of their verdict; and then the
following miraculous event occurred, as related by Father
Parsons. Judge Ayloff was " sitting to keep the place when
the other judges retired, while the jury consulted about the
condemnation of Father Campion and his company, and
pulling off his glove, found all the hand and his seal of arms
bloody without any token of wrong, pricking, or hurt; and
being dismayed therewith, wiping, it went not away, but still
returned ; he showed it to the gentlemen that sat before him,
who can be witnesses of it till this day, and have some of them
upon their faiths and credits avouched it to be true."
The pleadings had taken about three hours, and the jury
consulted for nearly an hour before they agreed upon their
verdict. In this interval some brought Campion a glass of
beer to refresh him after his labours. The greater part of the
lawyers and gentlemen present thought an acquittal was certain,
at least for Campion, " but the judges and jury," says Laing,
"had all been bought; and the desire to gratify Caesar
prevailed " — Mr. Popham, the Attorney General, having plainly
signified to them what the Queen's will was. Edward Plowden,
the famous lawyer, himself a Catholic, had come with the rest
to see the trial ; but one of the judges not liking that he should
report it, or even witness it, sent word to him to leave the
court. As he himself was in question for the Catholic religion,
he thought it prudent to obey. One of the jurymen, according
to Laing, afterwards excused himself by saying that, if he had
not found the prisoners guilty he had been no friend of
Csesar's. The consultation then was a mere blind to put. a
decent veil on a foregone conclusion ; but it did not avail
to deceive the public, who in their ballads accused the jury of
undue haste —
Father Thomas Cottam. 169
They packed a jury that cried guilty straight,
You bloody jury, Lee and all the eleven,
Take heed your verdict, which was given in haste,
Do not exclude you from the joys of heaven.
And Lee himself in 1595, being once more "a prisoner restrained
from bodily travel," wrote to Lord Keeper Puckering, " I have
been persecuted by them [the Papists] for my verdict given in
haste, as Vallenger rhymed, against Campion and his traitorous
companions."
When the jury returned they pronounced all guilty.
"The most unjust verdict," says the old writer whom
Dr. Challoner follows, " that ever I think was given, was given
up in this land; whereat already (1582) not only England but
all the Christian world doth wonder, and which our posterity
shall lament and be ashamed of." When the verdict was
given, Mr. Anderson, the leading Queen's Counsel said : " For
asmuch as these prisoners here indicted and arraigned under
took to be tried by God and their country, and by the verdict
of a whole jury, directly and by sufficient and most manifest
evidence, are found guilty of the said treasons and conspiracies,
we pray of your lordship to accept of the verdict, and in her
Majesty's behalf to give judgment against them as traitors."
The Lord Chief Justice then asked the prisoners what they
had to say why sentence of death should not pass against
them? Father Campion then made a short, but as usual a
thrilling speech, and never, says Fitzherbert, was Campion's
face more noble ; his conduct during the day had been full of
calmness and dignity, and his arguments of point and con-
clusiveness ; but in this last speech he surpassed himself.
His eloquence made his fellow-prisoners forget the fate that
hung over them; and Father Cottam on his return to the
Tower told Briscoe that now he was quite willing to die, after
hearing Campion speak so gloriously.
The Lord Chief Justice then pronounced sentence of death.
"You must go to the place from whence you came, there
to remain until ye shall be drawn through the open City of
London upon hurdles to the place of execution, and there be
hanged and cut down alive, dismembered, and your entrails
taken out and burnt in your sight ; then your head to be cut
off, and your bodies to be divided into four parts, to be dis
posed of at her Majesty's pleasure. And may God have mercy
on your souls."
The condemned expressed their contentment and joy, some
17° Father Thomas Cottam.
in one phrase of Scripture, some in another, whereby the
multitudes in the hall were visibly affected and astonished.
They were remanded back to their prisons, where being laid
up in irons for the rest of their time, they expected God's
mercy and the Queen's pleasure.24
Three of the condemned only were selected to die then,
viz., Fathers Campion, Briant, and Mr. Sherwin, who suffered
at Tyburn on the ist of December, 1581.
CHAPTER III.
HIS EXECUTION AND CONDUCT THEREAT.
The execution of the iniquitous sentence of death upon our
blessed martyr was deferred until the i3th of the following
month of May, 1582. When the triumphant day dawned, at
the early hour of four, Father Cottam with three of his fellow-
priests, the Reverends William Filby, Luke Kirby, and Laurence
Richardson, were brought forth from the Tower and bound
upon hurdles or sledges (a sort of beam without wheels,
dragged by horses jolting on the ground), and were carried
off by a long route (Cheapside, Holborn, and the present
Oxford Street), well known to our readers, to the place of
execution at Tyburn,25 where they arrived about seven o'clock
in the morning, chanting all the way without intermission, the
hymn of St. Ambrose and St. Augustine, Te Deum landamus.
Then as soon as the cart had been drawn away from under
the Reverend Luke Kirby, and he was left suspended, Father
54 Life of Campion, p. 307, seq.
25 Most of our readers probably know that this once renowned spot is
now marked by a stone, which is erected at a place where " Tyburn Gate "
once closed the great western road out of London, a few yards beyond the
present Marble Arch. Just outside of this, probably within the garden of
the house at the corner of the Edgeware Road, stood the famous gallows,
three posts in a triangle, connected at the top by three cross bars, where the
weekly batch of murderers, thieves, coiners, vagrants, traitors, or priests
were led out to suffer. It had been put up new for the execution of
Dr. Story, whose blood had consecrated it. Father Campion in his
frequent journeys from London or Westminster to Uxenden Hall, near
Harrow, where his friend and convert Mr. Bellany lived, would always
walk between the posts with his hat off, and with a profound bow, in honour
both of the Cross which is figured, and of the martyrs who had already
suffered there for their faith ; and, as he told Father Parsons, who often
accompanied him, because it was one day to be the place of his own
conflict {Life of Campion, by Mr. Simpson, p. 201).
Father Thomas Cottam. 171
Cottam and Mr. Richardson were brought together and ordered
to look upon their hanging companion, if by chance the
example of so terrible a death might shake their constancy ;
but when the brutal executioners saw that this was in vain,
they cut him down, and then drew the cart in which they had
been placed from the hurdle, beneath the gallows according
to the usual custom, where with cheerful countenance signing
themselves with the sign of redemption, saying, In nomine Pair is ^
&c., Father Cottam, with an expression of hilarity, looking
round and saluting the multitude of people said, " God bless
you all; God bless you all." Mr. Richardson being com
manded by the under-sheriff to look upon his companion who
was being quartered, said, " Oh, God's will be done." Here
upon a Protestant preacher, named Martin Field, addressing
some one, I know not who (says the eye-witness writer), called
out "Despatch thee, instantly— despatch f " Father Cottam,
thinking perhaps that he addressed him, turning to him said
smiling, "What art thou, an hangman, or a preacher? fie, fie.n
Some Protestant ministers present, interrupting him said,
" Leave off these jests ; it is no time to joke ; he is a preacher
and not an executioner, and he cometh to exhort you to die
well." The martyr still smiling replied, " Truly by his words
he seemed to be an executioner, rather than a minister of
religion, for he said, 'Despatch, despatch.'" Then, upon
Mr. Field excusing himself, and explaining that he had intended
by those words to convey a reprehension to the hangmen
for their want of skill and despatch in the execution of his
companion, Father Cottam said, " I beg pardon of my God for
my idle speech, and I beg you, Doctor Martin, do not be
angry with me for my imprudences, for I had rather be trodden
under foot by your horse, than willingly give you offence."
Whilst the executioners were engaged with Mr. Richard
son, Father Cottam, burning with the desire of the salva
tion of a stranger, took Bull the hangman by the sleeve, and
addressed him as follows : " May God forgive thee, and be
good to thee, my man, and make thee His faithful servant;
take heed I pray thee in time, and implore His grace, and no
doubt but God will hear thee. I beg and pray for God's sake,
that thou wilt take example from, and imitate the executioner
who beheaded St. Paul, whoever he was, and who by a single
drop of his blood falling upon his garment, white like milk, is
said to have been converted, to have done penance for his past
life, and to have become a good man, whose example mayest
172 Father Thomas Cot tarn.
thou follow, and I pray God give thee His grace." " What do
you say?" said the parson of St. Andrews'; "is it true that he
was saved by virtue of blood falling upon him ? " " Not so,"
replied the martyr; "I truly wonder that it should have
entered your mind to say this, or that you should have so
understood me."
Then the six articles were read, and Mr. Richardson's
answer;26 who said, as touching the doctrine of Dr. Saimders
and Dr. Bristow, he allowed of it no further than they agreed with
the true Catholic Church of Rome. Topcliff, who was present,
and some ministers, said he built his faith upon Saunders ; to
whom he replied, " I build not my faith upon any one man
whatsoever, but upon the whole Catholic Church." Father
Cottam also declared the same, and with much freedom
rebuked the ministers present for having calumniated him in
the same manner, because he had praised the doctrine of
Saunders and Bristow. Then the rope being put about both
their necks, and fastened to the post, the sheriff said, " Now,
Richardson, if thou wilt confess thy faults and renounce the
Pope, the Queen will extend her mercy towards thee, and thou
shalt be carried back again." Mr. Richardson answered, " I
thank her Majesty for her mercy; but I must not confess an
untruth, or renounce my faith."
Whilst these things were going on, a certain Protestant
minister present exhorted Father Cottam to confess a certain
sin committed in the fish or meat market some four years ago.
"What do you mean?" said the martyr. Mr. Martin Field
(before mentioned) replied that the minister wished him to
-confess some grievous sin he had committed in the market
long ago. " O good Jesus," replied the martyr, " may your
name be ever blessed ! Do you dare to charge me with this
crime?" "We do not charge you with it," said the minister,
"we only wish you to free yourself from all suspicion of it,
if any such crime was ever committed." The Father replied,
** Hear me, I pray you ; how can you accuse me of com
mitting a crime four years ago, not having for these seven
years past been in London? And if I should have committed
such an offence, who has put it into your minds to charge me
with it in such a place and at such a time as this ? " Then
both of the ministers affirmed that it was not Father Cottam,
but a brother of his who had committed the offence in question.
Father Cottam then prayed, uttering divers good sentences,
28 The six questions at page 157.
Father Thomas Cottam. 173
saying, "All that we here sustain is for saving of our souls ;"
and therewith lifting up his eyes to heaven, he said, " O Lord,
Thou knowest our innocency." Then he was bid to confess
his treasons. "O Lord," said he, "how willingly would I
confess if I did know anything that did charge me; and if
we had been guilty of any such thing surely one or other of
us, either by racking or death, would have confessed it, or else
we had been such people as never were heard of. And I
protest before God that before my coming into England, I
•was prepared to go to the Indies ; and if I were to be set
at liberty, I would never rest but on the journey to those
countries." With that the sheriff said, "The Queen will be
merciful to thee, if thou wilt thyself." He answered, " I thank
her Grace ; " saying further, " Do with me what you think
good." Thereupon the sheriff commanded that the rope-
should be loosed from the post, and the Father removed
down from the cart.
Then Mr. Richardson was once more called upon to
confess and ask pardon of the Queen, with an offer of
mercy, &c. "Never truly," said Topcliff, "was such great
mercy ever shown by the Queen to any malefactor ; nay, if
thou hadst been in the power of any other, thou wouldst
have been torn asunder by wild horses." Mr. Richardson
hearing this, answered that he had never offended the Queen
to his knowledge. Then he was willed to pray, which he
did, begging all the Catholics present to pray with him, whilst
he recited the Lord's Prayer, the Angelical Salutation, and the
Apostles' Creed, and when the cart began to move, he said,
" Lord, receive my soul ; Lord Jesus, receive my soul."
When the cart was drawn away from Mr. Richardson,
Father Cottam said, " O good Laurence, pray for me ; Lord
Jesus, receive thy soul;"27 which he repeated several times.
He uttered these pious words in order to defend the doctrine
of the invocation of Saints against the attacks of Clark and
other Protestant ministers who had assailed it. It seems that
the sheriff had misunderstood the meaning of Father Cottam's
words, " Do with me what you think good," and thought that
they were signs of conformity. He was still with the sheriff
and the ministers upon the ground beneath the gallows with
the rope about his neck. The sheriff in the meantime not
to appear idle tried his utmost to persuade him to apostatize,
and addressing him in the most moving manner, said, "We
87 Hollingshead, 1582, f. 1383.
174 Father Thomas Cottam.
can readily understand, Cottam, that you did not come into
England with the same intent as your companions to excite
the people to sedition, but for the sake of recovering your
health. I consider you truly fortunate that you did not join
company with evil men of this sort. You have no cause to
doubt the mercy of the Queen, who is disposed to show herself
a clement Prince in your regard."
When the blessed martyr heard this speech, and saw him
self loose from the gallows, really considering that his life had
been spared, he returned the Queen all thanks in his power.
But when he learnt from the sheriff that this one only thing
remained to be done, viz., that he should clear himself before
the people of the charges brought against him, and publicly
declare that he had not come to England for the same cause
as the rest who had been condemned had come, and that the
plans of the Roman Pontiff for this design were highly dis
pleasing to him, he spoke with such boldness in behalf of his
own and his companions' innocence, that it was easy to see that
the good and great God imparted to His soldier in this conflict,
both grace and light by which he detected the frauds of his
adversaries, and escaped the pit prepared for him. He con
cluded by declaring that he would not swerve a jot from his
faith for anything — " Yea, if I had ten thousand lives, I would
rather lose them all, than forsake the Catholic faith in any
point."
The sheriff finding his mistake ordered the martyr to be
again lifted up into the cart, saying, " Despatch him since he
is so stubborn."
He was then turned round to look upon Mr. Richardson,
who was already cut down, and being quartered, which he
did, saying, " Lord Jesus, have mercy upon them. O Lord,
give me grace to endure to the end. Lord, give me con
stancy to the end." Which words he uttered nearly all the
time that Mr. Richardson was in quartering, excepting once,
when he said, "Thy soul pray for me." And at the last,
"" O Lord, what a spectacle hast Thou made unto me," which
he repeated twice or thrice. And then the head of Mr.
Richardson was held up by the executioner who cried out,
as the custom is, " God save the Queen." To which Father
Cottam said, " I beseech God to save and bless her ; and
with all my heart I wish her prosperity as my liege and
sovereign Queen, and chief governess." They called upon
him to add, "And supreme head in matters ecclesiastical."
Father Thomas Cottam. 175
To whom he answered, " If I would have put in these words,
I had been discharged almost these two years since." Then
the sheriff said, "You are a traitor if you deny that." The
martyr said, " No, not so ; that is a matter of faith, and
unless it be for my conscience and faith, I never offended
her Majesty." And with that he looked up to heaven and
prayed secretly, then uttered these words, In te Domine speravi,
non confundar in czternum — " In Thee, O Lord, have I hoped,
let me never be confounded for ever." And, O Domine, tu
jblura pro me passus es, &c. — " O Lord, Thou hast suffered
more for me;" thrice repeating, plura — "more."
Then the sheriff said to him, " Yet Cottam, call for mercy
and no doubt the Queen will be merciful unto you." He
answered, " My conscience giveth me a clear testimony that
I never offended her." Adding that he wished her as much
good as to his own soul ; and for all the gold under the cope
of heaven, he would not wish that any one hair of her head
should perish to do her harm. And that all that he here
suffered was for saving her soul; praying Almighty God, for
His sweet Son's sake, that He would vouchsafe to take him to
His mercy ; saying that Him only had he offended ; and
begging of God that if there were anything more unspoken,
which were proper to be said, He would be pleased now to
put it into his mind.
The martyr then prayed, desiring forgiveness of all the
world ; and saying that he did from the bottom of his heart
forgive all. Adding that the sins of this realm have deserved
infinite punishment, and God's just indignation, and praying
Him of His goodness to turn away His wrath from this people,
and call them to repentance, to see and to acknowledge their
sins. Then he begged all Catholics to pray with him, and
having said the Pater, and being in the middle of his Ave, the
cart was drawn away.
He hung until he was dead, and on being stripped, he was
found to wear within his shirt a rough canvas cloth like a sack,
extending to the knees, the best substitute he could procure fpr
a hair cloth, an instrument of penance ; " with which kind of
things," says an author we are quoting from, "England is not
now acquainted." Admirable proof of his generous soul, who,
not satisfied with the terrible suffering of his nearly two years'
incarceration and tortures, must needs use such acts of supere
rogation. The Protestant preachers both of the mild and severe
class joined equally in making a thousand jokes upon this
176 Father Thomas Cottam.
discovery, such as that from their fifth gospel they had gathered
how injurious all kinds of penances were to the merits of our
Redeemer. Nor in truth do they learn to exercise voluntary
penance in their new faith, but to treat themselves well, and
to gratify as much as possible the desires of their flesh. Yet,
nevertheless, the spectators remained all the more astonished,
and moved to compunction at such a sight.
The bodies of the martyrs, after the accustomed cutting up,
were buried on the spot, at the feet of the gallows, from whence
they were afterwards furtively carried off by the Catholics, and
devoutly guarded by them as relics of saints. Nor were they
indebted for even this kind of sepulture to the mercy of the
State Ministers instead of their quarters being exposed as usual
with others, to the public gaze ; but it was a wise policy not to
give further cause of exasperation to the people, already no
little excited, and loudly murmuring, that they had now made
all London but as one shambles for human flesh ; so numerous
were the heads exposed upon the towers of' the bridges, and
the limbs hung here and there in many places. Whence that
which in the estimation of Englishmen was JUSTICE, in the eyes
of foreigners resembled barbarism. For this same reason they
sent far from London, even to the city of York for execution,
and butchering, the last four of the twelve priests slaughtered
this year.28 " And/' writes a Protestant historian, " with such
a number removed from the world, the brooms of justice cleansed
England of cobwebs of this cloth, to wit, of Catholic priests, that
catch the flies of souls" 29 So says he, with but little grace, or
to speak correctly, giving expression by the run of his pen, to
a vain and totally false joy; since, so far was the death of
twelve priests from lessening the usual gain of souls to the
Catholic faith in the kingdom, that in the following year,
1583, there was such a copious gathering that perhaps, whether
we regard the quality, or the multitude of Catholic converts,
no previous year can be compared to it.30
M (Query) Eleven. See Challoner, vol. i. ; seven hung at Tyburn, one
at Chelmsford, three at York.
19 Hollingshead, 1582, f. 1383, is the author of this amiable passage.
10 Bartoli, Inghilterra, lib. iv.
Father Thomas Cottam. 177
AUTHORS WHO HAVE TREATED UPON THIS MARTYR.
Concertatio Ecclesise in Anglia, part 2, fol. 85, 86, 90,
93; part 3, fol. 212, 224, 296, 408.
Bombini in vita Campiani, c. 15, 24, 53.
Historia Martyrii 16 Sacerdotum in Anglia. Italice. Neap.
1584, c. 10.
Edw. Rishtonus in Diario addito hist. Sanderi.
Didacus Yepes de persecut Anglise, fol. 4, c. 23. Hispanice.
Hieronomi Pollinus de pers. Anglise, fol. 4, c. 42. Italice.
Florimundus Remundus de orig. haeres., lib. 6, c. 12, n. 4.
Sanderus de Schism. Anglia3, lib. 3.
Ribadeneira de centuria Martyrum, S.J.
Catal. eorumd. Martyrum. Edit. Cracovice.
Tabula eorumd. Romse incisa.
Menolog. (S.J.) MS.
Ludovic. Granatensis in Compendio Instructionis ad Sym-
bolum ndei, lib. 2, c. 22.
Ratib. Bewyonius de Jubileo, lib. 5, c. 9.
Thomas Bozius de signis Eccles., signo 27, 43, 57.
John Rho. in hist, virtutum, lib. 4, c. 10, § 3.
Clarus Bonarscius in Amphitheatre honoris, c. 4.
Andrseus Cadsemon in Apol. pro Hen. Garneto, p. 165.
Petrus Otiltreman in tabulis Virorum illust. S.J. Gallice.
Jacob Damianus in Synop. S.J. lib. v. c. 15.
Hilarion de Costas Hist. Cath. lib. 3, in Edmundo Cam-
piano et in Thoma. (Gort.) Gallice.
Hieron. Rappius in annalibus Seminarii Romani MS.
Tanner, S.J. Vita et mors Jesuitarum.
Bartoli, Inghilterra.
More, S.J. Hist. Prov. Anglise S.J.
Bp. Challoner, Miss. Priests.
VIII.
FATHER RICHARD BRADLEY, S.J.,
Confessor for the Faith, and Martyr in the Gaol of Manchester -,
dying of gaol fever before his trial, 30^ January, 1646, cet. 41.
FATHER RICHARD BRADLEY was a native of Lancashire,
born A.D. 1605. He entered the Society 1623, set. 18, saw
much active and dangerous life as camp missioner to the
English and Irish soldiers in Belgium, and returning to
England, was seized by the Parliamentary soldiers in Lanca
shire, the field of his labour, and being committed for trial
to Manchester gaol, died there from the pestilential effects of
the horrible dungeons of those times, before he was brought
out for trial, and, as we may presume, for public butchery.
The only record about this confessor of the Faith, is to be
found in Tanner's Vita et mors Jcsuitarum pro fide intcrfecto-
rum.
"The county of Lancaster," says Father Tanner, "gave
birth to Father Richard Bradley, a man of great soul, and
prodigal alike of blood and life, as often as occasion or neces
sity occurred. He entered the Society of Jesus at the age of
eighteen, under the discipline of which he was formed by
virtue and learning a most apt instrument of the divine glory.
In due course he was solemnly professed of the four
vows. How great labours he endured in the vineyard of the
Lord, how great dangers he incurred in the search for souls,
there is no need to explain, since of him it might truly be
said, ' his soul was always in his hands.' Indeed, the camp
mission in Belgium had been a field for the display of those
courageous virtues he possessed, before he arrived in England.
There, amidst the most frequent danger of death, so self-
possessed was he, that in the heat of battles he would run
through the ranks of the soldiers of the entire army, from
the rear to the van, undismayed by the shots whizzing around
him, armed with the crucifix alone, with which he encouraged
the combatants, boldly to engage the enemies of the Faith,
Father Richard Bradley. 1 79
and animated those who had fallen mortally wounded to die
with fortitude in so good a cause. It once happened that in
an engagement more sanguinary than the rest, he ran through
the dense shower of bullets flying about his head, regardless
of his own safety, to hear the confessions of the wounded,
when a certain soldier, seeing his imminent danger, and
apprehensive for the Father's safety, took off his own helmet
and placed it on the head of Father Bradley, so that one
might have suspected him to have been his good angel
guardian, for no sooner had the trooper performed this act
of charity, when a musket-ball struck the Father on the head, and
must have shattered it, had it not been turned off by the
helmet ; heaven by this means preserving its faithful servant.
"It was easy to foresee the sufferings he would have to
undergo in those difficult times, on being appointed to the
English mission, from those of others, since there was no
opportunity of going abroad in open daylight to visit, console,
and encourage the faithful, but this could alone be accomp
lished under cover of the darkness of night. And although
Father Richard did this with the utmost caution he was never
theless seized at length by the Parliamentary pursuivants, and
thrust into the gaol of Manchester, nor did he foresee any other
sequel in his regard, than the irrevocable sentence passed upon
all English priests — to be hung, drawn, and quartered, unless
previously killed by the most grievous sufferings of the prison.
But now, should any one wish to know the nature of the
imprisonment and dungeons of the English priests, let him
hear the description of two sufferers in them.
" Father John Gerard, of the Society of Jesus, speaking of
the prison called the Counter, which Father Garnett in one of
his letters calls 'a very evil prison and without comfort/ -says,
* I was thrust through a little narrow door into a cell under
the roof, where there was nothing but a bed, and no room
to stand upright, except just where the bed was. There was
one window open day and night, through which the foul air
entered, and the rain fell on to my bed. The room door was
so low that I had to enter, not on my feet, but on my knees,
and even then I was forced to stoop ; however, I reckoned
this rather an advantage, inasmuch as it helped to keep out
the strong and pestilential stench that came from the common
place close to my door, that was used by the prisoners in that
part of the gaol. I was often kept awake by the bad smell,
to say nothing of the injury to the health.'
M 2
180 Father Richard Bradley.
" Father William Western, of the same Society, well known
throughout England for his most horrible sufferings, being
thrust into a prison, the terrible stench of which so exceeded
all its other miseries, that, as he himself writes, he was so
suffocated by its pestilential vapours, that his natural feelings
inclined him rather to wish for death at once, than to linger
on for so long a time in such great suffering. He could get
no sleep there unless his body, worn out by weakness, sank
prostrate upon the ground, and of this sort, he says, that were
he to reckon the time, he did not get more than ten hours
repose out of the fifty nights. He had only a wretched light,
as much as a narrow little window, like the loophole of a
tower, afforded him ; so that he esteemed it a blessing that he
was not deprived of both sight and mind, although as it was,
his strength and head were so exhausted that he was unable
either to write or read four lines consecutively.1 By sufferings
similar to these, Father Richard Bradley was worn out before
he was led forth to a public defence of Catholicity by a
glorious death upon the gallows of Manchester. He died in
gaol 3oth January, 1645, &\.. 41-"
1 This would have been, no doubt, the infamous Wisbeach Castle, of
which some slight description is given in the " Life of Thomas Pounde of
Belmont, SJ. (Jesuits in Conflicts, Series I.).
IX.
FATHER HUMPHREY LEECH, SJ.,
alias HENRY ECCLES.
WE conclude this portion of our history of the College of
St. Aloysius, or the Lancashire district, with the following
memoir of this celebrated convert to the Catholic faith. 1
Father Leech was born at Allerton, in Shropshire, in the
year 1571. He was admitted a student of Brazenose
College, Oxford, in 1590. After some time he removed to
Cambridge, where he took the degree of M.A., and returning
to Oxford in 1602, he was incorporated there in the same
degree in the month of June. Then returning into his own
county he became vicar of St. Alkmund's, in Shrewsbury,
where he stayed not very long before he was invited to Oxford,
and made chaplain or minor canon of Christ Church. In the
year 1607, happening to preach a sermon concerning precepts
and Evangelical Counsels, he gave great offence to the
University, and was impeached before the Vice-Chancellor,
Dr. King, as a favourer of Catholic doctrine on that subject ;
and endeavouring to excuse himself, his explanations gave less
content, and at last he was suspended. The opposition and
vexatious annoyance he had thus to encounter, opened his eyes
to the truth, and leaving the University he publicly declared
himself to be a Catholic, and retiring to Arras in Artois, he
published the motives of his conversion, with an account of
the controversy between himself and Dr. King, concerning
Evangelical Counsels.
In the year 1609 he went to Rome, and entered the
English College as an alumnus, in the assumed name of
Henry Eccles, aet. 38, Father Robert Parsons being then
Rector, and on the 2nd May, 1610, he took the usual
college oath. He was ordained priest on the 2ist of
April, 1612; left Rome for England on the 22nd of April,
1 See Alegambe, S.f., Biblio Script., quoted by Dodd, Church Hist.
vol. ii. p. 400 ; Wood's A then. Oxon.; Litt. Anrnta Coll. Angl. Rom.
1609.
1 82 Father Humphrey Leech.
1618, and in the same year entered the Society of
Jesus.2 A status of the English College for the year i6i3,3
thus notices him : " Henry Eccles, a graduate of Oxford, and
formerly a famous preacher among the Protestants, and greatly
versed in the sacred writings, by his study of which he was
converted to the Catholic faith, and for preaching in the
University of Oxford the doctrine of the Evangelical Counsels,
he had much to suffer. Finally he abandoned his benefice,
riches, and country, and printed and published an excellent
work in defence of the said doctrine and of the Sacred Scrip
tures, and thus gained himself a glorious victory. He resided
in England with Mr. Massey, of Hooton, Cheshire. His
course was very short, for worn out with consumption and
languor, he passed to his reward on July -/g-, 1629, in the
College of St. Aloysius, set. 57 — in religion eleven years, in
the degree of formed spiritual coadjutor."
The following are extracts from Mr. Anth. Wood's Athen.
Oxon, concerning this Father.
" Humphrey Leech, or Lechins, as he is sometimes written,
was born at Allerton, commonly called Ollerton, Shropshire,
was entered a student in Brazenose College, before the
month of November, 1590, for in that year, and of his age
nineteen, he was as a member of that house matriculated. But
before he took the degree of B.A. he went to Cambridge, where,
taking the degree of Master of Arts, he returned to Oxon in
1602, and in June the same year was incorporated in the same
degree. About that time he was made vicar of St. Alkmund's
Church in Shrewsbury, where making a short stay, he returned
to Oxon, and became one of the chaplains or petty canons of
Christ Church, of whose preaching and what followed you
may see in History and Antiquities Univ. Oxon, lib. i. sub. ann.
1608. In which year, being suspended of his chaplainship
for preaching publicly some Popish tenets (for so they were
accounted by the Puritanical Doctors of the University in
those days), he left the Church of England, and went to
Arras in Artois, where he wrote these things following :
" The Triumph of Truth; or a Declaration of the Doctrine
concerning Evangelical Counsels. In two parts. Douay,.
1609. 8vo.
" Sermon in Defence of Evangelical Councils and the fathers^.
on Apoc. xx. 12. Printed with the former book.
* English College Diary. 3 Vol. iv. Stonyhurst MSS. Anglia, n. 4.
Father Phimphrey Leech. 183
" Twelve Motives which induced him to embrace the Catholic
Religion.
" An honourable Grand Jury of Twenty-four Fathers, testi
fying the distinction between legal precepts and Evangelical
Counsels by their uniform verdict; which book, with the
motives, were printed with the Triumph of Truth.
"Humble Considerations presented to King James concerning
his premonitory Epistle, sent to all Christian Princes. St. Omer,
1609.
" Afterwards our author going to Rome, was admitted into
the Society of Jesus, ann. 1618, before or after which time he
lived in the English College of Jesuits at Liege, and was most
commonly the porter there. At length being sent into the
English Mission, settled in a Roman Catholic house in
Cheshire, near the river Mersey, owned by one Massie, where he
departed this life in July (about the i8th day), 1629, as I have
been informed by William Lacey, of Oxon, one of his Society,
whom I shall remember when I come to the year 1673 as
having been originally of this University. "
Wood's History of the Antiquities of Oxon Univ., vol. ii.
p. 294, thus mentions Father Leach —
"Anno Domini 1608, 6 Jac.
" Humphrey Leech, M.A., some time a minister in Shrews
bury, but now one of the chaplains or petty canons of Christ
Church, having toward the latter end of last year made an
ingress in a sermon into the doctrine of Evangelical Counsels,
on the 20 Apoc. v. 12, which was murmured at by some of
the University, proceeded notwithstanding again on the same
subject in a sermon preached on the 2yth of June this year:
which sermon also giving far more offence than the former,
was summoned before Dr. Leonard Hutton, the pro-vice-
chancellor, to surrender up a copy of his sermon. At length
Dr. King, the vice-chancellor, coming home, and with other
doctors, taking Leech to task, was, after several conferences
had of various points in his sermons, thus sentenced by him
in his lodgings at Christ Church : * Mr. Leech, for preaching
scandalous and erroneous doctrine — doctrine, as you well
know, stiffly defended by the Church of Rome, and where
upon many absurdities do follow — I do first, as vice-chancellor,
silence you from preaching; secondly, as dean of this house,
I suspend you from your commons and function here for the
space of three months.'
184 Father Humphrey Leech.
11 This it seems was his sentence, and before the doctors
his associates, the vice-chancellor required him to take notice
of it, and to obey it. Afterwards Leech making his appeal
to the Archbishop, and finding not from him that remedy which
he desired, left the Church of England and went beyond the
seas to Arras in Artois, where, being for the present settled,
he wrote a book in defence of himself and his doctrine that he
had delivered, entitled, A Triumph of Truth, &c.,4 which
being afterwards answered by Dan. Price, of Exeter College,
in a book entitled A Defence of Truth, &c.,5 and by
Dr. Sebastian Benefield, of Corpus Christ! College, in his
appendix to his book entitled Doctrincz Christiana sex capita
"I shall say no more of the matter at this time, but refer
the reader to those books where possibly he may find all the
matter well stated."
In page 297, same vol., Wood gives the following extract
from a letter of the newly-appointed Chancellor of the Uni
versity, Dr. Bancroft, Archbishop of Canterbury, " who had
no sooner settled, but took order about reformation of the
scholars, who were mostly drawn aside by the vices of these
times."
" And because all occasions of schism, heresy and false
doctrine might be removed from among the students (as he
further saith in his aforesaid letter), it was held very fitting that
men in their ordinary table-talk, much more in their lectures
and sermons, either privately within their colleges or publicly
in the University, should be very wary and circumspect that
they broach not, or maintain out of singularity or a spirit of
contention, any opinions contrary to the received doctrine of
the Church of England, coming very near to Popery : albeit
they now seemed to mince and qualify it, because thereby
having once gone awry in their definions and determinations, they
do in a sort bind themselves to persist in those errors which
they have set on foot, and oftentimes are the means of seducing
others, who are not able to judge of the truth of that which
is delivered by them. Of this they had a late example
amongst them, in an unadvised and indiscreet Mr. Leech,
who having rashly uttered doctrine which was unsound, yet
was so persuaded that it stood with his estimation to defend
it, that being called to question for the same, he rather chose
4 Edit. 1609. 8vo. English. 5 Edit. Oxon, 1610.
6 Edit. 1610.
Father Humphrey Leech. 185
to make shipwreck of a good conscience by flying to the
common enemy, than to recall or acknowledge his error, &c."
The Annual Letters for the English College, Rome, 1609,
give a fuller account of Father Humphrey Leech —
" This year was truly fruitful in the conversion of Protestant
ministers, of whom we have heard of eight becoming Catholics,
ut plene salutem ex inimids nostris sperarejam liceat.
" Of these two, viz., Theophilus Higgons and Humphrey
Leech, have published admirable reasons for their abandoning
their country and its heresy, and embracing a religious life,
and these works are read in England with great fruit.
"Theophilus7 book is entitled, Primum motivum quod
Protestantium fidem Theophilo Higgonio, M.A., suspect am
reddidit; viz. Detectio falsitatis in Doctoribus quibusdam
Protestantibus in controversies de Purgatorio et oratione pro
mortuis. In this book he so clearly exposes the frauds, the
lies, and impostures of the Protestants, that no one can doubt
that all this farrago of heresy, sowed and tacked together by
mere calumnies, falsehoods, and absurdities, as a piece of
patchwork, is composed of nothing else than of errors which
the ancient Church, the Councils, and the Fathers have
altogether rejected and condemned.7
7 Theophilus Higgons unhappily fell away. He was son of Robert
Higgons, born at Chilton, Bucks, and having learned his rudiments at
Thame in Oxfordshire, became a student at Christ Church College, Oxon,
in 1592, set. about fourteen. He took his M.A. degree in 1600. He was
esteemed in the University as a man of good parts, and no mean poet.
As for his religion, he seemed much inclined to Puritanism, and expressed
an uncommon aversion to the Church of Rome ; an instance whereof he
gave, when being censor in his college, he caused a may-pole to be cut
down that stood too near him, upon the pretence that it was a mark of
Popery and superstition. When Dr. Ravis, dean of Corpus Christi, was made
Bishop of Gloucester, he took Mr. Higgons to be his chaplain, and upon
the further advancement of Ravis to London, his chaplain followed him,
and was made lecturer of St. Dunstan's, Fleet Street, where he was much
admired and followed on account of his great talent in preaching, which,
notwithstanding, disgusted some of his supporters, who were no friends to
canting and long prayers. This, and his unsuitable marriage, was very
displeasing both to his friends and relations ; and debts coming upon him at
the same time, he forsook his wife, left London, and moved into the north
of England, where, not meeting with encouragement sufficient to satisfy
his ambitious mind, and answer the opinion he held of his own merits, he
became very thoughtful, and falling into conversation with Mr. Fludd, alias
John Floyd, a Jesuit, a noted controversial divine, was brought over to
the communion of the Church of Rome, and immediately published a
1 86 Father Humphrey Leech.
" But Humphrey (who is now an alumnus of this College)
gives his book the following glorious title, Triumphus veritatis,
quid vere in doctrina de Consiliis Evangelicis de toto Ministrorum
Oxoniensium grege sola veritate armatus no?i simul tr'nimphavit.
The quarrel between Humphrey and the heads of the University
first commenced in consequence of his having quoted the
following passage of St. Gregory in a University sermon
preached by him : Quidam judicantur et pereunt, quidam non
judicantur et pereunt, quidam judicantur et regnant, quidam non
judicantur et regnant, 8 and commenting upon the last clause
of the sentence, 'These/ he said, 'are they who go beyond
the precepts of the law, by the observance of the Evangelical
Counsels.' This was enough. Being charged with intro
ducing new doctrine, he produced the whole assembly of the
Fathers of the Church with such force as to drive the heretics
into a dilemma. Either the Fathers are to be heard by us,
or else entirely rejected ; if the latter, why do we appeal to
them against the Papists? and so confidently brag that they
are on our side ? ' But,' he added, ' if we admit these as
judges in the cause, then I cannot fall, for I can easily prove
without contradiction, the universal assent in opinion regarding
the Evangelical Counsels, whence it is permitted me to say
with St. Augustine : Istis cede, et mihi cede : quod dicunt dico,
quod docent doceo, quod predicant prczdico, non aquas furtivas
propono, scd ex horum fontibus et purissimis rivulis haustas,
acceptasque? Humphrey's freedom of speech greatly gravelled
the heretics, who by common assent, and according to the
custom of the University, appointed a lecture to be given,
in which the candidate held forth with marvellous audacity,
against the Evangelical Counsels, asserting that all works were
small treatise concerning mortal and venial sin, which is said to have been
agreeable to the principles of neither party. Afterwards he went abroad,
visiting Douay and St. Omer's Colleges, whither his father went to reclaim
him, and bring him back into England, but in vain. From St. Omer he
went to Rouen, big with hopes of great preferments by the change of his
religion. But matters not succeeding according to his expectation, he
returned into England, and was reconciled to the Protestant Church
chiefly by the means of Dr. Thomas Morton, Dean of Winchester, after
wards Bishop of Durham, who had before taken some pains to answer one
of his books. Being thus regained to the Church of England, he was
made rector of Hunton, near Maidstone, and lived there till the rebellion
broke out, when his benefice being sequestered, he lived private in
Maidstone, where he died 1659 (Wood, Athen. Oxon, vol. ii. p. 240).
8 26 Moral, cap. 24, 25.
Father Humphrey Leech. 187
of precept, and these counsels manifestly repugnant to the
Word of God. After distorting various passages into this
sense, and miserably evading those objected by Humphrey,
for fear of their making against him, he at length came to
handle the universal assent of the Fathers, which, as a Gordian
knot he was unable to unravel, he therefore set to work to
cut it— for where he should have singled out some of them,
he instead rejected, repudiated, and scorned the whole in one
sentence. 'As regarding the Fathers of the Church/ he
said, ' I pronounce them all to have been fascinated, deceived,
and' seduced by the errors of their times.' A brief censure
indeed, but replete with impudence and blasphemy ; and thus
heresy cannot subsist unless he will take God from heaven,
the Fathers from the schools, Sacrifice from the temples, and
even from the entire globe of the earth.
' Humphrey, moved to indignation at this response, pre
pared another sermon, in which he showed that his doctrine
is the Catholic one, from so many proofs drawn from the
Sacred Scriptures, the Councils, and Fathers, which before he
had only incidentally touched upon, but now purposely, and so
clearly demonstrated, as completely to shut the mouths of
objectors. This raised a storm against him, and they pro
ceeded to accuse him as a favourer of Papistry, and finally to
declare that such doctrine was repugnant to the Gospel, and
was not to be allowed with impunity, but its author must be
severely punished for having rashly mixed himself up in these
controversies. Especially they prohibited him from again
preaching without obtaining a license from the Faculty of
Theology, and then personally summoned him to purge himself
of the suspicion of Papistry, which indeed he obeyed, not
unwillingly, but most gladly: and being now before them,
they specially urged that the doctrine he had delivered regard
ing Evangelical Counsels was scandalous, erroneous, and
Papistical, nor could be any longer permitted, since he had
thereby so disturbed the peace of the University. To whom
Humphrey replied, 'And what epithets do you apply to the
doctrine of the most Holy Trinity, the consubstantiality of
the Son, and the procession of the Holy Ghost, seeing that we
receive these truths from no other sources than the same
written foundations, viz. : the Church, and the Fathers, by
which I show that this dogma of the Evangelical Counsels,
which you call erroneous, scandalous, and Papistical, is mani
festly true.'
1 88 Father Humphrey Leech.
" The doctors seeing that they could by no means
detach him from this most firm foundation, imposed silence
upon him, with an injunction not to act or write further
regarding this controversy. Humphrey replied, ' I must obey
God rather than men, and such an injunction is manifestly
unjust, and therefore invalid ; nay, altogether null and void.'
" Whilst these things were going on, the Vice-Chancellor of
the University returned to Oxford from London. He was a
haughty and savage man, an Epicurean also (that is, a Puritan).
He sent for Humphrey, and after discharging upon him a volley
of bile, at length thus addressed him. ' I am ashamed to hear
the things of you which are everywhere forced upon me.
Indeed I have been myself accused in London for having
permitted such doctrine to be promulgated by a University
preacher.' To whom Humphrey — ' If the things be false that
I teach, let their falsity be proved. I know that the Scriptures,
the Fathers, the Councils, and the Church support my position;
how, I pray you, do you convict me of falsehood ? I shall be
always ready to give an account of my words, and to convince
you that I am not uttering words only, lo ! ' (at the same time
offering a paper), ' the opinions of the Fathers, to which, when
a reply shall be given, it will not be difficult to bring me to a
recantation.' To whom the Vice-Chancellor — ' Whether I
can refute these things I know not — this I do know, that I am
able to convict you of precipitate rashness, because in the
present state of our affairs, and the general tendency to an
apostasy from the Gospel to Papistry, you have dared thus to
preach.' After a few days, being again cited before the Vice-
Chancellor and other doctors, he hastened to appear. The
heretical doctors objected many things against him, to which
Humphrey, instead of replying, asked the Vice-Chancellor that
the matter might not be dealt with in so confused a manner,
but rather that articles of charges might be exhibited against
him, according to the custom of the University, ' Otherwise/
said he, ' it will seem to all to be a marvellous injustice, if you
pronounce sentence against me for a doctrine which you your
selves are unable to refute ; or if this does not please you, I
will subscribe this proposition — Dantur Evangdica Consilia,
and I ask you to sign the contrary one, Non dantur Ev angelica
Consilia, and moreover that you declare that what I hold
affirmatively, and still hold, ought to be deservedly punished
according to the laws.' This most just demand these iniquitous
judges rejected, and the Vice-Chancellor, non verbo sed gladio,
Father Hiimphrey Leech. 189
by power, not by reason, judicially pronounced this sentence
against him — ' Mr. Humphrey, because he taught by preaching
a scandalous and erroneous doctrine (a doctrine, as ye know,
warmly defended by the Church of Rome, from which many
absurdities follow), first, as Vice-Chancellor I prohibit him from
again preaching ; secondly, as Dean of this College I interdict
him from commons, and all ministerial functions.'
" Humphrey went to London and appealed to the pseudo-
Archbishop against this injury. He grievously complained of
the injustice of the sentence. But provoked truth in vain
demanded protection from these builders up of lies, from whose
hearts, long ago, together with piety, all honesty was expelled.
For the pseudo-Bishop said that he was bound to defend the
Vice-Chancellor, and that these counsels could not be sup
ported by the Gospel, but Humphrey proved the contrary ; nor
could he obtain anything else either by way of answer or
remedy for the injuries received, except that he should wait for
the Bishop's sentence ; and having done so for a fortnight, and
finding that the pseudo-prelate would do nothing, but deferred
and procrastinated from day to day, a plan he adopted with
a view to weary out Humphrey and so bring him to a compliance
with his wishes, changing his plans, and impelled by the force
of virtue and of truth, he embarked for Flanders, and being
restored to the bosom of the Church by a Father of the Society
of Jesus, at St. Omer's College, he came to Rome, where he
lives (says the writer of the report) in the English Seminary
among the alumni, affording a great example of piety and
humility, and, although advanced in life, yet submits himself
with great humility and alacrity to the lowest duties of the
College."
ADDITIONAL NOTE FOR THE WORTHIN6TON FAMILY.
A doubt was expressed on a former page whether Father
More is correct in his statement that Father John Worthington
was one of the four boys who were so constant under persecu
tion. This doubt is strengthened by a passage in a letter from
Father Parsons to the General of the Society, dated Paris,
September 15, 1584.
Two things are certain, that of the four boys John was the
youngest ; and that Father John Worthington had a younger
190 Additional Note.
brother, Father Laurence. Now Father Parsons' letter says that
the four boys were the youngest of a family of twelve children,
and this leads to the inference that John, the youngest of
those four, cannot be the same person as Father John, who
had a younger brother Laurence.
It may also be gathered from the same passage that
Richard Worthington, the father of the four boys, was the
eldest son, for Father Thomas Worthington calls him his
eldest brother.
This information having been obtained since the Pedigree
was in type, it remains for the reader kindly to substitute
Richard instead of Thomas as the eldest son.
Father Parsons' words are : " Praedictus autem Worthing-
tonus (sacerdos) etiam scribit fratrem suum majorem natu, qui
in eadem provincia Lancastrensi vir est nobilis et perhonestse
conditionis, cum Catholicus esset, et hanc apertam tyrannidem
in omnes passim exerceri cerneret ut liberi omnes invitis paren-
tibus abriperentur, timens ne idem sibi contingeret, ex 12
filiis quos habebat, quatuor minimos quos magis periculo
obnoxios putabat, dimisit clam Londinum, qui tamen omnes
divina permissione in itinere capti," etc.
PART I.
HISTORY OF THE COLLEGE OF ST. CHAD ;
OR
THE STAFFORDSHIRE DISTRICT, S.J .
{Formerly included in the College of St.Aloysuts or the Lancashire District}.
HISTORY OF THE COLLEGE OF ST. CHAD,
OR THE STAFFORDSHIRE DISTRICT,
Formerly included in the Lancashire District.
THIS district was, until the year 1669-70, included in the
College of St. Aloysius, or the Lancashire District. The
Litter <z Annncz Prov. Angl. for 1670, after mentioning that
there were six Fathers in this College, continue — " St. Chad's
College was recently erected by desire of our Very Reverend
Father General ; each of the Fathers contributing his share,
whether arising from alms or donations, or from his own
peculium, to make a proper foundation." We shall however
in this sketch go back to the earliest times for any facts we
can find connected with this district.
As far as the very imperfect returns enable us to speak,
the usual number of Fathers in the College or district, from its
foundation until 1677, to which period this sketch of its history
extends, was about seven each year. Very little is mentioned
regarding the conversions, which in 1672 are stated to have
been twenty-eight.
In the general history of the sufferings of the English
Province in consequence of the infamous Gates' Plot, and in
that terrible blow to Catholicity, the Revolution of 1688, we
shall have to return to this district, in which one or two of the
principal abettors of the miserable perjured Gates once resided.
The following places were served, or visited, by the Fathers
of the College—
(Alveton) Alton Rudge
Aston Hall Stafford
Biddies or Biddulph Stone
Boscobel Swinnerton
Bromley Tixhall
Levison Mr. Wolverhampton.
Moseley
The following extract from a letter of P. H. to Secretary
Sir Francis Walsingham, called secret advertisements, shows
a visit of two of our Fathers to Staffordshire as early as 1582.
194 The College of St. Chad.
The letter is in vol. civ. n. 96, Domestic, Elizabeth, State
Papers, P.R.O. "Informations of a letter sent by Dr. Hen-
shawe, a Seminary priest, to a friend, stating that he with
Fathers Holt and Heywood, Jesuits, had spent three months
in Staffordshire, and had converted two hundred and twenty-
eight persons to the Catholic faith."
Sketches of several distinguished members of the Society,
as serving in or connected with this College, will be given
further on in noticing some of the places served.
Although some of the events recorded in the Annual
Letters for the College of St.Aloysius up to the year 1669 —
1670, may perhaps have been connected with the Staffordshire
district, yet the only one specially mentioned as happening in
it, is an instance of the power of the Church's exorcisms in the
expulsion of evil spirits from the possessed, which happened
in this year 1656, in a village called Halfcote, on the borders
of Worcestershire, in the house of Mr. Hill, as already related
in page 22, ante, "College of St. Aloysius," by the agency of
Father William Atkins.
1672. — The same Father Atkins is mentioned as being
then upwards of seventy years of age. So long as his
strength permitted he had been a zealous and admirable
labourer; and still, though nearly speechless, and his whole
frame paralyzed, he did not give up work, but exhibited an
illustrious example of zeal for souls, patience, and other
virtues. This Father, who fell a victim to Protestant rage in
Gates' Plot, will be more fully noticed in the intended history
of that period. He died a martyr in prison about eighty years
of age. He had been condemned to death, although speech
less and bedridden from paralysis.
Members of the English Province have at various times
lived as chaplains in the family of the Earls of Shrewsbury.
ALVETON (ALTON). — We meet with one of these within
the limits of the present history.
Father John Spencer. — This celebrated controversial writer
was a native of Lincolnshire, born in 1601. He entered the
Society at the age of twenty-six, in 1627. In a Catalogue for
the year 1642, he is named as Professor of Moral Theology
at Liege, and said to have been Minister of the Juniors, and
camp missioner. He was a convert to the Catholic faith when
a student at Cambridge University. He passed by the name
•of Vincent Hatcliffe, and in the short notice of him in page 52
Father John Spencer. 195
Florus Anglo-Bavaricus, he is mentioned by that name alone.
The writer of the Florus, and also Mr. Dodd,1 agree that he
was an able controversialist, barely excelled by any. Mr. Dodd
says that he recommended himself to the world by a con
troversy which he and Dr. Lenthall, also a convert from
Cambridge, held in 1657 with Dr. Peter Gunning and Dr.
John Pearson. The Florus says that he publicly overturned
the impious dogma of the atheists — " a not unfrequent kind of
cattle in England " — and that he wrote many other works with
equal fruit, wherein he asserted the majesty of the sacred
pages against the perverse insolence of the heretics.
Father Spencer's works are — Trials of the Protestant private
spirit (410. 1630, 392 pp.); Scripture Mistaken, the ground of
Protestant and common plea of all new reformers (8vo. Antw.
1655, 405 pp.); Thirty-six queries proposed to the heretical
ministers in England (8vo. London, 1657); Aut Deus aut
nihil (8vo. London), contra Atheiost ; Schism detected (8vo.
London) ; Account of a Conference with Dr. Gunning, &c.
(Paris 1658).
The following is a short eulogy of this Father, contained in
the summary of the deceased of the English Province for 1670.
" Father John Spencer was a native of Lincolnshire ; forti
fied by all the rites of Holy Church, nearly seventy years of
age, he departed this life to receive the heavenly reward, as
we hope, of his great virtues, on the i7th of January, i67o.3
He was a man of remarkable piety and modesty, upon whom
our most benign Lord had heaped no few pledges of His love.
For in his youth, being then a student in the University of
Cambridge, called by the singular grace of God, he in due
season abandoned the camp of heresy and entered the fold of
the Catholic Church. He presently began seriously to deli
berate with himself upon a more perfect, and a stricter plan of
life, after which he sighed. Then, having entered the Society
of Jesus, he made happy progress both in virtue and in learning,
especially in what belonged to the controversies of our times,
amongst the writers of which he shone forth, if not the first
of them, yet was he ' an athlete of many palms.' He was
inflamed with a great zeal of bringing souls back to their
Creator. He often gave proof of this generous flame in his
breast, no less by his ardour, than by his frequent preaching.
And, impelled by the same zeal, he often came into close combat
with the chief men amongst the Protestants, of whom he con-
1 Church History, vol. iii. p. 312. 3 Oliver says 1671.
N 2
196 The College of St. Chad.
verted many to the orthodox faith. Besides, by his published
and very learned writings, he strenuously and successfully
asserted the Catholic cause against the enemies of the Faith ;
also in an erudite volume written shortly before his death
against a by no means ignoble adversary. And it is hoped that
a posthumous offspring so worthy of its parent, may in a short
time be published. He was a diligent observer of religious
discipline, so that when he was acting as Superior in the camp
mission amongst the English troops in Belgium, and afterwards
in England itself for some years, he laboured to be pre-eminent
in it, not so much by his position and authority, as by his own
example to all in the virtue itself. He was sought by many
principal men on account of his great repute for sanctity and
learning, combined with an equal sweetness of address. He
was at length taken into the family of the noble Earl of
Shrewsbury, and there eventually closed his long life, leaving
to all a great blank behind him. Worn out with the
pains of a terrible disease, joined to a very troublesome
quartan fever, he lay bedridden for nearly a fortnight, during
which time he exhibited proofs of admirable religious patience
and humility. Being now near his end, he exhorted all, with
great feelings of piety, to the observance of virtue, the com
mandments of God, and especially to constancy in the Catholic
faith. He apparently suffered no trouble of soul in his last
struggles with death. He went off like one falling by degrees
into a placid sleep, and may be said rather to have happily
reposed in God, than to have died.
STAFFORD. — Although this is the chief town of the county,
yet it does not appear to 'have been the main station of this
College or district. It is a place of great antiquity. The first
notice of it is said to be in the year 705, when St. Bertelin,
son of a Mercian king, settled there, living in a hermitage. He
was, however, shortly afterwards expelled from the building he
had erected, and a few houses, which subsequently occupied
the site of it, are supposed to have been the origin of the
present town.
We do not trace any of our Fathers here by name, prior to
the Stafford district being transferred to St. Chad's College in
1669-70. In the time of Gates' plot, several are mentioned,
most of whom were inmates of Stafford gaol ; and one at least,
Father William Atkins, died in his cell, a martyr for his faith.
We shall have, therefore, to return to Stafford in the general
Brother William Ellis. 197
history of the Province in that eventful period, and of the
Revolution of 1688.
We must not, however, omit to mention a lay-brother,
William Ellis, who in the time of the Gunpowder Plot was here
tried and condemned to death. Mention is made of him in a
letter of Father John Gerard, October 17, i6i43 — "Among
the four which are come out of Spain, one of them is William
Ellis, but we call him John Williams, for he was page to Sir
Everard Digby, and taken with him, though he might have
escaped, for his master offered him horse and money to shift
for himself, but the youth said he would live and die with him,
and so being taken was condemned at Stafford, and should
have been executed. He was offered to have his life if he
would go to their church, which he refused. In the end they
saved him, and some others. He never yielded in the least
point. He hath good friends near Sir Everard Digby's, whom
I know, and he is heir to ^80 a year if his father do him justice.
He entered the Society in the same year, 1614, in the degree of
lay-brother." Father Gerard further mentions him in his narra
tive of the Gunpowder Plot4— "Sir Everard Digby, thinking to
have escaped, offered all his servants that they might take their
horses and money and shift for themselves. But his page and
one other said they would never leave him, but against their
will. Therefore, being well mounted, they three went together,
but they found the country so up on every side, and all drawing
towards the place where the report was the conspirators were
beset, that it was not possible for them to pass or go unknown,
especially Sir Everard Digby, being so noted a man for his
stature and personage, and withal so well appointed as he was.
Whereupon he did rather choose (after he had gained a little
ground) to strike into a wood, and thought there in a dry pit to
have stayed with his horses until the company had been passed.
But they tracked his horses unto the very pit-side, and then
cried out, * Here he is ! Here he is ! ' Sir liverard, being alto
gether undaunted, answered, ' Here he is indeed ; what then ? ;
and advanced his horse in the manner of curvetting (which he
was expert in), and thought to have borne them over, and so
to break from them, esteeming them to be but ten or twelve
persons whom he saw about the pit, and though he easily made
them give way, yet then he saw above a hundred people hard
3 Stonyhurst MSS. AiigHa, vol. iv. n. 29; and quoted in Father Morris'
Condition of Catholics, pp. cci. ccii.
4 See Condition of Catholics, p. HO.
198 The College of St. Chad.
by and coming upon him ; so that seeing it in vain to resist,
he willingly yielded himself to the likeliest man of the
company."5
SWINNERTON, NEAR STONE. — This place, once a royal resi
dence in the times of the Saxons, and the seat of the ancient
Catholic family of Fitzherbert, was served by the Fathers of the
College. We name it here for the sake of introducing a very
eminent man, who, late in life, became a member of the
Society of Jesus.
FATHER THOMAS FITZHERBERT.
This distinguished member of the Society of Jesus, and
ornament in turn of the secular, the ecclesiastical, and the
religious states, was born at Swinnerton, Staffordshire, in the
year 1552. By the quaint pedigree we give (as copied from
the State Papers in the Public Record Office), and which, by
the remarks written at the foot regarding several of the
members of the family, was no doubt furnished to the Privy
Council by some Government spy, Thomas appears to have
5 Docld's Church History, vol. ii. p. 364, gives the following short but
very interesting notice of this much lamented and pitied baronet. " Sir
Everard Digby was a gentleman of great accomplishments and fortune. He
was a zealous Catholic, of great interest with his party, and was unfortu
nately drawn into the plot of Catesby, in 1605. On the discovery of the
plot he was seized Math others at the house of Mr. Littleton, at Holbeck,
near Wolverhampton. He was tried at Westminster, on an indictment of
being privy to the plot and consenting to it, and taking an oath of secrecy.
He pleaded guilty, and was executed with Mr. Winter and others in
St. Paul's Churchyard, 3Oth of January, 1606. He showed much sorrow in
his last speech, but appears to have had no knowledge of the particular
design against the Parliament House, but only of a design in general,
' Declaring,' says Stow (Chron. p. 881), 'that if he had known it at first to
have been so foul a treason, he would not have concealed it to have gained
a world.' He was much pitied by everybody, being only twenty-four years
of age, and in all respects one of the completes! gentlemen of the time ;
but unfortunately drawn in to favour a cruel strategem he was both ignorant
of and had a horror of. He left behind him a son, the famous Sir Kcnelm
Digby. Lord Bacon, in his Historia vita; et mortis, relates a very extra
ordinary passage concerning a person he does not name, but some take it
to be spoken of Sir Everard Digby, viz., that the executioner plucking out
his heart, and according to custom holding it up and saying, ' Here is the
heart of a traitor,' the person was heard to say distinctly, 'Thou liest.'
Lord Bacon incidentally relates this to show how far the heart may be
esteemed the seat of life. " Dodd leaves the reader to look upon it as a
miracle or not, as he pleases.
r/ Mff
fie State Papers, Record Office, No. 88,
n. Elizabeth, 1594.
s petygree of ye Fitzherbertz from the
ill them that nowe Lyve and be dyvers
i and most of ye resedew y* bee in Eng-
'ersons.
Father Thomas Fitzherbert. 199
been the eldest son of William Fitzherbert, called Fitzherbert
of Swinnerton, who was the fifth son of Anthony Fitzherbert
the celebrated judge, who came (says the same pedigree), to
be heir of Norbury, Derbyshire.6 His mother was Isabella,
daughter and one of the heirs of Humphrey Swinnerton of
Swinnerton, Staffordshire, through whom that property came to
the Fitzherberts.
After tracing the following brief outline of the history, we
propose to give it more fully from Dodd's Church History and
More's Hist. Prov. Angl., adding to these, extracts from papers
in the Public Record Omce, in which Father Fitzherbert is
referred to, Wood's A then. Oxon., &c.
His parents were Catholics. At a proper age he was sent
to Oxford, where he improved an excellent capacity by the
study of the best authors. His zeal for the Catholic faith
exposed him to ridicule and persecution, and he was actually
sentenced to a year's imprisonment for refusing to conform to
the Church established by law, and for saying his prayers, like
Daniel, in his own way, according to the ancient Faith. In
him the Catholic religion found a constant friend and advocate,
and a generous protector ; he was never so happy as when he
had opportunities of administering assistance and hospitality to
priests and religious. On account of the intense heat of the
persecution, he retired with his wife and family to the Con
tinent, where he was greatly esteemed in the Courts of France
and Spain. In 1580 he had married Dorothy, the only child of
Edward East of Bleadlow, Bucks. She died about 1588, and
he then decided on embracing the ecclesiastical state. On the
24th of March, 1602, he was ordained priest in Rome. From
his own narrative, which we shall give further on, we find that
on the 1 5th of August, 1606, he made a vow of entering the
Society of Jesus ; but he does not appear to have entered the
Order before 1613. After passing through several offices, he
succeeded Father Thomas Owen as Rector of the English
College, Rome, in 1618, and his government of it was dis
tinguished by integrity, prudence, and charity. He died in that
office, between six and seven o'clock in the morning, on the
-j^th of August, 1640, at the age of eighty-eight, and was buried
in the College chapel.7 Father Thomas Courtney, who succeeded
6 It is said that this excellent judge on his death-bed required a solemn
promise of his children neither to accept grants nor to make purchases of
abbey lands, and then surrendered his soul to God, May 27, 1538 (Oliver).
7 Dr. Oliver, Collectanea S.J. p. 92.
200 The College of St. Chad.
him as Rector of the English College, pronounced his eulogy,
which will be found in page 213.
Dodd 8 gives the life of this eminent man in greater detail.
He observes that, though his parents were zealous Catholics,
yet it was not unusual in the beginning of Elizabeth's reign to
send young Catholic gentlemen to the Universities, especially
to Oxford, where several tutors and some heads of Colleges
were willing to connive at their religion, and even instruct
them in their own way. Besides, in those days the abuse of
occasional conformity, and now and then frequenting the
Protestant service to avoid the penalty of the laws, was not
entirely redressed ; though an order from the Council of
Trent, declaring that custom to be inconsistent with the
sincerity of the Gospel and behaviour of the Christians in
all ages, soon put a stop to the generality of the practice.9
This occasioned several Catholics to leave the University, and
among others Mr. Fitzherbert was called home, where his
example and arguments prevailed with a great many of his
neighbours, who, to secure their property, had hitherto con
formed according to law. In the meantime he married [1580],
and was a great support to the Catholic cause by his learning
and religious behaviour. But his avowed recusancy, and the
conferences he had with several Protestants upon that and
other subjects, brought him under prosecution ; so that in the
year 1572 he was committed to prison upon account of recu
sancy, and was no sooner released, but fresh complaints were
made against him. Finding, therefore, that he could abide no
longer in his own country with any comfort or safety, he
retired for a time; and then going up privately to London,
sent down orders for his wife and family to follow him.
In London he omitted no opportunity of bringing back
many that had forsaken the religion of their ancestors, and
confirming others who wavered under fear of persecution. It
was during his residence here that he had the satisfaction of
8 Church History, vol. ii. p. 410.
9 Father Darbyshire, who was then held in great esteem among the
Catholics in England, and subsequently entered the Society, was deputed
in their name to the assembled Fathers of the Council of Trent to procure
their opinion upon this point then much agitated in England, among the
Catholics. He soon returned, having procured their answer to the effect
that to attend the Protestant churches and worship would be a grave sin.
Through his zealous representations the Council passed the decree, De non
adeundis h&reticorum Ecclesiis. See Historical Facts, Prov. Angl. S.f.t
Series L, "Life of Father Darbyshire."
Father Thomas Fitzherbert. 201
entertaining Father Parsons and Father Campion, whom he
assisted with all conveniences upon their arrival in England in
1 5 So.10 Though London was a place where a great deal of
good might be done with secrecy, yet Mr. Fitzherbert was so
extensive in his zeal, and the sanguinary laws were now put
in execution with so great severity, that he found himself
obliged to retire into France, which he did in the year 1582,
in company with his wife. While he lived in Paris he con
tinued his former practices of charitable and zealous assistance
to all in distress. An instance of this kind was the pains he
took to draw up and exhibit a memorial to the King of France
and princes of the Guise family, in favour of the unfortunate
Mary Queen of Scots, who, as he represented, was detained in
prison, and every day in danger of being taken off, upon no
other account than her religion, and lest her succession to the
crown of England should prove a means of restoring the
ancient Catholic faith. He gave several other proofs of his
zeal while he lived in France. On the death of his wife [1588]
he altered his mode of living ; yet still so as to become more
useful to the public. Having contracted a friendship with the
Duke of Feria in Flanders, he was at his persuasion induced
to take a journey into Spain, where, upon the recommenda
tion of that nobleman, he was well entertained at Court, and
in a little time had great interest with his Catholic Majesty.
This advantage he daily improved to the benefit of all his
countrymen in distress, for whom he procured very plentiful
alms, and also a pension settled upon himself. The corres
pondence which several of the English held, during their
exile, with foreign courts, was easily misrepresented ; and
though it went no further than petitioning for a subsistence
to support them in their extremity, yet at home they were
continually maligned as rebels and enemies to their Queen and
country. This was Mr. Fitzherbert' s case, as well as of many
others who resided in France and Flanders; although with
repeated protestations of loyalty they endeavoured to wipe off
the aspersion.11 It is far from good reasoning, says Dodd
10 Thomas Fitzherbert was one of the active members of the Young
Men's Club for the assistance of Fathers Campion and Parsons and the
other missionary priests, founded by George Gilbert, Esq., afterwards S.J,
See Hist. Facts, S.J., ut supra , " Life of Thomas Pounde."
11 Repeated mention is made of Mr. Thomas Fitzherbert in the
letters and reports of spies and others among the State Papers, Public
Record Office. Extracts from several of these will be found in
p. 220, seq.
2O2 The College of St. Chad.
upon this point, " that a person who cannot conveniently live
at home, for want of friends, must of consequence be an
enemy to his country, because he meets with charity abroad."
This was Mr. Copley's complaint ; who, being created a baron
in France, during his exile, was upon that score traduced in
England as a rebel to his Queen.12 "Yet Copley," says
Mr. Camden, "laboured to clear himself of all suspicion, pro
testing his obedience towards his princess, and that he had
accepted that title with no other intent but that the greater
honour might come to his wife, the companion of his exile,
and the larger pension to himself from the Spaniard." Indeed,
had the English exiles been concerned in any particular
strategem against Queen Elizabeth or the Government, this
was sufficient ground for the reproach. But charitable con
tributions, pensions, ecclesiastical preferments, and even
commissions in the army from a foreign prince merely by
way of subsistence, cannot with justice bring them within the
charge of rebellion, or any design against their Queen and
country.
The Duke of Feria, being a general friend to all the
English abroad, and particularly to Mr. Fitzherbert, the latter
made it his business to attend that nobleman in several
journeys he took into Spain and Flanders ; and being with
him in Brussels in the year 1595, the Duke drew him out of a
snare that was laid for his destruction.
Mr. Fitzherbert himself gives this account of the con
trivance. While he was at Brussels with the Duke, the year
above mentioned, a certain great man, whom he does not
name, suborned two profligate wretches to accuse him before
the State of Flanders of holding a correspondence with Cecil,
Secretary of State to Queen Elizabeth ; as also of having laid
a design to set fire to the magazine at Mechlin. The villains
charged Mr. Fitzherbert with these when they were upon the
rack upon some other account. The Duke of Feria, being
in great concern for his friend, whose innocence he durst
answer for, imagining it was a contrivance of some of his
enemies who envied his interest at the Spanish Court, was
resolved to have the matter narrowly sifted; and by cross-
examining the informers, and other circumstances, it was found
to be as he suspected ; the villians at last confessing that it
was the force of torments, and fear of death, that induced
them to accuse him. Though this affair cast a blemish upon
12 Camden, Annal. Eliz. p. 220.
Father Thomas Fitzherbert. 203
Mr. Fitzherbert for a few days, yet when the stratagem was
detected, it added to his reputation, and secured him against
the attempts of his enemies for the future.
In addition to this libellous charge, Mr. Fitzherbert was
also in 1598, together with Father Richard Walpole, the
subject of another and more infamous one of a pretended
conspiracy against the Queen's life by poison. Amongst the
works of Father Fitzherbert, of which a list will be given at
the end of this history, was his defence and apology in the
matter of this grievous charge. Some examinations and state
ments regarding the pretended plot, copied from the State
Papers in the Public Record Office will be found further on, with
a short Life of Father Richard Walpole. Afterwards, returning
into Spain with the Duke of Feria, he went with him to
Milan, where the Duke was to reside by the King of Spain's
orders. But the great desire Mr. Fitzherbert had of seeing
Rome made his stay very short at Milan.
At Rome he began to put in execution a resolution he had
taken some time before, of entering into the ecclesiastical
state, for which purpose an apartment was fitted up for him,
adjoining the English College. Being ordained priest, he was
made agent for the English clergy, and continued twelve years
in that office, spending what time he could spare from other
duties in study, and publishing several books much esteemed
by the learned.
In the year 1607, when the Court of Rome had some
thoughts of sending over a bishop into England, Mr. Fitz
herbert was upon the list with three other candidates, viz. :
Dr. Thomas Worthington, Dr. Wright, and another. The
design was not put in execution, but it thus incidentally
affords a proof of Mr. Fitzherbert's merits, and the con
sideration in which he was held.
"In the year 1609," continues Dodd, "Father Fitzherbert
gave up his employment of being agent for the clergy, upon
several remonstrances made by the Archpriest Birket and the
rest of the body, who appointed Dr. Richard Smith, after
wards Bishop of Chalcedon, to take his place. They were
induced to it by a jealousy of some long standing. They had
discovered that Mr. Fitzherbert had constantly consulted
Father Parsons and the Jesuits in all matters relating to the
clergy; and that too, contrary to an express order lately
directed to the archpriest from Rome ; and moreover that
this correspondence had been very prejudicial both to the
2O4 The College of St. Chad.
interest and reputation of the clergy, as it was made appear
from several instances. That Mr. Fitzherbert was an improper
person to be employed by the clergy, appeared a few years
after, viz., in 1614, when he pulled off the mask, and became a
Jesuit, after he had been a member of the secular clergy about
thirteen years, and intrusted with all the concerns that regarded
their domestic interest. I take notice of this, says Uodd, not
with any design of detracting from the merit of that worthy
person, or that he acted contrary to the suggestions of a good
conscience. But that the steps he took were somewhat
mysterious, and detrimental to the clergy, is observed by the
archpriest, Mr. Birket, in his letters to him, and to Father
Parsons, when he desired his accounts and instructions might
be delivered up to Dr. Smith, his successor.13
13 It is to be regretted that the historian, who otherwise is perfectly
fair and candid in his notice and praise of this distinguished man, should
stop to make such manifest insinuations of improper, or rather, dishonour
able conduct, as are implied in these words, "throwing off the mask and
becoming a Jesuit," after as a secular priest, he had acted as agent in Rome
for the clergy in England. The insinuation rests only upon the insufficient
ground that Father Fitzherbert was in the habit of consulting and cor
responding with his old friend Father Parsons, and other Jesuits. Dodd
gives extracts from eighteen letters from Fitzherbert to the archpriest and
others, while he was agent for the clergy. These letters may be read in
Dodd's Church History, vol. ii. pp. 491 — 496, but as they do not relate to
Father Fitzherbert's life as a member of the Society, they are not intro
duced into this notice. They do not appear to warrant the above insinu
ations. As to the charge of Jesuitical bias, Mr. Fitzherbert says in one
letter to the archpriest, p. 494, dated September 19, 1609, "\Vhereasyou
signify in your postscript that your brethren there hold me either to be a
Jesuit, or disposed thereto, wherein you wish me also to give Dr. Smith
satisfaction, I assure you I am heartily glad that you hold me for so honest
a man ; and I do not see any reason why I should seek to purge myself of
a matter of that quality. Surely they go very near me that will examine
my secret inclinations, which are betwixt God and me. But however it is,
I shall be very well content that the Doctor here, or any of our brethren
"with you, shall take that exception against me. I perceive the Doctor
is somewhat disgusted with the evil success of his business here ; though
truly he may rather ascribe it to the nature and quality of the matters
propounded than to anything else, and especially to any man's labour
against him. I am still ready to do him all service, except in such of
his propositions as I cannot in conscience approve ; wherein I leave him
to his own opinion ; for that no advice of mine, or your old friend [Father
Parsons] can anything at all prevail with him. " The real cause of the
dissatisfaction upon which Dodd grounds his insinuations may probably
have been the fact that Fitzherbert was both the friend and agent in Rome
of Dr. Thomas Worthington, afterwards S.J., who had been appointed
President of Douay College by Cardinal Cajetan, Protector of England,
Father Thomas Fitzherbert. 205
"Afterwards," continues Dodd, " Mr. Fitzherbert acted
openly for the Society he had embraced, and being every way
qualified, was made Rector of the English College in the place
of Father Owen, who held that preferment immediately upon
the death of Father Parsons in 1610. Mr. Fitzherbert was a
great lover of books, and perhaps few laymen of his time made
a better use of their academical education. He endeavoured
to render his qualifications useful to all mankind. His purse,
his learning, and his interest with men in power, were under
that influence. And while' he himself seemed to decline all
preferments, his friends thought him worthy of the purple ; and,
as I find, there was some discourse of that dignity being con
ferred upon him. He published several learned books under
the initial letters T.F., to say nothing of his manuscripts and
letters, which are a proof of his abilities. The letters he wrote
to Dr.Worthington and the Archpriest Birket, though they fre
quently mention several contentious matters, yet are penned in
a Christian style, and demonstrate his capacity for business."
Father More14 opens his account of Father Fitzherbert
by observing that, " as honourable mention is made of him in
the letter of Father Robert Parsons to Mr. Francis Englefield,
of the loth of May, 1595, it is fitting that we here relate what
sort of, and how eminent a man he was, since he was reckoned
by Father Parsons amongst those he deemed worthy of the
purple, as successor of Cardinal Allen, and who embracing the
Institute of the Society many years before his death, besides
filling other offices in it, did for a long time and most mildly
govern the English College in Rome.
" Born in the county of Stafford, he was rendered illustrious
both by the high rank of his family and his literary attainments;
but more distinguished still by his virtues and stem defence of
the ancient Faith. Marrying a lady of equal rank, he devoted
himself to the education of his family, attending equally to the
care of religion as to his domestic concerns. He gave also a
cordial reception and liberal support to Fathers Campion and
Parsons on their arrival in England in 1580. A severe inquiry
was at that time set on foot with regard to those who did not
attend the Protestant churches; the absentees were to be
through the interest of Father Parsons. Certain jealousies had arisen
regarding the government of that College, which some thought was too
much under the influence of the Society while it remained in Doctor
Worthington's hands.
14 Hist. Prov. Angl. 1. vi. n. vii. p. 235.
206 The College of St. Chad.
punished, under the specious pretext indeed of procuring a
general conformity from all to the common laws, but in reality
to procure by this attendance a gradual corruption of their
minds to opinions adverse to the Catholic faith, or indeed to
fill the Exchequer by the fines extracted from the recusants.
Fitzherbert, heartily detesting this fraud and impiety, not only
abstained himself from attending, but published reasons why
all should refrain from the practice, if they would avoid putting
in jeopardy the fidelity and obedience they owed to God. Nor
was this the only scheme by which Catholics were assailed.
Suspicions were spread about of the existence of an under
standing with the Sovereign Pontiff and the other Catholic
princes for the invasion of the kingdom and disturbing the
public peace. The leading Catholics were on this account
either shut up in the prisons, or confined to their residences,
and a limited circuit of a few miles. Mr. Fitzherbert's lot was
cast amongst these latter. Although endowed with the greatest
constancy, united with the meekest disposition, yet he could
ill endure to live in this perpetual fear and vexation, and there
fore to purchase his freedom he passed over the seas, and
resided first in France, so long as there were any hopes of
aiding the Queen of Scots (at that time confined in the closest
custody in England), by means of her powerful relatives, the
King of France and the Dukes of Guise. Mary Queen of Scots
having been barbarously put to death upon the scaffold by her
cousin Elizabeth, and his friends the Guises atrociously assassi
nated, he travelled into Spain, and at the Court of the Spanish
monarch laboured zealously for the support of religion in his
native land, until, wearied of the world, and yearning for a more
tranquil life, he accompanied the Duke of Feria first to Milan, and
then passed on to Rome, where entering the ecclesiastical state
he consecrated the remainder of his life to God and the Church,
both by prayers and writings.15 For this end he took apartments
close adjoining to the English College, Rome, and by the
sound of its bell regulated all his hours, of rising, prayer, meals,
studies, and retiring to rest, and was so careful to exclude all
vain sights that he would never allow his chamber window,
which looked out upon the opposite house, to be opened.
Here he published, first in Latin, a learned and pious work, a
treatise against Machiavellus' thesis, An sit utilitas in scelere?
He then published in English, in two goodly volumes, a work
5 This was in the year 1588, his wife having died that year. He was
ordained priest in 1606, at Rome.
Father Thomas Fitzherbert. 207
in which, using mainly the same line of argument, he teaches
that no one can be a good citizen or a useful governor of
a State, who does not ground his motives of action upon true
religion ; and then, Which is the true religion ? And he con
firms both with a multiplicity of authorities and proofs, illus
trated by examples.
"In the year 1613, having openly assumed the habit of the
Society, he was afterwards [1616] appointed Superior of the
mission of Brussels, an office which he filled for two years;
and during that period he wrote the controversies recounted by
Alegambe. He was then appointed Rector of the English
College, Rome [1618], which he governed for nearly twenty-two
years ; and although unable, with all his kindness and accom
modating spirit, to secure entire freedom from the turbulent
intrigues of some unquiet scholars, he succeeded in restraining
them, and, by expelling a few, secured the peace of the rest.
At more than eighty-eight years of age, passing to his eternal
repose, he calmly expired on the iyth of August, 1640."
His memory is cherished to this day (adds Morus), not only
among Catholics, but even they who differ from us in religion,
preserve the remembrance of the reputation and esteem he
enjoyed, recall it in conversation, and hold him up as one dis
tinguished among the rest who have adorned his ancient and
noble family. In commendation of his virtue it is related of
him, that he was frequently so consumed with the flames of
fervent devotion, that in familiar discourses, when expounding
some hymn or verse of the Psalms, he would be so suddenly
enkindled, that his tears and sighs would choke his utterance,
nor could he restrain the tremulous motions of his body. But
regarding these affections of piety, let us hear his own account
of them, when compelled by an order of holy obedience from
our Very Reverend Father General to put them in writing. He
thus speaks —
" I, Thomas Fitzherbert, an Englishman, now sixty-two
years of age, son of William Fitzherbert and Elizabeth
Swinnerton, by command of holy obedience, reply to questions
proposed to me relative to my vocation to the Society of Jesus.
First, as regards particular devotions (omitting ordinary ones),
I ever, by the grace of God, venerated the Blessed Virgin with
a special devotion ; whence when about twenty years of age, I
made a vow daily to recite her Office ; I also added other
obligations, not only to fast on her vigils, but also to abstain
from eggs, fish, and milk of any kind ; also to recite daily one
2o8 The College of St. Chad.
pair of beads, but on Saturday two ; also on her feasts to
confess and communicate, and to recite the whole Rosary, even
for the octave ; lastly, to fast on all Saturdays when I was at
home.
"In the year 1588, my wife being now dead, after making
a general confession to a certain Father of the Society, on the
feast of the Annunciation I made a vow of chastity in honour
of the Virgin; and in the year 1601, when I was in Spain, I
made another vow on the feast of her Nativity to enter the
priesthood, in which state I might be able to render greater
service to God and His most holy Mother ; and to this end on
the feast of the Purification in the following year, I assumed
the clerical dress here in Rome, and was ordained priest on
the vigil of the feast of the Annunciation the same year, and
sang my first Mass on the feast itself. Besides this, I made
a vow daily to say the Office of the Holy Ghost, and to recite
other prayers in honour of the most Holy Trinity, and my
patrons, and to fast on Wednesdays and Fridays when I was
alone.
" I was chiefly moved to embrace the religious state by the
reflection that all Christians are bound to seek their own
perfect self-abnegation, which being much more easily com
passed in the religious state than in the secular, I determined
to embrace that state. But, as to the Order I should enter,
the Institute of the Society of Jesus appeared to me to be both
more useful and necessary at this time for the Church of God,
since, perfectly uniting, as it does, the active with the contem
plative life, it had for its proper end the defence of the Catholic
faith, and the salvation of souls ; and so seemed to be pre
eminently suitable for the conversion of England. Whence
in the year 1600, in the Church of St. Mary Major, and on
the feast of the Assumption of the most glorious Virgin, I
vowed to live and die in the Society of Jesus, provided only
that the Very Rev. Father General Claudius Aquaviva would
deign to admit me. Of this vow the following is a copy — ' Con
fiding in the grace of God and the aid of the Holy Ghost, by
the merits of the Passion of our Saviour Jesus Christ, and the
intercession of the Blessed Virgin Mary, of my Guardian
Angel, of the blessed Ignatius, and of all the Saints, I do
promise and vow to Almighty God that I will humbly and
earnestly beg of the Very Reverend Father General of the
Society of Jesus, that he will be pleased to deign to admit
me to the same Society ; and whensoever he shall see fit
Father Thomas Fitzherbert. 209
to admit me to make my probation, that I will immediately
enter the Novitiate, and assume the habit of the Society, and
will afterwards observe the Rules and Institutions of the same,
as long as I shall live : and in the meantime I promise and vow-
to obey his Very Reverend Paternity, and all those Superiors
of the same Society, to whose care and rule he may commit
me; and moreover all other Generals and Superiors of the
same Society. So that it may be known that I now entirely
renounce my own will, and give up and subject both it and
my entire self to the Very Reverend Father General now
being, and to all his successors, Generals of the Society of
Jesus, until my death. In witness whereof I have hereto
signed my name at Rome, August 15, being the feast of
the Assumption of the most Blessed Virgin Mary, 1606.
" ' THOMAS FITZHERBERT.'
" But as I have also to answer regarding particular favours,
I acknowledge that the divine bounty has bestowed divers
upon me, though I am a most worthless and grievous sinner,
meriting nothing less than hell itself. And first and foremost,,
that, although being born in the reign of the heretical King
Edward VI., when there was no public profession of the
Catholic religion of England, both my parents were by the
singular providence and mercy of God, Catholic, and that I
was baptized with all the ceremonies of Holy Church, and was
educated a Catholic. And I remember when I was a boy of
five or six years of age, I possessed the light and gift of faith,
being accustomed to stand and contemplate the heavens and
to meditate upon God, especially upon His eternity, and that
it had existed without a beginning ; and I strove much to com
prehend how this could possibly be ; and although I could not
understand it, nevertheless I believed it with much amazement.
I also seem to have had a certain faith in the resurrection,
although obscure to my infantile conception. For instance, in
the year 1558, when I was six years of age, a friend of mine
told me for the first time that my father was dead, and he
waited to see what would be my reply. I was silent for some
time, as though meditating something; which he perceiving,
and asking what it was, I replied that I grieved for the death
of my parent, because when he would rise again on the Day
of Judgment he would appear worm-eaten and full of holes.
The same friend himself afterwards explained it to me, and
I seemed always to have retained some recollection of his
words.
210 The College of St. Chad.
" God, moreover, planted within me other seeds of virtue,
in my infancy itself, although from want of discretion, and the
many evils of my nature, they did not bring forth due fruit.
For when I had attained nine or ten years of age, I was seized
with a great desire of almsgiving, which as I could not satisfy
otherwise, I would secretly abstract food from the stock of the
house, and hiding it, would afterwards distribute it among the
poor. I fasted also sometimes indiscreetly, not having any
spiritual father to guide me : for instance, not being above
twelve years old I would fast the last three days of Lent upon
bread alone and a little fruit. And when I came to understand
many things about the Fathers of the Society and their Institute,
I was strongly affected towards them, and towards all who were
attached to them. And in that early age I conceived a great
desire of martyrdom, and often prayed God to bestow that
favour upon me. With increasing years the light of faith also
increased, and by the gift of the good God a zeal towards the
Catholic faith, and a hatred of heresy ; nor would I willingly
converse with Protestants, or attend their sermons. Upon
which point I cannot omit a benefit accorded me by God, for
when sixteen years old I was a student in the University of
Oxford, a temptation came over me, out of curiosity, to hear
a Protestant sermon. Nevertheless, I would not do so without
the advice and consent of my confessor, an aged and not a
very learned priest, who on account of the persecution lay
concealed in Oxford. I asked his opinion, which was that I
could be present without sin, provided I did not go to learn,
but merely to hear. Indeed, in those times but very few
Catholics abstained from attending Protestant sermons, although
they would not be present at the prayers. Therefore, having
heard the opinion of my confessor, I sallied forth on a certain
day to hear a special famous preacher, who had already
ascended the pulpit before I arrived; but no sooner had I
put my foot in the church, than I was seized with so violent
a horror that I could not possibly remain there ; I therefore
rushed out, the only word I heard being the name of Jesus
Christ. And from that time I openly professed myself before
all to be a Catholic, and took every opportunity of defending
the Catholic religion against the ministers and other heretics,
and of confirming the Catholics in their faith. On this account
I was forced to be hid for two years, and being at last seized,
I bore an imprisonment to my great consolation. On the
arrival of Fathers Campion and Parsons in England [1580],
Father Thomas Fitzherbert. 211
I associated with them, and rendered them what assistance I
could, until the heat of the persecution became too strong for
me. I determined to emigrate and live in exile as long as
heresy was dominant.
" I acknowledge also the high favour and goodness of God
which never suffered me, as far as I can recollect, to remain
for twenty-four hours in any mortal sin, although when a youth
I very frequently offended Him grievously, ungrateful and un
worthy of such mercy !
" The Divine Majesty, likewise, even from my childhood,
excited within me vehement feelings and spiritual affections,
with great emotions in my soul. For when my mother sug
gested to me, being then a boy of ten years of age, to prepare
to receive the most Holy Communion, as I was going into the
fields, and reflecting upon the greatness of the mystery, and
begging of God to make me worthy of so great a benefit, such
a feeling of consolation suddenly seized my soul, that I burst
into a flood of tears, which affection lasted until I had, as
I hope with great profit, confessed and communicated ; and
from that time even until the present, many similar visitations
have occurred to me in England, France, and Spain, especially
after my making the vow of chastity. And (to omit other
cases) when in Spain, for several days the representation of
our Lord Christ crucified remained so indelibly imprinted upon
my memory, that except when actually asleep it was always
present to me; which favour I lost by my own fault, since,
ungrateful as I was, I did not esteem it as it deserved, nor did
I endeavour to preserve it.
"At another time, whilst I read the Life of St.Benet written
by St. Gregory, I was melted into tears, and experienced
during the greater part of the night great consolation and
sweetness of soul, lasting until overcome by sleep. But after
my admission to the Society, I enjoyed these kinds of visita
tion much more copiously ; and I appeared to myself to be
sometimes totally inflamed with divine love; and one night
being unable to sleep, whilst praying in bed, it seemed to me
as though a stream, or rather I should say, a certain torrent
rushed into my heart, filling me with inexpressible sweetness,
giving me an assurance of the presence of God in my soul,
whereupon I began to praise God with great jubilee and
copious tears, frequently repeating, Bene venerit Dominus meus,
bent venerit Dominus meus — "Welcome my God, welcome
my God;" and returning thanks for so sweet a visitation.
O 2
212 The College of St. Chad.
Also, another time, when on the night of the Nativity of our
Lord, I was singing Mass in the English College, and was
administering the most Holy Eucharist to the scholars, I was
overtaken by so great a consolation and flood of tears, as to
be unable to proceed in giving Communion, or to finish the
singing part of the Mass, although I made many and great
efforts to do so. This happening in public, caused me so
great a confusion and distress, that I begged of God to be
pleased to remove from me this vehemence of devotion ;
nevertheless, it was quite impossible for me to sing, and it
was with difficulty that I read the remaining portion of the
Mass in secret, my utterance being choked by tears and sighs.
This holy "consolation and joy lasted for two or three days.
From which may be gathered how great was the kindness and
mercy of God towards me, a wretched and ungrateful sinner.
" Lastly, God was pleased to confer the greatest favour
upon me, in placing me under the protection of His most holy
Mother during the whole course of my life, and especially
on her feasts, which I experienced in many and great neces
sities, both spiritual and temporal, and especially in the
observance of the vow of chastity which I had pledged in
her honour. Also in a case of grievous calumny and false
witness borne against me in Belgium, in which my life was in
peril ; and likewise in many dangers both by sea and land, in
which I experienced the manifest help of the most holy
Mother of God : so that I might justly repeat what my
blessed Father Ignatius was accustomed to say of himself with
the most profound humility — that it was impossible to find
these two things combined at once in any other individual,
viz. : to have received from God such great and excellent
favours, and nevertheless to have been so ungrateful towards
His Divine Majesty.
" But regarding the last thing inquired of me, I answer
that I find such great consolation and edification in all I see
in the practice of the Institute of the Society, that I have
great hopes by the means laid down therein, of attaining the
end which I ambition — my own and my neighbours' salvation.
May our Lord Jesus Christ and His most holy and sweetest
Mother be for ever praised."
So far Father Fitzherbert writes of himself.
Towards the end of his life he wrote the following docu
ment, from which we gather his great care and effort in gaining
Indulgences--.-
Father Thomas Fitzhcrbert. 213
" Whereas I, Thomas Fitzherbert, priest of the Society of
Jesus, eighty-seven years of age, labour under constant in
firmities, and these so severe that I am in daily expectation
of my final change, and yet in the meantime I desire to con
tribute, as far as in me lies, to the public and common
necessities of the Church, I offer to our Lord Jesus Christ,
in union with His most holy Passion, all those corporal pains
and the other sufferings of my sickness which- I now endure,
and may endure until the hour of my death, for the peace of
the Church and the propagation of the Catholic faith, and the
intention of our most holy Lord Urban VIII. according to
the Bull of Jubilee lately published by His Holiness. And
since, on account of my exceeding debility, I am unable to
undertake other corporal penances, I resolve to recite the
Rosary of the most Blessed Virgin Mary, with the Seven
Penitential Psalms, and the Litanies of the Saints, every day
(by the assistance of God's grace) during the whole of this
time of Lent, provided only that my life and strength allow
me to do so; which I leave to the judgment of my con
fessor.
" THOMAS FITZHERBERT."
The following brief but comprehensive eulogy was written
by Father Thomas Courtney, who succeeded Father Fitzherbert
as Rector of the English College.
"An elogium of the Rev. Fatlier Thomas Fitzhcrbert, penned by
the Rev. Father Thomas Courtney, Rector of the English
College, the day after the said Father Fitzherberfs decease,
" Father Thomas Fitzherbert, of the Society of Jesus, and
for the space of twenty-two years Rector of the English College
in Rome, departed this life on the zyth day of August, 1640,
at the age of eighty-eight, and yet more full of merits than
years, with the last Sacraments of the Church, with the
Benediction of the Pope, without any agony, in his full senses,
and with all those signs of piety and sanctity which may give
assurance of his eternal happiness. The nobleness and anti
quity of his family is known to all. His natural parts were
excellent. A clear and lively understanding, abetted by
diligent observation and study, as his works do testity, a
constant and perfect memory, a will more inclined to goodness
than is ordinarily found in corrupted nature, a happy and
16 Stonyhurst MSS. Anglic?, vol. iv. n. 106.
214 The College of St. Chad.
eloquent delivery of his conceits without affectation ; a comely
and venerable person even to his dying day. His moral
parts, if they can be separated from his supernatural gifts,
were also excellent, affability, benignity, liberality, and com
passion general to all ; a conversation pious but not tedious,
witty but not offensive, candour and sincerity without any
duplicity, and a mind, naturally inclined by the constitution
of his body to choler, free even from all rancour and hatred.
But these are nothing in respect of his supernatural gifts. In
his tender years he had great illustrations concerning matters
of our holy Faith. He was sent to the University of Oxford
in the most dangerous times of Queen Elizabeth, and yet ever
remained constant in his belief, and being there persuaded by a
ghostly father he used, that it was lawful to hear the sermons
of Protestants, he went to St. Mary's Church to hear a famous
preacher, but at the first entrance and sight of the preacher,
was surprised on a sudden with such a horror, as that alone
was sufficient for him in all his life never more to doubt
on that point. He applied himself when young to the studies
of controversies, and did not only in all occasions openly
defend the Catholic faith, but did also endeavour to draw
others to it. He liberally fostered and entertained priests
and religious persons, and for this cause suffered many
persecutions and imprisonment ; and finally was forced
to leave his country and fortunes. He lived in the Courts
both of France and Spain with so rare an example of piety,
that his life may worthily be called the holy Court.12 His
hope and confidence in God was so great that nothing did
more trouble him in these latter years, than a fear of so much
assurance of his justification and salvation. His love and
charity towards God was ever discovered by the purity of his
life, not only in religion, but in so many princes' courts wherein
he lived. His conscience was so tender that he did tremble at
the least shadow of a venial sin. In so many years of infirmity
he suffered, even almost to his dying day, he never omitted
his meditations, examen of conscience, reading of spiritual
books, and many other devotions he used ; nay, for many years
together his life was in a manner a continual prayer. His
charity towards all, and especially to the poor, was incredible,
that even in his countenance one might see an alteration
when he was not able to succour their wants ; his devotion
to the holy saints and our Blessed Lady especially, was so
12 Alluding to the work of Father Caussinus, S.J. which is so entitled.
Father Thomas Fitzherbert. 215
great that even from his tender years he did not only choose
her for his patroness, but used many austerities, fasts, and
pious exercises in her honour. For her sake he vowed chastity
presently upon his wife's death, and after made himself priest
in Rome, and finally did bear her such a pious and tender
love, as never child could love his mother more, and was by
her not less beloved and protected in occasion of many
calumniations and dangers. His virtues would require a
whole volume. Entering into the religion of the Society of
Jesus in his old age, he showed so great abnegation of himself,
so much humility towards all, so great obedience to his
superiors, as more could not have been expected from any
young novice. Finally, to be brief, he observed the precept of
Christ of loving our enemies in so eminent a degree, as not
only he prayed most heartily for them, but sought all means
to honour and serve them; and this confused relation may
sufnce for the present, until times give means for more dis
tinction and particulars."
The following honourable mention of this distinguished man
is from the liberal pen of the Protestant Wood.18
" Thomas Fitzherbert, son of William Fitzherbert (by Isabel,
his wife, daughter and one of the heirs of Hump. Swinnerton
of Swinnerton, Staffordshire), fourth son of Sir Anthony
Fitzherbert, knight, the famous lawyer, son of Ralph Fitz
herbert of Norbury, in Derbyshire, was born in the county
of Stafford, 1552, in which county being initiated in grammar
learning, was sent either to Exeter or Lincoln College, 1568.
But having been mostly before trained up in the Catholic
religion, the College seemed uneasy to him, for though he
would now and then hear a sermon, which he was permitted
to do by an old Roman priest that then lived abscondidly
in Oxon (for to him he often retired to receive instructions
as to matters of religion), yet he would seldom or never go
to prayers, for which he was often admonished by the sub-
rector of his house. At length, seeming to be weary with
the heresy (as he called it) of those times, he receded without
a degree to his patrimony, where also refusing to go to his
parish church, was imprisoned about 1572. But being soon
after set at liberty, he became more zealous in his religion,
defending it against the Protestant ministers, and not only
confirmed and strengthened many wavering Catholics therein,
38 Wood's Athen. Oxon. vol. i. p. 631. Edit. 1721.
216 The College of St. Chad.
but wrote also several valid reasons for the not going of
Catholics to Protestant churches: for which, being like to
suffer, he withdrew and lived abscondidly. In 1580, when
Parsons and Campion, the Jesuits, came into the mission of
England, he retired to London, found them out, showed
himself exceedingly civil, and exhibited to them liberally.
Whereupon, bringing himself into a premunire, and foreseeing
great danger to come on him and all Catholics, he went as
a voluntary exile into France, 1582, where he continued a
zealous solicitor in the cause of Mary Queen of Scots, with
the King of France and the Duke of Guise, for her relief,
though in vain. After her decollation, and all hopes of the
Catholics frustrated for the present, he left that country, and
the rather because that he about that time had buried his
wife, and forthwith went into Spain. For some years there he
became a zealous agitator in the royal Court for the relief of
Catholics and their religion in England ; but his actions, and
the labours of many more of that nature being frustrated by
the Spaniards' repulse in 1588, he, under pretence of being
weary with the troubles and toils of this life, receded to Milan
with the Duke of Feria. Whence after some continuance
there, he went to Rome, where he was initiated in Sacred
Orders; took a lodging near to the English College, and
observed all hours and times of religion, as they in the College
did, by the sound of their bell, and there composed certain
books of which that against Machiavel was one. A certain
author of little or no note, named James Wadsworth, tells us
[in his EngL Span. Pilgrim, c. vii. p. 65] 'that the said
Thomas Fitzherbert had been before a pensioner and spy to
the King of Spain in France, and his service being past, and
his pension failing him, out of pure necessity he and his man
were constrained to turn Jesuits, or else starve. And he being
a worthy scholar and great politician, was very welcome to that
Order.' But let this report remain with the author, who is
.characterized by a Protestant writer [Wm. Sanderson, jRagn,
&c. of Xing James. Lond. 1655] to be ' a renegado-proselyte-
turncoat, of any religion and every trade, now living (1655) a
common hackney to the basest catchpole bailiffs,' &c., while
I proceed. In 1613 he took upon him the habit of the Society
of Jesus, on the feast of the Purification, initiated therein on
the vigil of the Annunciation following, and on the next day he
sung his first Mass. Afterwards he presided over the mission
of Brussels for two years, and at length, much against his will,
Father Thomas Fitzherbert. 217
he was made Rector of the English College at Rome, which he
governed with great praise about twenty-two years. He was a
person of excellent parts, had a great command of his tongue
and pen, was a noted politician, a singular lover of his country
men, especially those who are Catholics, and of so graceful
behaviour and generous spirit that great endeavours were used
to have him created a Cardinal some years after Allen's death,
and it might have been easily effected, had he not stood in his
own way."
After mentioning his various works, Wood continues : " He
surrendered up his soul to that God that inspired it, on the
7th of August, according to the reckoning followed at Rome,
1640, aet 88, and was buried in the chapel of the English
College in Rome. He had a son named Edward, living I
suppose at the time of his death, to whom he dedicated
the first part of his treatise concerning policy and religion,
1606; which Edward was a most zealous man for the Roman
Catholic religion, and whether he was a priest or a gentleman
I know not."
Erdeswich's Survey of Staffordshire, p. no, noticing Father
Fitzherbert, confirms the pedigree we have given, and the date
of his birth and his going to Oxford in 1568. Attaching himself
to the Roman Catholic religion, he left the University without
a degree and retired to his patrimony, but refusing to go to
his parish church, he was imprisoned about 1572. He after
wards lived in retirement and concealed himself. In 1582 he
went to France and Spain, and thence to Rome where he
entered the Sacred Orders, and after encountering many
difficulties and hardships, he became Rector of the English
College, Rome, over which he presided for twenty-two years.
He was a man highly endowed with parts and learning. The
committee of the Parliament at Stafford, " Ordered that
Mr. Fitzherbert's house at Swinnerton be forthwith demolished
by Capt. Stones' soldiers. Dated 2gth of February, 1643-4."
The following interesting letter written by Father Fitz
herbert to the Bishop of Chalcedon in defence of Father
John Gerard should not be omitted in this memoir.19
" Right reverend and my honourable good lord, —
" Having understood that one of our Society hath been of
late traduced — tacito nomine — in a printed book as to have
39 Stonyhurst MSS. Anglicc, vol. iv. n. 94; and given in Father Morris'
Life of Father Gerard, Condition of Catholics.
218 The College of St. Chad.
bragged that he had sweat in working in the Powder Plot, and
that your lordship have named him, and as it seemeth, doth
believe him to be Father John Gerard, I think myself obliged
to represent to your lordship's consideration some things
concerning him, and that matter, as well in respect of the
common bond of our religion and his great merits, as also
for that he is at this present under my charge (albeit I acknow
ledge myself unworthy to have such a subject) and lastly
for the knowledge I have had many years of his innocence in
that point ever since that slanderous calumny was first raised
by the heretics against him, at which time I myself and many
other of his friends and kinsmen did very diligently and
curiously inform ourselves of the truth thereof, and found that
he was fully cleared of it even by the public and solemn
testimony of the delinquents, namely, of Sir Everard Digby (with
whom he was known to be most familiar and confident), who
publicly protested at his arraignment, that he did never
acquaint him with their designs, being assured that he would
not like of it, but dissuade him from it ; and of this I can
show good testimony by letters from London written hither at
the same time, bearing date the 2Qth of January, in the year
1606. Therefore to the end that your lordship may the better
believe it, I have thought good to show the same to some
very credible persons, who are shortly to depart from hence,
and do mean to present themselves to your lordship, of whom
you may (if it please you) understand the truth of it, besides
that for your better satisfaction, I have also by our Right
Reverend Father General's express order and commission
commanded him in their presence upon obedience (which
commandment we hold by our Rule and Institute to bind
under pain of mortal sin) to declare the truth whether he
had any knowledge of that Powder Plot or no, and he hath
in their presence protested upon his salvation, that he had
never any knowledge of it, either by Sir Everard Digby or any
other, until it was discovered, and that he came to know it by
common fame ; besides that, alleged many pregnant proofs of his
innocence therein, which I omit to write because he himself
doth represent them to your lordship by a letter of his own ;
and of this also the witnesses aforesaid may inform your
lordship if you be not otherwise satisfied. In the meantime,
I have only thought it my part to give this my testimony of
his solemn protestation and oath, and with all to send to your
lordship the enclosed copies of two clauses of letters from
Father Thomas Fitzherbert. 219
England and Flanders touching this matter, not doubting but
that your lordship's charity will move you to admit the same as
sufficient to clear him of that calumny, seeing there was never
any proof produced against him, nor yet any ground of that
slander but the malicious conceit and suspicion of heretics,
by reason of his acquaintance with some of the delinquents ;
in which case a solemn protestation and oath, as he hath freely
and voluntarily made, may suffice both in conscience and law
for a canonical purgation, to clear him from all suspicion as
well of that fact as of all collusion or double dealing in this his
protestation; especially seeing he hath always been not only
integerrimcz fames, but also of singular estimation in England,
for his many years most zealous and fruitful labours there,
and his constant suffering of imprisonment and torments for
the Catholic faith. Besides that he hath been ever since
a worthily esteemed and principal member of our Society and
given sufficient proof of a most religious and sincere conscience,
to the edification of us all. This being considered, I cannot
but hope that your lordship will rest satisfied of his innocence
in this point, and out of your charity procure also to satisfy
others who may have by any speech of your lordship conceived
worse of him than he hath deserved ; for so your lordship shall
provide as well for the reparation of his fame as for the
discharge of your own conscience, being bound both by justice
and charity to restitution in this case, as I make no doubt
but that your lordship would judge if it were another man's
case, yea, and exact also of others if the like wrong had been
done either to yourself, or to any kinsman, dear friend, or
subject of yours, all which he is to me ; and therefore I am the
bolder, I will not say to expect this at your lordship's hands
(because it does not become me), but humbly to crave it
of you as a thing which I shall take for a favour no less to
myself than to our Society, and so this to no other end, I
humbly take my leave, wishing to your lordship all true felicity,
this 1 5th of March, 1631.
" Your lordship's humble servant,
" THOMAS FITZHERBERT."
In a former note, page 201, we have observed that repeated
mention is made of Mr. Fitzherbert in the letters and reports
of Government spies among the State Papers, P.R.O. Great
attention seems to have been paid to him by these gentlemen,
who knew him to be held in much esteem in foreign Courts,
220 The College of St. Chad.
and to possess alike great influence and information. The fol
lowing are extracts from some of these papers —
Domestic, Elizabeth, vol. xxix. n. 39, Addenda. Rouen,
August n, 1585. Letter from Thomas Rogers (a famous
spy) to Secretary Sir Francis Walsingham. Amongst many
other matters, he says : " From the conference at Paris he
found that his token of commendation brought the effect
he looked for. He delivered the token of Tramson to
Thomas Fitzherbert, who upon the -sight thereof received me
into his company most willingly, and has given me credit with
all the Papists at Paris except Charles Paget, as they are
divided in factions, viz., Lord Paget his brother, the Bishop
of Ross (Dr. Lewis), Charles Paget, Thomas Morgan, and
Thomas Throgmorton, and some few priests; on the other
part, Dr. Allen, and Parsons, and all the Jesuits, with all the
rest. Dr. Allen plays on both hands, and Thomas Throgmorton
is rather with the Jesuits than against them. Thomas Fitzherbert
told me a great secret, on my showing him the three ciphers. He
has offered me a chamber in his house at Paris, but his commons
are above my reach, and I must buy a bed if I will be there.
Also he will want to borrow, and I have nothing to lend, being
six crowns in debt. Yet it is a place most necessary, as he gives
and receives intelligence, and his house is the place of common
conference, and the lodging of Charles Arundell when in Paris.
But if I lodge there I must do so amongst a great number of
the libels in French written against the Earl of Leicester. I
mean, however, to stay out of his commons till I hear your
resolution. If I go there I cannot so well sound Charles Paget,
as they are jealous one of another. Yet he has great means of
knowing the proceedings of Paget and his company. ... I
shall remain at Rouen till I know your pleasure as to lodging
with Fitzherbert, as he and his are the principal practisers, and
by them I shall know some of Paget's courses. Fitzherbert is
the secretary of all the persons before mentioned of our nation
and of the Jesuit's party."
Domestic, Elizabeth, vol. xxxi. n. 107, Addenda, January 22,
1590. A letter from Hugh Owen, Madrid, to Mr. Hopkins,
Paris, says that Mr. Fitzherbert is sick.
Same vol. n. 109, same date. Letter from Thomas Stil-
lington, jun., to Robert Tempest, Mignon College, Paris, says
also (inter alia) Mr. Fitzherbert is ill.
Same vol. n. 161. Father Parsons writes to , " Mr.
Fitzherbert embarked for Bilboa to come to you, and bor-
Father Thomas Fitzherbert. 221
rowed twenty crowns of me to be repaid to you, but I fear he
will not be able to pay it soon." Date, October 28, Valladolid.
Same vol. n. 162. William Copley writes to Robert
Tempest, of Mignon College, October 31, 1590 — "Mr.
Fitzherbert is gone to St. Malo. God preserve him."
Domestic, Elizabeth, vol. cxcix. n. 46. Letter from W.
Sterrell, the spy, to Phelleppes, the Government decipherer,
Customs Officer, near Leadenhall. "Desires to know what
resolution he has made with the Earl. He could not write
in the same disguise to Fitzherbert unless he sent him his
letter."
Vol. ccii. n. 38. Same Thomas Phelleppes to 4 [Gilbert
Gifford]. Revives his former instructions as to furnishing
intelligence, particularly as to parties formed since the Queen
of Scot's death. To practice with the agents of foreign powers,
especially with the Nuncio and Glasgow, Mr. Paget, Morgan,
Charles Arundell, Fitzherbert, and others. Sends him a new
cipher, &c.
Vol. ccxvii. n. 3. Gilbert Gifford to Walsingham. Fitz
herbert has orders from Cardinal Allen to deal with the
Bishop of Paris for his liberty. Eight priests arrived from
Rome, of whom John Gerard and Arthur Shefford will be in
England in a few days.
Vol. ccxviii. n. 19. Letter from Thomas Fitzherbert to
his cousin Gilbert Gifford. Regarding procuring Gilford's
liberty.
Vol. ccxxxviii. n. 168, May, 1591. Letter from John
Snowden to Burghley. "Requires secrecy, because when
Gifford used privacy with Secretary Walsingham, the Ambas
sador then in France, being envious, let Sir Charles Arundell
and Thomas Fitzherbert know how they might discover Gifford
and intercept his letters."
Vol. ccxxxix. n. 120, August 2, 1591. William Sterrell [alias
St. Main] to Phelleppes. " There is none more fit to deal with
Cardinal Allen than Mr. Fitzherbert. . . . Will be better able
to inform him, after being amongst the party on the other side,
yet thinks this peace may be effected, and would cause Thomas
Fitzherbert to go to Rome about it."
Same vol. n. 154, August 20, 1591. A memorandum called
" Remembrance for Mr. Baccar." The letters brought by
Mr. Baccar from Robert Parsons and other English Jesuits
in Spain are addressed to (inter alios] " Thomas Fitzherbert,
Cavalero-Engles en Rouen"
222 The College of St. Chad.
Vol. ccxl. n. 10. Henry St. Main [Sterrell] to Thomas
Phelleppes, September n, 1591. Sends Phelleppes the cipher,
and desires him to keep it safely, as there will be cause to use
it. Asks him to send him any letters he receives from Fitz-
herbert so that he may prepare himself.
Same vol. n. 142. Notes by Thomas' Phelleppes, 1591.
" Allott went to Scotland with two seminaries that landed at
Shields. Fitzherbert, Nelson, &c., will come, if assured of
pardon by a letter in the Dean of Westminster's hand."
Vol. ccxli. n. 2, January 2, 1592. W. Sterrell [H. St. Main]
to Phelleppes. The spy dares not trust Cloudesley with any
letter naming Fitzherbert, as he was Owen's man. Will send
Sherwood's letter to Fitzherbert to confirm him if he should
doubt the writer. Has credit with Fitzherbert, wants to go to
Dieppe to be near him.
Vol. ccxlii. n. 127, August 27, 1592. A list of " Priests, and
others in England ill affected." Among many others, including
Fathers Oldcorne and Southwell (the martyrs), Holtby, Creaton,
Holt, and Parsons, is the name of Fitzherbert.
Vol. ccxliv. n. 15, January 15, 1593. Same to same.
" Wonderful circumspection must be used in writing to Fitz
herbert. Only to answer his, and not offer any service but
readiness in general. He (the spy) will see Phelleppes shortly,
when they will handle the matter cunningly. Fitzherbert wrote
something in milk, but it will not appear, and that kind of
writing is foolish."
Same vol. n. 26. Same (alias Robinson) to same. The
spy begs Phelleppes to remember Fitzherbert's cipher, that
their chief business be not slacked.
Same to same. Same vol. n. 103, March, 1593. Entreats
him to send away the letter he has for Fitzherbert, for the dis
continuance of writing would mar all and breed suspicion.
Same to same. Same vol. n. 123, April 6, 1593. Asks him
to set down some course, so that they may send every week to
Fitzherbert, who otherwise may take exceptions against his
seldom writing, and all their endeavours will want success.
Same vol. n. 124, April 7, 1593. Thomas Phelleppes to
Sterrell (dictates the following letter to be written by him to
Fitzherbert). " The Parliament is to end this week. The Bill
preferred in the Upper House against Catholics has passed
both Houses, with some amendment ; they are to remain at
their dwellings, or be banished the realm. The other Bill
passed in the Lower House was suppressed, as it was thought
Father Thomas Fitzherbert. 223
too extreme. A Bill was preferred against the Barrowists and
Brownists, making it felony to maintain any opinion against the
Ecclesiastical Government, which by means of the bishops
passed the Upper House, but was found so captious by the
Lower House that it was thought that it never would have
passed in any sort, and that all the Puritans would have been
driven within its compass, but by earnest labouring of those
who sought to satisfy the bishops' humours it has passed to
this effect : that whosoever is an obstinate recusant, refuses to
come to church, denies the Queen's power in ecclesiastical
causes, or is a keeper of conventicles, being convicted, is to
abjure the realm within three months, and lose all his goods
and lands ; if he return without licence it shall be felony. They
think that thus it will not reach any man deserving favour.
" Barrow and Mr. Goodman, with others condemned upon
the statute for writing and publishing seditious books, were to
have been executed last week, but as they were ready to be
trussed up they were respited ; but the day after the Lower
House had showed their dislike of this Bill, they were hanged
early in the morning. The reprieve was through a supplication
to the Lord Treasurer, that in a land where no Papist was put
to death for religion, theirs should not be the first blood shed
who concurred about faith with what was professed in the
country, and desired conference to be convinced of their errors.
The Lord Treasurer spoke sharply to the Archbishop of Canter
bury, who was very peremptory, and also to the Bishop of
Worcester, and wished to speak to the Queen, but none
seconded him. The executions proceeded through the malice
of the bishops to the Lower House, which makes them much
hated by people affected that way.
" Sir Thomas Tresham has got a dispensation for three
months from his imprisonment, and it is thought by means of
the Earl of Essex, whom his son follows of late. Lord
Borough's revocation has been sent him, and he is looked
for shortly. It is thought he will bring great protestations
from the King of Scots of his zeal for England and malice
against Spain.
" A new discourse is coming out on Scottish matters,
written it is thought by the Lord Treasurer. The drift is to
make the King of Scots appear wholly devoted to this crown
and religion. The last stories of Bothwell were all with his
privity, and to serve a turn with all at home and here, but
those here take it not well that they were deceived in it.
224 . , The College of St. Chad.
" The Queen here daily bears more and more a new
conceit of the Earl of Shrewsbury and the Countess, for the
sake of the Lady Arabella, which has been evident in a late
quarrel between his lordship and the Stanhopes. His cousin
Fitzherbert [John] is a prisoner in the Fleet, being taken upon
an execution by Mr. Baggot of Blore, sheriff of Derbyshire,
after the other sheriff was returned a burgess of Parliament ;
whereupon much stir was made in the Lower House by
Topcliffe's means, who openly gave out speeches deeply
touching Mr. Baggot, as if he were a receiver of priests, and
had intelligence with some on the other side the sea, where
upon Mr. Baggot has made complaint to some of the lords,
but Topcliffe says he will prove it/"'20
Vol. ccxlv. n. 50, July 5, 1593. Phelleppes sends the same
Sterrell (Gains Park, Epping) another letter to be written to
Fitzherbert, partly in cipher. He says, " The plague is hot in
London and other places, and a great part of the household
cut off, and therefore cannot write so often," &c. The rest is
upon politics without any interest.
Vol. ccxlvi. n. 60, 1593 (?). Earl of Essex to Phelleppes.
The party employed was come to London two days before they
heard from him. He has brought over a letter-carrier, by whose
means he hopes to take Birkett the priest, to whom most of
the fugitives' messengers are directed ; as also by his credit
with Father Holt, Owen, and Fitzherbert, to discover all their
practices, as they commit their greatest secrets to him, and
their messenger is at their devotion.
Same vol. n. 61. Robinson (Sterrell) to Phelleppes. Returns
the cipher, and a copy of Owen's. Has written to Fitzherbert,
sending the word " Cupio," lest he have not his cipher ready.
Vol. cclxx. n. 47, March i, 1599. Dated Madrid. Letter
from Thomas Fitzherbert to Sterrell. " You want to be satis
fied whether the King of Spain will pretend himself [to the
Crown]. I protest that not only his [late] father, but now he
gives us as great assurance in that behalf as may be desired.
We assure him that if he does it will never prevail. We expect
the meeting of the Archduke and King of Spain soon, and then
a full resolution will be made about the manner of proceeding
with the Infanta. I want your opinion whether it were not con
venient to publish her right, and make her a pretender presently,
partly to counteract the King of Scots, and partly to engage
20 I suspect that the name written Baggot should be Bassett. Blore was
the seat of that family, who were related to Sir Thomas More. — [Editor.]
Father Thomas Fitzherbert. 225
the King of Spain, and win a party in England, seconding it
with negotiations and pensions here. All the inconvenience I
fear is that the Queen would exclude her by Act of Parliament,
and perhaps swear all her subjects against her, though this
would not do as much harm as some imagine. I think that
unless some good order be taken, the King of Scots will win
the game, if the Earl of Essex be not in his way, whom never
theless the Scots take to be his greatest friend ; but I think that
they are deceived, and that the other takes him for his com
petitor, which will be well for the Infanta : when two dogs fight
for a bone, you know what follows." [The letter is not original,
but an exact copy.]
Domestic, Elizabeth, Addenda, vol. xxxiv. n. 42 ; 42 i. 42 ii.
October, 1601. In a very long and rambling report of a spy
[to Cecil] running over a good part of Europe, and directed
mainly against Father Robert Parsons, and pointing out his
friends and supporters, the following mention is made of
Father Thomas Fitzherbert.
N. 42 ii. " Priests . . . Doctor Haddocks, Parson's coach
man, for that he keepeth his coach and horses, and are at his
sole command, but sayeth or may say, Hos ego versiculos fed
tulit alter honores. For it is well known unto the world that
Dr. Haddock is not able to keep a coach and two horses at
Rome, for it is very chargeable, and his living small, besides
two men to attend him ; but the poor scholars pay for all ; and
whereas the College [English] formerly was well able to main
tain seventy scholars, now is not able to maintain fifty, although
the living or revenue is rather increased than decreased ;
only except that Parsons, in despite and revenge of the
scholars, sold away a great vineyard, the goodliest in Rome
both for vines, walks, fruits, houses, water and other neces
saries whatsoever, and a thousand crowns, under the value as
would have been given for the same. The said Mr. Doctor is
President of the Council at the College, and generally every
afternoon do they sit to deliberate of all causes. The coun
cillors names are these following — Parsons, judge ; Walpole,
Stephens, Smythe, Owen, Dr. Haddock, Mr. Thomas Fitz
herbert, Mr. Baines, and Mr. Sweete, when he was there.
When the case is litigious then Father Harrison is sent for to
censure his opinion in the same.
" They cannot well agree among themselves who should be
Cardinal. Some will have Father Parsons, Mr. Fitzherbert, &c.,
but the Pope will take an order for making of English
226 The College of St. Chad.
Cardinals, for he is well persuaded of their sedition, and
. . . . 21 bishopric will not serve their turns, but must
presently become Cardinals. Mr. Thomas Fitzherbert is held
to be worthiest of our nation, a man of great learning and
knowledge, worthy to be employed in matters of State, for that
he hath [given] himself absolutely thereunto from the begin
ning, and in regard of his worthiness the King of Spain both
made him equal to Sir Francis Ingleby for pension22 . . .
Domestic, Elizabeth, vol. cclxxxii. n. 43, December 22, 1601.
Paris. Letter from W. Smith to Cecil, Secretary. Says that
" my departure was secret till I got to Ghent, where the Arch
duke ordered my apprehension, so I left as advised for
Cologne, and thence for Rome to get Father Parsons' letter
to the Duke ; but Parsons threatened to have me put in the
Inquisition as being come from your honour to do service, so
I was driven to depart. I hear that Sir William Stanley is
gone to Rome ; also Mr. Fitzherbert, who is to be a Jesuit at
Lodi, in the Duchy of Milan. An army of 4,000 or 5,000
strong is preparing for Ireland. I have returned to Paris,
but am in extreme poverty. I want my pardon, arid to come
home. I would keep secret, and could discover many notable
things, as a boat which the Jesuits have in Hampshire to
transport their money, for the great maintenance of the Semi
naries comes from England. I will be the greatest plague the
Papists ever had; do what you command me, but I am a
soldier, and not a scholar to write."
Same vol. n. 52. Statement by . That Richard Cooke
was employed by Cresswell and Fitzherbert to burn the
Queen's storehouses, and came to London to effect it, but
was deterred by frightful dreams. He was directed to
Wiseman to acquaint him with a second man, who by use
of the token that " Valladolid was in Flanders," would bring
him to a third , whom he was to request to " look over the
letters numbered 25," when the man would find him an
opportunity to execute his purpose. Wiseman was appre
hended, and the second man also, and they refused to intro
duce him to the third, but they railed on them and the
cause.
Fearing to be discovered by remaining too long in
Bayonne for a pass, Cooke said he would go back to
Cresswell and Fitzberbert, and bring their own letters to prove
them arch-traitors, for which you gave him money. I have
21 MS. damaged. 32 MS. damaged.
Father Thomas Fitzherbert. 227
not heard that he did so, or has shown reason why he did not
do what he was paid for.
He was in Ireland coming with the Spaniards when they
landed, and his papers show that he has had private conference
with Papists in England. He is too dangerous to be trusted
in the Western parts. Let him be ordered to leave the
country till he do some good service, or at least be banished
from those parts, and bonds taken of his friends for his
loyalty.
Vol. cclxxxiv. n. 25, June 4, 1602. Thomas Pheleppes writes
to Cecil, Secretary, inclosing information, inter alia he says
that Father Parsons has been out of town, having been forced
twice to go to Civita Vecchia; the first time on the request
of the Duke of Feria, who passing that way towards Sicily,
where he is appointed Viceroy, desired Parsons and Thomas
Fitzherbert to meet him there ; the second to go thither with
Cardinal Aldobrandini and the Duke of Sessa to meet the
Countess of Lemos, Vice-Queen of Naples, whose confessor,
Parsons, had been in Rome, &c.
Vol. cclxxxv. n. 6. Charles Paget in a letter of information to
Secretary Cecil (September 15, 1602, Paris), says, inter alia,
Parsons and Thomas Fitzherbert have written to Owen and
others that the Inquisitors at Rome have decided between the
modest priests and the broiling Jesuits — (i) That the Jesuits
shall remain .in England ; (2) that the priests shall have their
faculties restored ; (3) that no books be written against each
other on pain of excommunication ; (4) that the priests deal
no more with Queen and Council ; (5) that the archpriest
and assistants remain in ofhce as before ; (6) that the Colleges
continue as they did, under the government of the Jesuits.
There is no news the last two posts from Rome from the
priests, so it is feared their affairs do not go on well, &c.
Addenda (1580—1625), vol. xxxv. n. 61. James I. A
long letter from Sir Anthony Standen to Father Parsons.
Dated Paris, December 17, 1603. Among other things
he says, " As for Mr. Fitzherbert, his has been a long
acquaintance, and while I lived in Tuscany, no Saturday
passed without letters to each other. He came to Florence
at his own charge to visit me out of love, and com
plained of hard measure, from being tossed from post to
pillar ; and it was most rueful to hear in every place where I
came, and where English were, a heap of griefs and mis-
contents."
p 2
228 The College of St. Chad.
Domestic, James I. vol. xix. n. 59, March 19, 1606. Letter
from the Earl of Salisbury to Sir Henry Wotton, Ambassador
at Venice. He praises the course he took with the Papal
Nuncio. Parliament has made severe laws against the Papists.
He has no authority to permit the return to England of Sir
Robert Basset or [Thomas] Fitzherbert : the times are not
fitting for their recall. Basset's goods will be confiscated to
satisfy some French merchants, robbed by a pirate for whom
he was surety.
Vol. xix. n. 131, July 12, 1619. Grant to Bartholomew
Beale of Gray's Inn, for the benefit of Sir William Harmon,
of the moiety of the manor of Norbury and other lands,
counties Derby and Stafford, seized into the King's hands
for rent owing by Thomas Fitzherbert of Norbury, Derbyshire,
to Robert Harcourt of Stanton, Oxford, an outlaw, the benefit
of whose outlawry was granted to Sir William Harmon.
Domestic, Charles /. vol. vii. n. 70, 1625, October n,
Rome. Testimonial under the hand of Thomas Fitzherbert,
Rector of the English College at Rome, and under the seal
of that College, that Troillus Lovell had remained at that
College for six days, during which time he had attended divine
service and received the Sacrament.
Amongst other calumnies to which Father Fitzherbert was
subjected was that of being an instigator of Squires in the plot,
or pretended plot, to poison the Queen and the Earl of Essex.
Father Richard Walpole (brother of the martyr Father Henry
Walpole) was the chief party calumniated.23
One of the books published by Father Fitzherbert was
a defence against this infamous calumny, entitled, "Defence
of the Catholic cause, containing a treatise in confutation of
sundry untruths, slanders, &c., with an apology of his inno
cence in a feigned conspiracy against her Majesty's person,
for the which one Edward Squire was wrongfully condemned
and executed in November, 1598, wherewith the author and
other Catholics were also falsely charged " (410. St.Omer, 1602).
This plot is mentioned in Lingard's History of England of that
date.
23 As Father Richard Walpole is thus introduced to our notice, we
subjoin (by way of addenda) at the close of this history of St. Chad's
College, a memoir of that eminent member of the Society. As he was
never a mission er in England, but always resided in our Colleges on the
Continent, we do not find any better opportunity of noticing him than the
present occasion of this infamous calumny. We shall also give copies of
various State Papers from the Public Record Office connected with it.
Father Thomas Fitzherbert. 229
The following are the works of Father Fitzherbert — His
treatise against Machiavel's work, already mentioned ; also
his defence and apology in the Squire feigned plot ; a treatise
concerning policy and religion, &c. (a masterpiece of reasoning
and learning, dedicated to his son Edward Fitzherbert, who
died March .25, 1612); A supplement to the discussion of
M. D. Barlow's answer to the judgment of a Catholic English
man, &c. — this work was interrupted by the author's death
(Father Robert Parsons) ; A confutation of certain absurdities,
&c., uttered by M. D. Andre wes in his answer to Cardinal
Bellarmine's Apology (4to. St. Omer) ; A reply to Roger
Widdrington's (vere Preston) Disputatio Theologica, de jura-
mmto Fidtlitatis apologia Cardl. Bdlar. pro jure principium,
1614; Obmutesco of F. T. to the Eppheta of Dr. Collins (8vo.
St. Omer, 1621).
Dr. Oliver asks, " Did he not publish the English translation
of Tursellini's Life of St. Francis Xavier, 4to. Paris, 1632?"
(Collectanea SJ. p. 93). " There was formerly," adds Dr. Oliver,
" in the English College at Rome a portrait of Father Fitz
herbert, of which a copy by Munch was in the sacristy at
Wardour Castle."
Dr. Oliver also asks in a note (ut supra\ " Who was John
Fitzherbert, Esq., at whose house at Padly the martyrs Nicholas
Garlick and Robert Ludlam were seized by George Earl of
Shrewsbury in 1588? For harbouring them he lost his estate,
lay in Derby gaol two years, was then removed to London,
and lived six years there in great want and then died." This
was probably John Fitzherbert, second son of the judge Sir
Anthony, and the uncle of Father Thomas Fitzherbert (vide
pedigrees, p. 198, ante). In the P.R.O. Domestic, Elizabeth,
vol. ccxliv. n. 51, 1593, is a letter from the Earl of Shrewsbury
to Queen Elizabeth in which he says (inter alia) "that in
Derbyshire, where John Fitzherbert and other Seminary priests
had lately been apprehended, he had induced many of the
people to come to church." See the same vol. n. 124, April 7
1593. In the letter from Sterrell the spy to Father Fitzherbert
(see page 224) he mentions his (Fitzherbert's) cousin being
a prisoner in the Fleet, &c.
Dr. Oliver also asks — "Who was Nicholas Fitzherbert,
who so virulently opposed Father Parsons at Rome ? "
""In a MS.," says Dr. Oliver, "I read that Father Parsons
returned from Naples to Rome, October 8, 1598. All the
English in Rome came to the College to hear his reasons
230 The College of St. Chad.
against Mr. Nicholas Fitzherbert So quoteth Mr. Baines
in his diary. This Nicholas Fitzherbert, a great adver
sary of Father Parsons, was drowned in a brook called
La Pesa, some miles this side Florence, November 6,
1612." This Nicholas was probably the one named in the
" spy's " pedigree, as Cardinal Allen's secretary, &c. He was
first cousin to Father Thomas Fitzherbert (see pedigree).
In the P.R.O. Domestic, Elizabeth, vol. ccxxviii. n. 26, is an
intercepted letter of the same Nicholas to Thomas Throg-
morton at Brussels, dated Rome, November 20, 1589. It
possesses nothing of interest.
Nicholas was attainted, as appears by a grant 24 to Henry
Butler and others and their heirs, of such remainder of the
manor of Over-Padly, Nether-Padly, and other places in the
counties of Stafford and Derby, as may accrue to the King
by the attainder of Nicholas Fitzherbert. [This would have
been any expectancy from his father, John Fitzherbert of
Padly.]
The family of Swinnerton likewise furnished the Society
with another saintly member in the person of —
BROTHER ROBERT FITZHERBERT, a most angelical youth,
who was received into the Society just before his death in
1708. He is thus noticed in the Annual Letters for the
College of St. Omer, 1708. "Born of a family of rank in
England, and descended from Catholic parents who were
remarkable for their piety and constancy under the severe
sufferings which they had to endure in persecution for the
Faith ; being most piously brought up, he carried his baptismal
innocence with him to the grave. He lived like an angel
upon earth, both before and after his entering the College.
When a boy of twelve years of age he converted a Protestant
companion in England by his words and example, who faith
fully persevered. Robert lived a heavenly life at St. Omer's
College, and was never seen to commit a fault. He bore his
last sickness, no less protracted than severe, and also the
deep incisions of the surgeons, and cruel sufferings caused by
removing mortified flesh and bones, with an angelical coun
tenance, a joyful heart, and astonishing patience and equa
nimity, even until death, and was regarded by all as a saint."
The following paper regarding the relics of St. Chad, now,
or at least formerly, kept at Swinnerton Hall, will be found
24 Domestic, James I. vol. vi. n. 84, February 29, 1604, P.R.O.
Brother Robert Fitzherbert. 231
interesting, and not out of place in a history of the old College
or district dedicated to that great Saint.
" Relatio quomodo sex ossa majora reliquiarum S. Ceaddce ad
manus meas pervenerunt scripta a P. D. Pietro Turnero et
D. Giilielmo Atkins Sacerd. Miss. S.J.
"A.D. 1615, 8 Sept. ipso B. Virginis natal i, Henricus
Hodsheeds de Woodseten prope Segleiam in com. Stafford,
moribundus me accersivit. Hominem munito prsesidiis Ecclae ;
deinde positis genibus litanias majores recitamus ad quas
seger cum esset linguae Latinae non ignarus pia admodum
respondit : cu ad eu locum perventum est ubi SS. confessores
invocantur, sustulit utramque manum e lecto extractam et
devote junctam, offerens in has voces prorupit : Sanctus
Ceaddae ora pro me. Cum haec frequenter repeteret cursum
Litaniarum interrupi cumque petii cur toties S. Ceaddam
invocaret ? Respondit S. Ceadda desuper in superiore
parte lecti praesens est, quern ego thesauru majori cupio
cum honore asservari, et proinde ilium tibi dono. His
dictis et litaniis absolutis ; sacras reliquias intueri cupio quas
exaudio tincto seu velo majori lineo, sed nigro (Anglice black
buckeram) opertas, uxor Henrici mihi in manus dat. Turn
Henricus qu ego opinibamur hoc velo tectus fuisse dum in
theca aliqua argentea in Lichfieldensi Eccla reconderentur.
Ego x velo praedicto sacra ossa abstuli et in pixide lignea 19
vel 20 digitos longse, 6 digitos profunda, 6 digitos lata
minoribus seris nrmata eadem ossa reposui cu velo separatim
complicate.
"Roganti mihi qo-modo has reliquias nactus erat, res
pondit; cu fides Catholica everteretur, quidam Praebendarius
(Dudley) cognatus Dni Dudley (qui famoso noe Dns.) seu
Baro (quondam dictus est) has sacras reliquias ab Eccla
Lichfeldensi honoris et reverential causa sustulit quas duabus
nobilibus foeminis (ejusdem nois de Dudley) cognatis suis habi-
tantibus apud Russel Hall, domum prope Villam de Dudley,
asservandas dedit. Mortuo Praebendario feminDe timore legum
exterritae licet Catholicae sese periculo eripere cupiunt proinde
easdem reliquas mihi fratriq meo Gulielmo (Familiares vicinae,
et amicissimae nobis erant) libenter concesserunt. Pars altera
fratri, pars haec mihi divisione facta obvenit : ab illo tempore
ad hanc hora fideliter eas conservavi. Illo mortuo ejus uxor
mihi reliquias tradidit, qas in pixide cu velo ut ante dixi,
reposueram. Nee mihi dubium est quin verissima sint haec
232 The College of St. Chad.
oia, cum prope 20 annos pmdentia et fidem hominis illius
perspectam habuerim. In cujus rei fidem nomen meum
subscribe.
" Oct. i, 1652.
"PETRUS TURNERUS.
"FRANCISCUS COTTON. "THOMAS WILKINSON.
" GULIELMUS ATKINS. " RICHARDUS VAVASOUR.
"Dno. Petro Turnero mortuo 27 Mail 1655, hae reliquae ap-
probante Dno. Edvardo Bedingfield deposits sunt apud Dnm-
Joannem Levesonum eo quod hie ad districtii et Collegii B.
Aloysii huic temporis pertineret. Velum de quo ante eo quod
esset vetustum "nee satis honestu" a me Gulielmo Atkins com-
bustum est. Pixis in qua reliquiae has repositae sunt a militibus
et apparitoribus effracta est, et os unum contra pavimentum
allisisum in duas partes dissiliit in festo S. Andreas 1658 in
domo Dni. Levesoni. Impii illi partem reliquiaru secum
asportaverunt.
" GULIELMUS ATKINS.
" Ego Gulielmus Atkins ex pyxide ilia a militibus effracta
sacras reliquias in aliam pyxidem serico tectam removi an.
1 66 1 2. martii.
" R. P. Franciscus Fosterus Prov. Anglicanae Provae. S. J.
ann. 1652, i Oct. diligenter inspexit reliquias S. Ceaddae
dixitq. sibi privilegium notarii Apostolici concessum reliquias
approbavit dixitq. sese effecturu ut relatio Dni. Turneri in
acta referretur et in archiviis reponeretur.
" Ego GULIELMUS ATKINS
"Praesens interfui."
To this relation is added another of Father Richard
Strange, Rector of Gant, dated December 10, 1670, certifying
that he brought out of England into Flanders the year before,
some of St. Chad's relics.
Also another of Father Anthony Terill, Rector of Liege,
dated September 21, 1671, attesting that he had obtained an
approbation of the relic of St. Chad, and leave to expose the
same to public veneration in the chapel of the College of
Liege, from the most Rev. and illustrious D. Earnest, Baron
of Surlet, Vicar General in Spirituals to his Serene Highness.
In another loose paper is a third attestation of Father
Richard Barton, Rector of St. Omer, dated January 20, 1667,
Father Francis Foster. 233
bearing witness that, being Visitor of the Residence of
St. Chad, he took out of the box of St. Chad's relics, in domo
ejusd. nobilis Catholiri, a particle of the same, and gave
them to the Father Director of the English Sodality, to be
exposed to public veneration if the Bishop of St. Omer should
think proper. These relics were then probably at Blackladies,
a house of Mr. Fitzherbert, not very far from Wolverhampton,
where they were under the custody of Father Collingwood,
Superior of that district, and from whence they were conveyed
to Swinnerton, two miles from Stone, after Mr. Collingwood's
death, this being the residence of Mr. Fitzherbert.
The authentic MSS. are kept with the relics at Swinnerton
Hall.25
TIXALL HALL, STAFFORDSHIRE. — The seat of the ancient
and, until late years, Catholic family of the Lords Aston, was
often served by the Fathers of this district. In the time of the
Gates' Plot persecution we shall have to return to it again,
one of that unhappy perjurer's right-hand helpers, Dugdale,
having once been a steward in the family, and left the service
in consequence of his thefts. Father William Ireland, one of
the victims of Gates, was also there for a time.
Father Francis Foster appears to have been much there
from the following information of a Government spy, P.R.G.y
1629, State Papers, Domestic Chas. I. vol. clxxviii. n. 43, who
says (inter alia] : " Item, Father Francis Foster, newly come
out of Spain. A Yorkshire man ; was agent for the English
Jesuits at the Court of Spain, when his Majesty was there ;
resorts much to London, and to the Lady Aston's house,
Staffordshire."
Father Foster entered the Society in the year 1622, and
was solemnly professed on the 8th of December, 1635. In
1642, he was Rector and Master of Novices at Watten. After
professing theology at Liege, and filling other offices, he was
proclaimed Provincial in 1650, and died soon after the end of
his three years' government, in England, yth October, 1653,
aged 62. A business letter of his may be found in vol. v.
Stonyhurst MSS., Anglice, n. 31, dated 26th of March, 1649,
addressed to Father Thomas Barton. Father Foster was also
25 Copied from a MS. in the handwriting of the late Rev. Alban Butler,
in a vol. of MSS. at Oscott College, entitled "Memoirs of Missionary
Priests, MSS." being Mr. Alban Butler's collection for Bishop Challoner's
Lives of Missionary Priests.
234 The College of St. Chad.
Socius to Father Henry Bedingfield, alias Silisdon, who was
Provincial 1646 — 1650.
WOLVERHAMPTON. — This ancient town was, we believe, the
head-quarters of St. Chad's College or district. In the year
996 a monastery was founded here by Wulfrana, sister of King
Edgar, and widow of Aldhelm, Duke of Northampton, in
honour of whom this town, previously called Hampton, received
the appellation of Wulfranis-Hampton, of which its present
name is a corruption. The monastery continued till the
year 1200, when it was surrendered to Hubert, Archbishop
of Canterbury, and was subsequently annexed by Edward IV.
to the Deanery of Windsor.
In the intended history of the English Province in the
periods of Gates' Plot, and the Revolution of 1688, we shall
have to return to Wolverhampton, where, on the revival of
religion on the accession of James II., the English Fathers of
the Society had a flourishing College, and large residence and
chapel. In fact, Wolverhampton was then called the "Little
Rome" (Parva Roma) on account of the great number of
Catholics there. It was also the seat of the long-lived labours
of Father William Atkins who, as we have already said, died a
martyr for the Faith in Stafford gaol, lyth of March, 1681,
at the age of 80, and bed-ridden, being under sentence of
death ; and Wolverhampton also had for its missioner for some
years the blessed martyr, Father John Gavan, who suffered
at Tyburn, 301)1 of June, 1679.
MARGERY, daughter of RICHARD BECKHAM,
of Narford. She married a second husband,
ROGER WARNER, of Docking.
THOMAS
CHRISTOPHER, S.J. Bap
tized at Docking 23rd
October, 1568. Educated
at Ely Grammar School,
under Speght. Matricu
lated Pensioner at Caius
College, Cambridge, 8th
December, 1587. En
tered Alumnus of English
College, Rome, 22nd Feb
ruary, 1592. Entered the
Society of Jesus 27th Sep
tember, 1592. Died at
the English College, Val-
ladolid, 1606, at. 38.
" Cum dolor e omnium et
detrimenlo Pat rue"
MICHAEL, S.J., alias
MICHAEL CHRIS-
TOPHERSON. Bap
tized at Docking
1st October, 1570.
Was companion to
Father John Gerard
1588. Entered an
Alumnus of English
College Rome, I2th
May, 1590. Took
the usual college
oath 20th March,
1591. Entered the
Society of Jesus 8th
September, 1593.
At Valladolid, Su
perior of English
Mission. . . . Died
in Seville 1620, at.
51. Became a pro
fessed Father 1609.
>ROTHY MARGARET
Father Richard Walpole. 235
ADDENDA.
LIFE OF FATHER RICHARD WALPOLE, S.J.
FATHER RICHARD WALPOLE was a native of Anmer, in Norfolk,
son of Christopher Walpole, Esq. of Docking, Anmer Hall,
and Dersingham, county Norfolk, by Margery, daughter of
Richard Beckham of Narford, gentleman. He was born in
the year 1564-5, and was the fourth brother to Father Henry
Walpole, the blessed martyr. The annexed pedigree1 shows
the members of the Walpole family who entered the Society of
Jesus. He was admitted an alumnus of the English College,
Rome, 25th of April, 1585 ; was ordained subdeacon the
26th, and deacon the 3oth of November, and priest the
3rd of December, 1589, and was then sent into Spain. On
the foundation of the English Seminary at Seville in 1592,
he was sent with others to commence that establishment,
and on the 2oth of February, 1593, he and another priest,
Henry Floyd, afterwards of the Society, publicly defended
" conclusions ex universa theologia decerptas, cum maxima
omnium approbatione." He entered the Society 1596.
Father Richard Walpole is said, upon the testimony of
Pitzeus, to have been an eminent divine, and displayed his
powers in his Answer to Matthew Sutcliff's Challenge (8vo.
1 Amongst the State Papers, P.R.O. Domestic, James 7. vol. Ixi. n. 13,
is a note by a Government spy, "of such Jesuits, &c., as I knew in
Rome from 1589 to 1595." The following of the Walpole family are
named: "Father Richard Walpole, first a seminary and then a Jesuit,
and now a reader of the philosophy lectures in Valladolid, Spain;
Michael Walpole, his brother, Jesuit, Rome j William Walpole [should
be Christopher], another brother, Jesuit, in Rome. Nota: that these
three brothers are Norfolk men bom in Anmer, while another brother
of theirs, which once served Sir William Stanley, possesseth their land ;
Edward Walpole, their uncle [should be cousin], and heir of that
house, Jesuit, in Rome. Note that he was heir of their manor of Hauton
[Houghton], near Anmer, in Norfolk, and his brother, William Calipote
Walpole, now possesseth the said [manor]." The spy thus concludes,
"For England I understand [among others] one Tregean a seminary,
and Jesuit, in Norfolk. Item, one of the W7alpoles a seminary in Norfolk.
Sir, I make no question but had you but warrant, I could ferret some of
these out.
"Your loving friend, to be ever commanded,
"ADAM KlNGE."
236 The College of St. Chad.
Antwerp, 1605), and two years before that, in his confutation of
Sallifi, a Protestant minister, under the initials O.E. (Dr. Oliver,
Collectanea). As we shall see, he was accused, with Father
Thomas Fitzherbert, of devising the absurd plot of poisoning
Queen Elizabeth's saddle and the Earl of Essex's chair in
1598. When he heard of the accusation he treated it with
contempt, but for the sake of truth was afterwards induced to
publish a pamphlet, The discovery and confutation of a tragical
fiction devised and played, by Edward Squyer, yeoman, soldier,
hanged at Tyburn, 2 yd of November, 1598." The unfortunate
Squires died proclaiming with his last breath Father Richard's
innocence.
Father Walpole was Perfect of Studies at various times
in the English Colleges at Rome, Seville, and principally
at Valladolid, and succeeded Father Joseph Cresswell as
Superior of the mission in Spain.
In the will of the celebrated and saintly lady, Dona Louisa
de Carvajal, who founded the English Novitiate at Louvain,
dated Valladolid, December 22, 1604, Father Richard Walpole,
then Vice-Prefect of the English mission in that city, is named
as one of the executors. For a copy of this interesting and
pious specimen of Spanish devotion and humility, see Father
Morris' Condition of Catholics, Life of Father John Gerard;
also Father Henry More's Hist. Prov. Angl. S.J.
Father Richard Walpole died prematurely at Valladolid,
aged 42, A.D. 1607.
The following account of the calumny against this eminent
Jesuit is taken from Father More's Hist. Prov. Angl. SJ.
lib. v. nn. 44 — 46, p. 220, et seq.
" One Edward Squire, an adventurer in the company of the
famous pirate Francis Drake, was taken prisoner in the Indies
with other robbers of the same breed, and carried to Seville.
Being allowed to go about the city at liberty, his conduct both
as regards his tongue and his actions was such as to bring him
under the notice of the Court of Inquisition. Having been
there tried, the judge committed him at first to prison, and
then, after some delay, handed him over to the charge of the
Carmelites, in whose monastery he was detained for two years
in the hope of working his reformation. Wearied out with the
tedium of the solitude of the place, he pretended that he
wanted to become a Catholic, and caused Father Richard
Walpole to be sent for, who having previously heard much
about the indomitable disposition of the man, whom he had
Father Richard Walpole. 237
never seen, and surprised at this sudden change of affairs,
resolved to deal both slowly and cautiously with him. He
protracted the matter for many days in teaching and trying him.
Squires asked if he doubted him, and prayed and intreated
him to expedite it. At last Father Richard consented, and
remitting to God the hidden things of his heart, he heard the
man's confession and absolved him. Squires had hoped by this
stratagem to hasten the recovery of his liberty, in which being
disappointed, he made his escape before a year had elapsed,
leaving a letter in his room for Father Walpole, excusing
himself for having departed in that manner without taking leave
of him ; which letter coming first into the hands of the Inquisi
tors, reached Father Richard from them. Edward Squire
arrived at San Lucar, found a vessel leaving for England, by
which he took passage thither, and immediately on his arrival
went to sea again on board the fleet of the Earl of Essex, which
was setting out to attack Tercera."
" The reader will remember," says Father More, " in the
trial of Father Campion, that one Craddock declared, when
there was a talk of the formation of the Holy Alliance
for the subjugation of England, that he was present at the
conversation. The present fable is of a kindred stamp.
Squires, on landing in England, went to a certain magnate in
power, for the purpose of clearing himself, according to the
laws, from the suspicion which busy report had raised of his
having joined the Catholics ; and, relating as a good joke what
he had shammed with Walpole, he offered his ready services
to the said magnate. The miserable man was as yet ignorant
that in what way a man sins, in the same does God
punish the crime, causing the guilt to fall upon the head of
the criminal. It was schemed that one of those who had been
taken prisoner with Squires should return from Spain with a
letter which, by the ambiguity of its contents hinted that some
thing was to be undertaken by Squires, upon which hung many
and important issues. At first the letter was rejected as a
hoax; but as it appeared to some that the matter was sufficiently
important not to be neglected, Squires was recalled from the
fleet and examined. He denied having had any such conver
sation with Walpole. He was then put upon the rack and
examined, and by force of the tortures confessed any fabrica
tion put to him — that he had received from Father Walpole a
poisonous powder in a bladder, by sprinkling which upon the
pommel of the Queen's saddle (which might be easily effected
238 The College of St. Chad.
by perforating the bladder), she might get it upon her hands,
and thence by chance to her nose and mouth, and thus cause
death. Nor did it suffice for their purposes to confess that he
had merely received the poison, but he must go a step further,
and say that he really made the attempt, and this was extorted
from him by the tortures of the rack, and he afterwards signed
his confession with his own hand.
" When news of this reached Father Walpole, he treated it
as the idle dream of a silly fool. Becoming convinced by
repeated letters that the matter was taken in real earnest, he
wrote an epistle, commencing with the words of the great
St. Athanasius, ' With a loud and distinct voice, and with
outstretched hand (quod diditi ab Apostolo), I call God to
witness upon my soul, and as it is written in the Book of
Kings — -jusjurandum concipio — may God be witness, and may
His Christ be witness, that the whole of this accusation is
false, and I protest before God, and the whole court of
heaven, and on the word of a priest, that nothing of the kind
objected against me, even entered my thoughts. But although
I am fully convinced that this my protest is abundantly
sufficient to prove my innocence with all whose consciences
are unseared (for among the lapsed and profane, and the
excommunicate, as says St. Cyprian, from whose breasts the
Holy Spirit has departed, what else can remain except a
depraved mind and a false tongue, a venemous hate and
sacrilegious falsehood, with whom he that gives credence, must
needs be found in the Day of Judgment), I will here subjoin
some facts which will clearly show the whole of this accusation
to be a mere fable conjured up by those who, provided only
they can inflict an injury upon our Society, care little what
evil things they either say or do. In the first place, therefore,
so little acquaintance was there between me and Squires,
that he did not even correctly remember my name ; for in the
indictment I am called William instead of Richard. Then I
reckon that those who impute this crime to me must think that
my brain is affected; for who possessing the least spark of
sound judgment would intrust so great an affair to a stranger,
hitherto perfectly unknown to him, of whom also there was
no vague suspicion that he would be faithless to his oath, and
turn traitor, as it really happened ? Add to this, his repeated
request that I would, on his returning to England, recom
mend him to some Catholic who kept a priest in his house •
in which matter, finding that I showed but little confidence in
Father Richard Walpole. 239
him, how is it reasonable to suppose that I should make him a
confidant in so great a crime ? Then, inter alia, he is reported
to have said that if any hesitation or doubt in perpetrating so
enormous a crime should occur to him, I had ordered him to
go to a certain doctor who, with other secular priests, was
confined in prison, whom he named [Dr. Bagshawe] : for since
they say also here, that I had imparted the affair to our
Fathers, why not rather have sent him to ours than to that
particular doctor, who of all the clergy in the whole island,
it is notorious, is most ill affected towards the Society? But
this happened by the providence of God, that no particle or
resemblance of truth should be mixed up in the whole affair.
Lastly, there is the first denial of Squires, then after a five
hours' torture comes his retraction of his confession upon the
rack, and his reiterated protestation before the judges at his
trial that he had neither received any poison, nor had
attempted any evil whatever in England against the Queen;
all which facts show that the man was entangled in the nets
by the wickedness of others, and struggled to extricate himself
by shifting first to one side, then to the other ; and failing in
truth in both, tossed in the waves of fear and hope, perished
by his own inconsistency. For when the examiners had
extracted by tortures the man's signature to his confession,
they considered the punishment of death not unmerited,
although it savoured of a lie, and by visiting so great a falsehood
by a real punishment, to stamp the affair with some shade of
truth, whereby the name of Jesuit might be brought into
popular odium. Thus, whether by the cunning or the gold
of the powerful, do they sport with the character and life of
the innocent, to serve their base purposes.'
" But there were many other facts besides those noted by
Father Walpole to show that the whole of this tragedy (save
only the real death of Squires himself) was a fiction and a
lie, and either his own patchwork for the purpose of com
mending himself to the magistracy on entering the island, or
else imposed upon him by the suborned witnesses, Stanly,
Munday, and Rolles. For those who are favourable to the
plot, say that Squires did not run away from Spain, but left
it by some interchange of Spanish prisoners ; whereas it is
clear from his own letter, that he withdrew himself secretly.
Then they say that Father Walpole, when he saw that Squires
would not make any attempt of this nature, employed a
certain English released prisoner returning home from Spain
240 The College of St. Chad.
to discover the affair to the authorities, and to accuse Squires.
As if forsooth Walpole was so prodigal of his character, that
although it was in his power to conceal so great a crime, yet
he should, without any fruit to himself beyond immense repro
bation, intrust it openly to any chance person crossing the
Channel. But the man to whom the affair was said to have
been intrusted, on returning to England denied the fact, but
said that the letter which he had privately brought over had
been abstracted from his room. Tarn difficile est sibi invicem
cokarentia proferre inter mentiendum. I am astonished at this,"
adds Father More, "or rather I will say a certain feeling of
indignation comes over me on reading an account of the pro
ceedings taken down by one who was present, that Squires,
when defending himself upon his trial for his life, openly
repeated that he had during a terrible examination under
torture upon the rack for five hours, confessed things he had
never either said or done, merely that he might be released
from the severity of the torments. But the counsel for the
Crown, in the same place, affirmed that he had never been
examined by torture at all, which," says Father More, " I leave
to be reconciled by the reader. To me it seems most certain
that the whole affair was carried out with the most open collu
sion of the parties. Since Rolles, who came over from Spain
with Squires, was in the meantime kept in close custody in the
Tower, lest if called as a witness by Squires, he should confirm
his denial that he had ever held any conversation with him on
matters of this nature, and thus prevent a capital conviction,
and leave it more at liberty to impute to Stanly and Munday,
known informers, the crime they wished to lay upon Squires ; a
scheme not unfrequent with those who, to compass their designs,
consider no crime unfitting." The following are extracts from
the documents in the State Paper Office before alluded to.
Domestic, Elizabeth, State Papers, 1598, vol. cclxviii. n. 62.
"Examination of John Stanley, taken October 23, 1598.
Being first demanded during the time of his imprisonment who
had access and conference with him, he says that an English
Jesuit called Father Walpole, and one Davis and Owen came
to him and the other Englishmen and did use persuasions to
withdraw them from religion and to become Catholics. Being
asked, after they had been dealt withal in matters of conscience,
what other directions were made to him to do any service to
the King, he doth affirm that neither Father Walpole . . .
Father Richard Walpole. 241
[N.B. — This examination is almost illegible. The main part
of it concerning Father Walpole is, that neither he nor the
others persuaded them to do any service against the Queen's
Majesty or the estate of this realm ; but of themselves they did
devise to offer service to the King to procure their liberty.
Examinant told Munday privately of his desire to recover
liberty ; Munday promised to be true, and thereupon they sent
for Father Walpole, with whojn Munday first dealt. After that
they wrote to Don John Idiaques, and to Don Christopher de
Mora offering to do the King service in general terms ; and
if they might come to Court to prove themselves good
Catholics and honest servants. Having no answer, Walpole
told them they must state what service they would undertake ;
they offered the taking of Flushing, and were sent for to the
Court with irons upon them. Before they went from Seville,
they told Father Walpole they would be honest men and do
what they ought.]
Same vol. n. 82.
" The declaration of John Stanley, under his own handr
this 1 8th of October, 1598, at the Tower about twelve of the
clock at noon.
"The 5th of August last, about seven of the clock I was
brought unto the King by Joseph Cresswell, Jesuit, where
they took me sworn by the living God to be secret in what I
was employed, which was to go to William Munday and receive
of him a perfume which should be cast in the way of her
Majesty, to cut off her life, and the King said the words that I
have already written in another paper, commanding me to
speak somewhat of peace, and to write over what was said
of it, especially what my Lord of Essex said about the same.
Also I was employed to help Munday to burn her Majesty's
navy, and that I should go to Sir Thomas Arundell, and tell
him of one Father Smith, a seminary ; and after he had showed
me of some [original illegible] subjects, Papists, to go to them
and confer with them and tell them of the Catholics, their
names and places, seeing I was of the contemplative life, and
trusted in matters of fidelity ; and if they did trust me with
letters, then to acquaint them with my employments, or else
not. William Bostocke, Edmond Edmondes, both servants
to Thomas Fitzherbert, shall be employed shortly. Bostocke
is about forty years old, with a bald head, somewhat tall.
Edmondes, a low man, slender and lean. Also there are
242 The College of St. Chad.
three priests to come over, by name, Father Charles Tancred,
Father Cooper, and another Father whom I have forgotten;
they will repair to Scotney as they said. Bostocke is of a
flaxen hair, and with a great rolling eye, dwelling in West
Chester, where he hath a wife ; the other man a brown head,
short.
" After I had been sworn, the King said these words, ' No
sera solomento los diniros nombrados, que vos Juan Stanley
termas si no ganaras con dios y yo y mi hi jo estaremos sempre
para loque vos terra minister.' 2 And then said Cresswell
something to the King in secret : I heard a word or two
thereof, which was that they had often been deceived by taking
the bare oath of the Sacrament, and therefore they had taken
me sworn by the Lord, and as I hoped to be saved, never
to disclose it : but if I could not do it to come again, and
bringing some Papists' letters with me. I sought often to be
employed into Flanders, and then Thomas Fitzherbert, Cress-
well, and Elliot, and James said if I would be constant in
what they would command me, I should have ten thousand
ducats at my return. They caused those two letters to be
written, and my pass, bidding me say to the boys I was sent
for Flanders, until I came to St. Jo. de Luz, and then say
again myself how I had escaped, which would be believed.
Don Juan de Idiaques, Don Christopher de Mora, and others
were all privy to my employments, so was Jo. Ruez de Velasco
and Don Fernando de Tolevo.
"Concerning Munday's employment, he was dealt withal
secretly, for that he should not know of my coming over : they
commanded me to tell him how I would run away; that
thereby I should have more credit in the Court ; if he should
not be honest to them, then he would declare my saying.
If he were honest I should deal with him, and join with him,
and if he gave me the perfume, and told me where he had it,
I should also write over of it ; and the King knew of this
perfume, and his Council also. Walpole told me at my depar
ture from Seville to Madrid, Roals and Squier were employed
about her Majesty's person, and how they had received money
for the same, all I have written of theretofore ... as near as
I can call to remembrance. They gave the said letters to
2 S.P. Calendar (Mrs. Green). " That my gain would not only be much
money, but that he and his son would be my friends in case of need."
Modern spelling has been adopted instead of the barbarous style of the
originals.
Father Richard Walpole. 243
deliver to the Council, saying Roals and Squier had discovered
their employments, and for that they said of the King of
France would make all the rest be believed, and what was
said of the King of Scots, it were well if they would fall
together by the ears, meaning her Majesty and the said King
of Scots.
" I know not any employed about anything more than her
Majesty's person, and her royal navy.
"For Oliver Alman, the priest, I should find him about
Einsome or at Scotney, and he would also bring me to some
other Papists who should relieve me, and help me in any
thing.
" The King commanded me, which I had forgotten, if I
found not Munday honest to him, then to take any course for
her Majesty's death.
" I could never perceive at any time that they meant to
make any invasion by force, but in treason hope, first of her
Majesty's death, or by assurance of help of the subjects of
England : neither have they power to do it by force, but if
they were promised by them of Hamburg ships well provided,
if they would, to help to gain England by force, but I could
never hear any more of that.
"Jo. STANLEY."
" At Essex House. Affirmed in the presence of
"ESSEX. Ro. CECILL. EDW. COKE."
Same vol. n. 83.
"At the Tower. The examination of Edward Squier,
taken this iQth of October, 1598.
" He confesseth that at that time that Walpole persuaded
this examinant to attempt and be employed against her
Majesty's person, this examinant did take upon him to have
some skill in perfuming, and thereupon Walpole asked whether
he could compound poisons, and this examinant said no, but
said he had skill in perfumes, and said that he had read in
Tartalia of a ball, the smoke whereof would make a man in a
trance and soon to die, to whom Walpole said that should be
done with difficulty, but to apply poison to a certain place
is the convenientest way. Whereunto this examinant said, ' I
have no skill therein.' ' Then,' said Walpole, ' you shall have
directions in that behalf.' To whom this examinant said,
'Is there no composition of poison to carry with me?' 'No/
said Walpole, 'that were dangerous, for being taken at sea
Q 2
244 The College of St. Chad.
(the Earl being then ready to go to sea) on a sudden when
a man should have neither leisure nor memory to cast it away ;
for [said he] joy or fear may suppress a man's memory.' Then
asked this examinant what directions he would give him ; and
then Walpole said he would advise him against another time.
"And at another time upon a conference between them,
Walpole said he was resolved to now write ; and the exami
nant asked to whom. Walpole said, ' Know you Wisbeach ? '
This examinant answered, ' I know it, but I was never in the
Castle, but I have heard of Bagshaw, an excellent man there.'
Walpole said, ' He knoweth all these courses the Jesuits do
hold, and you shall have a letter to him.'
" Being demanded what directions he had from Walpole
concerning his employment : saith that he had certain directions
from Walpole in his own handwriting, which as he saith he
threw into the water the same day he came from Seville. And
the letter directed to Bagshaw he threw into the sea after he
came past Plymouth. And saith that certain poisonous drugs
whereof opium was one were to be compounded and beaten
together and steeped in white mercury water, and put in an
earthen pot, and set it a month in the sun, by Walpole's said
directions.3
"This examinant demanded of Walpole how he should
apply the poison, and he said it should be put in a double
bladder, and the bladders to be pricked full of holes in the
upper part, and carried in the palm of his hand upon a thick
glove for safeguard of his hand ; and then to turn the holes
downward, and to press it hard upon the pommel of her
Highness' saddle ; and said that it would lie and tarry long
where it was laid, and that it would not be checked by the air.
And these ingredients he said this examinant should buy at
any apothecary's, and willed this examinant to cause some
other to buy one of the ingredients at one place and another at
another, for fear of suspicions, there being five ingredients in
all as he saith, but remembreth not the other three. And
saith that he is assuredly persuaded that he should receive
further advertisement and directions therein, either from Bag-
shawe, or that Bagshawe knew who was able to direct this
examinant further therein. And this latter conference together
with the letter and conditions in writing were had and delivered
3 In the margin is written, (i) of opium, two drams, (2) mercury water,
five drams ; and of the other three, one a dram, and the other two, two
drams a piece.
Father Richard Walpole. 245
in May was twelvemonth in the English College at Seville, in
Walpole's presence, no other person being present ; and saith
that he came away with Walpole's privity.
"ED. SQUIER."
" Examined by us —
"JOHN PEYTON, "F. BACON,
" E. FLEMMING, " W. WAAD."
"EDW. COKE,
" He further confesseth that he bought two drams of opium
and five drams of mercury water, at an apothecary's shop in
Paternoster Row, towards the further end, near Dr. Smith's
house : one of the residue at an apothecary's in Bucklersbury,
at the Plough, and the other two at an apothecary's shop in
Newgate Market, beyond the Three Tuns on the left hand.
All which he bought in an evening in July was twelvemonth ;
and saith that he carried them about him six or seven days :
and confesseth that he compounded them, and put them in an
earthen pot, and set it in a window of his house at Greenwich,
where it might take the sun; and saith that he applied part
of it to a whelp of one Edwardes of Greenwich, and never saw
the whelp after, and thinks it died thereof.
" JOHN PEYTON," &c. (as above). " EDW. SQUIER."
Same vol. n. 86.
"The declaration of Edward Squier, taken this igth of
October, 1598.
" If they find a man fearful to attempt villainy, then they
will choose him such a piece of work as may seem easy, promise
much merit, and small danger, and propose many reasons to
persuade the same. As in my case Walpole did, viz., that I
might safely attempt that matter against her Majesty, being a
thing to be done not when she should be present in person, but
before ; and that I need not fear [care] to be seen of any great
persons, nor men of the greatest care and judgment, but such
as were to be conversed withal without suspicion, drinking of
a pot of beer or a quart of wine, and such good fellow-like
parts ; for a man that would spend his money frankly should
be much made of, and be welcome. And so by little and little
to grow into familiarity, which was a way so far to remove
also suspicion, that I might come in time to help on the Queen's
saddle divers times for expedition, and so at my fittest time
perform the deed.
246 The College of St. Chad.
"When I alleged that I had not any knowledge how to do
it, he answered, turning himself to me, and taking me by a
button of my jerkin, ' Let not that trouble nor any way hinder
your intention, for I will send you where you shall not need
to fear the want of instruction how to do it with much ease,
and he will do it for you so as you shall not need to study
anything but time and place.
" ' It were a very meritorious act to stab or kill the Earl of
Essex, if you can come at him, but this against the Queen is all
in all, for there shall need but little else than to do that well ;
which I charge you to perform before all other things, where
fore I pray attend it, and let others alone with other things.'
At my next coming, seeing me very pensive and sad, he
demanded what I wanted, and if anything did trouble me ; if
there did I should tell him and assure myself that he would do
the best he could. I answered, ' No, but my mind was in
England.' 'Be of good cheer,' says he, 'you may come there
to the great joy and comfort of your wife and children.'
" At my next confession he charged me very hard with the
matter again, and so he found by me that I meant not to
perform my promise (which God only knows, to whom I
appeal), I was fain to protest unto him that I verily meant
to do it. Then he laid before me the danger I was in if I did
not endeavour to the uttermost to perform it ; and so I must not
now fear death, though it might seem very imminent, for ' what
availeth it a man to win the whole world, and lose his own
soul ? ' And if I did but once doubt of the lawfulness, or the
merit, it was sufficient to cast me down headlong to hell, and
seldom did that sin obtain pardon. And then, taking me by
the arm he lifted me up, and took me about the neck with his
left arm, he made a cross upon my head, saying, ' God bless
thee, and give thee strength, my son. And be of good courage,
I will pawn my soul for thine, and thou shalt ever have my
prayers both dead and alive, and full pardon of all thy sins/
He used a speech over my head which I could not understand,
save only Dominus, and that was the first word uttered with a
groan or sigh.
" He told me at another time that I must change my spirit,
and talk of services done and to be done, and insinuate myself
into the company of the better sort ; but not reveal my intent
to any but my confessor, who was bound to keep counsel, but
others were not. And that some had been deceived in being
over-credulous of others. I said that it agreed not with my
Father Richard Walpole. 247
estate to keep company much. * Tush/ says he, ' let Mr. Dr.
Bagshawe but see you intent, and be assured of your resolu
tion, and your wants will be supplied.
" Also at another time of confession before absolution, he
charged me not to practise any matter against the Catholics,
and chiefly the Jesuits and priests; nor to come at church,
nor hear sermons, nor receive the sacrament; nor to take
arms against the Church upon pain of damnation eternally. I
asked what service were best to undertake and keep at Court?
He said that my apprehension was very simple if I could not
find out something that might fit the time ; but one thing is
necessary, and if you prefer it before all others, and perform it,
I have my desire, and you shall be a glorious saint in heaven.
The letter was delivered about some two or three days before
I came away, saying, ' Carry me that letter when you come
into England, and deliver it according to the direction, and
you shall do well in all things, fare you well, and God bless
you/ 'I am not going yet/ said I. He replied, 'But when you
go deliver, it ; I care not when you go, so you tell not men
of your going/ and the reason of this speech is, as I take it,
because they may not be directly acquainted with any matter
which concerns the King or the Inquisition, but they must
reveal it to the superiors of the house or the Inquisition within
some small time, and himself is of council in the Inquisition ;
and therefore would he say to the canons, to Jackson, and to
us, that he must know no more than we would have others to
know. The direction of the letter was 'A. R°- P. D. Bagshawe.'
" He took me in his arms at my second confession ; so he
did at his first coming to me in the Carmen,4 but the time
before spoken of, I do well remember that he put his left arm
about my neck in a kind of hugging manner, and held me fast,
making the cross, but I understood not what he said, save in
the beginning of his speech I understood Dominus, and when
he had done he said, ' God bless thee, and give thee strength,
my son.'
" His persuasion to religion, constancy, and service for the
Church he began at his first coming to me in the Carmen,
continuing then some at one time and some at another, but his
beginning with me about the matter that concerns her Majesty,
was (as I take it) in April before my coming away ; which was
after that Rolls had told me that he held me in suspicion, and
that Jackson suspected me about the supremacy.
4 The Carmelite Monastery.
248 The College of St. Chad.
" I asked him if he would not write to me by some friends
of his in Norfolk, that so I might know how to write to him, if
there were more occasion ; he said no, he would not trouble
me so much, nor should I need that help, if I did as I should
do. And I do verily persuade myself that if the canon's
earnestness for the two priests had not prevailed more than his
persuasion of my constancy, I should never have come from
thence.
" My relation to my lord was of the certainty of the Spanish
preparation and their undoubted meaning to proceed, which I
gathered from this — (i) That the King had given command
ment to set all mills and ovens at work for bread, and to
proceed with all expedition. (2) Of the number of their
ships, which I understood, by a Dutchman, a Scot, and
an Irishman, all coming from Ferrol. (3) Of the place of
landing in England, which I saw pricked with red ink in
Don Pedro Tellow's plot for England, which he said he
received from Sir William Stanley, and the same places were
crossed in a general map of England, in the English College,
by the direction of Gray, master's-mate of the Help. (4) Of the
plot against her Majesty and the State, out of the Jesuit's
speech. (5) Of the number of men mustered in Spain. (6) Of
the means to invade and surprise Seville, &c.
"EDW. SQUIER."
" Read and affirmed before —
"J. PEYTON, EDW. COKE, F. BACON, E. FLEMMYNGE."
Same vol. n. 89.
"At the Tower. The second examination of Edward
Squier, taken this 23rd of October, 1598.
"He sayeth that the other three drugs or ingredients,
whereof he did compound these poisons, were all such as
might be beaten to powder ; one of which was yellowish, and
the other of a brownish colour, and were called by the Latin
or Greek names. And sayeth that all three cost eight pence,
as he remembereth. And sayeth that all being compounded
together, the confection was of a duskish colour, having some
sort of yellow in it ; and the whole composition was not above
the bigness of a bean.
"He confesseth that he hath dwelt in Greenwich these sixteen,
and married there about eleven years past, and being demanded
how he hath gotten his living, saith that chiefly he main
tained himself by working or writing, taking upon him to be
Father Richard Walpole. 249
a scrivener, and confesseth that he was deputy-purveyor to
Keys for provision of the stable for the space of two years,
immediately before his voyage with Sir F. Drake.
" And saith that he came home from Spain on a Sunday in
July was twelve months, and within an hour after Rolls and
he came home, they made means to an honourable person in
the council-chamber that they might go with the Earl in the
last voyage, and on Monday following the honourable person,
spoke with the Earl, and obtained their suit to go with him,
and within two or three days after this examinant bought the
poison, as before he hath confessed in his former examination,
and within five or six days after he had compounded the poison,
he went to sea in one of the victualling ships. He confesseth
that he received the Sacrament at Walpole the Jesuit's hands,
as well to put these practices in execution, as to keep it secret,
with such persuasions and execrations as are mentioned in his
former declarations.
"He confesseth that at the persuasion of Walpole, the
Jesuit, he undertook to poison the Earl of Essex, when he
should be with him at sea, to the end to defeat the voyage, and
that he carried the confection of the poison with him to sea in
the Earl's ship, in a little earthen pot of a red colour, glazed
within, with a narrow mouth, which he stopped with cork and
parchment, made it close with a pack thread, and carried it in
his portmanteau, and did apply it to the pommel of the Earl's
chair, where he did use to sit and lay his hand, which chair
stood under the spare deck, where the Earl used to dine and
sup. And this he did in an evening a little before supper-time,
when the Earl was at sea between Fayal and St. Michael, and ^
saith that the confection was so clammy as it would stick to
the pommel of the chair, and that he nibbed it on with parch
ment. And soon after the Earl sat in the chair all supper-
time, and that the arms of the chair were of wood.
"And now at last confesseth that the Monday seven-night,
after his coming home from Spain, and had obtained leave to
go with the Earl to sea, understanding that her Majesty's horses
were in preparing for her Majesty to ride abroad, as her horse
stood ready saddled in the stable-yard, this examinant came to
the horse, and in the hearing of divers thereabout, said, ' God
save the Queen,' and therewith laid his hand on the pommel of
the saddle, and out of a bladder which he had made full of
holes with a big pin, he impoisoned the pommel of the saddle,
being covered with velvet by brushing the poison on it through
250 The College of St. Chad.
the ^ holes of the bladder, with his hand, and soon after her
Majesty rode abroad that afternoon.
" And saith that he came out of Spain a resolved Papist.
And that he was directed that after he had done this fearful
treason, he should go to the house of Mr. Woodhouse, of
Breccles, in Norfolk, and there he should find one Upton, a
priest, of whom he should be further directed ; but denieth
that he had any directions to acquaint Mr. Woodhouse himself
with it, or ever did so, or did ever see him. And saith that the
private token whereby Upton should know that he was assured
to them, was that after he had taken Upton by the hand, he
should take him by the thumb with his little finger. And saith
that Mrs. Woodhouse would direct him to the said Upton, and
had no token to Mrs. Woodhouse, but that he came from a
Norfolk man in Spain, and if she asked his name, he should
tell her. And saith that he brought for Mrs. Woodhouse a pair
of beads from Walpole, but that he cast them away with other
beads of his own ; and that Walpole said that the poison would
speedily work, and that after the act done, the Spanish fleet
should come, being then in readiness for that purpose.
" Examined by us— « EDW. SQUIER."
" EDW. COKE," &c. (as before).
Same vol. n. 103 [Munday and Rolls' examinations].
" The examination of William Monday, November 3rd, 1598.
" He confesseth that between Whitsuntide and Midsummer
last, as this examinant was in the hall of Thomas Fitzherbert at
Madrid, for his departure, he came in from Father Cresswell in
a great rage and passion, and walking up and down the hall, and
saying what villains, rascals are Rolls and Squier to deceive the
Catholic King in this sort, and to undo us all, for they had be
trayed a number of giddy priests in England, and opened all their
secrets, and undone them. And this examinant asked what they,
meaning what Rolls and Squier had done, to whom he answered,
Squier undertook to poison the Queen's saddle, and Rolls under
took to kill the Queen, and therewith departed away in a rage.
That John Stanley two or three days after told this examinant
that Father Walpole did write a letter unto Cresswell and Fitz
herbert, giving them thereby to understand that Rolls and Squier
had played the villains with them and betrayed them. Denies
having even spoken with Squier or Rolls about the attempt.
" Examined by us— " WM. MUNDAY."
" EDW. COKE," &c.
Father Richard Walpole. 251
"Examination of Richard Rolls, 3rd of November, 1598.
" He confesseth that Squiers and Rolls came about the 4th
or 5th of June, according to the Gregorian computation, was
twelve months, from Seville towards England. That in April
or May was twelve months, Squier and Rolls received the
Sacrament at Walpole's hands at Seville to make a show of
this examinant's religion. That after he was sent out of prison
Walpole persuaded this examinant to serve the King, to whom
he answered that he would not serve him by any means, &c.
"EDW. COKE/'&C. "RICHARD ROLLS."
In the same vol. cclxviii. n. in, dated Brussels, November
i gth, 1598, is a long letter, probably intercepted, from Richard
Bayley to Sir William Stanley. It states, inter alia, that Stanley,
Rolls, and Squiers, had been committed to the Tower, and
sorely racked, and were to be arraigned shortly for intending to
poison the Queen; the court gates were straightly watched;
no stranger may go into the private kitchen, &c.
The unscrupulous Attorney-General, Sir Edward Coke, had
the effrontery to introduce this manifest, though tragical fabri
cation into his speech for the Crown in the prosecution of
Father Henry Garnet in 1606. He says : "Not long after him
comes Squires, sent by Father Walpole from Spain to poison
the Queen."
Father Garnet in his defence thus answers the calumny:
" The third thing I determined to speak of was the Jesuits in
general, of whom some have been by Mr. Attorney accused of
undertaking several treasonable attempts in the matters of ...
and Squire, of all which I can say no more but this, that I have
had the hands and protestations of those Fathers that are
accused, as Father Holt and Father Walpole, who on their
salvation affirm they never treated with the parties concerning
any such matter ; and that it was very unlikely, seeing the
enterprizers of them were no Catholics, or but feigned
Catholics, as Yorke and Squires were, who died Protestants,
and were of so little acquaintance with those Fathers that it
was no way probable they would employ them in matters of
such weight. And however they might in time of torture, or
for fear be brought to accuse themselves, yet at their death,
some of them discovered the practices, and protested they
died innocent, as Williams and Squires did."
Dr. Lingard5 notices this extraordinary case. After briefly
5 History of England, vol. vi. ch. viii. p. 581.
252 The College of St. Chad,
detailing it, he says : " It is difficult to conceive a more ridicu
lous or incredible tale ; yet it brought the unhappy man to the
scaffold. At his trial one of the counsel for the Crown repre
sented with great pathos the danger of Elizabeth; but his
feelings grew too big for utterance, he burst into a flood of
tears and was compelled to sit down. The next who rose
was more successful. His task was to describe her wonderful
escape from the venom on the saddle. It was as evident a
miracle as any recorded in Holy Writ : * For albeit the season
was hot, and the veins open to receive any malign tainture, yet
her body felt no distemperature, nor her hand no more hurt
than did Paul's when he shook off the viper into the fire.'6 The
prisoner in his defence said that while he was on the rack, he
had confessed anything which he thought would satisfy the
commissioners and relieve him from torture ; the truth was, he
said, that Walpole had proposed the murder to him, but that
he had never consented to it, nor ever employed poison for
the purpose. Here one of the judges informed him that on
his own showing he had been guilty of concealment of treason,
and Sir Robert Cecil prevailed on him once more to confess
the charge. He received judgment, and suffered the punish
ment of a traitor; but died asserting both his own and
Walpole's innocence with his last breath."7 It would appear
that Squires and Stanley were both impostors. When Stanley
was asked why he had accused Squires, he replied that
the Spanish Minister, supposing that the assassin had
deceived them, had through revenge hired him to give infor
mation of the treason. He was then put on the rack, and made
to confess that he himself had been sent by Christoval de
Mora to shoot the Queen (see Cecil's letter, ut supra}. Dr.
Lingard adds a note in the Appendix,8 and appears to have
taken great pains in examining this strange event, which
made no small stir at the time. The Doctor well observes
that if Titus Gates had never existed, the history of this
ridiculous plot would suffice to show how easily the most
absurd fictions obtain credit when the public mind is under the
influence of religious prejudice. Father Walpole's account was
put forth in opposition to the one issued by Government. Both
accounts agree as to who Squires was, but the Government one
6 Ellis, Sermon iii. 189.
7 Camden, p. 779, and Speed, 1183, are the authorities quoted.
Dr. Lingard also cites a letter of Cecil's in Birch, Negotiations, 184, 185.
8 C. c. p. 714.
Father Richard Walpole. 253
makes Father Walpole to put the man into the Inquisition, and
then to prevail on him to become a Catholic, and having sworn
him to kill the Queen, procured him and one Rolles to be
exchanged for two Spanish prisoners from England.
The poison of course failed, but how came the plot to be
discovered? This is the most clumsy part of the story.
Walpole, finding that the Queen was still alive, through
revenge for the supposed infidelity of Squires, sent Stanley
from Spain to reveal his guilt to the Council.
Chamberlain (October 3, 1598), in Bacon's works,9 says:
" Because nothing succeeded of it, the priest thinking he had
either changed his purpose or betrayed it, gave Stanley
orders to accuse him ; thereby to get him more credit, and
to be revenged of Squires for breaking promise. The fellow
confessed the whole practice, and, as it seems, died very
penitent."
Father Walpole's epistle is dated Rome, March i, 1599.
He concludes thus: "The world is now grown over well
acquainted with the tales of Queen killing, as also that these
bruites are inductions to the killing of such innocent servants
of God, as light into the hands and power of the bloodthirsty."
These things occurred during Father Walpole's residence at
Seville. Being removed to the English College at Valladolid
he there published a work to dispel a certain ghost of heresy of
his time (as may be seen in Pitzeus and Alegambe). He also
rendered signal aid in the conversion of the Honourable
Pickering Wootton, eldest son of Lord Wootton, upon ^ his
death-bed; the following narrative of whose conversion,
written by the convert himself, is too interesting to be
omitted in a memoir of this Father. It is given in More's
Hist. Prov. Angl. lib. v. n. 47.
Pickering was the eldest son of Baron Wootton, and had
travelled through the greater part of France, Italy, Spain, and
Germany for the purpose of learning both the languages and
manners, an ancient custom among the northern nations. He
was most tenacious of the corrupt religion which, from his
tender years he had imbibed, both from his own disposi
tion, as because it was that of his paternal uncle Henry
Wootton, who was then Ambassador at Venice.10 Greedy of
9 Vol. vi. pp. 41, 42, note. Edition of 1803.
10 Sir Henry Wootton was no friend to the Jesuits. In the Public
Record Office are two documents concerning him, viz. : Vol. xciii. n. 97,
is a letter from Secretary Sir R. Winwood to Sir Henry Wootton,
254 The College of St. Chad.
hearing, he conferred much upon matters of faith with many
persons, led either by inclination or curiosity, and being a
clever man would omit no opportunity of gaining information.
The following is his own narrative of what occurred to him at
Valladolid in his last sickness :
"On Monday, October 3, 1605, being seized with fever I
sent for the man who attended me in my chamber (he was a
Catholic), and bound him by an oath not to call in any Father
of the Society of Jesus, nor to mention a word about my illness.
For my mind was entirely made up to live and die a Pro
testant, and to hear no more discussions regarding faith, for I
considered that I had heard enough from many in Italy, Spain,
and elsewhere. On Saturday, the thirteenth day of my illness,
a certain Father of the Society who by chance had heard of my
sickness, visiting me, asked me the reason of my unwillingness
to give him notice of my serious state. ' I was afraid/ I replied,
' lest you should introduce some discourse of religion ; and I
now beg of you, if you regard me, not to say a word about it.'
And when the Father nevertheless several times offered me
various reasons why it behoved me to live and die a Catholic,
I as often implored him to desist and asserted upon my soul
that I had resolved, living or dying, to remain in the Protestant
Faith, in which I had hitherto worshipped, being assured of
the forgiveness of my sins through Jesus Christ, if I retained
that faith until death. The Father, preparing to take his leave,
asked if I should take it kindly should he again call to see me ?
' Certainly,' I said, ' if you visit me as a friend, but if with the
intention of again warning me upon the subject of religion, I
pray and entreat of you not to come.' On finally departing he
said, ' I wish you however specially and seriously to weigh this
September 19, 1617, stating that the Jesuit sent over by him refused to
confess anything, except under a promise of remaining a pensioner in
England if needful for his safety. His narrative when given was "so
senseless and sleeveless a tale " that all were surprised at a man of learning
travelling so far to tell it ; he declared he had nothing further to tell, and
was therefore dismissed with £100 for his journey (Venice Correspondence,
September 19). In the same vol. n. 123 is a letter dated October 17,
1617, from Nathaniel Brent to Dudley Carleton in which, inter alia, he
says, "An Italian Jesuit sent over by Sir Henry Wootton, could not
obtain an audience of the King, was dissatisfied with the Secretaries and
knows not what to do with himself." The name of the Italian Jesuit does
not appear. If he was one, which is highly improbable, he was a useless
and costly spy, and had bette have stayed at home.
Father Richard Walpole. 255
— you and most other Protestants believe that salvation is pos
sible to Catholics. On the other hand, how many are there
now, and heretofore have been, who consider that Catholics
hold as an indisputable article of faith, that Protestants and the
rest of the heretics out of the pale of the Catholic Church,
cannot possibly attain salvation. If, therefore, I join myself
to the Catholics, I enter by the assent of both parties upon a
secure way.' This proposition did not at that time much
move me. He then cautioned me against rendering my soul
completely inflexible, and that I should beware lest by resisting
with thoughts, the things which the Divine Goodness was ready
to implant in my soul, I should obstinately exclude myself from
the means which He might mercifully dispose for its salvation ;
that I should rather commit myself entirely to Him with perfect
indifference, and should beseech Him, if hitherto I had devi
ated from the right path, He would be pleased to teach me
the true way in which I might serve Him and save my own
soul. Bidding me good-bye, he begged me to send for him
should I wish to hear anything further about religion, and that
he would come to me at any hour of the night.
" His last address sank deep into my heart, and seemed so
reasonable that I was unable to do otherwise than follow such
wise counsel. Therefore soon after his departure, raising myself
as far as I was able upon my knees, with my hands lifted up to
heaven, I implored of God my Creator, with all the fervour I
could, from the very bottom of my heart and with many tears,
that He would deign to look upon me with the eyes of His
mercy, and to make known to me His holy will in my regard,
and show me the right path to salvation, if I was not already in
it. As I was persevering in ardent prayer, a most brilliant light
presented itself to my eyes in the form of a cross, and at the
same time there was infused into my soul so many arguments
in favour of the Catholic faith, and that it alone was the way of
salvation, and on the other hand that the Protestant religion
was most absurd, and leading to damnation, that all doubt
entirely vanished from my mind. For among these proofs there
were many which I never before remember to have heard from
any one ; truly did my heart leap with such great joy that I
cannot find words to express it. I therefore immediately sent
again for the Father, in the meantime begging of God to pre
serve me in this fervour of heart. Immediately on his arrival I
asked him to hear my general confession, and related to him all
that had happened to me. I was filled that day with an un-
256 The College of St. Chad.
broken consolation and confidence of obtaining salvation, with
the firmest resolution, if I lived, of doing all in my power for
the exaltation of the Catholic faith ; but if it was the will of
God to take me out of this life, that I died willingly, and I gave
myself up entirely into His most holy hands, praying all the
court of heaven to help me in giving all thanks to God for this
His so great mercy, in making me by so wonderful a vocation,
a member of His Catholic and Roman Church, in which grace,
by His assistance, I will live and die. In witness of the truth
of all which I have signed my name this zyth day of October,
1605. In the presence of —
" RICHARD WALPOLE,
"FRANCIS YOUNG,
"JOHN PERSAL."
This was the fifteenth day of his sickness, which rapidly
increasing, the following day he changed this life for a better.
He was honourably buried in the Church of St. Laurence,
attended by a great concourse of the Spanish nobility who had
been summoned to the Court of Philip III., which at that time
happened to be held at Valladolid.
The written narrative, confirmed by the signature of his
dying son, having been transmitted to his father, the Baron
Wootton, it was so great an incitement to him that, casting off
with all haste the fear of the penal laws, and despising the
perishing goods of this world, he embraced the Catholic faith ;
and on that account having been called to trial, he persevered
undauntedly, resolved to suffer the loss of all things else, rather
than of the most certain and firmest of all — religion.11
11 The Annual Letters for the College of Valladolid for the previous
year, 1604, relate another case of conversion of an Englishman of rank, a
Sir Thomas Palmer, Kt., a man singularly endowed with gifts both of mind
and body, of high birth in England, and enjoying great favour and authority
at Court. He came to Valladolid both for the purpose of seeing Spain and
of learning the language, and in the interim visiting the English College, he
treated familiarly with the Fathers, and began to entertain serious thoughts
in his heart of the Catholic religion, and at the same time to despise heresy,
in which he had been educated, and especially the Protestant ministers
(truly, say the annals, a mean race of men), and of whom he declared that
henceforward he should be most cautious, lest they should cheat him out of
his salvation. But lo ! whilst cogitating these things, he was overtaken by
a sudden and mortal sickness. Therefore, perceiving himself to be in
danger of death, he sedulously set to work to reconcile himself to the
Catholic Church. Having received all the last Sacraments he died, and
was honourably interred with Catholic rites ; to the great amazement also
Father Richard Walpole. 257
Father Richard Walpole is named in a statement made
by a John Penkevelle to Secretary Cecil, who had been taken
prisoner on landing from a bark arrived from Spain.12 He says
(among other things), that he was imprisoned thirty-seven days
in Madrid by the Jesuits, then sent by the King's command to
Valladolid, and kept six months in a dungeon among thieves.
I was prisoner in all, eleven months — in irons and without a bed.
I was visited by Richard Walpole, the Jesuit, who asked why I
came to Spain and which of the Council sent me, saying the
King was informed of me and the causes of my coining, and if
he desired it I should be extremely tortured, and no mercy
afforded. After acknowledging himself to be a spy, he says
that Walpole carried his confession to the King, but brought
no answer. After staying seven months longer in prison he
was released. He says the Jesuits were his mortal enemies ;
would not admit him to their College, and blamed him for
frequenting Mr. Waad [the cruel rack-master, &c. in the Tower],
the only persecutor of Catholics. And that the Jesuits had
him apprehended, believing he was sent by Cecil to breed
factions in the College at Valladolid, as in Rome and England,
&c. &c. [No one reading the man's own statement but would
say that he deserved all, and much more. He states himself to
be a Catholic.]
The following intercepted letter from Father Richard
Walpole, among the State Papers, P.R.O., is added, though
it possesses but little matter of interest.
State Papers, Domestic, Elizabeth, vol. cclxiv. n. 79. [En
dorsed, August 10, 1597. Letter from Walpole.]
" Good Mr. Verstegan — With one of yours for me of the
1 8th of April came another yesterday for Father Pineda, wherein
you certify him in what state his Seminaries be in ; he is now
well forward in the reprinting of his book, and shall conse
quently have need of what you have despatched in all haste.
If all three be done, he requireth they may be sent presently.
If only the first be done, that the other be let alone, and that
sent without expecting the title and name of the author, which
here shall be added. The only thing which he most desireth
of the English Protestants, who in great numbers were in the city, and
attended the funeral. In fact, the event was the cause of the greatest
admiration to all, who readily acknowledged in this change the hand of the
Most High.
12 Domestic, Elizabeth, vol. cclxxxiv. n. 32 i. June 14, 1602.
258 The College of St. Chad.
is speedy despatch, not being a little afflicted with so long
delay, thanking you, notwithstanding, most heartily for your
pains, who in truth had reason to think no such haste
should be necessary, he having signified his want of letters and
desired to find them here ; but after met with a very good
commodity in these parts. We thank you all for your diligence
in buying these books, sent for by Father Penalty, which we
expect daily ; and hereafter shall have occasion to trouble you
much more in that kind for this College in Seville, which yet
is [wanting] of a library, the only and chiefest want it hath.
And so for this time our Lord be with you.
"Seville, this loth day of August, 1597.
" Yours,
" RICHARD WALPOLE.
"To Mr. Verstegan. — These,
"ANVERS."
We close this portion of the history of St. Chad's College
with the following life of Father Edward Walpole, S.J., and
short notices of Father Michael and Father Christopher
Walpole.13
LIFE OF FATHER EDWARD WALPOLE, S.J.
Father Edward Walpole was a native of Norfolk, eldest son
and heir of John Walpole, of Houghton, in the county of
Norfolk, Esq., the owner of the ancient family estates in that
county. He was first cousin to Father Henry Walpole, the
martyr (who suffered at York, 1594, for the Catholic faith, and
for having been ordained priest abroad and returning to England
to preach the Faith), and to Fathers Richard, Michael, and
Christopher Walpole.
As Father Henry Walpole, his cousin, was converted to the
Catholic faith by the merits and example of the blessed martyr,
Father Edmund Campion, so did Father Edward Walpole owe
his conversion to the merits, example, and instructions of his
martyred cousin Henry. Edward's father was a member of
the strictest sect of Calvinists, and he himself, the eldest son,
13 It was not the orginal intention to introduce here the life of
Father Edward Walpole, as he was not connected with the Staffordshire
district, but it has been thought better not to disconnect the notices of the
Walpole family, which has furnished no less than six eminent members to
the English Province, SJ.
Father Edward Walpole. 259
and the favourite of his parents, was no less deeply imbued
with the same heretical doctrines.
His cousin Henry, moved to it by an early intimacy from
the very cradle, and the known sincerity of Edward's soul, and
his happy disposition, greatly desired to point out to him the
right path ; but the impious tenets he had imbibed from early
years, strengthened by the example of his family and his own
dutifulness to his parents, combined with the severity of the
penal laws in force against Catholics, operated so forcibly to
hold him back, that he held on the war for two years, some
times by familiar discourse with his cousin, sometimes by
letter. Books also that were lent him aided the work of
conviction : amongst others, the Confessions of St. Austin, the
Imitation of Christ, &c. When he saw the perfect agreement
in opinion of Catholics with those great Doctors and masters
of the spiritual life, and, on the other hand, by reading the
reply of Fulke, the Calvinist, to Cardinal Allen's book upon
Purgatory ; the contempt with which his own sect treated all
the Fathers of antiquity, the Doctors and Councils both of the
Latin and Greek Church, a deep impression was made upon
him. But what put a finishing stroke to this contest was
a letter he received from his cousin Henry, written with such
force of argument, and such fervent zeal, that he recognized
the finger of God in it, and felt convinced that it was dictated
by the Spirit of Truth. This letter was handed to Edward
while sitting at table, who opened and read it there, and was
so overcome by his feelings that, unable to repress or conceal
them, he instantly rose from table and retired to a room alone,
where falling upon his knees, with a loud voice and floods
of tears, he acknowleged himself vanquished, begged mercy
of God for so long resisting His grace, and yielded himself
a conquest to the truth of the Catholic Church. All doubt
and hesitation of embracing it at the same moment vanished '
from his mind, together with all fear of penal laws, or of
offending his family.
His parents took his conversion so much to heart, that they
actually complained to the Privy Council of his cousin Henry,
who in consequence had to escape to the Continent. Love
and grief struggled with rage in their breasts; his parents
were also influenced by the fear of the laws which might come
into force against themselves, should their son become a
Catholic. Edward had not as yet seen a Catholic priest,
though he held firmly to the Faith he had embraced. The
R 2
260 The College of St. Chad.
efforts made, and the schemes put in motion to move and
subvert him, were equal to a father's natural affection, and
the false religious zeal of a Puritan, to whom the very death of
a son, and that an eldest and beloved one, as Edward was,
in the flower of his age, then twenty-two years old, was far
preferable to seeing him become a Catholic. He engaged
the most learned ministers in the county of Norfolk to dispute
with him, and endeavour to change his determination ; these
failing, they took him to London to be convinced by more
able ones there, but with no greater success, for he was proof
against all their attempts whether by threats or blandishments.
Then, despairing of turning him from his resolve, his mother
one day quite unexpectedly summoned him to her presence,
and with many tears handed him about two pounds sterling (and
this as though it was something great), and drove him from her
sight and out of her house, telling him to go about his business,
and seek his own livelihood and fortunes; and that so long
as he remained a Papist, he should forget that he had father
or mother in England. She moreover disowned him as her
own son, repenting having brought him forth, and should he
by chance at any time recur to her memory in spite of
herself, it should be only to abominate, and call him most
miserable ! She finally branded him an insolent apostate, a
dishonour to his country, and a disgrace to his family. But
all was in vain ; Edward preferred the love of God before all
other considerations. His cruel mother was utterly ignorant
of what the grace of God is able to effect in so amiable a soul,
and the strength it can impart to meet such terrible threats ;
she foolishly imagined that the prospect of the inconveniences
of poverty to a youth as he was, an eldest son and heir to a
large property, so delicately nurtured, would alarm him, and
soon cause him to return to his home and to her arms, nay,
even to supplicate it at her feet. But by the help of God it
was not so to be, that he who had found the treasure of the
Faith, and through it eternal life and beatitude, should take
into account as worthy of comparison his future earthly
patrimony.
He even changed his proper name of Walpole at the same
time for that of Pauper (Edward Pauper, vere Walpole). And
thus embracing the state of poverty voluntarily for Christ's
sake, he gave proof of a nobler spirit than was implied in
the splendour of any earthly descent.
Edward remained for some time privately with a relation
Father Edward Walpole. 261
of the family, who was favourably inclined towards Catholics ;
waiting for a good opportunity of crossing over to the
Continent. Being detected in the very port, he was appre
hended and taken to London, and brought prisoner before
the Privy Council. God was pleased to design this event
for the trial of His servant's faith, and also to remunerate
the benevolence of his late kind host. For that gentleman
having for a long time, owing to some domestic quarrels,
been separated from his wife, Edward had during his
sojourn taken a favourable opportunity of adjusting their
differences, and obtaining their happy reconciliation; and
the husband falling mortally sick, he also obtained his con
version and reconciliation with God. This gentleman dying
without issue, made Edward heir to his estates.14 Bettered
in his fortunes by this windfall, he obtained leave from the
Privy Council to travel on the Continent for three years.
" Thesauro ostenso nunquam desunt qui inhient." Edward's
perseverance in his newly adopted Faith, joined to his long
absence from the country, raised hopes in some that they
would be able to obtain by favour with the Queen, the
possession of his estates, should he become a priest. Again,
they thought he might never return to England; or, should
he return, he might be readily deprived. They, therefore, at
first sought to get possession upon the ground of his being
14 This relative was no doubt Father Edward Walpole's first cousin,
William Walpole (son of Sergeant John Walpole, of Harpley and Colkirk,
Norfolk), of North Tuddenham, Norfolk, and of Fitleworth, Sussex, and
of Gray's Inn. He died in 1587. His will was proved in Doctors'
Commons, December, 1587. He married Mary, daughter of William
Black-well, town clerk of London. [See pedigree of the Walpole family
by Dr. Jessopp, of Norwich, 1874.] " This William Walpole was left by
his father's will under the tutorship of Bishop Thirlby, of Ely. Thirlby
was connected with the Campions (whether closely with Edmund Campion
I have as yet failed to discover, but I have small doubt upon the point
myself) ; he was married after coming of age to Mary Blackwell (the
Blackwells were connected by marriage closely with the said Campions)
and at the death of her mother the pair were living apparently apart.
On William's death, in 1587, they were living together, and almost
certainly reconciled. The great bulk of William's property was left to
Edward after the death of the widow. I think this helped to save the
property to the Walpoles, i.e. it made it easier for Calibut to buy the
reversionary interest from the fellow to whom it had been made over by
the attainder ; but the difficulty is that the Tuddenham property had been
apparently already sold by Edward, though it too had been left to Edward
only after the death of the widow " [From a letter of Dr. Jessopp to
the Editor, 7th of September, 1874].
262 The College of St. Chad.
a fugitive ; then urged that he had incurred forfeiture by high
treason in joining the Catholics, the Queen's enemies.15
He had not as yet decided upon a state of life, and his
three years having expired he returned to England, ignorant
of the plots devised against him. He went to his brother, who
lived in London, and who at first kindly received him. After
a few days, however, he changed his tone, gave him notice to
depart, and not again to appear in his sight ; stating that he
could not conceal one who was under the ban of the penal
laws on account of so foul a crime ; neither would he furnish
him with what was lawfully his own, unless he cleared himself,
and becoming obedient to the laws, put himself in a position
in which he could without personal danger, render him assist
ance. " Tarn parum fida est in discrimine ipsa sanguinis
propinquitas." His return being noised abroad, they searched
the houses of many persons up and down the counties of
Norfolk and Suffolk for him ; but, eluding the grasp of the pur
suivants, he gathered together some money, and again crossed
the seas, more eager to preserve his faith and piety than his
estates. The lowly opinion he entertained of himself, deterred
him at first from going to Rome for his higher studies pre
paratory to taking Holy Orders ; for, with his high sense of
the office of the priesthood, he could recognize nothing in
himself suitable for that dignity in the least degree. But
God was pleased to inspire him with the intention which he
feared himself to entertain, by the following event. On his
way to Naples, the vessel was overtaken by a terrible storm ;
Edward hereupon made a vow, that if they were spared alive,
he would give himself up to the Rector of the English College,
Rome, and take Holy Orders provided he judged him fit to do
so; and he made Dr. Richard Smith, afterwards Bishop of
Chalcedon (his fellow-passenger), a witness to this his vow.
They escaped the danger ; and, arriving at Rome, he entered
the English College as an alumnus on the 23rd of October,
1590, in company with his cousin Michael Walpole. After
making his theological studies for three years, he was ordained
priest ; then in order to go further on in the path of perfection,
15 Among the State Papers, P.R.O., Dom. Eliz. vol. cclxiv. n. 70,
August i, 1597, is a grant in fee farm to James Hussey and John Goodman,
of Houghtcn and Massington manors, in Norfolk and Suffolk, late posses
sions of Edward Walpole, attainted. Rent, £19 33. Sd. In consideration
of services and charges rendered to Sir Anthony Ashley, clerk of the
Privy Council, in finding out her Majesty's title thereto.
Father Edward Walpole. 263
he returned to Belgium, and entering the Society of Jesus at
Tournay, in the year 159}, in the thirty-third year of his age,
he dedicated to God all that remained to him in this world,
which was himself alone.16 Having completed his noviceship,
he spent two years more in missionary work at Louvain,
Brussels, and Antwerp ; then, returning to England, he
laboured in that mission for full forty years, and accomplished
what few others could do — to live and labour for so long a
time, in the midst of the most bitter persecutions and in
constant danger of death, and elude the grasp of the
pursuivants. He was a man naturally affable and cour
teous, which, with an innate candour of soul rendered him
a general favourite. As we have seen, he abandoned his
paternal estates — said to have been worth upwards of ;£8oo
a year in those early days — for conscience' sake, and was
deprived of three other estates devised to him by his kind
friend and host, namely, the manors of Houghton and
Massingham in Norfolk, and Weybread in Suffolk.
When upwards of seventy-eight years of age he fell into
his last sickness. After receiving the Holy Viaticum he asked
to be anointed, in order to defend himself on his journey to his
heavenly country. He made all the responses with great sen
timents of devotion ; then, giving to a father standing by, a
written paper which he kept in his prayer-book, he asked him
to read aloud the following profession of faith ; repeating after
him each sentence in a clear voice.
" I live and die in the faith of Jesus Christ, and of His
Catholic, Apostolic, Roman Church: I believe all that is
contained in the Apostles' Creed; that there are likewise
seven sacraments ; and whatsoever Christ hath proposed by
His Church to be believed. I hate all heresies ; I humbly
beg pardon for my sins, and I firmly resolve to commit them
no more, should it please God to prolong my life. I forgive
my enemies all injuries committed against me, and I beg
pardon of any whom I may at any time have injured. I desire
to offer up these my sufferings and death, for the glory of God,
and in satisfaction for my sins."
The Passion of our Lord was then read to him, which he
accompanied by frequent acts of the theological virtues— faith,
16 Father Henry Walpole, the martyr, in one of his examinations says
that he brought over with him in 1594 "a note concerning some business
to be done in England for his kinsman, Edward Walpole, the priest, who
then was at Tournay in Artoise.
264 The College of St. Chad.
hope, and charity. Then, asking for his rosary, with the blessed
medal attached, he placed it round his neck, and closing his
eyes, as though in sleep, he quietly rendered his soul to God on
the 3rd of March, 1637.
The following short eulogy of this good Father is taken
from the summary of the deceased of the English Province,
1637.
"P. Edward Walpole, a native of Norfolk, set. 77. In
Soc. 44. Professed Spiritual Coadjutor on ist May, 1609.
Died in London, 3rd November [March], 1637 (O.S.). He
was born of a family of rank in the county of Norfolk. After
making his humanity studies, according to the custom of our
gentry, he studied the law in one of the Inns of Court in
London, where he was converted to the Catholic faith by his
relative Henry Walpole, who afterwards entered the Society,
and became a martyr for the Catholic faith. They were both
at the time studying the law together. In his conversion,
Father Edward Walpole encountered the greatest opposition
from his parents and relations. After this, renouncing his
paternal estate of three thousand gold crowns per annum, he
betook himself to Rome, where he became priest, and entering
the Society of Jesus, he returned to England, in which mission
he lived and laboured for thirty-nine years with great fruit and
edification. He was once Superior of the Devonshire district.
In 1627, Father Edward was in London, as appears by a
letter of one Alexander Couler to his friend William Jackson.
P.R.O. State Papers, Domestic, Charles I. vol. Ixviii. n. 8,
June 26. After giving various information of Jesuits' resi
dences, &c., he says "that the Countess of Buckingham's lodge,
called * the Porch,' at the end of the King's garden, lodgeth
Fisher, Walpole, and Floyd. Two others dine there, but
they remove at the end of this week to the Duke's house at
Chelsea."
By a list of Jesuits, endorsed by Salisbury — "A note of
the Jesuits that lurk in England," furnished to the Privy
Council by a spy,17 it appears that Father Edward Walpole
was then " with old Mr. Cotton, at Swanborough in Sussex."
He was also fixed by Father John Gerard,18 at a place near
Oxford, probably the seat of the ancient Catholic family of
Curzon, of Waterperry, near Oxford. Father Gerard says that
amongst the families who came to the determination to follow
17 See State Papers, Domestic, James I. vol. vii. n. 50, 160^.
18 See his Life in Father Morris' Condition of Catholics, p. civ.
Father Michael Walpole. 265
the example of the Vauxes of Harrowden, in the religious
mode of life which the Father had established there — providing
altar, chapel, rooms for a priest, &c., in their mansions, was a
certain lady resident near Oxford, whose husband was indeed
a Catholic, but overmuch devoted to worldly pursuits. She
however gave herself to be directed by Father Gerard, as far
as she could, having such a husband. " I often visited them,"
he says, "and was always welcomed by both, and there I
established one of our Fathers, Edward Walpole, whom I
mentioned in an early part of this narrative, as having left a
large patrimony for the sake of following Christ our Lord, in
the first year of my residence in England."
Among the Stonyhurst MSS. Anglia A. i. n. 62, is an
original letter from Father Henry Walpole to Father Edward,
addressed — " To my very good and loving cousin, Mr. Edward
Walpole, Rome." The letter is upon family and business
matters, and scarcely worth insertion here, but Dr. Jessopp of
Norwich, in his " Letters of Father Henry Walpole the martyr,
edited 1873," gives the following annotation to his copy of this
letter. "This letter is written to Edward Walpole, son and
heir of John Walpole, of Houghton, county Norfolk, Esquire.
He was born, according to Collins' Peerage, in 1559. Accord
ing to his own brief biography in the album of the Tournay
Novitiate,19 he was born about 1562 • spent four years at Cam
bridge, but at what College I have as yet failed to discover. At
the death of Robert Earl of Leicester, he succeeded to certain
estates in Norfolk, as heir to Amy Robsart. These he con
veyed to his brother Calibut, i8th September, 1588. He
entered the Novitiate at Tournay, ist July, 1593. He was
indicted in the King's Bench for a supposed treason done
at Rome, loth March, 38th Elizabeth; upon which indict
ment, 26th May, 39th Elizabeth, he was outlawed. He was
heir to large possessions in Norfolk and Suffolk, which were
forfeited to the Crown ; most of them, however, his brother
Calibut was able to redeem."20
FATHER MICHAEL WALPOLE, as we have seen by the
pedigree, was seventh brother to Father Henry Walpole
the martyr. He accompanied his cousin, Father Edward
Walpole, to Rome, in 1590. Father John Gerard mentions
19 Brussels Royal Library MSS. 1016.
20 Dr. Jessopp's Introduction to letters of Father Henry Walpole.
266 The College of St. Chad.
him in his deeply interesting narrative.21 He says, speaking
of the goodness of God towards himself in regard to the
faithfulness of his companions and friends, " Those who were
my companions, or the servants I intrusted with commissions
to the gentlemen of my acquaintance, as they necessarily knew
all my friends, would have been able to do very great mischief,
and enrich themselves by ruining others ; yet not one of them
ever caused any harm either by word or deed, wittingly or un
wittingly ; nor as far as I remember did they ever give me
cause of complaint. On many of them God, in His goodness,
poured the choicest gifts of His Holy Spirit. John Lasnet, the
first that I had, died in Spain a lay-brother of the Society ; the
second that I had for some little while was Michael Walpole,
who is now a priest of the Society, and labouring in England."
In another place Father Gerard introduces him as converting a
certain knight to the Catholic faith. " About the same time I
received into the Church a lady, the wife of a certain knight,
who is at the present day a very good and useful friend of our
fathers. Her husband was at this time a Protestant, but his
brother had been brought by me, through the Spiritual Exer
cises, to despise the world and follow the counsels of Christ.
He introduced me to his sister, and after one or two interviews
she embraced the Catholic faith, although she was well assured
that she should incur great losses as soon as it should become
known to her husband, as in truth it came to pass. For he
first tried caresses, then threats, and left no means unemployed
to shake her resolution ; insomuch that for a long time she had
nothing to expect or hope but to be separated from her
husband, and stripped of all the goods of the world, that so
in patience she might possess her soul. When her husband
was on her account deprived of the public employment which
he held, she bore it with great fortitude, and remained ever
constant and even in mind. At length by her virtue and
patience she rendered her husband a friend to the Catholics,
and afterwards himself a Catholic. He was reconciled by the
ministry of Father [Michael] Walpole, to whom I had recom
mended her on my leaving England."
In the same Life of Father Gerard22 is a short extract of a
letter written by Father Michael Walpole to Father Parsons in
Rome, January 29, 1606, regarding the false charge against
Father Gerard of being a party in the Gunpowder Plot. He
says : " Touching Gerard's letter, which I have seen, I can
ai Father Morris' Condition of Catholics. 22 P. 245.
Father Michael Walpole. 267
only say this much, that it seemeth to me to be so effectual,
as nothing can be more ; so that I am fully persuaded that the
King's Majesty himself and the whole Council remain satisfied
of him [in] their own hearts, and his Majesty is reported for
certain to have declared so much in words upon the sight of
his letter."
In the end, after his name, he writes thus —
"This letter is confirmed since by Sir Everard Digby's
speech at his arraignment, in which he cleared all Jesuits and
priests (to his knowledge) upon his salvation. And in par
ticular, that though he was intimately acquainted with Gerard,
yet he never durst mention the matter, being fully assured that
he would be wholly, against it, to which my Lord of Salisbury
replied, affirming the contrary, and that he knew him to be
guilty."
As we have seen by the pedigree, Father Michael died at
Seville in 1620, at the age of fifty-one.
We have from his able pen — i. A treatise on the subjection
of princes to God and the Church (410. St. Omer, 1608);
2. " Five books of philosophical comfort, with marginal notes,"
translated from the Latin of Boetius (8vo. London, 1609,
144 pages); 3. "Admonitions to the English Catholics con
cerning the edict of King James" (410. St. Omer, 1610) ;
4. Antichrist Extant, against George Downham (2 vols. 4to.
St. Omer, 1613-14). Fie calls himself Michael Christopherson.
Connected with this work we add the following translation
of a letter written to the author by Cardinal Robert Bellar-
mine, S.J., taken from the very rare collection of the Cardinal's
letters—
To Michael Walpole, S.J. (nth Letter],
" Very Rev. Father, —
P.C.
" I do not esteem myself so highly as to wish
other writers to swear to my words. Therefore your Reverence
will do me no injury if you follow the opinions of others rather
than mine. As to the first difficulty, I wish it could be clearly
proved that Antichrist is to be born of the tribe of Dan, and
your Reverence will do me a great favour if you could show
the passage of Scripture by which this is proved ; for though
it might be said that in the Apocalypse the tribe of Ephraim
is contained in Joseph, still it will always remain true that the
name of Ephraim was passed over in silence, not without
268 The College of St. Chad.
mystery; nor could one gather for certain from the fact that the
name of Dan is not mentioned in the Apocalypse, that Anti
christ is to be of the tribe of Dan, for it may have been passed
over for other reasons unknown to us. But it is probable that,
out of hatred to Antichrist, that tribe was not mentioned ; I
have not denied, and I willingly accept that hypothesis, but as
an hypothesis, and not as a proof. As to the first beast, I
cannot persuade myself that it signifies Antichrist, as one of
its heads, viz., that which was slain and came to life, is held
by the common interpretation of the Fathers to be Antichrist ;
nor does it contradict this opinion, that the number 666 is the
number of the name of the beast, for I grant that the first beast
is Antichrist, by reason of the first head, but not of all its
heads. Again, it is ridiculous to call Antichrist Latin or
Roman, because Antichrist will not be a Latin or Roman
Emperor, but he will be one, and that the chief, of the heads
of the beast — that is, one of the kings who will divide among
themselves, destroy, and overturn the Roman Empire. In a
word, let your Reverence do as you like, and fight for God's
glory and the good of the Church. He acts with me who
refutes the adversaries of the Faith. I seek not my glory, but
the glory of Christ. Wishing your Reverence all success, and
a remembrance of myself in your holy prayers, &c.,
" Servus in Christo,
" ROBERT CARDINAL BELLARMINE.
* ' Rome, A ugust 7 , 1 6 1 o. "
In his epistle dedicatory to King James he treats of the
system of persecution practised against Catholics. " It is
too notorious in the world what Catholics suffer for their
conscience in your Majesty's dominions, how many things
lie hid which would astonish and amaze the world, if they
were laid open to the view thereof ! What prying into men's
secret actions ! How many are beaten and often tormented
even to death in private houses without any trial ! I might
add such other particulars as the rods kept in store by some
of no small account, for young persons under twenty years
of age, whom they use like scholars, thinking it not to be
against their gravity to whip them privately with their own
hands."23
23 In confirmation of this, see the conflict of the four Worthington
boys, p. 122, ante.
Father Christopher Walpole. 269
The work Antichrist Extant, against Dr. Downham, who
had written a work to prove the Pope to be the Man of Sin,
was reprinted in 1632.
Father Michael Walpole also published a translation from
the Latin of Father Ribadeneira's Life of St. Ignatius of Loyola,
St. Omer, 1616, i2mo, which has gone, says Dr. Oliver,
through several editions.
Several of Father Michael's letters are subscribed " Martinus
Becanus."
FATHER CHRISTOPHER WALPOLE. — We have but little to
add to what is given in the pedigree regarding this Father.
When an alumnus of Cambridge University he was converted
to the Catholic faith by Father John Gerard. At the time of
his death at Valladolid College, S.J., in 1606, he was Spiritual
Father in that College, and died, as Father Gerard says, " Cum
dolore omnium, et detrimento patriae."
Father Henry More24 very briefly notices him, thus—
" Unum memoravimus Regis Hispaniae stipendiis militan-
tem; alterum, qui postquam captivo fratri in Zelandia suc-
currerat exemplo et hortatione fratris petiit Societatem. Is
erat Christophorus, Academiae Cantabrigienses alumnus, nostri
Joannes Gerardi opera Ecclesise conciliatus, et ad iter
Hollandi cum viatico adjutus ; profectus Romam in Anglicano
aliquandiu studuit ; annum deinde aetatis cum ageret, 24, in
Societatem admissus 7 Sept. 1592, et missus in Hispanias non
diu superfuit Nam ann. 1606, Vallisoleti obiit, spiritualium
rerum Praefectus, quarum et sanctae solitudinis fuerat perquam
studiosus."
As to the blessed martyr FATHER HENRY WALPOLE, we do
not here give any detailed account beyond the summary in the
pedigree. Dr. Jessopp in his Introduction to " Letters of
Henry Walpole, SJ. (executed at York, April 17, 1595), from
the original MSS. at Stonyhurst College," gives us good hopes
to look for a full and complete history from his pen of this
great martyr for the faith of his forefathers, in the following
paragraph : " It would be out of place in my judgment to
preface such a collection by any long account of Father
Walpole's history. I reserve that for another opportunity."25
In the meanwhile the reader is referred to Bishop
Challoner's truthful Memoirs of Missionary Priests; Bartoli, S.J.,
24 Hist. Prw. Anglicc. 25 P. 3-
270 The College of St. Chad.
Inghilterra; Tanner, S.J., Martyrs of the Society of Jesus ; and
the editor presumes leave of the above learned doctor to quote
the following deeply interesting passage in his said introduction,
in which, after speaking of a document in the Public Record
Office, Brussels, containing a brief record of Father Henry
Walpole's life, from his birth down to a few months after the
date of his English letters, and which carries us by the help of
the marginal notes to within a year of the time when he was
summoned to Spain by Father Parsons, before being sent on
that mission which introduced him to the horrors of the torture-
' chamber, and ended in the gallows, he continues — " On these
matters it is not now the time to speak. Let it not be forgotten,
however, that we are dealing here with an English gentleman of
birth and fortune, a man of exceptionally high culture, of great
intellectual gifts, of deep and fervent enthusiasm, who had sacri
ficed everything that most men hold dearest, for what he believed
to be divine truth ; and that, distinctly and unmistakeably, he
suffered simply and only because he, being a Jesuit and a
priest, returned to his fatherland to preach doctrines which
fifty years before his execution were the only doctrines
allowed in the land, and for controverting which in his father's
boyhood, any man would have suffered as surely as the son
suffered for proclaiming them in that father's old age."
The sixth and last member of the family who entered the
Society was FATHER CHRISTOPHER WARNER (vere WALPOLE).
We cannot satisfactorily trace to which branch of the family
he belongs. We give in brief, at the foot of the pedigree in
Page 235> all the information that our present means afford us.
PART II.
COLLEGE OF THE IMMACULATE
CONCEPTION;
OR,
THE DERBYSHIRE DISTRICT, S.J.
THE COLLEGE OF THE IMMACULATE
CONCEPTION.
THIS was another of the original Colleges, or guast-Colleges,
established by Father Richard Blount, the first Provincial of
the English Province, about the year 1633, or very soon after
that period.
For many years this ancient College had become extinct as
a district ; when, upon the establishment of the present College
and Convictus at Spink Hill, Eckington, Chesterfield (one of
the oldest missions of the English Province, dating upwards of
two hundred and fifty years), by the late Father Provincial
Randal Lythgoe, in the year 1842, it became partially revived,
under the appellation of Mount St. Mary's College— Collegium
Sanctcz Maries ad Montem.
This College or district embraced the counties of Derby,
Leicester, North Notts, and Rutland. The following places,
among others of which no record remains, were formerly
served or visited by the fathers attached to it, viz. —
Barlebrough Leicester
Belgrave (Leicestershire) Nottingham
At Mrs. Brooksby's Queensborough (Notts)
Clifton (Notts) ' Spink Hill
Derby Stanley Grange, near Derby
Highfield Westhallam, Derby
Holbeck (Notts) Wingerworth
Holt (Leicestershire) Winsley.
Husband-Bosworth
In the P.R.O. State Papers is a letter from the infamous
Topcliffe, the priest-hunter, to Lord Burghley, with information
from Derbyshire, from which the following is an extract.
Derbyshire. Dom. Eliz. vol. ccxlv. n. 98. Sept. 19, 1593.
Richard Topcliff to Lord Burghley.
Sends him intelligence brought from Derbyshire touching
Francis Ridcall, the rebel and traitorous priest, late steward to
274 College of the Immaculate Conception.
the old Lord and Lady Montague, and what company he met
at Buxton since he fled — Ridcall fled from his farm and goods
worth ;£i,ooo, which was near Woking, Surrey, upon land
belonging to Lord Montague — to William Bassets, at Langford,
county Derby, where he had conference with Mr. Langford
the Papist, and Basset's cousin germain. Basset was
examined upon these deep articles, whereof he was advised
by his cousin Fitzherbert upon talk with Gray the priest, his
old schoolmaster, but he denied talking of her Majesty.
Ridcall fled from thence to Buxton, where he met Sir Robert
Dormer and his wife, and Harris, her traitorous Seminary
priest, Sir Henry Constable, of Holderness, and his wife with
her traitorous priest Johnson, Sir Thomas Lea, of Stoneley, and
his wife, and a number of Papists. From Buxton, Ridcall went
to a tower of Lord Windsor's in Derbyshire, let on lease
to Edward Bentley, lately condemned for treason, but at
liberty, and to his wife, daughter of Reaper, and niece to
Lord Montague. There he was harboured and relieved in
a wood of Lord Windsor's by his tenants and servants, but
hearing of the apprehension of Garnet and Gray by the writer,
he fled northwards to some of his late patronesses. One of
Lord Windsor's tenants' sons fled with him. Has taken the
father and mother of Ridcall's guides ; expects to take Ridcall
also. Topcliff asks whether her Majesty knows how far the
examination by Sir Edward Stafford and himself, at her
express command, of Gilbert Langhton [or Laton], prisoner in
the Tower, eome over from Father Parsons and Cardinal
Allen, touched Lord Windsor. He can deeply touch him and
other Papists.
From the year 1635 to 1677, the period to which the
present history extends, the average number of fathers labouring
in the district was about ten each year ; the number varying,
the highest being fifteen, and the lowest seven.
The average number of yearly conversions to the Faith
was about thirty, but the means of ascertaining are very imperfect.
The Leicestershire missions of the Society were founded in
1607, by Father William Wright, who, on his escape from
prison in London, retired into Leicestershire and there
laboured for about thirty years ; during twelve years of which
he was the Superior. It does not appear in what part of the
county he was settled, but in those days the priests were for
the most part missionarii excurrentes. The following memoir of
this Father will be read with interest.
275
LIFE OF FATHER WILLIAM WRIGHT, S.J.
This eminent Father of the English Province of the Society,
was one of the many champions raised up for the defence of the
Catholic faith and the rights of the Holy See in our country
in the commencement of the seventeenth century. He con
stantly witnessed against the oath of allegiance and supremacy,
which James I. endeavoured to force all Catholics to take on
pain of death, as in cases of high treason. Such testimony was
the more urgent from the fact of the Rev. George Blackwell,
the Archpriest of England, having unhappily yielded under the
severe pressure of those terrible times of bloody persecution.
By his defection in this matter, the archpriest drew after him a
small party of the clergy and laity, too ready to shelter them
selves under his authority and example.
Father William Wright was a native of York, born in the
year 1560. He entered the Society of Jesus in Rome, 1581,
and was solemnly professed of the four vows 1602, and died
January 18, 1639, at the age of seventy-nine.1 He was for a
few months chaplain to the ancient family of the Gages of
Hengrave Hall, where he was seized by the pursuivants and
cast into prison in London, in 1606. By means of his friends
he effected his escape after three months, and then, retiring
into Leicestershire, became the founder of the mission of the
Society of Jesus in that county.
The Archpriest Blackwell having unhappily fallen, the King
appeared to think that he had also put all the rest of the
Catholics hors de combat, and that, as he observed to the
French Ambassador, he had but to show them the subscrip
tion of the archpriest to the oath. But he did not calculate
that God had reserved to Himself instruments to witness to
the truth, and by meek persistency to withstand the royal will.
1 At Gratz, the Sodality of our Blessed Lady of the Annunciation and
Immaculate Conception was created and confirmed in 1595. On February
2, 1596, the first Rector of the Sodality, i.e. Prefect, was appointed —
Maximilian, Archduke of Austria, "Vices Rectoris gessit Illustrissimus
D. Nicholaus Ursinus Comes de Blagay." Its Prseses was Father
William Wrightus, who, I presume, continued to act as such until 1603,
when I find a new Praeses. Annus Marianus Sodalis Gracensis, &c.
1707, pp. 157, 158. (Information by Edmund Waterton, Esq.)
S 2
276 College of the Immaculate Conception.
The first of these, it may be said, was Toby Matthews, son of
the Archbishop of York, who had been converted to the
Catholic faith in Rome by Father Robert Parsons, and had
lately returned to London ; a youth of the rarest parts, greatly
beloved and esteemed, especially among his young cotem-
poraries of the upper class. There were also three others, like
himself, of the house of Gage, all of whom appeared to be
possessed of that spirit of truth and courage in which the
Archpriest Blackwell had failed. Great was the astonishment
they caused to the whole of London, and afterwards to the
entire kingdom, by their boldness in protesting against the
oath of supremacy, and in defending the unlawfulness of taking
it ; and this principally by word of mouth, and in the presence
of the Archbishop of Canterbury and Dr. Morton, his theo
logian, whom Matthews, moreover, put to silence in a
disputation. This triumph over error procured them a very
severe imprisonment, which they underwent with great joy of
heart, being there visited by the fathers in stealth, and encou
raged to place their confidence in God against all possible
events.
But the greatest check given to the designs of the King
was the opposition made to the archpriest by Father William
Wright, who, by the divine disposition of Providence, fell into
the hands of the pursuivants. When a youth, being possessed
of great courage and sincere faith, and unwilling to risk either
to any perilous encounters with the heretics who overran his
unhappy country, he escaped abroad by the aid of an uncle,
a priest, and went to Rheims, from whence, after a time,
he proceeded to the English College in Rome, in the year
1581, where on the i8th October, 1581, he was admitted
an alumnus, and in less than two months, viz. the 8th
December, 1581, was received into the Novitiate of the
Society of Jesus. Here he made admirable progress in the
science of virtue. He spent twenty years in Germany, partly
at Vienna, and partly at Gratz, teaching philosophy, mathe
matics, and both moral and dogmatic theology, with the repute
of distinguished ability • he also took his degree of doctor of
divinity. In both places he was Prefect of the Sodality of the
Blessed Virgin of the Annunciation. The pious Emperor
Ferdinand II. and the princes of the royal blood, with whom
he was equally in esteem, frequently honoured him with their
presence, and the Emperor, when absent, corresponded with
him. He made his profession of the four vows in 1602, into
Father William Wright. 277
the hands of Father Alphonsus Catillo, the Provincial of those
parts, who made him his Socius. After so many years of labour,
for the increase of his merits he begged of his superiors, by
way of recompense, the favour of departing for England. He
desired to spend there the rest of his life and strength, and per-
adventure his blood also, in the service of the Catholic faith,
and in assisting the souls of his beloved fellow-countrymen.
The need of such assistance was indeed great. In consequence
of the withdrawal, the martyrdom, and dispersion of distin
guished men of the Society, in our mission in England, through
the iniquity of the times, others were sought for on every side
who could worthily supply their places. Father Parsons, by
virtue of a letter of authority from Very Reverend Father
General Aquaviva, called Father William from his college
labours, and sent him to England. He arrived safely in
London towards the end of the year 1606. Then arose a
spiritual strife among the Catholics, animated both by affec
tion and interest, to obtain possession of Father Wright, whose
repute for virtue and learning had preceded him. But
Mr. Edward Gage (of Hengrave, Suffolk), a man high in
merit amongst the faithful, obtained from the Superior, Father
Richard Holtby, permission to receive him, and with joy he
kept him for eight months ; when he was betrayed by a spy
and traitor to the pursuivants, and by them handed over to Sir
William Wade, the Lieutenant of the Tower. He received the
captive with great satisfaction, and subjected him to strict
examinations and re-examinations, and finding him, contrary
to what the spies had led him to expect, a perfect stranger in
the country, to which he had only returned for eight months,
after a long absence of twenty years, he sent a report of it to
Robert Cecil, Earl of Salisbury. These worthies, finding that
they could not involve the Father in any suspicion of the
Gunpowder Plot, remanded him to be judged by Richard
Bancroft, pseudo-Archbishop of Canterbury. He was taken,
four days after, to Lambeth, before that morose old man,
always most hostile to Catholic priests, but especially to those
of the Society of Jesus. After a short conversation upon
matters of religion, without more ado he committed Father
Wright to the White Lion prison, with strict injunctions that
no living man should either visit him or speak with him. Upon
hearing which, Father Wright smilingly said, " I have lived for
twenty years in Germany, and have every day been on familiar
terms with those of your sect, with all sorts of Lutherans, and
278 College of the Immaculate Conception.
have never given them offence. Now, that I am come amongst
my own people, why should they treat me worse than strangers,
and debar me from all intercourse with them ? " He was sum
moned four times before Bancroft : the three first occasions
were rather to sound his general capacity and character ; in the
fourth he was questioned about his opinion upon various
articles of religion, Bancroft flying off to trifles as soon as
the Father's replies were in opposition to his Grace's ideas.
The Catholics of London had at first been disheartened by
the wavering of the archpriest, and afterwards much more by
his lamentable fall, and especially by his general letter of
invitation to all to take the oath, and which the ministers of
the King had caused to be diffused far and wide. They now
stood in great suspense and anxiety about the line that Father
William would take, and which side he would adopt, knowing
him to be a man of such authority, a teacher for so many years,
and a doctor of divinity. It added to their anxiety, that Father
William had a brother in London named Thomas, a secular priest,
intimately attached to the archpriest, and with him entirely
defending the legality of the oath. But as to the opinion of
Father William upon the point, it needed but to demand it of
him. In the fourth summons to Lambeth, the Archbishop
accosted him with a goodly preamble, and between soft
speeches and threatenings, came at last to the point, to ask
for his reply— whether according to all reason, ecclesiastical,
natural, and civil, it was not most just, and therefore lawful,
and, as being commanded by the King, a duty, to take the
oath? To which the Father instantly replied, "No; in no
shape." The rest of his answer will appear in his own narra
tive presently given. He was proceeding in his argument,
but the Archbishop would hear no more, and angrily remanded
him back to the White Lion. The report of this answer spread
the very same day throughout all London, by means of secret
witnesses whom the Catholics kept in readiness. It is difficult
to express how great was their joy and consolation, and they
wrote to their friends throughout the kingdom to spread the
news. This reply, it seems, was the cause of that wonderful
manifestation of reverence and love expressed towards Father
Wright during the three months of his incarceration, and which,
in his humility, he was unable to account for. Catholics whom
he had never seen, nor even knew their names till two or three
days before, visited him, some to return him thanks, others to
bring him alms for his support, others to bring him medicines
Father William Wright. 279
by way of antidotes to the plague, which at that time was
raging.
On the other hand, the King, learning the answer that had
been given, wished the Father's death ; he declared this at the
time, and often afterwards, adding besides, that he could not
otherwise preserve the public good; but he would not hang
him, as perhaps the plague, with less odium, and as effectually,
would do the work.
In the interim, whilst it was not as yet a firmly established
opinion that the plague was really in the prison, several Pro
testant doctors and ministers tried their hands with the Father,
either in disputation, or in running through the controversies
upon religion. Being accustomed to receive persons of this
kind in Germany, and to the management of such discus
sions, he was most courteous to all, drawing them from the
sophistries with which they usually came prepared, to discuss
necessary and main points ; inasmuch as the lesser details
would fall into their places as a consequence. By the mercy of
God, his words were not in vain, as will be seen by his own
narrative, in which will also be given other details of his stay in
prison, and his escape from thence, which his friends effected
by means of a false key, during the interval of the keepers'
supper and recreation afterwards.
The Privy Council wTas indifferent about his escape ; they
rather made a jest of it. Father Wright was not a prisoner of
their stamp. All the mortification of it fell upon Bancroft.
The following deeply interesting narrative by Father William
Wright himself, is taken from a copy supplied from the archives
of the Society of Jesus in Rome. It is contained in a letter
from the Father Rector of the College of Gratz, to another
Superior of the Society. The original was written from London
by Father Wright, to Very Rev. Father General Aquaviva. It was
after his escape from prison, and is dated i3th November, 1607.
" Rev. Father in Christ, — Pax Christi.
"... Mindful of my promise, &c. ... I send a copy of a
writing most agreeable to your Reverence, . . . from a copy of
the author himself under the following head or title.
" From a letter of Reverend Father William Wright, con
cerning his apprehension and liberation from prison in England.
" It is long since I have written to your Paternity, but being
hindered by the obstacle of prisons, without pen or ink, it was
impossible for me to accomplish what I had purposed. But
280 College of the Immaculate Conception.
being now, by the blessing of God (and this a remarkable one,
as all Catholics think), beyond all hope and expectation again
set at liberty, I am able to write. The following week after the
capture of the archpriest, I was myself also seized in the house
of a certain gentleman of rank, most attached to us.2 The
pursuivants who apprehended me, although famished, and most
greedy after money, nevertheless refused at any price or
entreaty to take a bribe and allow me to escape privately.
But being arrested as the Superior of the Jesuits, they imme
diately carried me off to the Tower of London. When I
arrived at the Tower I was subjected to an examination by
the lieutenant. They interrogated me as to who I was,
whether a priest or Jesuit ? How many years I had been
abroad? When I entered England? and for what end? I
replied candidly to all, because both my name and person
were previously known : That I was a priest of the Society
of Jesus ; that I had lived abroad chiefly in Germany for
about twenty-eight years ; that I had at length asked for and
obtained leave from my superiors to return to England, and that
I had returned eight months previously; that I had no other end
nor intended any other, than to propagate the things which be
longed to my vocation, duty, and function. I was kept in the
Tower for three days, thence on the fourth day I was conveyed
by the river Thames to Lambeth, the Episcopal Palace of the
Archbishop of Canterbury, who committed me to a prison
in Southwark, near London, called the White Lion. I was
summoned in four days from that prison to the Fleet, a place
of residence of the pseudo-Archbishop. I only treated with
him in Latin, and so whilst I was examined, he himself was
compelled to translate the sentences in which I expressed my
mind into English. I was examined regarding matters con
nected with their sect. Did I think that they had any faith at
all, any priesthood, or altar, any sacraments, good works,
penance, and whether a Calvinist was worse than a Turk?
To these and similar questions I replied according to the
orthodox Faith. Presently he proposed certain other matters
of lesser importance, and at length added some propositions
gathered from the last formula of the oath of allegiance, to
which he received from me an answer anything but agreeable
to him. This was, I said, contrary to the Sacred Writings;
I adduced one place, St. John xxi., from which it is gathered
that the Sovereign Pontiff was the Shepherd of the Church
2 Mr. Gage of Hengrave Hall.
Father William Wright. 281
of Christ upon earth, to whose duty and office it thence
belonged not only to lead out his sheep to wholesome pastures,
but also to defend the same from the wolves, and these also
to ward off with the dog and staff of ecclesiastical censures,
should they be of any future hurt to them. My answer to
this article was most eagerly looked for by all the Catholics
about London; for indeed, the archpriest shortly before, to
the grief of all Catholics, had approved the opposite before
the nobles of the kingdom, and had invited all the disciples of
the orthodox Faith in England to follow his example and do the
same; therefore, very many were most wonderfully strengthened
by this my answer and opinion. For in one prison alone there
were twenty, who one and all with a courageous heart rejected at
that time the oath proposed to them by the judges. The same
also did that magnanimous gentleman, with his son, in whose
house I was taken, with the excellent Toby Matthews, son of
the Archbishop of York, and many others detained in Rome.
" When these things had been carried on for about fourteen
days, so severe a pestilence broke out in our gaol, as also
in the entire city, that a part of the prisoners for the sake of
precaution were liberated, another part escaped by flight, and
another part was left. My friends left no stone unturned to
induce the Archbishop to order my removal to another prison
in order to avoid the contagion, but in vain, for no other
reply could be extracted from him but this : ' If he will not
take the oath, let him take the plague ! ' There were with
me in bonds two ministers, the one a Puritan Brownist, the
other a Calvinist. The former was always most faithful to me ;
but the latter having received leave to do so, migrated to a
locality more safe from the pestilence. The first, except by
night did not appear in the prison, for by day he was allowed
to remain with his friends where he wished in the city. Never
theless he himself was also seized with the plague and died in
three days. Two of the turnkeys, who inspected me nearly
every hour, were attacked with the same violence of the
disease, of whom one died a Catholic, having been instructed
by me as well as circumstances admitted of. A little girl who
waited at table likewise died, as also did two others who
worked in the kitchen about the food. We buried fourteen.
Nearly all the rest, except myself, were either attacked by the
pestilence or by some other ailment; as many of the rest
of the infected as timely took the prescribed medicine, escaped
death.
282 College of the Immaculate Conception.
" Whilst all this was going on in prison, my friends abroad,
moved by charity towards me, began seriously to think about
my safety. Therefore, after mature deliberation amongst them
selves, they sent to me signifying as the result their desire that,
if in any manner I could possibly effect my escape from prison,
I should attempt it : not so much on my own account, as for
promoting the salvation of others, and they would spare neither
cost or labour, provided only that I could safely undertake it.
I found a man who was both a Catholic and trusty, to whom I
confided the matter, and in conference together we discovered
a mode which Ours approved. Therefore, making a vow to
God and the Blessed Virgin, after supper on the octave day of
the feast of her Nativity, whilst the keepers were recreating
themselves, our attempt succeeded according to our wish. On
the following day a rumour was spread throughout the whole
city of London that a certain Catholic had set fire to the
prisons at the White Lion, who had escaped by the aid of the
light of the burning buildings, and under cover of the dark
ness of the night, whereas no such thing occurred.
" My escape was gratifying to all sincere Catholics, though
it excited the wrath of my Lord of Canterbury, but other
members of the Privy Council appeared, by a certain merriment,
to approve it as though necessary in a case of this nature.
In the meantime I wrote two letters, the one in Latin to
Dr. Morton, the theologian of the pseudo-Archbishop of
Canterbury, with whom I held some conferences in prison
upon affairs of faith ; the other to my principal turnkey, to
whom I opened the reasons of my escape ; to the first, that
through him the Archbishop might understand that in the
common opinion of all Protestants he should have dis
played greater charity towards me; to the latter, that I might
exonerate him in the eyes of all these of any negligence on
his part in my escape, should any such charge be made against
him.
" It is impossible to express how great was the charity
shown by Catholics towards me, even on the part of those
who had never before either known or heard of me, sending
me in presents, money, precious medicines, and fifty thousand
things besides. Nay. even the very Protestant preachers them
selves were not wanting on their parts. Morton, for my
convenience, sent me in the works of Bellarmine, with a present
of four scudi, and some other things. A certain other doctor
of divinity and a veteran parson, being brought by means of
Father William Wright. 283
frequent conferences with me to a better mind, sent me as a
present in return twenty crowns, and he has it in contemplation
to abandon the duties of his ministry and to assume the
character of a farmer, for saving his own soul, and even eventually
the numerous family he has ; and although I could not receive
his gift, still it showed the best dispositions in the old man.
The same person came to me another time, when he heard
that the plague was raging in the prison, and that I was placed
in danger, and was willingly desirous to offer his own life in my
regard to any one who would deliver me from this contagious
captivity, although he should personally incur the most manifest
danger ; and he earnestly begged me to make my escape from
hence by any means I could safely do so, and promised that
he would on the next Sunday, or some other, even by himself,
declare from the pulpit to the assembly at St. Paul's Cross,
that I had the best of rights to do so ; and he once invited
me to his own house, where I could stay most securely.
" The third minister, also a preacher, was with me in prison,
who being taught by the catechism of the illustrious Cardinal
Bellarmine, and being convinced in disputations with Morton,
was brought to that point, as o signify to his Lord of Canter
bury by means of Scudamoie, a famous apostate, that he would
never again enter a pulpit against the Catholic faith. And he
moreover privately told me that he was prepared also to resign
his living, and the abundant fortune, furniture, &c., he had
amassed, that he might thus in his extreme old age save his soul.
This old man, from my first being cast into prison, was my greatest
consolation, faithfully carrying my letters to and fro, since at
that time I had no opportunity of intercourse with my friends
except at the cell window, in a loud voice, and in the presence
of my keeper ; but now by the kindess of this well-affected old
man, I did as I wished, and this in the best and safest manner.
He was very often accustomed to break out into these words —
'O Mr. Wright, from an English cleric, Lord deliver us/ The
cause of his being himself committed to prison, was because
being a man of rank and unmarried, he had preached against
mendicant and married parsons.
" Although in the whole time of this my captivity, by the
express order of my Lord of Canterbury, that no one should be
allowed access to me ; nevertheless it pleased God so to con
ciliate the hearts of all the keepers towards me, that almost
daily a very large concourse of persons of all descriptions came
to me : and, indeed, at first the turnkeys privately procured me
284 College of the Immaculate Conception.
a breviary; and in serving God daily with the rest of the
Catholics, I experienced no difficulty on their part. Out of
five dead, one died a Catholic, as I have before said. Three
others often said that they were unwilling to appear before God
the Judge, without that faith which we Catholics profess. The
fifth, from my discourses with him, was brought to that state
that he wavered in mind, and for the whole three months of my
imprisonment ingenuously and publicly confessed that he would
never enter a Protestant church. In the meanwhile as I treated
with many, chiefly of secular youths both of the upper and
middle classes, I found their minds entirely leaning towards the
true Faith, and repugnant to that which they so contend for in
England. A certain lady of the city of London came weeping
to me, repeatedly asking me for the love of God to receive her
into the fold of the Church ; that she cared for no persecution
or torture in this life, provided only she might be secure of
salvation in the next, whom I dismissed with her desire accom
plished. Four youths of rank asked me with tears to prescribe
them some aid for their souls, but which for certain causes I
deferred to another time. The day before . I 'escaped, the son
of a certain baronet begged to be admitted, which in like
manner I postponed until he had been well instructed. But
what I was unable to do then well, on account of my escape,
was accomplished elsewhere by the goodness of God. I have
had various conferences for disputation with Protestant ministers;
of these I will perhaps another time write an account. I only
mention this at present, that you would scarcely expect, nor
even believe, how great ignorance prevails in the academies
of our Englishmen. For I have found amongst them not even
one theologian, nor philosopher, nay, not even the worst sophist,
or still worse, grammarian.
"I have now nothing more to write about, but only to com
mend myself to your Paternity and all, earnestly, begging that I
may not be forgotten in your and their prayers, and other pious
duties, as on my part I will also do the same.
"London, 1 3th November, 1607."
The rest of this letter relates to matters of business not
connected with the English Province. It is dated, " Gratz,
1 7th March, 1608."
The Catholics carried Father Wright off to a distance from
London, into Leicestershire, where he laid the foundations of
that mission, which for twelve years he governed and sup-
Father William Wright. 285
ported, to the great increase of his own merits and of souls
to the Church. Here he taught, exhorted, strengthened the
Catholics in the Faith, and reconciled heretics both by word
and writing. Many were moved to admiration, to see a man
of his great age and consummate learning, a professor of
philosophy and theology in the most celebrated universities,
condescending to teach little children the lowest rudiments,
and spending sedulously whole days upon them, not only
willingly, but with a certain gust and hilarity. "And," says
Father Bartoli, Inghilterra, lib. vi. "I am bound to make
special notice of him, in regard to the great weight that he,
according to the universal expectation conceived of him, ren
dered in establishing the truth of the impossibility of taking the
oath of supremacy with a safe conscience, contrary to the
opinion and exhortations of the Archpriest Blackwell, whose
authority the King and the Archbishop of Canterbury made
use of, if not to contravene that of Father William, yet as a
tool, to the great damage and loss of Catholics."
At length the good Father grew superannuated in his work :
still, even at the* last, he would teach his servant who waited
upon him, a rough, uncultivated man, the rudiments of Latin,
and only ceased from such labour with his life. Ten years
before he died he suffered severely from asthma, with constant
danger of sudden death. But this admirable religious, by the
daily sacrifice of the Mass, by his assiduity in prayer, by his
self-examination and meditation upon death, rendered that
solemn passage neither sudden nor unprovided. In spite of
the severe pains he suffered during these ten last years, he very
rarely omitted Mass or his stated course of prayers. The proofs,
indeed, of his patience were very wonderful; for, although daily
urged beyond measure by the severity of the attacks to allay
the acuteness of his pains, he not only endured them with con
stancy and evenness, but, after the example of a certain leper,
seasoned each attack with the following ejaculations, which
were very frequently on his lips : " Da patientiam, bone Jesu, et
amorem; auge poenam et dolorem ; Deo gratias, infinities in
infinitum, Deo gratias."
In the last months of his life, the excruciations of the stone
added to his ever-accumulating merits, and this additional cross
our noble religious soldier by many self-conquests, and many
acts of patience, of charity, of faith, and other virtues endured,
until the iSth of January, the festival of St. Peter's Chair in
Rome, which holy See he had always strenuously defended.
286 College of the Immaculate Conception.
Then, about the hour of 10 a.m., after having said his Canonical
Office and recited his Rosary of the Blessed Virgin Mother, the
Psalter of Jesus, the Litany of the Saints, and other prayers
with his usual serenity, betraying not the slightest suspicion of
the near approach of death, he said to a certain father, who was
preparing to say Mass, " Remember me at the altar." These
were his last words. Suddenly falling into a fainting fit, fortified
by the Sacrament of Extreme Unction, he sweetly slept in our
Lord, in the year 1639, aged seventy-nine, in the Society fifty-
eight.
Father More3 gives a number of pious ejaculations in the
form of a litany, which this saintly Father composed in the
midst of his pains, and by constant recital of which, day and
night, he used to alleviate his severe sufferings.
FATHER ARTHUR LAURENCE FAUNT, S.J.
The Society of Jesus is indebted to Leicestershire for a very
eminent member in the person of Father Arthur Laurence
Faunt (erroneously stated by Alegambe 4 to have been a native
of Lancashire.) The following account of him is taken from
Mr. Wood's At fan. Oxonf and leaves little or nothing to be
added.
"Arthur Faunt, a most noted Jesuit of his time, was son of
William Faunt, of Foston, Leicestershire. Born of an ancient
and genteel family living at that place, in 1554, and being very
studious, and delighted in letters while he was a child, became
fit for academical studies at fourteen years of age ; whereupon,
being sent to Merton College in 1568, he was committed to the
tuition of the most noted philosopher of that house, named
John Potts, who, though he had been before ejected by Mr. John
Mann, the warden, yet was he permitted to attend his pupil,
whom he had before instructed in grammar in the country.
But the said Potts, being a Roman Catholic, or else a hearty
well-wisher to the Popish religion, took away his pupil from the
said College, with the advice of his relations (who were Catholics
also), and in the beginning of 1570 conducted him to Louvain,
in Brabant, where, entering into the College of the Jesuits the
same year, left him and went into Ireland. In the said College
he continued until he was B.A., at which time, having a desire
3 Hist. Prov. Angl. lib. viii. n. 10.
4 Bib. Script. S.J. p. 538. 5 Vol. i. pp. 247, 248. Edit. 1721.
Father Arthur Laurence Faimt. 287
to travel, he went to Paris, where he remained for a time.
Thence he went to Mynchen or Munchen [Munich], a city and
University in Bavaria, where William, Duke of that province,
did, for the towardliness that he saw in him, choose him for his
scholar, and maintained him in the said University. While he
remained there he took the degree of M.A., and then, having
an ardent desire to study divinity, he departed thence in the
year 1575, went to the English College of the Jesuits in Rome,
made a very forward progress in that faculty, and changed his
name to Laurence Arthur Faunt. Not long after he was con
stituted Divinity reader in that College, and was in very great
favour with Pope Gregory XIII., who, had he lived a little
longer would, as it was then supposed, have honoured our
profound author, Faunt, with a Cardinal's cap. However, in
token of his love he gave him, on his humble desire, licence to
make a seal, that by virtue of it, which should be set to a
writing to be drawn up by him, any of his countrymen (whose
welfare he ever tendered) might with safety pass through any
country without peril of the Spanish Inquisition, or any danger
else whatsoever. In the meantime, the King of Poland having
settled a College for Jesuits at Posna, a city in his dominions,
our author was sent by the said Pope to be governor thereof.
So that, leaving Rome in order for that employment, loth June,
1581, he was, not long after, received there with ceremony, where
for his great learning, gravity, wisdom, and his religious life and
conversation, he was held in great esteem by the spiritual and
temporal estates of that kingdom. While he remained there
he wrote several books, which the Biblio. Script, of his Society
will tell you. This worthy person, who was much celebrated
in his time, gave way to fate at Vilna, the chief city of the
province of Lithuania in Poland, on the 28th of February, 159-°,
after he had religiously served in the Society of Jesus about
twenty-five years, to their great renown and honour."
Dodd says : " He was admitted into the Society at Rome
in 1575. Alegambe seems to place his admittance in 1570,
which does not agree with other circumstances of his life. The
superiors of his Order, becoming acquainted with his capacity,
made him Professor of Divinity in the Italian [English] College
in Rome," &c. Father Faunt's visit to Paris was for the
purpose of study in the University there. Alegambe6 says that
he was Professor of Greek for three years at Posna, and then
of Moral Theology and Controversy for nine years.
6 P. 538.
288 College of the Immaculate Conception.
Father More7 agrees with Father Alegambe about the date
of his entering the Society at Louvain, saying he was there
about the age of sixteen. This would agree with Wood's date
of his birth, 1554. The weight of evidence is therefore against
Dodd. Father More says that at Posna he was employed in
disputing with the heretical ministers. Alegambe, ut supra,
gives a list of the works of this learned Father.
They are as follows : i. A treatise against John White. By
W. G. (4to. St. Omer, 1613); 2. Ditto against N. E., a
minister of the Church of England. W. G. (St. Omer, 1622);
3. Against the said N. E., proving that Catholics may be saved
from the testimony of twenty-four eminent Protestants. W. G.
(4to. St. Omer, 1623); 4. A letter to a person of honour,
concerning the evil spirit of Protestants. (4to. 1622); 5. The
controversies of James Gordon. A translation from the Latin.
J. L. (8vo. St. Omer, 1614); 6. Treatises of Martin Becan.
Translations from the Latin. (8vo. 1612) ; 7. A treatise of the
Judge of Controversies. A translation from the Latin of Martin
Becan. (8vo. 1619); 8. A treatise of Leonard Le'ssius, entitled
Which faith is to be embraced? Also a translation from the
Latin. W. J. (8vo. 1619,1621); 9. The Persecution of Christians
in Japan. W. W. A translation from the Spanish. (8vo. 1619);
10. A short treatise on Penance, often reprinted.
The following is a copy of an intercepted letter from Arthur
Faunt to his brother Anthony.8
" Right worshipful and loving brother Anthony. After
hearty recommendations, &c.
" These shall be to signify unto you how the bearer of this
present is my great friend, and of my brother being duly
acquainted, both when he lived in Oxfordshire and in London,
who for his courtesy hath offered himself to go and see you
and speak with you in my name. I pray you, seeing he is
a very good guest and my great friend, to handle him as his
virtue deserveth, and to credit him even as you would myself
in these matters which in my name he shall confer with you.
Of other things I write you by another bearer, as likewise to
my brother George and Michael Purfrey, and my mother also,
of the same date with this present. Thus leaving off to trouble
you, I desire you to answer as soon as you can. I have written
six or seven times since my abiding in Italy, but I have received
7 Hist. Prov. Angl. S.J. lib. i. n. 12. p. 19.
8 P.R.O. London, Domestic, Elizabeth, 1580, vol. cxxxvii. n. 16.
Father Robert Parsons. 289
no answer. I pray you, good brother, to have a care of your
soul and faith which our father did teach us in. I pray you
advertise me to my other brother and sisters, and to my cousin
William, and Judas Vincent, and to my brother Ambrose.
Then fare [you well. The 6th of April, 1580.
" Your loving brother to command,
" ARTHUR FAUNT.
" To his right worshipful brother,
" Mr. Anthony Faunt,
"At Foston,
" Four miles from Leicester."
Several eminent members of the English mission and pro
vince have served in this district.
FATHER ROBERT PARSONS. — After parting company with
Father Edmund Campion, the blessed martyr, at Hoxton near
London, in July, 1580, he says: "All the summer we passed
over in preaching. My lot was the shires of Northampton,
Derby, Worcester, Gloucester, and Hereford. Mr. Gilbert was
my companion." 9
There is some vague tradition that Father Parsons was at
Park Hall, Spink Hill, for a time, during his short sojourn in
England, and that he there wrote one or more of his contro
versial books. The grounds of this tradition have not been
ascertained. Very probably he may have sojourned there, as
Spink Hill was the ancient residence of the Pole family, through
which family the site of the College of Mount St. Mary was
originally derived to the English Province, S.J.
FATHER GERVASE POLE, related to Cardinal Pole, was a
native of Derbyshire, born probably at Spink Hill, in the year
i57o.10 He entered the Society, 1608, being then thirty-eight
9 See life of this saintly man, who was received into the Society at the
English College, Rome, upon his death-bed. Lives of Pounde, Gilbert, and
Darbyshire. Historic Facts Prov. Ang. S.J. Series I.
10 Another member of this ancient family was an alumnus at the English
College, Rome, as appears by the following extract from the English
College Diary — " 1616. (No. 371.) Francis Layton, alias vero nomine
Henricus Polus, Darbiensis, set. 21. Admissus est inter alumnos, Oct. 13,
1616." He took the usual College oath, May 3, 1617. Having received
the minor orders in June, 1617, "Discessit May 6, 1621, quia ob nimiam
apitis debilitatem non videbatur promovendus ad Ord. sacros, et si diutius
hie mansisset periculum eratne calores ei graviter officissent ; vixit in
Collegio quiete et pacifice."
T
290 College of the Immaculate Conception.
years of age. He was solemnly professed of the four vows,
1622. He was at the English College, Rome, in 1599, as
appears by the following intercepted letter from his brother,
German Pole, then a student at St. Omer, or some other of
the English Continental seminaries.
Domestic, Elizabeth, 1599, vol. cclxxii, n. 79, State Papers,
P.R.O. [Endorsed, "Priest resorting at Mrs. Ayre's house at
Dunstone."]
Addressed, "To his very good brother, Father Gervase
Pole, at the English College at Rome. Give these."
" Having at this time, good brother, some small opportunity
to write, what in my last letter I did omit, wherein I thought
good to signify unto you, because I understand you shall so
shortly return into England, as it is very like I may not enjoy
your company at Rome, I am very sorry ; yet in this I rather
desire it than otherwise, for that I doubt since Mr. Hynacre's
death, my mother hath seldom had the company of any good
priests, except at Mrs. Ayre's of Dunstone, which also you know
could not be often, and at my brother George's, there hath none
been received to say Mass since he was married, by reason of
the evil counsel of my sister's friends. Such alteration hath
been in Spink Hill since your departure as will be somewhat
strange unto you. William Ince is dead, an heretic, his living
[the MS. not clear] : his son Richard married against his friends'
mind, scarcely worth anything ; besides, very many of the town
are departed in miserable estate ; no more of these matters.
It grieveth me not a little that I was not meet to come into
Rome with Mr. Sylesdone, seeing most Reverend Father
Parsons had taken pains to provide my conducting, in whose
great and more than fatherlike charity I still hope, if sufficiency
of learning hereafter be found in me, to see that holy city,
which chiefly I desire. I shall enter, as I think, into poetry
at Michaelmas, and of necessity must spend the whole year
in that study. I would be most glad to come into Rome
this time twelvemonth, if any way it might be convenient,
because of the year of Jubilee : what you think of it I pray
you let me understand. It is requisite, I know, that I should
hear rhetoric before I come, but for an extraordinary com
modity I would take extraordinary pains. Herein I trust my
most reverend and charitable father, Father Parsons, will not
forget me who hath always so remembered me, undeserving,
to whom my simple prayers shall not be at any time wanting.
Father Gervase Pole. 291
I pray you remember my most humble duty unto his Rever
ence. I have had my health, I thank God, as well since I
came hither for the most part as in England. I have also all
things necessary that I can wish or desire. -Only I desire your
good prayers, for I know I have great need of them. My
reverend father, Father Nicholas Smyth, is never wanting unto
me. Mr. Bath very willingly hath vouchsafed the carriage of
these lines, by whose good precept I have received great com
modity, to whom I beseech you render humble thanks for his
goodness towards me. Thus wholly commending myself unto
your good prayers, I cease, in haste this 25th of August.
" Your very loving brother,
" GERMAN POLE.
" P.S. — I never received any word of writing as yet from
my brother John, whereat I marvel, for I wrote a letter unto
him shortly after I came hither, by a gentleman that came with
me over sea : it may be it was not delivered, or else he is
as forgetful of his friends as I have been. Good brother,
remember against the next year, if it may be that I may come
to Rome."
In 1615, Father Gervase Pole was a prisoner in the Gate
house. In the latter part of that year, he was, with Father
Alexander Fairclough, and others, transferred to Wisbeach
Castle, where certain interrogatories were again put to them.
In the same year he was delivered over to the Ambassador of
the Archduke, and taken by him out of England as an exile.
All this we gather from the following documents.
P.R.O. State Papers, Domestic, James I. 1615, vol. Ixxxii.
n. 99. [The Archbishop of Canterbury to the Bishop of
Ely.]
" To the Right Reverend Father in God, my very good
lord and brother, the Lord Bishop of Ely. Give these."
"My very good lord, — It pleased his Majesty in March
last to give orders that certain interrogatories should by Sir
John Bennett, and some other commissioners, be propounded
to the priests which then remained prisoners in Newgate and
in the Gatehouse. What their answers were unto them your
lordship may see by the copy of the examinations which I now
send unto you, together with the interrogations themselves.
And because some of them then gave no answer, and some
other of them gave an ill answer, it is his Majesty's express
T 2
2 92 College of the Immaculate Conception.
pleasure that the said priests being now at Wisbeach should be
re-examined to know what they will say who have yet given no
answer unto the interrogatories, &c." [His Grace then orders
his brother of Ely to procure by the Justices of the Peace such
examinations accordingly.] " And so forbearing to be further
troublesome unto you, I rest,
" Your lordship's loving brother,
"C. CANT.
"Lambeth, October 24, 1615."
Interrogatories ministered to the priests.
" i. Whether his Majesty's temporal judges be our lawful
judges in all temporal causes ?
" 2. Whether a judge of our religion may not lawfully give
sentence against a man of their religion ?
"3. Whether his Majesty may not lawfully banish any
subject offending against his laws, and being banished, if he
return, whether he be not liable to the penalty of the law ?
" 4. Whether the Pope have power to censure the King in
any temporal cause that he shall transgress in ?
" 5. Whether the King and his Parliament have not full
power to make laws for matters of life and death in matter of
religion ?
"6. Whether by this maxim of the law — Qui rapit jus
alienum perdit jus ad suum — the King by abrogating the Pope's
pretended authority, hath lost the right he hath to his own
crown ?
" 7. Whether it be not directly and absolutely murder
for any man to take away the life of the King's Majesty?
" 8. Whether before it be defined in a General Council, a
man may hold it lawful to depose or to kill the King ?
" 9. Whether, if the Church should define it, a man be
bound to lose his life for the maintenance of that point ?
" 10. To which part in this question of deposing and killing
in a man's private opinion it were fittest to incline ?
" ii. Whether the oath of allegiance be a damnable oath?
" 12. Whether it be treason to swear it?"
The following are copies from the State Papers of Father
Pole's answers to the interrogatories, followed by the order for
his discharge from Wisbeach Castle to go into exile. " xxxth
Martii. Domestic, James L vol. Ixxxii. nn. 99, 99 i. 99 xviL
1615."
Father Gcrvase Pole. 293
The examination or personal answers of Gervase Pole, prisoner in
the Gatehouse, taken before Sir John Bennett, knight, and
others, to certain interrogatories.
" To the first interrogatory he answer eth that he holdeth
that his Majesty's temporal judges are lawful judges in all
temporal causes.
" To the second, that he maketh no doubt but judges of our
religion may give sentence against a man of his religion in
causes civil and criminal also, so as they concern not causes
of faith and religion.
"To the third, he holdeth that his Majesty may lawfully
banish any subject offending against his laws ; and that such
party being banished, if he return again, is subject to the
penalty of the laws, so as such banishment be not inflicted
for a matter concerning the Catholic Roman religion.
" To the fourth, he holdeth that the Pope hath no power
to censure the King's Majesty in any temporal cause that
he shall transgress in, unless it be as it hath relation ad
spiritualia.
" To the fifth, he desire th time to deliberate before
answering.
" To the sixth, he desireth further time to answer.
" To the seventh, eighth, ninth, the same.
" To the tenth, he thinketh it most fit to incline to the
point of deposing, but for giving his answer to the point of
killing, he desireth respite for further answer.
"To the eleventh, he holdeth the oath of allegiance to be
a damnable oath.
" To the twelfth, he answereth that he doth not hold it
treason in any man against his Majesty to take the oath of
allegiance.
" All these answers he maketh as a private man, subjecting
his judgment notwithstanding to the judgment of the Church.
" GERVASE POLE."
P.R.O. Domestic, James I. 1615, vol. Ixxxiii. n. 25.
This is a warrant to the constable of Wisbeach Castle, to
deliver, with four other prisoners, priests, Gervase Pole, to
M. de Barschot, the Archduke's Ambassador, or his messenger,
they being liberated at his request, to be conveyed out of
England.
Annexed — N. 25,1. Order of the said Ambassador, authoriz
ing Peter Van den Velde to receive the said priests. London
294 College of the Immaculate Conception.
November 10 (in French), with a note by Van Velde that he
had received the said priests. Wisbeach, November 15.
The Annual Letters for 1641, announcing the death of this
good Father, call him the Minister of this College or Residence,
and say that he received into the Church a young lady of high
rank. Some Protestant ministers, greatly exasperated at this
event, gave information to the magistrates, and took measures
to subject the Father to the extreme penalties of the law.
Having learnt the dangers which threatened him, he escaped
from the house at which he was staying, to take refuge else
where. He was seventy years of age, and ill at the time ; it
was in the dead of winter, and the weather very severe. These
hardships overpowered his remaining strength, and he died
eight days after. He was a very laborious missioner, and truly
apostolical man. He was highly favoured with the spirit of
prayer, and from this holy exercise was derived the efficacy of
his missionary exertions. He received many persons into the
Church, and amongst the rest the countess who was the
mother of the young lady above mentioned. The countess
had been greatly attached to him in life, and when she heard
of his death she hastened to visit his remains, and with many
tears and great reverence embraced the feet of the corpse.
Similar sentiments of grief for his loss, and veneration for his
memory, were generally expressed by the laity who knew him ;
who, while they lamented their loss, were excited to virtue by
the remembrance of his piety, kindness, and zeal. He had
lived in the Society for thirty-five years.
The summary of the deceased of the Province for 1641
observes that he was a man specially devoted to prayer ; that
he spent, over and above the usual devotions of the Society,
at least three or four hours daily in communion with God ;
and that the fruit of this intimate union with Him was the con
version of many souls. It observes that the journey in which
he risked his life at night was really one of charity, on the
occasion of a sick call, whence he contracted fever which
shortly carried him off.
Father Gervase Pole is mentioned in Gee's list of priests
and Jesuits residing in and near London, which list dates about
1624, vide "Gee's Foot out of the Snare."
FATHER THOMAS HUNT, the subject of the following
memoir, was a native of this district. The records extant con
cerning him do not mention the localities of his missionary
Father Thomas Hunt. 295
labours, yet the account of this virtuous religious is so edify
ing and interesting that we cannot omit it in the history of
this College, though he may not have actually laboured in it.
This Father was a native of Lindon, in the county of
Rutland. He appears to have been a convert from Protes
tantism, and probably entered the Society about 1579, having
been made a formed spiritual coadjutor in 1594. Although
nothing very eminent is recorded of him, he appears to have
been a man of the most solid piety and strict observance of
every religious duty ; so that a brief account of him may be
both edifying and practically instructive. Father Henry More11
says that nearly about the same time that Father William Holt
went to receive the reward of his labours in Spain, Father
Thomas Hunt was, after twenty years spent in various
employments in Upper Germany, attached to our English
mission. He was a man of primitive simplicity, and had
from his tender years imbibed such great innocency and piety,
that when a boy, on seeing his father inflamed with anger and
uttering intemperate and opprobrious language towards him, he
would spend the greater part of the night awake, and fearing
lest his parent might die before his anger had subsided, he
would get up and humbly beg him to lay it aside and to
receive him to his favour, that thus both might securely go
to rest.
After labouring at Dillingen and Ratisbon, and having taken
his last vows in 1594, he passed over to England, carrying
with him that odour of virtues he had shed around him in
Germany. If any came to consult him upon worldly affairs,
he confessed that he was a stranger to such things, as not
being agreeable to his Institute ; and, at length, no matter with
whom he was engaged, he would insinuate into the conversa
tion divine things, recounting something of the lives and
manners of the saints. He held that dancing was promoted by
the devil in mockery of Christ the Lord ; he would, however,
teach the sons of gentlemen, when exercised or drilled at home,
to refer that motion of the body to Christ hanging upon the
Cross, or to present it as though it was an act of becoming
veneration to the Sacred Host. It was a frequent saying of
his, that rank was a certain representation of the heavenly
habitation ; that all which could befall man in this life, how
ever sharp, is rendered agreeable if dipped in the sacred Wounds
of Christ.
11 Hist. Prov. Angl. lib. vi. n. xxix. p. 272.
296 College of the Immaculate Conception.
On festivals and Sundays he always took care that some
thing for the profit of the attendants should be read by some
one, or he himself would propose some lesson taken from Holy
Writ, declaring with great ingenuity that as he was not suffi
ciently learned to discourse on the subject he would offer his
auditors some eloquence, viz., from the holy Fathers, or from
authors who had more recently written piously upon the same
matters ; which method, although it would seem tedious to
some, yet others were greatly delighted with the candour of
the Father, and it prevailed to secure him so great an authority
amongst men of rank that no other person could easily obtain.
Hence he would sometimes induce parties too deeply immersed
in gaming, not only to cease play, but also to give some alms
from their winnings ; no one resisting him. At other times, on
a quarrel arising between the players, throwing himself on his
knees between them, he would entreat them not to give offence
to others, or to hurt themselves or others by continuing their
altercation, but to spare their words, and, after the example of
Christ rather to forgive if anything out of the way had been
said or done ; and his sanctity would prevail to bring about
a reconciliation.
But two events occurred which appeared to be means of
accelerating the hour of his recompense. He went on a call
of duty to a certain house seven or eight miles distant, taking
with him a guide, whose services he persuaded himself he could
dispense with on his retuni ; being therefore alone, he either
lost his way, or else out of his desire of prayer, he spent
the night in the fields. Being sought for in the morning, he
was found not far from the house he had been visiting,
and expressed to the servant who was lamenting what had
happened, that he had never before spent so sweet and
pleasant a night.
Not long after, when the pursuivants were searching the
house in which he was living, for arms, in order to be out of
the way he withdrew to a neighbouring garden, where, sitting
in an arbour, he was caught in a heavy and cold hailstorm ;
and in a few days after exchanged this life for a better, on
Sunday, February 10, 1602.
The following account of the Father is taken from the
collection of Father Richard Cardwell.12 Unfortunately it does
not mention places.
18 Collectio Cardwelli vita Martyr, &c. vol. i. p. 225. Ex Arch. Belg.
Brussels.
Father Thomas Hunt. 297
" Of the Life and Death of Father Thomas Hunt, S.J., who died
February 10, 1602.
" Very worthy Sir,— I have, according to your direction,
inquired as much as for the present I can, for the particulars of
the life and death of Mr. Thomas Hunt, who hath always ever
since his conversion from heresy to the Catholic religion, wholly
addicted himself to piety and devotion, and hath been very
exemplar for his profound humility and diligent observance of
our rules. Also in matter of obedience he hath ever been very
punctual, desirous to do all his actions by order of obedience,
and most strictly fulfilling what was commanded or com
mended unto him by his Superior. He always showed
himself a great lover of poverty, not willingly holding or
keeping anything with him that seemed to him to be super
fluous. His zeal of souls and desire of helping others was so
great that it hath been no small occasion of shortening his
days, taking his last sickness by going abroad to help others,
for in his return home, missing of his way, it being late and
dark, was forced to lie without in the fields all night. And a
little after being somewhat recovered, yet very weak, he went
in the night (it being dangerous to have gone in the day) ten
miles backward and forward to christen a child which had lain
more than a fortnight unchristened by reason that the parents
of it could not get any to do it. To add to all this, for the
safety of the house where he lived, being sick and weak, he
was constrained (while the Justices were searching) to stay
abroad at the time in the open air, it being cold and wet,
which did cause a relapse. He was of great patience and
mortification, not seeming to be troubled howsoever he was
treated or used. And at the time of his sickness he showed
himself very cheerful and comfortable, ever giving to those
that came unto him some good counsel or spiritual lesson or
other, still crying out to heaven, being then, as it seemed, not
willing to think or talk of anything but heaven and heavenly
things, which was his pious custom for all his whole life, for he
was never willing to speak of anything but of spiritual matters,
ever applying what himself or others said unto him of some
spiritual discourse, insomuch as that he hath left imprinted in
the minds of all that knew him a great opinion of his sanctity.
He was of so great charity and so compassionate of the poor
that he would give unto them all that he had in his power to
give, and some refused to give him any money, because they
298 College of the Immaculate Conception.
said he would not keep it but give it away ; when he under
stood of any to be in want, if he had nothing himself to give
them, he would beg of others for them, and was very untented
[discontented] until he had relieved their necessities. He was
never willing that any should spend more time with him in
talking and discoursing than was needed, nor to admit them
to discourse with him before they had both said a Pater noster
and an Ave Maria to commend it unto God, which he always
observed, never undertaking any business but he first com
mended it unto God. In his diet ne was accustomed to eat
of that which was the worst, if those which were with him did
not observe it.
" Now in his last sickness he was wont to accuse himself
that he had not more endeavoured to gain perfection,
and of his unthankfulness to God and not answering to
His holy grace and good inspirations ; he desired much
to go unto God, and that His holy will and pleasure might
be fulfilled in Him, keeping his mind continually united
to God by short ejaculatory prayers, pious affections and
devotions. He received before his death all the sacraments
and rites of the Church, and desired those that were about
him to pray for him ; and so great was his devotion to the
Blessed Sacrament and his reverence for It, that, notwithstand
ing he was in extremis, yet he would not receive it but fasting,
and out of his bed, upon his knees, still crying Out, ' More
reverence, more reverence,' when they that were about him
would have persuaded him by reason of his weakness to have
communicated in bed. The last nourishment which he took
was five spoonfuls of physic. The first he took in honour of
the Passion of our Saviour, the second in honour of the sorrows
of our Blessed Lady, the third in honour of the angels, the
fourth of all the saints, the fifth in honour of the five Wounds of
our Saviour, and then he would take no more. He died upon
Sunday, February 10, in the morning, being often heard to say
that he was born upon a Sunday, and that he should die upon
a Sunday. He was accustomed in his lifetime every day to
say our Lady's litanies, to beg by her intercession of her Son a
holy life and happy death. And a little before he died, sitting
in his chair, he called for our Lady's Litany of Loretto, and so
holding the book of litanies in his hands, while that he was
saying them in the best manner that his weakness would
permit, he yielded up his ghost to his Blessed Saviour after
a most sweet manner without any sigh or groan."
Father Michael A If or d. 299
FATHER FRANCIS WALSINGHAM, the eminent convert and
controversialist, author of an " immortal " work, as Dr. Oliver
observes, in which he was probably assisted by Father Robert
Parsons, and which was dedicated to King James I., and is
entitled, A Search made into the Matters of Religion, was
serving in this College and district in 1640. He died the
ist of July, 1647, aged seventy-one. His life is given at the
end of this series.
FATHER MICHAEL ALFORD, alias GRIFFITHS.
This celebrated historian, author of the Annales Ecclcsiastid
et Civiles Britannorum, Saxonum, et Anglorum, was for many
years resident in this College or district, from about the year
1629. He was a native of London, born in 1587, and was
amongst the first who entered the English Novitiate in 1607,
arriving there on the 2oth of February of that year. He made
his philosophy at Seville, and his theology at Louvain. On
being ordained priest, he was sent to Naples, where he acted
as chaplain or missioner to the English gentry, merchants, and
sailors who frequented that city. From thence he went to
Rome. From 1615 to 1620 he filled the office of Penitentiary
at St. Peter's in that city, to the general satisfaction. Having
made his third years' probation, or tertianship, he was solemnly
professed of the four vows during the sitting of the first Con
gregation of Procurators under Father General Mutius Vitel-
leschi. In 1620 he was made socius to the Master of Novices
at Liege, and later, about August 1621, became Rector of the
House of Tertians at Ghent. He was then sent to the English
mission. This was probably late in 1628, or early in 1629.
Landing at Dover, he was seized by the searchers and placed
under arrest. What led to suspicion of his being a priest, was
the discovery of a copy of the Imitation of Christ by Thomas a
Kempis, on his person. A minister of the Church established
by law was called in for his opinion. After passing over the
contents he gravely announced that the title-page was more
objectionable than the text; that the author, Thomas a
Kempis, was a regular canon, and canonists were proscribed
by English statute, and that the bearer ought not be hastily
discharged. In fact, the prisoner was expected to turn out
to be the Right Rev. Dr. Richard Smith, Bishop of Chalcedon,
and Vicar Apostolic, for whose apprehension the English
Government had offered a reward of .£200, by two several
300 College of the Immaculate Conception.
proclamations of December, 1628, and March, 1629. The
consequence was that Father Alford was conducted to London,
but as his person in no way corresponded with the Bishop's
description, he was restored to liberty through the mediation
of Queen Henrietta Maria, consort of Charles I.
The county of Leicester now became the chief theatre of
his missionary labours, and Holt is supposed to have been his
residence. There is a tradition that he was also in the Resi
dence of the ancient College of St. Francis Xavier, including
Herefordshire, South Wales, &c. This Residence was at Come,
or Combe, in Herefordshire. In the library of the British
Museum may be seen, "A short narrative of the discovery
of a College of Jesuits at a place called Come, in the county
of Hereford, which was sent up unto the right honourable
the lords assembled in Parliament, at the end of the last
session, by the Right Rev. Father in God, Herbert, Lord
Bishop of Hereford, according to an order sent unto him
by the said lords to make dilligent search and return an
account thereof. London, iGyg."13
From this narrative it appears that "in the parish of
Llanrorhall there were two houses called the Upper and Lower
Comes, or Middle and Lower Comes, with a walled court
before each of them, having lands belonging to them worth
about three score pounds per annum. . . . One of these
houses is a fair genteel house wherein there are six lodging
chambers, each one a convenient study to it, with a standish
left in them, besides several other lodging-rooms. The other
house is also a good country house, with several chambers and
Studies to some of them. . . . These houses are seated at
the bottom of a thick woody and rocky hill, with several
hollow places in the rocks wherein men may conceal them
selves, and there is a very private passage from one of the
houses into this wood. In one of these houses there was a
study found, the door whereof, very hardly to be discovered,
being placed behind a bed, and plastered over like the wall
adjoining, in which was found great store of divinity books
and others in folio and quarto, and many other lesser books,
several horse loads (but they are not yet brought to me, it
being Christmas holidays, but they remain in a safe hand), many
whereof are written by the principal learned Jesuits." This
right reverend Father in God, after enumerating a large amount
13 A full copy of this very interesting paper is reserved for the intended
Series — " The History of the College of St. Francis Xavier, S.J.
Father Michael A If or d. 301
of MSS. and other valuable property plundered, says, "Two
vestments and some other small matters were found in two
boxes hid in the wood above mentioned (it seems the other
things were but newly removed, and they had begun also to
remove the library, for they had carried out and hid in a pig's
cote adjoining about two horse load of books)."
In reference to this evidently valuable library (the extent
of which as briefly detailed above, tends to confirm the tradi
tion that Father Alford resided in that district, and there, in
great part, composedhis famous works), the Reverend Father
Waterworth, S.J., of Worcester, long the resident Incumbent
of the Catholic Church in Hereford, in a letter to the editor,
says, " I have seen a portion of our library seized at Holm
[Coombe]. It forms a part of the Hereford Cathedral library.
Several of the works contain the name of William Morgan, who
always wrote his name in German characters. A portion of
his works, however, were formerly in the chapel house, Here
ford. Dean Mereweather one day came to my house at
Hereford with a large volume, of which the title-page was
missing, and asked me if I could tell him who the author was.
I said ' Yes ;' but added, ' I can tell you more : that book
belongs to me ; see Father Morgan's name in it. It was taken
from Holme [Coombe], and, knowing this, you will no doubt
now restore our books to us.' He laughed heartily, but kept
the book ! There were also a good number of MSS., mainly
consisting of inventories, ministers' books and such like things,
taken to the Cathedral library, but I cannot say whether or
not they are still there."14
" This Herbert Croft was (says Mr. Wood, Athen. Oxon, vol. ii.
p. 264. Edit. 1721) son of Sir Herbert Croft, of Croft Castle, Hereford
shire. The knight, weary of the vanities and fooleries of the world,
retired from his family to Douay, became a Catholic, and lived a very
austere life in a little cell assigned him by the English Benedictines there,
within the purlieus of their College. He wrote several works in favour of
the Catholic religion, and died a holy death there on the loth of April,
1622. The knight, soon after his retirement, sent for his son Herbert to
Douay, and placed him in the College of St. Omer, S.J., where he was
received into the Catholic Church. His father did not wish him to enter
the Society of Jesus, but, according to Wadsworth (English Spanish
Pilgrim, &c. London, 1630, c. 3), he did so enter, being drawn to it
by the Spiritual Exercises of St. Ignatius. Wadsworth, who is held by
Mr. Wood to be an author of "little or no note," was the notorious
pursuivant whose name so often appears in the lives of the English martyrs
of his time. Croft's name does not appear in the Catalogues of the
Province for 1642 and 1653, and that he ever entered the Society must
3O2 College of ike Immaculate Conception.
Father Alford carefully devoted all the leisure time he could
command from the duties of his ministry to ecclesiastical
and historical studies, and when we consider the difficulty of
getting access to authorities and proofs, the personal danger
to which he was constantly exposed day and night, and the
comparative dimness of critical light at that period, the extent
and success of his researches are perfectly astonishing. The
author of Florus Anglo-Bavaricus™ says that Father Alford
had searched all the existing libraries in England.
To put a finishing stroke to his herculean undertaking,
the Annales Ecclesiastid et Civiks Britannorum, Saxonum et
Anglorum, he chained leave to quit England in the spring of
1652. Soon after his arrival at the College of the English
Fathers at St. Omer, he was seized with fever, which preyed
upon his constitution, and of which he died on the nth of
August, 1652, aged sixty-five. "Four days before he died,"
says Father More,16 "he observed to the infirmarian, 'It is
now two-and-twenty years that I have been accustomed daily
to creep into one of the Sacred Wounds of Christ. Lest,
therefore, I should be less attentive to this practice on
account of my sickness, I entreat you to recall it to my
memory, and to remind me daily into which Wound I should
enter; to-day it is that of the left foot. On Wednesday, the
fourth day, on which day he had to enter the most holy Wound
of the side of Christ, and which he celebrated by the following
distich —
O anima, ingredere in centrum, pia viscera Christi :
O sacrum pectus ! da mihi amore mori ;
he breathed out his pious soul, received, as we may hope, to
that Divine Heart, at which he had so often knocked in humble
be considered more than doubtful. In 1626 he left Belgium for the
English College, Rome, where, under the assumed name of John Harley, he
was admitted a convictor among the alumni on the 4th of November of that
year. On the 8th of September, 1628, he returned to Belgium. The
diary of the English College observes, " Bene se gesserat, sed postea in
Anglia turpiter apostatavit. Modo anno 1666 est pseudo episcopus." We
have seen how he requited his quondam friends and instructors. Mr. Wood
adds that Herbert was sent by his father into England on family business,
and in the meantime the knight died, and the son, after travelling about
and promoting his studies in the sacred faculty, returned again to England
on family affairs, and finally ended by rejoining the Church of England
and becoming Bishop of Hereford.
15 P. 54-
36 Hist. Prov. AngL lib. 9. n. iii.
Father Michael A If or d. 303
prayer. He lives, besides that everlasting residence with his
God, in his useful work of the Anglo-Saxon Annals, deduced
through twelve hundred years, from the period of the first
entry of the Faith into this kingdom. The several volumes,
which are compiled after the model of Cardinal Baronius,
adorn the libraries of the Christian world.
The Florus Anglo-Bavaricus™ observes regarding this
great work, that with the exception of Baronius and a few
others, nothing of the sort was then extant. The same author
records that Father Alford was remarkable for his candour and
affability of manners, and that he was not so buried in the
libraries as to forget his duty in the service of his neighbours'
necessities ; and adds that he accommodated himself to high
and low alike, that with St. Paul he might gain all to Christ.
There is a letter from Father Alford mentioned in the
Annual Letters of the English Province, dated London, 28th
November, 1647, to the Very Reverend Father General
Caraffa; giving his opinion regarding three propositions
signed by the superiors of all the religious orders in England,
and by the heads of the secular clergy, and by Father Henry
More, the historian, Vice-Provincial, and Father George Ward,
an eminent theologian; presented to the Parliament as the
basis for obtaining civil and religious liberty. In this letter he
ably and learnedly defends the subscribers.
The first work published by Father Alford was, The Admir
able Life of St. Winefride, with a frontispiece (8vo. 1635),
re-edited the same year by Father John Falconer (not Flood,
as Dodd, in his Church History, vol. iii. p. 310, supposes).
See Alban Butler's Lives of the Saints, November 3rd.
Next followed Britannia illitstrata: sive Ludi, Helena
Constantini Patria et Fides (4to. Antwerpe, 1641). This ex
cessively rare book on British history (says Dr. Oliver,
Collectanea S.f.) seems to have escaped the notice of
biographers. It consists of twenty-four pages of preliminary
matter. Title engraved, two pages; Dedication to Charles,
Prince of Wales, four pages ; Index capitum, four pages ;
Synopsis libri, fourteen pages. Then follows the body of the
book from pages i to 352, and an Appendix ending at page
424. His great work was published at Lie'ge in 1663, eleven
years after his death. It is in four volumes folio. The first
contains 642 ; the second 693 pages. At the end of this
second volume, is an Address to the reader, written when the
17 Ut supra.
304 College of the Immaculate Conception.
author lay concealed during the civil wars, and accounting
for the unfinished state of the work. The two last lines furnish
the chronogram, 1645, viz.,
Hos ego depinxi libros quando Anglia bello
Civili cunctos terruit, et latui.
The third volume contains 580 pages, besides a chronological
index of 136 pages; and the fourth volume, which is supple
mentary, containing the history down to the year 1189, is
divided into tAvo parts, the first containing 328 pages, the
second 344. It is remarkable that the title-page varies in
each of these volumes. Bishop Fleetwood has pronounced
this collection to be a very valuable treasure of the ecclesi
astical history of England.
The learned Benedictine Father Serenus Cressy, who died
the loth of August, 1674, aged eighty, in his Preface to his
Church History of Brittany, printed in 1688, with the candour
of a great and generous mind, enlarges on his many obligations
to the profound researches of Father Alford. He repeats that
the Annales Eccl. formed the principal foundation for his own
history. That Father Alford possessed in an eminent degree
the two endowments which constitute an excellent historian,
learning and fidelity ; that to his unwearied labours all Catholics,
yea, the whole nation, are indebted. He styles him a principal
ornament of the age, and regrets his incapacity to raise a
monumental pyramid suitable to his merits. Speaking then of
his piety, he says that "great abilities and learning will per
petuate one's memory on earth ; but if unaccompanied with
piety, it will be apt to swell the person with pride, which can
find no place in heaven. The venerable Father knew this
well, and therefore made it his chief care and study to adorn
his soul with piety and virtue. As he carried the name, so did
he also bear a tender devotion to the glorious Archangel
St. Michael, of which he left a memorial several years before
his death, by a devout prayer and picture devised by him,
which he caused to be cut at Antwerp, and dispersed to the
honour of the saint, not only as his patron, but also the
standard-bearer of the Church against rebellious heresy, which
he endeavoured also to quell by word and writing." Father
Cressy then alludes to Father Alford's devotion to the Sacred
Wounds of our Blessed Redeemer, as noticed above, from
Father More's history.18
8 This Father Cressy, an ornament of religion and luminary of the
Benedictine Order, as Dr. Oliver (Collectanea SJ. p. 43) justly calls him,
Father Michael A If or d. 305
The following quaint paper, in the Public Record Office,
Brussels (Collectio Cardwdli, varia S.J. vol. hi. p. 868), is
no doubt written by Father Alford under the initials M. A.
(in the third person), and is evidently intended for some
was born at Wakefield, though descended originally from a family of the
name of Holme, near Hodsock, Notts. His father was Hugh Cressy, a
barrister of Lincoln's Inn. His mother, Margery, daughter of Thomas
D'Oylie, M.D., London. After having laid a good foundation of learning
in the country, he was sent to Oxford, at fourteen years of age, anno
1619, and about four years after took his degree of B.A., and not
long after of M.A. In 1627 he was chosen fellow of Merton College;
then, entering orders, he became chaplain to the Earl of Strafford. In
1638, he went to Ireland as chaplain to Lord Falkland, and returned
with him to England the following year. In 1642, Lord Falkland,
the Secretary of State, procured him the appointment of a Canon of
Windsor, and Dean of Leighlin, in Ireland. His patron, Lord Falkland,
having been killed at the battle of Newbury, 1643, Cressy became tutor
and guardian of Charles Berkeley, Esq. (afterwards Earl Falmouth), with
whom he travelled through several polite parts of Europe, about 1644.
This gave him an opportunity of informing himself, without prejudice or
misrepresentation, of the doctrine and practices of the Catholic religion.
His inquiries ended in his conversion to the Catholic Church, and he pub
licly renounced Protestantism before the Inquisition at Rome, 1646. He
returned to Paris, and published his Exomologesis, or motives of his con
version. He then deliberated upon a state of life, and was at first inclined
to enter the Carthusian Order at Nieuport ; but was dissuaded from it,
chiefly upon account of the usefulness of his pen, and chose the Order of
St. Benedict, where he might have more leisure for writing. He made his
noviceship at Douay, and took the name of Serenus upon his profession.
After spending seven years with great edification at Douay, he was sent to
England. On the marriage of Charles II. to the Infanta of Portugal,
Father Cressy became one of her chaplains, residing chiefly at Somerset
House. In his latter days, he retired to East Grinstead, Sussex ; and died
at the seat of Richard Carryl, Esq., the loth of August, 1674, aged about
eighty. (See Wood's Athcn. Oxon, quoted by Dr. Dodd, Church History,
vol. iii. p. 307 ; where will be found a long list of Father Cressy's works,
seventeen in number.) Dr. Oliver, ut supra, mentions another work
omitted by Wood and Dodd, "Arbor Virtutum, or An exact model of all
virtues," £c., written by Father Cressy, for the use of Dame Mary Gary, at
Cambray, 7th October, 1649. the original of which is at Lord Clifford's,
Ugbrooke. In the beginning of the Catholic Apology, third edition, 1674,
the author, speaking of the severity with which a person of honour had
animadverted on Mr. Cressy's Fanaticism fanatically impiited to the Catholic
Church, observes, "Certainly, if you knew that gentleman, you would,
instead of a wasp, have rather called him a bee, which gives honey, and
never stings unless exasperated, and in its own defence." And again, page
592, after stating that conscience, and not interest, animated the sterling
Catholic, adds, "Of this Mr. Cressy is a worthy example, who might now, in
all probability have been one of the greatest clergymen in the nation. Nay,
had he had never so potent enemies, they could not have hindered him
306 College of the Immuculate Conception.
materials for the Annual Letters of the Province for 1640.
These Annual Letters were always prepared in Belgium, and
hence the paper is headed, " Occurrences out of England."
" 1640. — Occurrences out of England.
" Concerning pretty stories of passages in these times, I can
furnish you as folio weth. i. In the year 1640, Wilkinson19
was taken, imprisoned, examined strictly, finally condemned
in pramunirc for refusing the oath, when by no means it could
be found that he was a priest. After three years' imprisonment,
he got out by leave of soldiers that brought him out.
" 2. Robert Arden, going to help a neighbour, was appre
hended, carried from garrison to garrison, and lastly lodged in
prison, where, after nine months abode, he got out when the
King took the town.
" 3. One of ours was killed at Shelford20 (my cousin Brookes
knows his name). It is constantly reported that quarter was
given him, but when in searching they found what he was, he
was thereupon killed.
"4. Walsingham and Nelson21 were sought for, being in a
house which did long defend itself, and finally was taken.
Both retired into a chamber, which by luck was not to be
plundered. Walsingham was physician, and Nelson a kinsman
to the lady ; the kinsman was not known, the physician was,
and so fell twice or thrice into soldiers' hands, but finally came
off, and ever since for the most part hath been in a measure
bedridden. M. A. 22 was in a castle garrison with his landlady,
whom he served every day, and being forced to pass daily
upon his bare going to church, from the enjoyment of his former ample
dignities, and the vast fines lately raised out of them. But a little cell with
an upright heart, was more dear to him than all those allurements ; nor
has he since ceased, by his prayers, mortifications, and labours, to show
himself, like the rest of his pious brethren, a true son of that holy Order
to which our nation is so much engaged."
19 Father Wilkinson was serving in the College of the Immaculate Con
ception at the time.
20 Shelford is a parish six miles from Nottingham. Here was formerly
an ancient mansion which was burnt down in the civil wars, having been
garrisoned for Charles I. Mr. Dodd (Church History, vol. iii. p. 65),
mentions George Carey, a gentlemen volunteer, who, joining with the
royal army, was killed at Shelford House.
21 Both were serving in the College of the Immaculate Conception.
This is the celebrated Father Francis Walsingham.
22 M. A. was Father Michael Alford, who was serving in the College of
the Immaculate Conception, at Holt.
Father Michael A If or d. 307
through the common hall to come to her chamber, was one
Sunday morning espied by a captain belonging to the garrison,
and brother to the governor. The captain understanding, or
at least conceiving him to be a priest, commanded his soldiers
who were then with him, to seek him, but none stirred. The
next Sunday he laid wait to search him, and accordingly placed
soldiers in the room (he being serjeant-major), to be ready
about ten o'clock in the morning. At the very hour came an
aged man, somewhat like M. A. The captain gave the watch
word, and seized upon him, commanding his soldiers to bring
him to the governor. Upon which there was a great noise in
the castle, that a priest was taken. The governor, seeing his
brother come with the prize, and with a loud mouth that he
had brought a priest, asked him whether he was in his wits,
for he knew the man to be a layman, a married man, and a
Protestant. At which the captain stormed, and swore that the
Lady N. had a priest,23 who came to see her, and that if he
met him he would run him through. The governor asked him
how he knew it? He answered because Captain Letoige (a
Fleming and Catholic) did threaten the parson to run him
through, if he would not lend his surplice to Lady N. for her
priest to say Mass in, while hers was washing. M. A., while
this was acting, knowing nothing, went his ordinary road to
his lady's chamber, where he understood what immediately
before had succeeded. There he found Captain Letoige, who,
hearing what was reported of him, went to the governor, and
told him in good English, ' By , your brother lies in his
throat, if he says I offered to borrow a surplice for the lady.'
Then returning to the lady, and seeing that M.A. might be in
some danger, he went with him to his chamber to stave off all
encounters, and the next morning with two or three other
soldiers, rode with him to another garrison, where M. A.
remained, until news that the lady's youngest son (sometimes
Mich. Car. then S. J s), was slain. Then the chief of the
castle desired M. A. might be sent for to comfort the mother,
which was done accordingly.
" This also seemeth remarkable. A parson's wife, who had
been long infirm, and for the space of twenty years never able
to go a mile from home, did wonderfully desire to change her
priest [parson]. But, being acquainted with none, found it
impossible. Her eldest son, a youth under twenty years, and
a prime scholar of Cambridge, was partly of his mother's mind.
23 Lady Neville, of Holt, Leicestershire, where Father Alford lived.
U 2
308 College of the Immaculate Conception.
Whereupon, both plotted how to come to the speech of a good
man.24 The youth was nimble-witted, and writ a lamentable
letter to my landlady, entreating her to help him to the speech
of one to satisfy him. This done, the youth was brought by
M. A. to our parish, declares his mother's case, but no pos
sibility appearing for any conference, the weak woman, in midst
of winter, unknown to her husband, comes three miles on foot
to M. A., and returned the same day, satisfied of her long trip.
And finding that tendered to her wishes, comes again and
again, still returning on foot, to the amazement of all that
knew her. She had provided for her parish, what my
cousin Brookes received from me in a box, which she bestows
on M. A., and entreats him to fetch it away suddenly. And if
he had not instantly sent a faithful messenger it had been lost ;
for immediately after the removal, the place where it lodged
was plundered. The youth did earnestly entreat to go to
Hilles.2a I had promised him there a place; his mother had
furnished him with money, but garrisons took him, threatened
him, and finally he was sent back to Cambridge. The mother
most constant endures from the husband much. She was once
or twice forced by him to the church, but falling in a swoon at
the porch, the parish cried shame, and she returns home. I
have no more of the story." 2G
24 The priests frequently passed by that appellation amongst
Catholics.
23 Watten, Belgium.
26 ^The lady here mentioned, and her son (the case is also further noticed
in the Annual Letters, p. 26, post], were Mrs. Turner, and her son Edward,
who afterwards entered the Society, and died a martyr for his faith in
Newgate, in the time of Gates' Plot. A detailed account of her, and her
two sons, Edward and Anthony (Father A. Turner, the martyr, who died
in the same persecution upon the gallows at Tyburn, 3oth of June, 1679),
is given in the Brcvis relatio felicis agonis, &c. (supposed author, Father
Matthias Tanner, S.J. ), and will be reproduced in the intended history of
the sufferings of the English Province, S.J., in the period of that terrible
persecution, and of the Revolution of 1688. This Mrs. Turner was a
lady "of high birth — Elizabeth Chesheldine, of Brandon, Leicestershire.
Her husband was rector of Dalby Parva, near Melton Mowbray.
Although she had never associated with Catholics, yet anxious about the
salvation of her soul, and trembling lest amidst the multitude of religious
sects in England she might find herself outside the true Church, she
diligently inquired of her sons, Edward and Anthony, on their return
home from Cambridge for their vacation, what they had learned in
the schools there about the true religion ; and on Edward's asserting
that he had learned nothing at all regarding it, she earnestly exhorted
him to procure books, at whatever cost, treating upon that one all-
Father Henry Wilkinson. 309
FATHER HENRY WILKINSON, the same we have seen named
in the above paper written by Father Alford, was a native of
Yorkshire, bom in the year 1595 ; entered the Society in the
year 1619, and was solemnly professed of the four vows 20th
January, 1633. In the year 1640, when a missioner in this
College or district, he was apprehended for refusing to take
the infamous oath of allegiance and supremacy, and committed
to prison, as we read in the Annual Letters for that year. As
he was on his way to prison, an elderly Protestant woman,
who had scarcely heard anything about the Catholic religion,
observing the cheerful composure of countenance with which
the Father bore the insulting and injurious treatment he under-
important affair, so necessary for salvation ; that she would readily assist
him with the means of doing so, and that he should use every effort to
discover the true religion. The youth, obedient to his mother's instructions,
among other treatises on controversy, bought some of Bellarmine's works ;
from these the mother, through her son's interpretation, or, rather, by the
interior teaching of the Holy Ghost, in a short time began to discover the
darkness of her errors, and the light of Catholic truth. Therefore, in order
that she might be more fully instructed, she desired her son to seek out a
Catholic priest. But this task was no easy one. For what Catholic would
trust the son of a bigoted minister, and he a youth too ? Who would incur
the risk of drawing a priest into the danger of arrest? Nor was the youth
himself able to make inquiry, scarcely knowing a single Catholic ; and there
was great danger lest Mr. Turner should discover the matter. It happened,
however, that whilst daily urged on and encouraged by his mother, but
really accomplishing nothing, because of the distrust of the Catholics, the
matter came to the ears of Father Michael Alford, who, in consequence of
the hot persecution at that time, lay concealed in the house of a certain
Catholic of rank in the neighbourhood, who even with the uncertain hope
of gaining a single soul, did not hesitate to expose his life to danger, and
seizing a favourable opportunity of time and place, he met the lady,
expounded to her the mysteries of faith, and happily reconciled her to the
Catholic Church. This important event could not long remain concealed
from the husband, because she refused to attend the Protestant church and
services. In consequence he cruelly assailed her with threats, reproaches,
and blows, and in the most infamous manner daily assaulted her with his
fists and heels, all which she bore with incredible patience until her death,
which she most piously met soon after, laden with merits. Since, as Father
Alford himself declared in a funeral oration he made on the occasion, such
was her innocence of life, even as a Protestant, that, with the exception
only of her erroneous faith, her soul had never been stained with a mortal
sin. Her heroic example was the cause of the conversion of both the
brothers, who, as we have stated, entered the Society of Jesus. When the
faithless father suspected that his son Anthony was inclining towards the
Catholic faith, seized with extreme grief, amounting almost to insanity (for
'it was but a bare suspicion), in a short time, and while yet in the obstinacy
of his errors, breathed out his unhappy soul !
3 1 o College of the Immaculate Conception.
went from those who had him in custody, became greatly
troubled in mind, and having sought out the mistress of the
house in which the Father had been apprehended, she told her,
with many tears, that the religion which taught men to bear
injuries with so much patience, must be truly good, and much
better than her own. She was introduced to one of the fathers,
to be instructed as soon as this could be safely undertaken.
Father Wilkinson is again alluded to in the Annual Letters
of the following year, 1641, which state that he was this year
brought to trial. As there was not sufficient evidence to prove
who or what he was, the oath of allegiance and supremacy was
again tendered to him ; and on his refusing to take it, he was
condemned to the forfeiture of all his property and imprison
ment for life. During the present year, his brethren were
merely able to provide him with the necessaries of life, to which,
( indeed, he desired them himself to restrict their supplies. They
were, however, unable to obtain access to him, or to afford
him any consolation, or opportunity of hearing Mass, or
receiving the Holy Sacrament. Such were the dangers of the
times that no Catholic could for a long while venture to visit
him. As we have seen in the narrative of M. A. (Father
Michael Alford), he was liberated by some soldiers after three
years' imprisonment. He again appears amongst the missionary
fathers of this College in the Catalogue of 1655. Father
Wilkinson died February 28, 1673, aged seventy-six.
The notices of the two Fathers, ANTHONY TURNER and his
brother, EDWARD TURNER, both martyrs, victims of Gates'
Plot, the former expiring at the gallows of Tyburn, and the
latter in the Gatehouse prison, are reserved for the history of
that period.
The following are extracts from the Annual Letters of the
English Province, S.J. for this College —
" 1635. The report for this year states that in the district of
Derbyshire one of the fathers had a providential escape from
an imminent danger. He had brought over to the Catholic
faith some Protestants living near the house in which he was
harboured. These conversions roused the indignation of a
Protestant Earl who lived near. He ordered a number of con
stables suddenly to enter the house at which the father lived, at
an early hour in the morning, in search of him ; but the object
of their search was not there. He had said Mass that morning,
College of the Immaculate Conception.
6
1 1
and shortly after had gone out to take a walk in the country.
This was very unusual with him, and was observed with some
surprise by the servants. Presently the officers arrived, and
searched every part of the house. The father, having taken
his walk, was returning home, when a Protestant peasant signi
ficantly advised him to betake himself to a neighbouring wood.
The father took the hint, and escaped. His superiors presently
removed him to another part of the country, where his person
would be unknown. Enraged at the escape of his intended
victim, the Earl discharged his anger on one of his flock, a
poor Catholic in the neighbourhood, who was distinguished by
his piety and his attachment to his spiritual guide. The poor
man was thrown into prison, and after great sufferings died
there, a martyr for his faith.
"The persecution was, on the whole, rather more active
this year than usual in this district ; but it stimulated rather
than checked the exertions of the fathers. An attempt had
been made by them, two years before, to establish a school for
Catholic boys in a house designed for that purpose. The
attempt had been attended with a degree of success which was
hardly to be expected in such perilous times. A considerable
number of the children of persons of rank had been brought
together, and the work of education was proceeding prosper
ously, when the establishment was suddenly dispersed by a
storm from a quarter least anticipated. A Catholic youth of
good family27 had been for some years under the care of the
fathers for the purpose of education. Having returned home,
he was induced to abandon his religion, and become a Pro
testant ; then, to manifest his zeal in the cause which he had
embraced, he gave information to the Council of the establish
ment which his late masters had formed, and of their names,
and those of their pupils. They were soon apprized of this
denunciation, and of course immediately sent their pupils home,
and dispersed and concealed themselves as best they could.
The King prevented any further proceedings against them.
But the attention of the Council had been roused, and they
soon discovered other similar establishments under the charge
of the fathers. Some of these zealous teachers were taken, and
conveyed in custody to London, where they suffered, with more
or less severity, the usual inflictions of the law. In consequence
of these occurrences, the fathers thought it prudent to abstain
27 From the copies of State Papers presently referred to, it seems to
have been a Mr. Lumley.
3 1 2 College of the Immaculate Conception.
for the present from any similar undertaking. This year there
were fifteen fathers and one scholastic, the highest number the
residence ever attained. 2S
" 1636. The report for this district observes that the perse
vering zeal of the fathers for the education of the Catholic
youth was more successful this year than in the preceding,
when, as has been said, they and their scholars were violently
dispersed. The pupils were now reassembled in more limited
numbers, and in a more unobserved and convenient locality.
Here, under the care of three of the fathers, their education
was conducted in tranquillity, with much care. Though several
of the nobility earnestly solicited the admission of their children
into the new establishment, the fathers prudently refused to
increase the number of their inmates, at the risk of again raising
the storm which had lately proved so disastrous. It further
pleased Providence that these fathers should experience an
unusual share of hostility. Some of them who had been
dispersed by the persecution of the preceding year had not
returned, probably from prudential motives, to their former
localities. Some of the Catholics who, under their ministry,
had experienced not only spiritual but temporal benefit, or who
fancied they had acquired a claim to their gratuitous services,
formerly rendered to them, complained angrily of their with
drawal. In one instance, in which the Superior was asked, but
was unable to afford, the services of one of the missioners, all
the abuse which an angry woman could devise was heaped on
the heads of the fathers. These assaults, which the fathers
met with religious patience, roused the zeal of their friends,
who loudly defended their character, warmly supported their
rising College, and bestowed upon them, in unusual abundance,
the alms needed for prosecuting their salutary undertakings.
The remarkable piety of a certain Catholic schoolmaster, his
patient endurance of imprisonment for the Faith, his devotion
towards the most Holy Sacrament, his habit of continual
prayer, and lastly, his holy death, are recorded. Also the fact
of a certain nobleman deprived of his office by the King, for
refusing to take the heretical sacrament.
" 1637. The Annual Letters say that the hostility experi-
28 The school in Derbyshire was at Stanley Grange, the seat of Mrs.
Vaux. One of the other places alluded to was at Mr. Leuson's (or Levison's),
near Wolverhampton. In the notice of Stanley Grange, p. 316, post, some
interesting copies of documents from the State Paper Office, regarding the
seizure, &c., will be given.
College of the Immaculate Conception. 3 1 3
enced during the preceding year from the adversaries of the
Society was gradually abated, as the falsehood of accusations
brought against the fathers became more apparent.
" One of the fathers experienced further hostility from the
adversaries of the Faith. A number of Catholics had assembled
to avail themselves of his ministry. He had administered
to them the consolations of the Sacrament of Penance, and
was proceeding to the distribution of the Blessed Eucharist,
when the officers burst into the house so suddenly, that before
he had time to put off his vestments he was seized, and with
his breviary carried before the magistrates. The oath of
supremacy and allegiance was tendered to him, and, on his
refusing to take it, he was committed to prison as a recusant.
Having remained there for a few weeks, during which time
he reconciled eight of his fellow-prisoners to the Church,
he was transferred to London, and not long after set at
liberty.
"It happened to the fathers of this district, as had been
observed on similar occasions, that the liberality of the faithful
seemed to be commensurate with the activity of their enemies.
They received during the year abundant alms, which not only
supplied their own wants, but enabled them to afford extensive
relief to the poor.
"A remarkable conversion of a lady of rank is recorded,
without mention of the circumstances.
" 1638. In this year two of the fathers were employed in
teaching in the school. The Catholics in the district had
become fully aware of the injustice of the misrepresentations
and calumnies against the fathers, which had been circulated
during the preceding years ; and they now showed increasing
esteem for them and for their Institute.
" 1641-2. In these years, mention is made in the reports
of Fathers Henry Wilkinson and Gervase Pole, previously
noticed in their respective memoirs.
" The civil dissensions and miseries in 1641 afforded to the
fathers much occasion for sufferings, but little for action. One
of them, as he was visiting the houses of Catholics by night,
for the purpose of administering the sacraments, was appre
hended by the officers. They had intended to take him at
once before a magistrate, but as the nearest lived many miles
distant, and they felt some consideration for the advanced
age of their prisoner, they accepted of a sum of money and
released him.
314 College of the Immaculate Conception.
"1645. The number of the missionary fathers this year
was greatly reduced, owing probably to the troublesome times.
Forty conversions to the Faith are recorded. A young man, a
student of the University of Cambridge, son of a Protestant
minister, was converted by reading the "Ten Reasons" of
Father Campion. Having obtained access to one of the
fathers, he was fully instructed by him, and received into the
Church. He made his mother acquainted with what he had
done, and induced her also to visit the same father, who
contrived likewise to call upon her. The father of the youth,
on discovering these proceedings of his son and wife, became
furious, and actually put her into strict confinement in his
own house. She then fell into a mortal illness, and through
the goodness of Providence was enabled to receive all the
sacraments, and died with sentiments of the greatest piety.
Her son went abroad to finish his studies in a Catholic
college.29
" A remarkable case of conversion of a Protestant young
woman is recorded. Finding herself very ill, she was about
to retire to rest, when feeling no less anxious for the welfare of
her soul than for that of the body, she first knelt down and
with tears besought God to be pleased to afford her some
clear indication of the way by which she might come to
eternal life. Having then betaken herself to rest, she saw
in her sleep a man meanly clothed, whose presence seemed
to excite in her a great desire of becoming a Catholic, and
at the same time to diffuse in her soul a sense of great relief
and comfort. As soon as she awoke, she sent for her father
and related to him what had happened, entreated him to
permit her to embrace the Catholic faith. As he was himself
favourably disposed towards Catholicity, he readily granted
her request, and himself went by night to seek a Catholic
priest. He found one of the fathers, who was passing through
that part of the country and brought him to his daughter.
As soon as she saw him she declared that he was the very
person she had seen in her sleep. The father was indeed
very poorly dressed, that he might thus more easily escape
the notice of the numerous military parties who were travers
ing the country. He had no difficulty in bringing to the
Catholic faith one who had been so singularly prepared
for it.
9 The Annual Letters here refer to the case of Father Edward Turner
and his mother, already mentioned in Father Alford's life, p. 308, ante.
College of the Immaculate Conception. 315
"In this district, as in other parts, the fathers suffered
imprisonment and other hardships, and were preserved by
many narrow escapes.
" There is no further mention of this district in the reports
until the year 1672; for which year edifying particulars are
given of an aged father residing in this College. He was
nearly eighty years of age, most observant of religious discipline,
and a great lover and practiser of humility and holy poverty.
Though he was afflicted with very severe bodily pains and
infirmities, and had lost the sight of one of his eyes from
violent disease, yet he exhibited no signs of either impatience
or sadness ; but maintained a wonderful and constant tran
quillity of mind. He used great severity towards himself, and
although so advanced in years, he would allow himself no
indulgence, and was most abstemious both in food and sleep ;
the food he did take being moreover of the coarsest kind.
Shut up in his room, he led a saintly and angelical life, like
a real solitary ; he scarcely ever left it except for meals, unless
perchance to walk in the garden, or to visit the sick and dying.
He seldom admitted visitors. Always alone, he was never
idle, but spent his time in study or prayer. This mode of
life was not for one year only, but of many years standing,
and hence he was held by all in the highest veneration."
The further extracts from the Annual Letters will be post
poned to the history of the Province in the times of Gates' Plot,
and the Revolution of 1688.
Among the ancient missions or resorts of the fathers of this
College was the seat of the Brookesbys in Leicestershire.
Father Henry Garnet is reported by a Government spy to have
been there, and is named in his list of "The Jesuits in
England with their chief places of abode." This document
is amongst the State Papers, P.R.O. Domestic James /. i6of,
vol. vii. n. 50. It is endorsed by Cecil, "A note of the Jesuits
that lurk in P^gland." " Mr. Garnet with Mrs. Brookesby of
Leicestershire, at Arundel House. He hath lodgings of his
own in London." Mrs. Brookesby was widow of Edward
Brookesby, Esq., and sister of the Hon. Ann Vaux, the friend
and succourer of Father Garnet, and of the Society. They
were daughters of William, third Lord Vaux of Harrowden.
HOLT, LEICESTERSHIRE, the seat of the Neville family was,
as we have said, the habitation of Father Michael Alford.
316 College of the Immaculate Conception.
We shall have to return to Leicester in the history of the
sufferings of the College under the Gates' Plot and the
Revolution. Father William Bentney died a martyr in the
common gaol there in 1692.
SPINK HILL, now the College and Convictus of Mount
St. Mary's, has been alluded to in our notice of Father Gervase
Pole. This has always been considered as one of the very
earliest centres of the labours of the English Jesuits. As early
as 1600, Father John Pole is named in a passage in Father
More's history of the Province, as having been sent from
Spink Hill to Spain, as Prefect of Studies, &c., at Valladolid.
In a letter of the late Dr. Oliver to Father Lythgoe, dated
26th of June, 1842, he says — "With respect to Spink Hill,
I have always understood that its mission was one of the
earliest in the kingdom. I suspect from a passage of More,
Hist. Prov. Angl. page 286, that Father John Pole, who joined
the Society in 1598, was sent from Spink Hill to preside over
the studies, and teach moral divinity at St. Alban's College,
Valladolid, but died at San Lucar, 1604."
STANLEY GRANGE, Derbyshire, the residence of the Hon.
Anne Vaux, sister to Lord Vaux of Harrowden, mentioned
above, the attached friend of the English Province of the
Society. It was here that the fathers of this district had estab
lished a small college for the education of boys, as mentioned
in the Annual Letters for 1635, which was dispersed by the
pursuivants in the latter part of that year. Stanley is a town
ship and chapelry in the parish of Spondon, six miles from
Derby.
The following copies of documents relative to this event
have been taken from the State Papers in the Public Record
Office.
Domestic, Charles I. vol. ccxciv. n. 74, 1635. [Endorsed,
"Warrant for Stanley Grange, 1635."]
" Whereas we are informed that there is a school kept at
the house of Mrs. Vaux, called Stanley Grange,30 in the county
of Derby, and that there are the sons of divers persons of
quality brought up under the tutorage of the Jesuits, contrary
to the laws of this kingdom. These are therefore to will and
30 [In the margin — " To the house of Mr. Leuson, within two miles of
Wol verhampton. "]
College of the Immaculate Conception. 317
require you to make your repair to the house of the said
Mrs. Vaux. . . . And there if you shall find any Jesuit, or
other suspected person, to apprehend him or them, and cause
them to be brought up hither to be examined by us, as also all
such children as you shall find there ; and if they be dispersed,
to inform yourself by the best ways and means you can possible
whose sons they are, how long they were there at school, and
where they now remain.
"As also to seize upon all such books, papers, and Massing
stuff as you shall find in the said house, and locking them up
in a chest or trunk, cause them also to be sent up hither to be
disposed of as we shall think fit, and give directions therein.
And we do further in his Majesty's name will and command all
mayors, sheriffs, justices of the peace, constables, headboroughs,
and all other his Majesty's officers and loving subjects, to be
aiding and assisting unto you in the full and due execution
of this our warrant, whereof neither they nor you may fail, as
they and you will answer the same at the uttermost peril.
Dated," &c.
[N.B.— The above is the draft of the wan-ant, and by
the marginal addition no doubt served for the search at
Mr. Leuson's house near Wolverhampton, where was also a
school.]
Domestic, Charles /. vol. ccxcix. n. 36, 1635. [Endorsed,
"Received October 8, 1635. Mr. Lumley's information con
cerning Stafford and Derby, &c." 31]
" This place where the most of the gentlemen's sons do
remain is in Derbyshire, four miles off from Derby town, at
one Mrs. Anne Vaux's house, called Stanley Grange, sister to
the Lord Vaux, where there is the Lord Abergavene/s grand
child, with one Mr. Fossiter's son, and divers more, which
cometh to the number of ten or eleven.
"There is also in Staffordshire, two miles off Wolver
hampton, at one Mr. Leuson's house, but who remains there
I am uncertain."
We hope to return to this College in the history of the
sufferings of the Province during the trying times of Gates'
infamous Plot, and of the Revolution of 1688.
31 The handwriting of the endorsement is Archbishop Laud's.
318 Father Francis Walsingham.
THE LIFE OF FATHER FRANCIS WALSINGHAM, SJ.
Formerly a Deacon in the Church of England, a convert to the
Catholic faith, and celebrated controversialist. Entered the
Society of Jesus, 1609. Died July i, 1647. Aged seventy-one
years.
This eminent convert to the Catholic faith, and learned
member of the Society of Jesus, was born (as we shall see in
the formal declaration signed by him on his being admitted
an alumnus of the English College at Rome in the year 1606,
at Hawick, in Northumberland.1 His father was Edward
Walsingham, Esq. of Exhall, but the county he does not
mention. We find two parishes of that name in Warwick
shire, the one near Alcester, the other near Coventry. His
mother was alive in 1606, and was a Catholic. His father
died about 1576. He had two brothers and two sisters, some
of whom were Catholics. He received a liberal education,
and studied for some time at All Souls College, Oxford, where
he appears to have been a tutor. For a short time he served
in the army under Sir Robert Sidney, Governor of Flushing ;
but leaving the army for a time he studied civil and common
law. Sir Francis Walsingham, the Secretary of State in the
time of Elizabeth, seems to have been his great patron in
early life, and was probably a relation, but in what degree
does not appear.
The present life is mainly gathered from Father Wal-
singham's "immortal" work (as the late Dr. Oliver in his
Collectanea SJ., page 215, justly calls it), Search made into
matters of religion. This is in fact an autobiography regarding
that all important period of his life, the rise and growth of
his doubts on religion, the diligent and laborious means he
took to resolve them, his final conviction, and his embracing
the ancient faith of Catholic England. Father More in his
Hist. Prov. AngL, and Father Matt. Tanner in his Societatis
Jesus Apostol. Imitatrix, chiefly derive their notices of this
1 A small township in the parish of Kirk Harle, north-east division of
Tynedale ward, fourteen miles from Hexham.
Father Francis Walsingham. 319
Father from the same source. So too does the anonymous
author of a biographical sketch that appeared in the Catholic
Miscellany for December, 1824. The Annual Letters of the
English College Rome, 1608-9, probably written by Father
Robert Parsons himself, the then Rector, contains a brief
account of Father Walsingham's conversion, but present no
facts that are not contained in the present history. Dr. Oliver
thinks, with much reason, that Father Walsingham was assisted
in his work by that eminent controversialist. This very
rare book is an octavo volume of more than five hundred
pages of close print. Its full title is, "A search made into
matters of religion. By Francis Walsingham, Deacon of
the Protestants' Church before his change to the Catholic;
wherein is related how he first fell into his doubts; and
how for final resolution thereof he repaired unto his Majesty,
who remitted him to the Lord of Canterbury that now is,
and he to other learned men, and what the issue was of
all those conferences. And how after this again he betook
himself to the reading of Protestant and Catholic authors for
better finding out the truth ; as also for discovering where, and
on what side, true or false doctrine was to be found; and
what the success of this search hath been."
He divides the book into three parts. The first is an
historical narration of what happened to the author regarding
his first doubts in religion. The second part, what resolution
he took to read over more diligently Protestant books, for
clearing a special doubt that he had conceived of their insin
cere writing, and what he found therein, to wit, far more
untruths than ever he could have imagined, of which he gives-
copious examples. The third part, his like search into
Catholic books ; and finally, what conclusion he made of all,
after some conference had with a certain old man of the
Catholic religion.
This learned controversial treatise was written in the year
1609. We do not follow the author into all his researches,
which would amount to a reprint of the work, but shall merely
extract his personal history, with his discussions with the
Archbishop of Canterbury, and others, and occasional extracts
of passages from authors, &c. Being a staunch Protestant,
and looking upon the King as being indeed what he styled
himself, supreme head of the Church in England, Father
Walsingham took the singular course of laying his doubts
3 A beautiful copy is preserved in the library of Stonyhurst College.
320 Father Francis Walsingham.
before King James himself presently, and dedicated his book
to his Majesty, written some five years afterwards. We give
his epistle dedicatory in full.
"To the King's most excellent Majesty, —
" It is now (most dread sovereign) almost five years since
making recourse unto your Majesty for comfort of my con
science in certain doubts and perplexities of mind, which by
reading a Catholic book I had conceived; I was remitted by the
clemency of your Majesty unto my Lord of Canterbury that
now is, with order to give me satisfaction. And for so much as
many things have passed in this affair sithence that time,
wherewith I presuppose your princely Majesty hath not been
acquainted, nor doth know of the small satisfaction which
I have received ; I thought it a point of my loyal duty, and
not ungrateful to your royal benignity, to yield some parti
cular account what hath been done in the business, and
what success it hath had; hoping that your Highness will
not be offended, that after due search and painful inquisition
made on my behalf, and finding that which here in this book
is set down, I took the resolution which I judged to be most
secure for my soul's health and everlasting life in the world
to come.
" Almighty God knoweth, in Whose presence I speak, that
if by any search I could have found out in all this time, but
any one sure ground on the Protestant's behalf whereon to rest
my salvation, with any probable security, I should never have
yielded to any change, all worldly reasons under heaven
persuaded me to the contrary, as friends, kindred, country,
advancement, former education, and the rest : but I confess
that not finding this, the consideration of eternity struck deeply
into me; hope and fear of endless future life did work
effectually with me. For having descried so great insincerity
in so many of your Majesty's chief and principal learned
ministers, as in this search I have discovered ; and hereupon
considered with myself, how undoubtedly true it is, that God's
most holy truth and sacred verity of Christian religion hath
no necessity (but abhored rather) to be founded, defended,
or supported by such sinister and concised means, I began
to distrust and suspect that it was not God's truth which was
thus maintained, nor the saving verity which with these men
I had learned. And therefore, at length (dread sovereign), after
much travail and study herein, being compassed with a cloud
Father Francis Walsinguam. 321
of witnesses, so many ancient and most learned holy Fathers
and Doctors of Christ's Church, now saints in heaven;
and embarked on the forcible stream and current of all
venerable antiquity, persuading me to believe them; I was
constrained (notwithstanding all resistance of flesh and blood)
to make earnest suit upon my knees to be received into the
only saving ark of the Holy Catholic and Apostolic Roman
Church, ad quam perfidia non potest habere accessum, as I
learned of that holy Bishop and Martyr, St. Cyprian, and
out of which Church the most holy Father and learned
Doctor, St. Augustine, assured me that there was no hope of
salvation.3
" I will not here take upon me to be a suitor unto your
royal Highness for some indifferent trial of this truth between
your Majesty's learned Catholics and Protestants, by a free
and public disputation (so many years desired, though never
yet obtained) ; for that I must confess myself destitute of those
requisite talents wherewith so many of your Majesty's learned
subjects are furnished, which would readily undergo that charge.
But might it only please your princely wisdom (imitating herein
that memorable example of the most Christian King in granting
that public trial4 between the Bishop of Evreux, now Cardinal,
and the Lord Plessis Mornay) to ordain some indifferent trial
to be made in some one or other of your Majesty's clergy (if
not of him who styleth himself your Majesty's 'Minister of
simple truth') of those manifold untruths objected daily against
them by learned Catholics, as well of our own as of other
nations (for the fame of their infamous fidelity hath reached
far and near), I am persuaded your most prudent Majesty as
a severe judicator of only truth, would receive far more
content and satisfaction to sit as umpire and judge in such
a conference or trial, than by a hundred such fruitless con
tentions between Protestant and Puritan ministers, as have
been often graced with your royal presence. For that this
trial would be most easy, brief, and pleasant unto your
Majesty, and whosoever present ; seeing it would be suffi
cient herein, as the Bishop of Evreux5 saith, to bring only
eyes to open the books and see whether the places be truly
alleged.
3 Cyprian, Epist. Iv. ad Cornel Papam ; Augustine, t. v. 1. 4, De
Symbolo, c. xiii. and Epist. 1. ad Bonifac.
4 At Fontainbleau, May 4, 1600.
6 In his answer to the Lord Plessis' challenge.
V
322 Father Francis Walsingham.
"And if peradventure your Majesty should resolve, and
first adjudge to make some trial of my religious meaning and
true fidelity in imputing this so heinous crime, prevarication in
God's cause, unto so many and principal men as in this search
are attacked; I shall ever be ready (God willing) to render
such account thereof unto your Majesty, as, if I shall be truly
found (and I dare appeal unto the mature judgment of your
royal Majesty alone) maliciously to have wronged any one of
them herein, I shall most willingly submit myself unto your
Majesty's heaviest censure, yea, if it were to lay down my life
prostrate at your Majesty's royal feet to be rejected and cast
forth from the society of men. And hereby, whereas your
Majesty's noble ancestors have promerited that thrice worthy
title to England's victorious crown, ' Defender of the Faith,'
so your Highness shall by consent of tongues and nations,
purchase to your immortal fame this singular epithet or
encomium, 'Zealous revenger of truth's calumniation.'
"But if contrariwise your Majesty's judicious eye shall
well discern and see that I have only made sincere relation
unto your Highness of what I found to be most true, I would
then crave no other reward but this, that your prudent wisdom
will give strict order and command that never credit more be
given unto these sort of men, or to their writings, especially
in matters concerning men's souls ; and also that your gracious
Majesty will still acknowledge my unworthy self for your
Highness' most loyal and devoted subject, though having made
this charge upon such grounds and reasons as might prevail
with one that most carefully tendereth his eternal salvation.
"Wherefore, most humbly on my knees I beseech your
royal Majesty to pardon me this resolution, whereunto I
protest upon my soul and conscience, that no earthly motive
drew me, but only my love and obedience to Him that is
King of kings, Who saith and threateneth that whosoever
loveth father or mother more than Him (wherein no doubt
but that kings and princes are also included, as fathers of their
subjects) he is not worthy of Him. And therefore my trust
and supplication is that for obeying and following this my
Heavenly King (in the truth of Catholic religion discovered
unto me) I may not incur the displeasure of you my earthly
King, for whose prosperous life and happy reign to eternal
felicity, I shall be a daily suitor unto His Divine Majesty.
"Your Majesty's most humble and devoted subject,
" FRANCIS WALSINGHAM."
Father Francis Walsingham. 323
In his preface, he says, to the end the better to understand
the quality of the case that fell out to him these years past
with his excellent Majesty, he has thought it expedient to lay
down briefly at the beginning, a sincere relation of his state
and condition, before he fell into any doubt about religion at
all. Being brought up from his tender years in London, by
the care of the right lion, his very good patron Sir Francis
Walsingham, councillor and secretary of the late Queen, under
the fatherlike tuition and discreet government of Mr. Humphrey
Walsingham, his near kinsman and citizen of that city, he was
placed by him there for divers years in the common school of
St. Paul's, where he had his first beginnings and laid some
foundation both of learning and Protestant religion, which he
continued after, and increased as his years and ability, or the
favour of friends served him, never so much as once doubting
any position held in the said religion by Protestants, but that
it was the very truth indeed, as they professed the same. From
thence he went to Oxford, and became a distinguished member
of the University. He says that when he came to sufficient
years and judgment to be able not only to follow sermons, but
to read books also of controversies written by Protestant
authors, he was not altogether negligent therein, as his often
and diligent reading in Mr. Fox's Acts and Monuments,
Jewell's writing against Harding, and Nappier's Expositions
on the Revelations, with others, and amongst strangers the
works of Calvin and Beza, bore him witness. By which
readings and conferences with others that were of the same
religion, he became so earnest and fervent therein, as to
resolve not only to continue that profession during life, but
further also to make himself one of that clergy. And accord
ingly in the year 1603, he procured himself to be made deacon
by the hands of the Bishop of Ely, and having taken that
degree, he thought it incident to the same not only to confirm
himself, but others also whomsoever he could in that way.
Hereupon he took all occasions to deal with others, either
for their confirmation or gaining them to the Protestant religion.
And to this effect he was accustomed gladly to lend books of
that profession to any that would read them, persuading them
also earnestly to the same. By which occasion it fell out that
one of his acquaintance that seemed to him to be wavering,
" somewhat backward in this zeal," being offered a Protestant
book by him, was content to receive the same with this con
dition that he should promise him to read another book that
v 2
324 Father Francis Walsingham.
he would lend him in lieu of his, which condition Father
Walsingham accepted, though at that time he neither knew
the argument nor the author of it.
Upon this Father More well observes that God drew him
to the embracing the orthodox faith by the very same art that
he himself adopted in his hatred of the Faith, to stifle the rising
scruples of a friend, which event clearly demonstrates that the
arguments of the most learned men who are wandering from
the truth are of no force in defending those points which raise
doubts upon their own sect.
This book was intitled, " A Defence of the Censure given
upon two books of William Charke and Meredith Harnner,
ministers, which they wrote against Mr. Edmund Campion,
priest of the Society of Jesus, and against his offer of dispu
tation, taken in hand since the death of the said Mr. Campion,"
&c.,6 which book he little esteeming at the time, and thinking
to have made a good exchange, by procuring his said friend to
read the Protestant book which he had lent him, for that he
somewhat suspected his soundness in religion, he carried the
other home with him, not meaning that it should ever come
so near his heart as afterwards it did, but rather that it should
serve him for some passing away of the time, but especially
for gathering out some absurdities against Papists, wherewith
he imagined all their books to be abundantly stuffed. And
therefore when he got home, he began presently to play with
it, as with a trifle ; but finding wheresoever he lighted certain
passages which he could not well digest, and many proofs
alleged whereunto he could not answer, he cast it often aside,
and then took it in hand again. And finally, after many
" diversities of usage towards it," he resolved to read and pass
it over hastily, " as men take pills, with no good taste at all,
but aversion rather of stomach." Yet soon after he felt himself
so strangely troubled, and turmoiled in judgment and con
science upon the reading thereof, as if his soul had taken pills
indeed, and could not bear their operation.
Wherefore he turned often from this place to that in the
book, to find some ease, but everywhere he found grief and
affliction. He thought with himself to despise it, but this
endured not long. Then he imagined to confer with others
upon the same, but none were present, and he durst not
mention the fact that he had with him any such Papistical
6 Father Robert Parsons, the prince of controversialists, was the author
of this famous book.
Father Francis Walsingham. 325
book, and seemed to be somewhat ashamed at finding matter
in so small a book which he himself could not answer. Yet
afterwards he did discuss divers of his difficulties with sundry
ministers, without naming that he had them out of such a
book, but they gave him but very little satisfaction, or none
at all. Whereupon he made divers journeys to London, as
well to see books of sundry sorts, as also confer with some
of his friends. And having wearied himself for divers months
in this manner, at last he betook himself to what will appear
in our days a very strange resolution, but yet such as then,
he says, seemed to him most necessary for the appeasing of
his mind. And this was that, inasmuch as he had taken two
or three several times the oath of supremacy, first to Queen
Elizabeth when living, and afterwards to King James I., pro
testing and swearing by the same that he held them for
supreme heads of the Church in all causes, as well spiritual
as temporal, he persuaded himself that his best comfort of
conscience and full satisfaction of judgment would come from
the said superior powers, but especially from his Majesty,
who then governed the State, as from God's lieutenant and
substitute in all causes and affairs whatsoever.
Wherefore, after much deliberation and beating his head
this way and that, not daring to confer with any Papist, or
almost to entertain any good thought of them or of their
religion, he determined with himself to make a short memorial
to the King, and to deliver him the sum of his afflictions and
doubts, together with the book itself, which had been the
cause thereof; and to entreat his Majesty by his supreme
authority to give order for his sound satisfaction therein. And
so binding up the old worn-out book in the comeliest manner
he was able, he "got himself to London/' and thence to
Greenwich, where the Court then was ; and there, after many
difficulties of audience, he exhibited the same, together with
his memorial, both tied and conjoined in one, as his Majesty
was going into the chapel upon Good Friday, in the morning,
in the year 1 604, being the 6th of April, and thereof had the
answer and issue, which afterwards he sets down more at
large, with the causes and occasions that were offered unto
him to enter further into the search of divers books and
controversies of religion than at the beginning he had deter
mined.
In ending his preface or epistle to the reader, he gives his
" ponderation after all his search made " into matters of con-
326 Father Francis Walsingham.
troversy, viz., " whensoever in impugning any point of Catholic
belief, as for instance, Purgatory ; Prayers for the Dead;
Invocation of Saints; Real Presence, and the like, the learned
Protestants are found to be constrained through necessity of
their cause (for otherwise, I suppose, they would not) to falsify
and corrupt by cutting off or adding to, or otherwise embezzling
some authorities of the ancient Fathers or Councils, which
Catholics do sincerely and truly bring against them for proof
of the said doctrines ; it seemed to me that the same doctrine
was generally believed and practised by the most ancient
Christian Church, wherein those Fathers lived ; and conse
quently I might with far more security believe and follow the
same venerable antiquity, than deny it to be a truth with
fallible novelty.
He thus begins his first chapter : " Having set down before
in part the great variety of affections and troubles of mind
which I felt in reading this book, which cannot be effectually
expressed by pen, as I then felt them in every passage almost
that I read, and was not well able to answer, I could wish that
the -learned reader would examine the matter rather by reading
the treatise itself than to stand to my relation thereof, but
yet some few principal heads wherein I did stick most at that
time, and was most desirous to be satisfied were these that
ensue." He then goes at some length through nine several
difficulties. His first difficulty was, why Protestants refused
disputation and other public trials ; for he found Father Parsons
constantly complaining of this throughout the " Censure." 7
" I considered that Mr. Campion, Mr. Sherwine, and others
of the learned sort of Papists that made these offers of public
disputation, had not in effect been disputed withal, but only
in the Tower privately, and that (as their friends gave out)
upon unequal conditions, when they were either condemned
to death, or like to be, as after they were, and executed also.
And that one Mr. John Hart, another young man of that
religion, though graduate, as I have heard, in divinity by the
University of Douay, coming over about the same time, and
either offering himself, or being taken and brought before
my said honourable patron, Sir Francis Walsingham, and
demanding this liberty of public trial, was not admitted there
unto ; but rather, after some months' liberty, was sent to the
7 The truth of this charge is apparent throughout the whole history
of those times. Vide Father Campion's famous "Challenge" in the life
of Thomas Pound of Belmont, Historical Fads, &c., Series I.
Father Francis Walsingham. 327
Tower, and there, after his condemnation to death, he was
assigned to confer with Doctor Reynolds in the said Tower,
and that conference afterwards published, but with partiality,
as the Papists say.8 And the like they affirmed of the dispu
tation held in the Tower by Mr. Campion and his fellows; all
which complaints and suspicions seemed to me might well
have been avoided if the said trials had been public and free,
as the Papists demanded them."
8 John Hart was condemned to die with Father Edmund Campion,
December 1st, 1581, at Tyburn, but was reprieved at the very hurdle, with
James Bosgrave : both afterwards joined the Society. In the Public Record
Office, State Papers, Domestic, Eliz. vol. clxxvi. n. 10, is a copy of the
royal commission or warrant for the banishment of John Hart, James
Bosgrave, Jasper Heywood, &c., dated 1585. Accounts vary as to the
exact date of his death. One says iQth of July, 1586, another in 1594.
Mr. Wood says, 14 cal. of August, 1595. He was cruelly tortured in
the Tower. The following is Mr. Wood's account of this Father. He
avoids, however, probably because he was not a Catholic, all mention of the
fact that when the body was removed it was found wholly incorrupt. "John
Harte was educated in most kind of literature in Oxon, but in what
College or Hall I cannot find. One Mr. Harte was a sqjourner of Exeter
College, 1551, but him I take to be too soon for our author, who was but
a young man when he encountered Dr. John Reynolds in a disputation.
What degrees he took here it appears not, though those of his profession
(the Jesuits) tell us that he was B. D. of Oxon ; yet upon the strict perusal
of our registers, I cannot find the least authority for it. After he had left
this University, being then and before very unsettled and wavering in mind,
he went, beyond the seas, changed his religion, took priestly orders, and
was sent into the mission of England ; but soon after taken, and committed
to prison, to a. filthy dungeon, as a noted author [Cardinal Allen] tells us,
who adds, that after he (whom he calls the happy young confessor) had
been by famine often tormented, was unexpectedly brought out to encounter
John Rainolds before mentioned, 1583 or thereabouts, which disputation
being smartly held on both sides, those of Harte's persuasion say that
Rainolds was foiled, though the opposite not ; whereupon some years after
was published, ' The sum of a Conference between John Rainolds, and
John Harte touching the Head and Faith of the Church,' &c. (Lon. 1588).
Afterwards our author, Harte, who is stated by a learned author [Camden
Annals, 1584], 'A man beyond all others learned,' being banished with
divers other Roman priests in 1584, he went to Verdun, where he entered
the Society of Jesus. Thence he was called to Rome, where making some
stay, till authority commanded him thence, he went into Poland and settled
for a time at Jaroslaw. At length giving way to fate on the 14111 of the
cal. of August, 1595, or thereabouts, he was buried at Jaroslaw. Seven
years after, his body was taken up, and translated to another place belonging
to the Jesuits, who had an high esteem for his person while living, his
sanctity of life and learning, and when dead for his memory" (A then.
Oxon. vol. i. p. 277. Edit. 1721).
328 Father Francis Walsingham.
Father Walsingham's difficulties, from the third to the
seventh inclusive, were concerning the first beginning of the
Protestant religion with Luther and his followers, the infamous
character of Luther himself, his acknowledged intercourse with
the devil, his shocking and immoral doctrines as shown in that
heresiarch's book, De Capt. Baby I. ^ the contradictions between
these so-called Reformers, &c. He concludes this category of
his doubts thus: "These things then lay heavily upon my heart
and afflicted me exceedingly, being unable to determine what
way to take. For as for Papistry, I detested the same from my
heart, thinking them to be wholly amiss, and to hold the truth
in no one thing that lay in controversy between us. And yet
now I saw that in all these points before mentioned, they had
much more reason, and we much less truth in appearance of
argument than ever I had imagined, and the slips which I
had found in these learned Protestant ministers here named,
Dr. Fulke, Mr. Hanmer, and Mr. Charke, did make me greatly
to doubt lest they and others who wrote controversies did not
deal sincerely and truly in matters, but rather in heat of con
tention did strive every one to maintain anything, true or false,
that made for their part or purpose which they defended ; and
so I came to doubt now whom I might believe or trust, and upon
this doubtfulness came to resolve at length to make recourse to
his Majesty, as before hath been said, hoping that by his means,
order, and commandment, as supreme head of the Church, I
might be best satisfied and quieted in mind, which Christ Jesus
knoweth was my only hope and desire in this world."
We must follow Father Walsingham at some length in his
second chapter of the first part — his resolution to deliver the
book to the King and how he did so, " and was the same day
called to the council table before my Lord of Canterbury and
others."
" Having thus wearied myself in seeking to and fro to
pacify my disturbed soul, by the space of two or three months,
and by no means able to recover my former peace of mind
and wonted security concerning the certainty of my faith and
assured hope of salvation, at last I began to think, What if this
book that hath so much troubled me were delivered to the
King's Majesty, that the truth or falsehood of the contents
might be the better discovered? For now about the same
time there were disputations had with the Puritans concerning
their religion, or contrariety to the Protestants; and the Papists
<J C. de Bapt.
Father Francis Walsingham. 329
had been busy to procure a toleration of their religion, which
was doubted by a great many, both Protestants and Puritans,
that his Majesty would have granted. The King also, in his
very first proclamation, seemed to be very desirous to procure
a uniformity in religion in England, so that both Papists,
Protestants, and Puritans might concur in one true faith, and
thereof his Majesty mentioned the calling of a general council,
wherein he most especially, as I suppose, meant the deciding
of all controversies between Papists and Protestants.
" Moreover, I conceived his Majesty to be very studious of
the truth, by that I had often heard he would dispute and
reason himself concerning religion ; being also of a good and
godly disposition, of sound judgment and bearing, as appeared
by his books which I had seen and greatly liked, and therefore
I presumed he would be the more ready upon my humble suit
and request, to cause the verity of this book to be searched and
sifted out, tending to great disgrace and contempt of the first
and chief proto-Protestant Mr. Luther, with Zuinglius, Calvin,
Beza, and the rest of his successors, not only of their lives and
manners, but also of their faith and doctrines. And the rather
for that this aforesaid book, The Defe?ice, being once presented
unto his Majesty, would stand, methought, attending as a
solicitor in the name of all Papists and, as it were, at the
same instant with the Puritans, humbly craving one day of
hearing for some indifferent trial of their so long suspended
cause, as therein they grievously complained. So I resolved
at last to deliver this book unto the King's Majesty himself.
" But yet sundry doubts soon crossed this resolution, as my
own unfitness, considering my timorous and bashful disposition,
and moreover, I being a deacon and of the ministry, and
besides other respects I imagined what troubles might befall
me to my great loss and hindrance, both temporal and spiritual,
as also I considered the book itself was in respect of the
oldness and indecent form thereof far unmeet to be presented
to any noble personage whatsoever, and much less to his
Majesty; neither could I possibly come to the sight of any
other copy to present, with a hundred such-like contradicting
cogitations. At length, therefore, I bound myself by vow unto
Almighty God in my fervent prayers, daily streaming forth of
the dolorous wounds of my languishing soul, thirsting after the
fountain of living waters, the knowledge of the true faith leading
to salvation by Jesus Christ, the Way, the Truth, and the Life,
and accordingly to submit myself unto the most sweet direction
330 Father Francis Walsingham.
of His Holy Spirit, yea, though it were to yield assent to the
very Romish religion itself (which was the hardest point I could
then think of), if I might rightly discern them of that religion
to hold the truth, albeit my natural inclination and habitual
disposition even shrunk thereat, and as it were trembled to
hear my own voice often saying, ' And can I then become a
Papist V
"And further, besides the other motives aforesaid which
moved me to determine to deliver this book, as also to vow
the same, for the most certain performance thereof, being such
an enterprise as might happily procure so great and general a
good if it fell out well, I was further urged thereto by a certain
particular necessary cause, as I thought. For having lately
taken the oath of supremacy, acknowledging the King to be
the supreme head of the Church, as well in all causes eccle
siastical as temporal, I esteemed myself so bound in conscience
that if I should perceive the Roman faith to be the truth, yet I
could not embrace the same (as to me it seemed), or submit
myself unto a foreign power, such as the laws accounted the
Pope and his supremacy to be, unless his Majesty should, as
it were, dispense therewith and grant me liberty to use my
conscience, which I intended to sue for at his Majesty's hands.
"Thus, then, having at length, as it were, overcome the*
difficulties, I framed a certain memorial, as I may call it,
wherein I comprehended as compendiously as then I could
(so many divers thoughts disturbing my obscured understand
ing like to a troubled fountain which sendeth forth no pure or
pleasant water), some chief and principal causes of my doubts
and difficulties, thereby to induce his Majesty to peruse the
whole book itself, desiring his Highness that if, upon exami
nation of those things contained in that book, it should happen
to be truth which was by that author affirmed, that then his
goodness, for quiet of my conscience, would permit me to
follow that religion which the same author professeth ; but if
contrariwise he were found false in his assertions, that then
whereas his Majesty had begun (as it seemed) to take some
pity of the Papists' former punishments, he would now most
justly extend upon them and all their adherents more sharp
chastisement than before ; for that they would publish to the
world such falsities against the truth of Christ and saints of
God.
"With this memorial then, together with the book itself,
as fitly accommodated as I could, I went often to and from
Father Francis Walsingham. 331
London during this time between Christmas and Easter, never
finding opportunity to deliver the same, until at length, hailed
thereto by my vow, I went to Greenwich, where the Court
then was, upon Good Friday, the 6th of April, 1604. And
there, attending his Majesty's coming into the chapel, I, amongst
other petitioners, as he passed by, delivered the book, together
with the said memorial, not into the hands of his Majesty
immediately, for I could not get so near unto him by reason of
the press of people, but to Sir Roger Wilbraham, Master of the
Requests, who taking it at my hands, and somewhat wondering
thereat, delivered the same unto the King immediately after
his coming into the chapel, which as soon as the King beheld,
presently he spoke aloud, and with a great oath, as was reported,
smiting with his hand, said, ' This is some Papist/ and pre
sently sent forth a gentleman of his Privy Chamber to inquire
for him that delivered the book, to whom I answered myself to
be the man ; then he, after we had walked three or four turns
in the gallery, asking me sundry questions concerning my
name, kindred, calling, and estate of life, as also concerning
the book, wherein I was very sparing to answer him, willed me
to stay there until his Majesty returned, for, he said, it was his
Majesty's pleasure to speak with me, unto whom I answered I
would willingly wait his Majesty's pleasure. Neither had I
intent to depart without his Majesty's gracious licence and
despatch of my business.10
" And now, he being returned into the chapel, and the rest
of the company leaving the gallery, every man as upon that day
exercising the best devotion he had, I walked alone, having no
devotion to hear the sermon, but remained as the man walking
between Jerusalem and Jericho, fallen into the hands of thieves,
robbed of all life of religion, sore wounded in my understand
ing, and half dead in all my senses and power of my soul,
expecting the present remedy and help of that Good Samaritan,
Christ Jesus, my Saviour, Who as upon that day suffered death
upon the Cross for my redemption, unto Whom, as my chief
helper in tribulations, I commended my present business.
10 Mr. Dodd, Church Hist. vol. ii. p. 409, puts the King's conduct in a
milder shape, but gives no authority for it. We much prefer the account
of Father Walsingham himself, as being more in character with the man.
Dodd says, "The King, though somewhat. surprised at the gentleman's
method, yet finding that it proceeded neither from humour nor from an
unsettled brain, but from a real scruple, condescended so far as to enter
into some discourse with him, and for further satisfaction remanded him to
the Archbishop of Canterbury."
33 2 Father Francis Walsingham.
"The sermon being ended, before the King came forth,
the Lord Chamberlain came inquiring for him that delivered
the book ; unto whom, as soon as I could, I presented myself;
who asking me what I was, I answered, ' May it please your
lordship, I am a scholar/ ' What, are you a minister ? ' saith
he. I answered, ' No, my lord ; I am a deacon.' ; Me
thinketh/ saith he, 'you are a Papist.' So he commanded
one of the grooms, there present, of the chamber to look
unto me. I said, ' My lord, I mean not to depart ;' and with
this my lord returned into the chapel. Then presently came
flocking about me many people of sundry sorts and fashions,
and divers of the King's guards, who would needs know what
was the book I delivered, what it contained, whether it were
of my own making, whether it were in Latin or English, and
whether I were a Papist or no. To all which I endeavoured,
as much as I could, to answer with silence ; but yet they
persisted in their examinations, one demanding one thing,
another another. To whom at last I replied, that it concerned
not them to know what it contained ; it was a book concerning
religion : then they stood gazing and wondering about me.
One said, 'He thinketh he hath done a meritorious deed
to-day, he need care for no more.' Another said, 'By this
he hopeth to redeem a soul out of Purgatory.' One said,
'Is he not a minister?' Another, 'He may happen to be a
priest.' Another, ' How durst you give a Papist's book to
the King?' And another, who seemed to be a Puritan, and
would presently have entered into disputation with me (being
some tailor, as I supposed, or some other such-like artisan
or craftsman), began to insult me and say, ' Is it not a shame
for a man of your years not to be settled yet in religion?'
To whom I vouchsafed no answer at all. And thus every
one spoke his pleasure, until his Majesty was coming forth ;
and the Lady Raighley being there present to prefer some
suit for her husband that was in the Tower, requesting me
and my keeper by earnest entreaties not to hinder her from
speaking to the King, I could not but yield thereunto, which
was the occasion that his Majesty passed by without speaking
unto me, for that the press of people and the multitude of
halberds was so great, as I could scarce come to the sight
of him.
"Then I attended with my keeper in the Great Chamber,
until word was brought unto him that he should bring me
into the Council Chamber after dinner before my Lord of
Father Francis Walsingham. 333
Canterbury (lately before of London) and his assistants, and
so he did ; where, being come, my lord sitting in a chair at
the upper end of the council table, with Doctor Montague,
Dean of the King's chapel, standing by him, and divers other
clergymen, but many more gentlemen of divers sorts which
came in from time to time. His lordship seeing me, willed
me to come near, and after some few questions about my
name, state, and condition, commanded a certain gentleman
(whose name I know not) to read the memorial which I gave
with the book, which were both brought thither, to the end,
as was said, I might explain my meaning concerning my
whole purpose, and particularly about a certain allusion used
by me in the memorial, taken out of the twenty-first chapter
of Deuteronomy, concerning the law of a strange captive
woman, whereunto I fitly, as I thought, applied this book,
being unto me, as it were, the voice of the Church of Rome,
which divers Protestants in their expositions of the Revela
tion, and I, in that place, termed the woman sitting upon
many waters, and the harlot of Babylon. In all which I
declared my meaning, though it seemeth I was not so obscure
but that his Majesty himself (as I gathered after by my lord
and Mr. Dean's talk) did rightly understand in what sense I
spake. And concerning Luther, Calvin, and Beza, whom I
had mentioned in my memorial and covertly glanced at, I
so explained my mind out of the Book of Defence itself,
that it was little pleasing to my lord, or Dr. Montague there
present to hear it : and therefore my lord called me yet nearer,
so that I stood close to the table, insomuch that divers that
were present could not hear what was spoken.
" Then my lord proposing many questions about the place
of my dwelling, and of whom I had the book, &c., asked
what moved me to deliver this book unto the King, saying,
' This is a book of Parsons', that notorious traitor, from whom
I am sure you have heard how many treasons have proceeded
against the Queen in her time ; if he could be taken in
England, he would be soundly handled. What, had you no
other book but this to deliver to the King ? Why,' said he,
'I burnt I cannot tell how many of them.' Whereto I
answered, ' May it please your Grace, I know not the author
of it, neither do I respect who it is that wrote it; I only
desire to be satisfied concerning the truth of that which is
contained in the book, for if it be true, I cannot persuade
myself that we are in the truth, or the right way. And yet
334 Father Francis Walsingham.
it is well known how great an adversary I have always been
to the Papists' religion to the utmost of my power, and I yet
think with horror how hard a thing it is for me to be of
their religion.'
" Then said my lord, ' Why, what so great matter is in
this book that should move you to doubt of that religion
wherein you have been brought up all your life, and that you
must needs give this book to the King above others?' I
answered, 'There be divers points of great difficulties unto
me, as may in part appear by my memorial exhibited to his
Majesty, but much more by the book itself. And amongst
others, one chief point is concerning Mr. Luther and his
scholars, that first began this Reformation (as we call it)
from Papistry amongst us, of whom, as the learned of our
Church, Mr. Jewell, Mr. Fox, Mr. Whittaker, and others have
written, so have I accounted him to be a man of God and
one sent to enlighten the whole world, being before drowned
in the superstition of Papistry. But if he were such a one
as this book showeth him to be, one that was first moved by
the devil to write against the Mass, that he had much con
ference with the said devil, and so great familiarity with him
as to eat a bushel of salt with him, as it seemeth his own
works do testify, I have reason to doubt of our religion which
should take beginning from the devil.'
" Then Dr. Montague replied that Luther was a holy and
learned man, but yet we took not our religion from him.
And my lord said, ' Will you believe a lying, traitorous Papist
that practiseth nothing else but lying? They have their pia
mendacia, and think it no sin to belie us that are their adver
saries. Do you not know, when two men go to law together,
one will speak the worst he can against the other ?; I
answered, ' But then, the truth being known, my lord, it will
redound to the greater discredit of him and his cause that
belieth his adversary. And as for Luther's incredible railing
against King Henry VIII., his adversary, the author of the
Defence quoteth the book and leaf, and setteth down his own
words;11 and surely I cannot think that any man indued with
the Spirit of God could speak so vilely against a king. And
even that alone, if it be true, though there were nothing else
against him, would make me to think he were no such holy
man as I believed him to be.'
11 Father Walsingham, in his second difficulty, quotes at length Luther's
insolent and most scurrilous letter of abuse addressed to King Henry VIII.,
who had written against the arch-apostate.
Father Francis Walsingham. 335
"Whereto a certain lay gentleman that stood there, who
had taken up the book from before my lord, and was reading
therein, said, 'Luther was somewhat rash indeed,' which (under-
derstanding that he had said a rascal) I repeated the word
with admiration. 'Nay,' quoth he, 'I say not so.' 'But
surely I must think so,' said I, 'if it be true, or else he would
never have used such base terms, especially to so noble a
king as Henry VIII.'
" And here my lord spake somewhat which I remember
not; but I went on, saying: 'And besides this, sir, if we
should not regard his person, but account that as a passion
either of infirmity or great zeal against the King, being then
a Papist, though it were so great a blemish in so rare a man ;
yet what may a man think of these foul doctrines which be
taught,12 and which appear to be truly reported of him because
Mr. Charke confesseth them, and going about to defend the
first, hath no other way but to leave out some part of Luther's
words and falsify his meaning very strangely, that I was greatly
ashamed at the reading thereof, like as he dealt before with a
place of St. Augustine, which made me think with myself that
God's truth, if it be with us, needeth not to be defended with
lies, which moved me the more for that I do hold Mr. Charke
for some chief learned man, having been one of the chief dis
putants with Mr. Campion in the Tower, and therefore I
thought if this were true, as it seemed, of this dealing of
Mr. Charke's, it might well be that he and others used the
like liberty in other matters against the Papists, as the said
Defence complaiiieth very much ; and this, I assure you, my
lord,' quoth I, ' hath bred in me a great scruple of mind, not
knowing whom to trust.' Whereunto my lord answered, ' And
will you believe all that this paltry book saith to be true ? ' I
answered, ' If it please your Grace, I desire to be certified of
the truth of this book, and that it may be examined, for I
was not furnished with books to examine the same, and the
author thereof is so full of his quotations of Luther's own
books for proof of what he saith, as either they must needs
most of them prove true, or else he is the most impudent
creature that liveth, be it Parsons or whoever it may be.'
12 Father Walsingham, writing a controversial work, was compelled to
enumerate some of the doctrines in this place, which he more fully details
n his second difficulty, naming, as we have before mentioned, the book of
Luther containing them. These doctrines are too shocking even to hint at
in our present history. The worst Mormonite tenets do not approach them.
336 Father Francis Walsingham.
" And then my lord and Dr. Montague looking on each
other, my lord said : ' This book is answered already ; ' and
then, whilst Dr. Montague looked on the date of the impres
sion, my lord added further, ' I am sure it is answered ; I have
burnt a number of them/ meaning of the Defence of the Censure.
Whereunto I said, * My lord, I would gladly see the answer,
and then I hope I shall be fully satisfied.' My lord made no
answer, but spoke something to Dr. Montague which I do not
remember, but sure I am it was of no moment for my satis
faction, for still I urged to have the places and authorities
examined. From Mr. Luther we fell to talk of M. Beza,
concerning whom I told them that the book reporteth how
he sold his benefice to one, and took money for it beforehand
of another, and ran away with another man's wife to Geneva,
with other such-like behaviour.' Whereto my lord said, ' Beza
confessed so much of himself (concerning his benefice), or
else they had never known it ; but their cozenings and false
dealings (meaning of the Papists) go far beyond this.' ' And
for M. Calvin/ said I, 'whom I have always reverenced, and
employed my chiefest time of study in his Book of Institu
tions j I find him accused here to have been a false and
deceitful man, and that he was branded with a hot iron for
an abominable crime, and would have raised a dead man,
whilst he was alive, but afterwards found him dead indeed
by his prayers and endeavours to raise him. And many such
like things/ said I, ' are in that book reported of him whilst
he lived, until he died most miserably, afflicted with sundry
loathsome diseases as were Herod and Antiochus.' Then
said my lord, 'These be all lies and tales of that Bolsack.'
. . . Whereto I said, ' My lord, I know not what their lies
may be, but the question is now chiefly of their doctrines,
which if it be true, a man may lead, I think, a good life
amongst them if he will, though some of them be never
so bad.'
" Upon this, Dr. Montague took occasion to talk some
what in praise and defence of M. Calvin, urging me to say
somewhat against anything that I had read in his doctrine;
and by chance I remembered a place which I had observed
in his Institutions, where he scoffs at St. Augustine and his
mother, St. Monica, for that she had demanded to be remem
bered by him after her death in the sacrifice of the altar, which
Calvin saith was an 'old wives' request, which the son not
considering well of was willing to grant, and would have others
Father Francis Walsingham. 337
do the like,13 whereby I inferred that St. Austin seemed to
approve two doctrines of the Papists together, the Sacrifice of
the Mass and prayers for the dead. But to this Dr. Montague
answered, 'Tush, I can show you there is no such thing in
St. Augustine.' ' Then,' said I, ' is M. Calvin a false man,
that both confesseth and citeth the same.' And with this I
began to have a scruple of Dr. Montague's conscience also in
avouching so publicly an evident untruth.
" But now my lord, being desirous to rise, said to
Dr. Montague (who had both the book and my memorial
in his hand), ' Well, Mr. Dean, now you can show the King
his meaning.' And then my lord and Dr. Montague, both
standing on foot, said with a loud voice to me, ' What did
you mean to say in your memorial, " The King is only worthy
and able to open the book,'; as if there were nobody else could
answer it ? ' Whereto I answered, yielding for my reason the
scruple I made of my oath taken to the supremacy ; and then
my lord, calling me friendly by my name, said, ' Well, Mr. Wal
singham, I see no cause why I should commit you to prison ;
have you any friends in the Court that will be bound for your
appearance ? ' I answered, ' No, my lord, none whom I would
willingly trouble upon such an occasion.' Then he asked me
if I would promise him to come to his house at Lambeth the
next day. I answered that I would, by God's help ; then he
conjured me, as I would answer at the Day of Judgment, that I
should not fail ; I told him I would not fail, and then I was
dismissed. And as I was going in the throng after my lord out
of the Council Chamber, some one that came behind me spoke
somewhat loud to me, saying, Tencte fidein tuam, which com
forted me at the heart, but I could not well discern who it
might be. And so I went somewhat more cheerfully that
night from the Court towards London.
" The next morning, being Easter Eve, I went to Lambeth,
where being admitted into my lord's presence in his gallery, he
bid me favourably welcome, and after some private speech
commanded one to call Doctor Cowell, his chaplain, unto him.
When he was come my lord said : ' Here is one that is fallen '
into some doubts by reading a Papist's book, the Defence of
the Censure. Take him to you and see if you can satisfy him ;
he is willing to confer.' So leaving my lord in the gallery, I
went with Mr. Doctor to his chamber, and being come thither
he began to ask me concerning my name, dwelling, calling, and
]3 Calvin's Instit. lib. iii. c. v. § 10.
W
338 Father Francis Walsingham.
proceeding in this matter, being nothing willing, as it seemed,
to talk with me of any further argument ; but yet in process of
much speech we came to talk of Papists and their religion in
general, but nothing to my purpose, until I began to speak of
the Church, saying : ' It seemeth to me very strange that the
Church of Rome should be so fallen into heresy and supersti
tion as we hold, seeing our Saviour promised to be with the
Church unto the end of the world, and to send His Holy Spirit
which should lead it into all truth.' Then Mr. Doctor said :
' Christ hath always been with His Church, and has preserved
some true believers in all ages.' * But you yourself,' said I, 'do
write in your book against the Puritans, that doubtless the
Church of Rome was once the light of the world for many
ages, and the King in his speech at the Parliament now in
print, calls her the Mother Church, which must needs import
that once she was the true Church, and therefore it seems that
either she endures so still, or else that Christ did forsake this
His true Church, and permit her to fall into heresy and super
stition (which seems expressly against His own promise in the
Gospel), if it be true that the Church of Rome has fallen into
idolatry and blasphemous heresies, as we say.' . . .
" Then said Mr. Doctor : ' I do not condemn all the
doctrine of the Church of Rome ; I know they teach many
good things, but yet they hold some opinions contrary to the
Scripture.' I answered, ' If they do hold any points against
the Scripture, they cannot be the true Church, for that she
holdeth nothing but truth, being, as St. Paul says, the pillar
and ground of truth ; and, moreover, they have many excellent
learned men amongst them, such as you yourself greatly com
mended in your book, and they, may be, can discern no such
errors to be in their doctrine against Scripture ; and further
more do allege not only Scripture, but say that all the ancient
Fathers did acknowledge and confirm their doctrine. And
whereas you say that Christ had always some true believers, it
seems that some in so great a multitude of Christians cannot
well stand for a Catholic Church.' Dr. Cowell answered, ' The
Fathers make as much for us as for them, though in many
things they followed the time wherein they lived, and in con
tinuance of time men have attained to more light.' Which
answer satisfied nothing at all my understanding, condemning
the Fathers as accommodating themselves unto the times,
which is to evacuate all their authority, and the authority of
the Church throughout all times.
Father Francis Walsingham. 339
" Many such speeches Mr. Doctor uttered, but very coldly,
as not seeming to proceed from his heart. ' But/ said I, con
cerning this book, ' sir, I would gladly make trial of the truth
thereof,' and then I took out my notes and collections which I
had gathered out of the " Defence," saying, ' I pray you let me
see some of Luther's works if you have any ; I would fain see
that De Missa Privata? ' I think I have it,' said Mr. Doctor,
and so he went into his study, and at length finding it brought
it forth. Then I began to speak of Luther's conference with
the devil, and turning over a leaf or two of the book, as it lay
before us in the window, I lit upon the same place cited by
the "Censure," and began to read until Mr. Doctor interrupted
me, and turning away from the book, said, ' Tush, you see I
have this book and many such like, and I never regard them ;
this hath lain by me I know not how long/ &c. I answered,
' But surely, sir, if I had known it, or could have seen it before
now, I should have regarded it, and considered well of it/ and
this seemed enough to me, for I had as much as in this matter
I desired, the thing being plain that Luther had this story of
his conference with the devil in his own writings, which my
Lord of Canterbury and Dr. Montague before ascribed to the
pious lies of the Papists. But Mr. Dr. Cowell, flying from this,
persisted in sundry other discourses, saying, 'Why I have
myself divers of my own friends and kindred that are that way
minded towards Papistry, and yet it doth not move me. I
assure you, Mr. Walsingham, if I were persuaded that it were
the truth, there should no promotion nor anything else cause
me to forsake it/ &c.
" To this, though I answered little, yet I thought the more,
and that promotion was not so lightly esteemed by him, for
that as soon as ever he perceived that I was not satisfied by
these his words, he showed himself not a little offended,
wishing that he had never known me, for that he should
receive, as he said, discredit by having talked with me, and
not satisfied me, and with this he left me, and went to my
lord, it being now dinner-time : and when my lord and his
company were set at table, I was invited and called in also
by one of his gentlemen to dine there, and by my lord's
commandment placed at the end of his own table, right over
against him, who used me that day with extraordinary courtesy,
sending me from his own dish, and commanding divers par
ticular favours to be used towards me ; for instance, he sent
me his own dish of rice, with some extraordinary fish, but
w 2
34-O Father Francis Walsingham.
no flesh, though there was some at table. No matter of argu
ment or dispute fell out at that dinner, though I somewhat
suspected that something would have been said concerning
me and my cause. There was also present Sir Christopher
Perkins, whom if I had then known as after I understood,
to have been a Jesuit many years, it would have given me
matter to muse upon. 14
"But after dinner, walking up with Mr. Doctor into the
Great Chamber, I found there another matter of 'greater musing,
among other cogitations occurring, for three or four hours
together, which was the pictures of all the Kings of England in
their proper habits, of whom among other things I considered
14 Sir Christopher Perkins, olim S.J. This unhappy apostate, who
died in 1622, was educated at Oxford, where he proceeded B.A. in 1565.
Leaving the University without further degree, he went abroad, and joining
the Society of Jesus, was for many years an eminent professor in it. He
was residing in Rome, when William Cecil, afterwards Earl of Exeter,
grandson to William, Lord Burleigh, was travelling in those parts : they
entered into a familiar correspondence. Mr. Perkins was very useful to
this young nobleman in various obliging offices, &c., and at last there was
such an intimacy between them that the young lord prevailed on Father
Perkins to accompany him to England ; this finally resulted in the Father's
apostasy to the Protestant Establishment. Afterwards, upon Cecil's recom
mendation, Lord Burleigh procured for him the Deanery of Carlisle, which
before was in secular hands, viz., Sir John Walley's. Burleigh, observing
Mr. Perkins to be a person of good address, and singular parts, with a head
for business, recommended him in 1595, to the Queen, as a proper agent
to be sent into Germany to hear the complaints of the Hanse Towns, in
matters of trade. After his return it was the design of Burleigh that he
should live at Carlisle, and attend to his ministry, yet we find him living
still in London, where, being brought into acquaintance with Bancroft,
Protestant Bishop of London, he was employed both for researches beyond
seas, and upon other occasions also. In 1600, he, with the Doctor
(Bancroft), and John Swale, were sent by the Queen as Ambassadors to
Emden, to confer with the delegates of Denmark concerning trade, &c.,
and Perkins performed his part ably. Soon after, by the said Bishop's
persuasion, he became substitute for Sir Daniel Donne, Master of the
Requests, who was superannuated. On his death, Mr. Perkins succeeded
to the office and was knighted. About that time, the Duke of Buckingham,
being in great favour with James I., Sir Christopher, in order to promote
his own interest at Court, married the Duke's maternal aunt. Afterwards,
the Duke, hearing of Sir Christopher's former vow of celibacy, detested
him, and resolved that he should rise no higher. Out of revenge, Perkins
made over his estate to a servant man, who was childless, and near death.
This servant, dying a few months after Sir Christopher, left most of the
estate to the lady. This unhappy apostate is said to have had a hand in
contriving and drawing up the oath of allegiance, during his intimacy with
Bancroft (Vide Dodd's Church History of England, vol. ii. pp. 417, 418).
Father Francis Walsingham. 341
how simple and plain they were, until King Henry VIII. , who
first of all began to alter, or doubt at least of the religion
which they all professed unto his time. And when, after long
waiting, I saw myself not called, nor any come to me again
for giving me satisfaction in my doubts, I began to think that
there was more difficulty in them than I myself had hitherto
conceived ; and so at length, being wearied to wait any longer,
I thought best to repair to Dr. Cowell's chamber, to know what
was my lord's pleasure of me; who going and returning
brought me word that I might go home into the country, until
my lord should send for me again. And so I departed,
marvelling not a little at my so slight and sudden dismissal,
whereof yet afterwards I perceived the cause and felt the
effects."
Father Walsingham then proceeds to detail his third and
fourth appearances before his Grace of Canterbury at Lambeth
Palace.
"But now I was no sooner departed, but my lord, whether
called upon by the King or otherwise, entering into deeper
apprehension of the matter than before, he asked his chaplain,
Dr. Cowell, the next day, what had become of me; and
perceiving I was dismissed, was exceeding angry, and gave
commandment that I was to be sought out and brought
back again with all diligence: whereupon Dr. Cowell,
besides the sending of some to seek me in London, sent
also another to the Commissary of St. Albans, near unto
whom I dwelt, charging him to seek me out, which made
a great noise in all that country. But I was met withal
two days after walking in Paul's without cogitation of this
matter, and so was presently brought to Mr. Dr. Cowell..
where he then was, and with him passed to Lambeth again,
whereof Mr. Doctor was very glad, and I not sorry, thinking
that now I should have some good satisfaction indeed in all
my doubts.
" But as soon as I came, I perceived that my lord's coun
tenance towards me was changed, for I being brought by
Dr. Cowell before him into his study, where was also the
aforesaid knight, Sir Christopher Perkins, as soon as I came
into his presence, I beheld my lord's countenance framed
to be angry. ' How now, sirrah/ saith my lord, ' how chance
you went away in that manner the other day ? ' ' May it
please your Grace,' said I, ' Mr. Dr. Cowell told me it was
your lordship's pleasure I should go home, until your Grace
342 Father Francis Walsingham.
sent for me/ My lord said he gave no such order;
Dr. Cowell is a wise man. Dr. Cowell said, 'I understood
your Grace so.' Then my lord, turning to the knight, said,
with an angry countenance, ' As soon as I came to, the Court
to-day, the first word the King spake unto me, he asked me
what I had done with him who had delivered the book ; you
are a fellow, indeed ; we have dealt too gently with you ; thou
art a bold companion to deliver such a book to the King.'
Then I began to speak, and to give my reasons thereof. But
my lord proceeded in his wrathful speeches, and after many
fierce and angry words, he added, ' I will even send thee to
Bridewell \ thou art worthy to be set on the pillory, and to
have thine ears cut off for a libelling knave as thou art/ I
answered, 'May it please your Grace, I hope I have not
deserved any such punishment. I have set my name to that
which I have written. I desire of you, my lord, but to be
taught the truth/ His Grace replied, ' Thou be taught, thou
art a foolish bold knave, and I will handle thee as thou art,
before I have done with thee/
"So when my lord had chaffed and spoken largely his
mind, thinking he had now put me in a bodily fear, the knight
in the corner began to speak, and say, ' My lord, he will be
better advised. Mr. Walsingham, I dare say, is sorry for his
rashness. You shall see he will conform himself, and behave
himself as he should/ But my lord still continued his rough
and angry terms, saying, ' No man will serve you, forsooth, but
the King, to deal withal ? ' I answered : ' May it please your
Grace to consider my reasons, why I addressed myself chiefly
to the King ? ' Then, said my lord, ' Why, what hast thou to
do with the King ; what careth the King, if thou wert hanged
like a foolish knave as thou art j ' with many other such-like
vehement and threatening speeches, but yet in the end he said,
' Come near,' for all this while I stood aloof.
"And then he called for his secretary or notary, saying
with indignation to me, 'Come, come you hither, I will
examine you further than I have done yet. I have but dallied
with you hitherto. Come on, take your oath/ Whereto I
replied, ' It shall not need to exact any oath at my hands, for I
will answer nothing but truth to anything your Grace shall ask
me without my oath/ Then said my lord, ' Grace me no more
Grace ! come, I will have thee swear, and I will handle thee
as thou art/ So I was examined upon my oath : How I came
by the book ; whether anybody else had dealt with me herein,
Father Francis Walsingham. 343
and such like ; to all which I answered truly, but negatively,
for, in truth, hitherto I had never dealt with any Papist at
all. Then he further urged me, saying : ' What was your
meaning by delivering the book to the King?' I answered:
'My lord, I expressed my meaning and my cause in that
memorial which I gave with the book.' ' What/ saith he, ' but
you thought to convert the King, belike ? Did you think the
King would believe all the lies in that book, as well as
yourself?' I said, 'My lord, I did not weigh nor consider
his Majesty's judgment by my own, and my only desire is to
know whether they be lies or no ; for then were I satisfied/
My lord urged me still, saying, ' But what did you think ? ' I
answered : ' I had so many and diverse thoughts, my lord, that
I cannot say precisely what I thought.' His Grace said, ' Nay,
you thought to do some notable act, I am sure ; you thought
to make the King a Papist, forsooth ; come, I will have you
tell me what you thought.' Whereunto I answered (forasmuch
as he urged me so eagerly, and that upon my oath), 'That
albeit I had no express intention either to make his Majesty
or myself a Papist thereby, yet did I hope that if by his sound
judgment I should find any one of these things true, that are
alleged, he would cause the rest to be searched, and so myself
to be satisfied.'
" And now my Lord of Canterbury's anger being somewhat
assuaged, the knight in the corner said, 'If it please your
lordship, you shall see Mr. Walsingham will be better advised,
and conform himself as well as ever he did, after he shall have
conferred with some learned man.' My lord said, ' Why,
Dr. Cowell here hath talked with him ; what say you of him?'
Dr. Cowell said, ' I have had but little talk with him ; he will
talk of nothing but concerning that book : he stands altogether
thereupon and the points therein contained.' Whereto I replied
saying : ' Dr. Cowell showed me Luther's book, De Missa
Privata, wherein he confesseth he had conference with the
devil, as the Book of Defence affirmed of him, and therefore
I think he could not be a man of God that should enlighten
the world,' &c. ' Why, then,' said my lord, ' we do not build
our faith nor religion upon Luther.' ' Then,' said I, ' is there
Beza also, may it please your lordship, whom I took to be
a most reverend and holy man; he wrote such vile and
indecent verses as is incredible.' My lord said, ' What if he
did make such verses when he was in his youth ; and Beza
was a Papist when he was a young man. Dost thou not know
344 Father Francis Walsingham.
how St. Paul was a great persecutor of God's Church, yet after
became a holy Apostle?' I answered : 'But if it please your
lordship, St. Paul was no persecutor after he became an
Apostle ; and further, if we should pardon Beza in his youth,
yet the book saith he became worse after he was a man of
years and a Protestant, and not better.7 . . . [Here Father
Walsingham mentions some shocking crimes recounted of this
miserable man, one being the murder of his own unlawful
child.] 'And many such, while he lived at Geneva. And
further I added how Dr. Bolsack, the writer of the story,
protesteth before God, and all His holy angels, that he setteth
down nothing upon malice, or that is false, and therefore he
dedicated his book to the magistrates of Geneva that they
might make trial of that which he had written both concern
ing Calvin and Beza ; and as for that concerning Beza, he
wrote whilst he himself was alive, as the Defence saith,
that he might the better answer for himself, but we never
heard that he convinced Bolsack of any lies or false reports.
And is it probable that any man will damn himself, rny
lord/ said I, 'that he may disgrace or discredit another?'
But my lord answered, ' Tush ; these are all Bolsack's
lies, a renegade fellow. I have burnt a number of his
books.'
" And with this he rose from his place, and walked into the
inner part of his study, giving as it were place on purpose
for some others to interpose themselves, and to take up the
matter, which they did. For presently came the aforesaid
knight, and Dr. Cowell about me, the knight saying, ' Well,
Mr. Walsingham, I hope you will be advised ; my lord will
use you favourably;7 and with some other few words to the
same effect, which seemed to me a strange speech of one that
had been a priest, and, as some say, a professed Jesuit, to
stand so much upon temporal favour in points concerning the
soul. And then Dr. Cowell said, ' You see, Mr. Walsingham,
how angry my lord was. I would wish you not to be obstinate,
and you shall see my lord will deal the better with you.' I
answered, I hope my lord shall have no cause to deal hardly
with me ; for I am willing to confer with any, but 1 cannot
be satisfied with any conference but the trial of the truth of
the citations in this book.7
" Then my lord coming towards us, said, ' Why, if you
stand so much upon books, I can show you enough ; you
shall want no books ; will you read one that I will lend you ?
Father Francis Walsingham. 345
Othergates15 books than that lying fellow's libel?' I answered :
' Yes, that I will, if it please your grace to show them me, and
humbly thank your lordship for the same.' Then my lord
called to one to fetch forth two books of Mr. Thomas Bell's,
one entitled The Anatomy of Popish Tyranny, and the other
The Survey of Popery, which being brought, my lord said,
' Here are' two books : will you read these ? You shall see
what he saith here to the Papists.' I answered : ' If it please
your lordship, I will read them willingly :' and furthermore, my
lord asked me if I had read Mr. Jewell and Mr. Harding's
books? I answered that I had read Mr. Jewell's only. 'Why,'
said he, 'you might have taken those books to read rather
than this, and so you should have dealt more indifferently, and
have seen what had been said on both sides ; but to go and
take such a paltry book as this' [meaning Parsons' Defence
of the Censure], 'it was a very foolish part indeed.' But I
stood still in this, to have the doubts and difficulties answered
which I had gathered out of this book.
"Then my lord returned to his former place, perusing my
examination before taken, and added this also to my former
oath, that I should be bound to read through both these books
of Bell, and return with them unto his lordship at the latter
end of the next term following. Whereunto I subscribed.
' But,' said Dr. Cowell, at the same instant, ' my lord, if it
please your Grace, you may swear him not to depart the land
without some licence or notice thereof given to your lordship.'
Whereto, as I remember, my lord answered: 'Why, he will
come again, and then we will see further, and I trow,' said he
unto me, ' by that time you have read these books, and marked
them well, you will have no mind to be a Papist.' ' I will
see, my lord, what he saith,' said I. 'Then,' said my lord,
' come again to me to-morrow, and I will write to Mr. Rolfe,
the commissary, concerning you.' And thus for that present
time I was dismissed.
" The next morning I repaired again to my lord, who had
then put on a more mild and familiar countenance, and calling
me near unto him, said, ' Mr. Walsingham, you must be wise,
and staid, and not run too far into these matters of contro
versy beyond your reading and knowledge. It is good that
15 i.e. Books of other gates, or ways ; of a different tenor. The use
of term gate, for way, is common to the north of England and the lowland
Scotch. It is, in fact, an Anglian or Scandinavian usage which has died out
in the south.
346 Father Francis Walsingham.
you confer with some that be learned. Let me see, whom do
you know that you would desire should talk with you?'
I answered : ' If it please your Grace, I do not know many,
but whom your lordship shall think meet, I shall be willing to
attend/ ' Then/ said my lord, ' you are acquainted with the
Dean of Paul's ?' ' No, my lord,' said I. ' Nor with the
Dean of Westminster/ said he, ' Dr. Andrewes?' I said, 'I
am not known unto him, my lord, but I have often heard him
preach before he was Dean of Westminster. He is held to
be very learned.' Then my lord, pausing awhile, said, ' What
ministers have you near about where you dwell that are well
accounted of?' 'I know none, my lord, said I, 'of any great
note near us/ Then he said, ' Well, I will write to Mr. Rolfe,
that you may be conferred withal. How say you, are you
willing to confer?' 'Yes, my lord/ said I, 'I am very willing
to abide any good order your lordship shall appoint me/
'Then/ said my lord, 'I will write to the commissary that
he shall not trouble or hinder you in anything/ And so
calling for pen and ink, he wrote his letter, and having ended,
said, ' Here, I have written very favourable for you, and you
shall hear what I have written ;' and then my lord read his
letter to me, the sum whereof was thus : ' Whereas the bearer
hereof seemeth to be somewhat inclined towards Popery, we
will that you appoint some grave and learned divine who may
confer with him, and satisfy him in his doubts ; but let all
things be so done, as that the young man may not be dis
couraged, nor his infirmity divulged/ Then said my lord :
'You see what I have written; nothing that can any way
prejudice you, for you may confer with some learned man or
other, which Mr. Rolfe shall direct you unto ; and I doubt
not but by that time you come again, you will be well resolved
and conform yourself/ ' I hope so, my lord/ said I. ' You
go to church?' said my lord. 'Yes, and if it please your
lordship/ said I. 'Why, that is well/ said he. And thus
having received my lord's letter, and humbly taking leave, he
bid me farewell : and then taking my leave of Dr. Cowell, he
spoke very kindly unto me, saying : ' I hope when you come
again, Mr. Walsingham, you will be of another mind, and all
shall be well ! ' And so from Lambeth I passed to London,
and from thence the next day into the country, somewhat to
satisfy the expectation of my friends, and to appease somewhat
the rumours raised about me.
" Whilst I was despatched by my lord, and on my way home,
Father Francis Walsingham. 347
I began to think of divers matters, and amongst others of the
manner of my despatch ; how I had been treated by my lord
and his doctors in divers sorts, first by fair means and then by
foul \ and that in neither of them I had obtained that which
I most desired, and my soul had special need of, to wit, to
be satisfied of my doubts ; whereof neither I had time to
propose, nor they patience to hear, more than a piece of one
or two of them, and that with such interruption as hath been
mentioned. Nor found I any man willing, as to me it seemed,
to enter charitably and soundly into the examination of the
doubts that I had conceived. Whereupon I began to distrust
with myself, and to suspect that matters went not so soundly
upon our side, as I had hitherto persuaded myself, if authority
of state were set aside, and things discussed simply by truth of
learning, which by all that I had seen and heard, I was resolved
to follow and seek out more than ever before.
" And first of all I was now as good as fully persuaded that
the foul things written by Luther of himself, Zuinglius, and
others, about the conference, with the devil and the like; as
also many of those things, at least, that are written of Calvin
and Beza, were true ; and thereof I did infer with myself for
certain that the first founders of our religion in these ages were
no saints, nor holy men, nor consequently could have the
Spirit of God in them (which cannot stand with the spirit of
the devil), at leastwise in that measure which is required for
so high an enterprise, as is the reforming of religion in matters
of doctrine and life ; and upon this I stood long, and my soul
trembled to think of it, and yet could not escape from it, for
still it came to my mind, that God having choice of virtuous
men, would never use such bad people, and scandalous persons,
to begin and plant so great a good as we hold our new religion
to be.
"Secondly, I did consider that Papists stood much more
upon simplicity of truth in their Church than we do ; for that
they reject all sorts of sectaries that dissent from them in any
point of faith determined by the Church ; but we, as appeared
by this conference, do hold Luther, Zuinglius, and such others,
to be brethren of our Church, though we condemn their
doctrine in divers points, which seemed to me to be repug
nant to all reason, and to the purity and unity of faith that
ought to be in a true church, whereby all must be saved that
are saved in that Church ; but yet again, on the other side, it
seemed to me impossible that Luther dying in all the points
348 Father Francis Wai sing ham.
of his faith, and Zuinglius, and Calvin in theirs, and I in mine,
so different among themselves, as our books do show, though
all Protestants, that we should all be saved together, as by one
and the self-same faith ; especially remembering that saying of
St. Paul, ' One Lord, one faith, one baptism.' 1G Whereupon
I determined to discuss the matter further.
" And now remembering the two books that I had received
from my lord, with obligation of oath to read them, as also the
commission to peruse not only Jewell, but Harding also that
writeth against him, I purposed to perform both the one and
the other in due time ; and so coming home I repaired within
a day or two to Mr. Rolfe, the commissary of St. Albans,
delivering unto him my Lord of Canterbury's letter before-
mentioned ; who first marvelling much at the matter, and then
conferring with me about the man which should be fit for our
purpose to answer my doubts, we could agree upon none more
fit for the purpose than one Master Dr. Downeham, a preacher
that dwelt some twenty miles off, and had written a book and
dedicated the same unto his Majesty, wherein he would prove
that the Pope was Antichrist, which was some special motive
(as it seemed) unto the commissary to appoint him to give me
satisfaction.17 And as he was to be at a certain visitation within
a few days after, we agreed to wait that opportunity of meeting
and conference.
" And so, not to be idle in the mean space, I read over one
of Mr. Bell's works before I went to the said visitation, called
The Anatomy of the Popish Tyranny, the subject whereof was
to expose all the bitter speeches and contentions that had
passed from time to time between the priests and Jesuits,
about their obedience to the archpriest."
Father Walsingham read the book with much disgust,
and saw that the said contentions were not dissensions in
point of faith, but merely as to the sufficiency of the arch-
priest himself. But yet, he says, being bound by oath to
read it over, he had patience to continue therein, though with
much loathsomeness, to hear so much dross gathered together
out of men's passionate speeches and writings one against
another. He was also struck with Mr. Bell's assertions
regarding the Jesuits, which, says he, he must have known to
have been false, such as that they were the murderers of King
16 Ephes. iv.
17 It was against this Look that Father Michael Walpole took up his
pen. Vide p. 267, ante.
I
Father Francis Wahingham. 349
Henry III. of France ; and that Father Holt, the Jesuit, and
his companions in Flanders did gather from the Catholics in
England such an infinite mass of money for dispensations,
and other such uses, as it exceeded the sum of fifty thousand
pounds sterling, "which makes," saith Bell, "two hundred
millions of Italian scudi" (more perhaps than all the princes
of Europe together do possess) and maketh this note upon
the fact," "Note here, gentle reader, the wealth, pride, and
saucy deceitful dealing of the Jesuits," &c.
" I do willingly pretermit almost infinite similar absurdities
found in that book, wherewith I was well wearied before I
came to the end. And truly I did marvel with myself how
my Lord of Canterbury could suffer such an exceeding railing
and defamatory book to lie in his study, and much more that
he would bestow it upon me to breed a good spirit in me,
which seemed for the spitefulness of style, and wickedness of
matter therein, to be fitter to frame the disposition of a
devil in a man, than to quiet or resolve his conscience m
matters of religion.
"And being in this disgustful state, it was my chance, or
rather God's providence, that I should make a journey with
a certain friend of mine to a place where I had occasion to
inquire of a'good grave gentleman what this Bell should be
(for hitherto I had not known the man), ... of whom I under
stood that he was a Yorkshireman, of a town called Raskall,
and out of that had been made minister, and afterwards
casting off his ministry became a Catholic, and so hot and
eager, as he was cast into York gaol, where he suffered much,
and was more troublesome to the keepers than all the rest of
the prisoners together. Being released, he went to Rheims,
and thence to Rome, and there, after some years of study, was
made priest, though always, as they say, of a fiery, turbulent,
and quarrelsome nature. . . . And so returning into England,
continued the same vein of dissension, and falling into a
licentious life, and fearing a threatened personal excommuni
cation, he apostatized and became an open enemy, as did
Luther, Calvin, Beza," &c.
Father Walsingham acknowledges that the writings of some
priests against the archpriest and Jesuits from which Bell drew
his arguments, greatly scandalized him, and caused an aversion
to their religion for a time. Yet afterwards, inquiring further,
he was credibly informed that one Mr. Watson, the chief
publisher of those contentions, did heartily repent him thereof
350 Father Francis Walsingham.
at his death, confessing that he had greatly wronged those
men, which somewhat pacified his aversion. " So the reading
over of this book only wrought in me a great dislike both of
the matter and writer, that could make a volume of such foul
and unsavoury stuff, and no less of their sinister intentions that
put the book into my hands, in which I scarce found anything
worth a modest man's reading, and much less writing." He
then proceeds to give the dedicatory epistle of Mr. Bell's book,
to Tobie Matthews, Archbishop of York, and expresses his
astonishment that his Grace could have allowed it. " To let
the judicious reader see how little cause I had to be moved or
resolved in religion or in any of my doubts by reading this
man's book, . . . the writer's spirit seemed so base unto me,
and the subject so contemptible, as it often brought to my
mind the aforesaid town's name where he was born, Raskal.
And gladly would I have cast the book both from my sight
and memory, only that it was commended and commanded
unto me by my Lord of Canterbury, and so I forced myself in
patience to go through it from the first line to the last."
In this history of a very remarkable man of his times, it
is impossible to omit his journey to the visitation at Baldock,
and his conferences with Master Dr. Downeham and another.
The reader will therefore, it is hoped, pardon a few pages
devoted to this important passage of our subject.
" And now the time appointed by Mr. Commissary for my
conference with Dr. Downeham being come, I repaired to the
visitation, where all the ministers of that diocese were present,
and so Mr. Doctor accepted this business, though with no
great willingness of mind, as it appeared, but that it was
imposed upon him by the commissary, by my Lord of
Canterbury's authority. But after awhile, Mr. Doctor,
walking aside into the churchyard, began to ask me what
was the matter I desired to be resolved of? I answered,
'Sir, I would gladly know which were the true Church of
God wherein I might safely hope to attain eternal life : great
controversies there are between Papists and our learned men
in England. They affirm' that the Church of Rome is the
true Mother Church, teaching the true faith and religion
planted by Christ and His Apostles, confirmed by miracles,
deduced by succession of bishops and pastors, and that our
Church of England is heretical and newly sprung up of late
years as proceeding from Zuinglius and Calvin, and the first
original of all Protestancy to have been from Luther, before
Father Francis Walsingham. 351
whom they say there was never Protestant heard of?' "No/
saith Mr. Doctor. 'Then what were the Waldenses, and
Wyckliffe, and the Albigenses that were long before Luther?
The Church of Rome whatsoever it hath been in the beginning
of the primitive Church, yet it is very clear that now it is
that woman of Babylon sitting upon her seven hills/ &c.
Entering into a long discourse out of Revelations affirming
that the Pope was Antichrist, whereof himself having written
and printed an especial book, no marvel if he had his phrases
ready in that matter. I answered, 'Why then, sir, belike
Christ hath not performed His promise that He would be
with His Church unto the end of the world, and that the
gates of hell should not prevail against it, which they of the
Roman religion say must needs follow if He permitted it to
fall into idolatry, and left it only to the Albigenses, &c., who
were held, as they say, for condemned heretics in their days,
and not agreeing either in religion among themselves, or with
us.' Then said Mr. Doctor, 'Yes, Christ hath been always
with His Church, and hath preserved His elect in all ages,
who have not followed Antichrist, nor worshipped the image
of the beast, &c. You have met with some Papist book or
other, that with lies do seek to seduce many, and to draw
them from the truth of Christ's Gospel.'
"Whereupon I granted that I had read the Defence of
the Censure, which I confessed had driven me into many
doubts, and among other special matters I declared how that
it .proved Luther, whom I esteemed to be a man of God,
to have been rather a very bad man, and to have opposed
himself against the Church of Rome by the instigation of the
devil himself, with whom he had much conference, as that
book affirmeth ; and many vile and wicked doctrines of his
be there set down, together with his scurrility and railing
against Henry VIII. , in his book written against the King,
... all which, with many other things, if they be true, and
the author shows most of them out of Luther's own books;
surely, sir, I think it concerneth me to be of some better
faith and religion, than such as should have its original and
beginning from the devil : for what concord can there be
between Christ and Belial, light and darkness ? ' Mr. Doctor
said, 'It is a common practice of the Papists to blaspheme
the true servants of God, and I think,' quoth he, * I have the
answer to that book.' ' I would gladly,' said I, ' have a sight
of that answer, and make some trial of the truth thereof by
352 Father Francis Walsingham.
Luther's own works, that I might know whether those things
were true or not, that are reported of him, and then I should
soon be satisfied.'
"And now, it being dinner-time, Mr. Doctor said he was
to dine (as I remember) with Mr. Archdeacon, and so he left
me, not intending, as it seems, to have any further confer
ence with me, which made me conceive a hard opinion of
Mr. Doctor's charity and zeal; who perceiving in what state
I was, inclining now towards Popery, which himself esteemed
the worship of Antichrist, and consequently the ready way to
damnation, would seem so willing as he was to withdraw
himself from so good and charitable a work, especially being
commanded and appointed thereto by so supreme authority.
"But after I parted with Dr. Downeham I met with Mr. Com
missary Rolfe, who demanding whether Mr. Doctor had con
ferred with me ? I answered, ' Yes, sir, we have had some
conference.' 'What,' said he, 'hath he satisfied you?' I
answered, ' truly, no ; we have had but small conference to
my purpose, but Mr. Doctor thinketh that he hath the answer
to the Defence which chiefly I desire to see.' ' Well,' said
Mr. Rolfe, ' it were good you waited to speak with him again.
It may be he will help you to that book, and have some
further conference with you.' ' I am content,' said I, ' to wait
for him awhile, for I would very willingly see that same answer.'
And so I waited Mr. Doctor's return to the church where the
visitation was held ; unto whom, as soon as I saw him, I asked
him for the said answer, and so, walking along towards the
church, we fell into speech concerning Luther, Calvin, and
Beza, and after that we had much talk for nearly an hour
concerning the Church and pastors thereof, the Doctor still
inveighing against the abominations of the Church of Rome,
and the Pope, affirming him to be Antichrist, and Luther to be
a holy man, notwithstanding he might have his infirmities ; and
yet not yielding him to be the first beginner of their Gospel,
but that in all ages there have been some that have withstood
the doctrine of the Church of Rome; and that there is
greater light and more illumination by God's Spirit in many
of these days, for the understanding and delivering of the
truth, than in former times, wherein the ancient Fathers lived ;
upon whose writings or sayings, being men, we are not to ground
our faith and belief, &c. ; which kind of speech seemed very
fantastical and light unto me, though he were a doctor ; for that
by this means I thought that anything may be rejected, any
Father Francis Walsingham. 353
creeping heretics of former ages may be accounted the elect of
God, and the Fathers that were the pillars of the true Church
in their days, and condemned them as heretics, may be thought
as men to have erred therein, seeing nothing is to be built
upon them ; yet I had not time, for we were interrupted by
certain ministers that came in— his neighbours— to call him
to go homeward. At our breaking off, Mr. Doctor said, ' Well,
I can say no more unto you ; but take heed you forsake not
the truth and fall to worship Antichrist. I have some of
Mr. Luther's works ; if you come to my house at any time,
I will show you what I have.' I answered, ' Thank you, sir,
and seeing it is the main business I come for, if it please you
I will go home with you at this present, for I know not when
to have a fitter time.' So I went home with the Doctor, being
ten miles from Baldock, and one or two ministers more.
" And being now come to his house at Munden, presently
the Doctor went into his study to seek for the answer to the
Defence, which at length he brought unto me, and amongst
other books, Dr. Fulke's Rejoinder to Martial's Reply, where-
unto was annexed at the end, ' A Defence of the Writings of
William Fulke against the Quarrels of the Papists.' And so we
walked into his garden with this Answer in his hand, wherein
he began to read some part concerning the Defence of Luther,
&c., consisting of nothing but bitter terms against the Papists,
and especially against the author of the Defence, which he
esteemed to be Parsons. ... I desired to hear some con
futation of those reports against Luther, and some defence
of his doctrines, and justifying Mr. Charke's honest dealing
in citing Luther's words. But Mr. Doctor, as not willing to
treat much of that which was my only desire, slipped over into
some other discourses concerning his own book, dedicated to
the King, wherein he said he had proved the Pope to be
Antichrist so substantially, as that ' I think,' quoth he, ' it is
sufficient to overthrow the Pope and all the Papists' religion/
So he called unto him a little youth, that was both his curate
and schoolmaster for his little children (for he had a wife and
divers children), to bring him that book of his. But I said,
' It need not, sir ; I would first see some of Luther's works,
for that is the chief cause of my coming to try what can be
found there ; and as for the argument of your book concerning
Antichrist, I assure you that I have talked with divers learned
men of our religion in England that hold the Pope not to be
Antichrist.' 'It is no matter for that,' saith he : ' if you will
354 Father Francis Walsingkam.
read my book you shall see what proofs and arguments I
allege for what I say,' &c. And so we passed to supper,
which being ended, Mr. Doctor turning over his books (the
answer to the Defence, and his own), I still desired to see
some of Luther's works, and I asked if he had that De
Captivitate Babylonica, which he brought, and so I began to
search for certain places I had noted out of the Defence,
whereof some I could not find, as not being in that volume,
but concerning the immodest and railing terms of his writing
against Henry VI 1 1., I partly found those cited by the Defence
in his preface to the Earl of Passune, and being interrupted by
other talk of Mr. Doctor, &c., I was not very desirous to seek
further, taking that as a sufficient testimony of the truth of the
rest, although as the Defence affirmeth by the testimony of
Gesner, a Protestant, that Luther's Latin edition of the book
against Henry VIII. was nothing like for immodesty the Dutch
edition.
" Moreover I found in Assertionibits, where Luther repre
hends the Pope for denning, besides Scripture, the immortality
of the soul, also this assertion, ' That neither man nor angel on
earth can lay any one law upon any one Christian, further than
he will himself.' Also these words, 'So thou seest how rich
a Christian man is, who cannot lose his salvation though he
would, with never so great sins, except he will not believe; for
no sins can damn him, but only incredulity?^ Which words,
with the rest, Mr. Doctor endeavoured to justify with certain
glosses, highly extolling that excellent work of Luther upon
the Epistle to the Galatians ; and upon the Epistle of Peter,
adding that that upon the Galatians, was a most comfortable
book exhorting to good works, &c. Whereto I replied, ' But
Mr. Doctor Cowell reprehended Luther's writing upon the
Galatians, saying that he (Luther) was not unjustly called in
question by the Church of Rome for speaking harshly, as he
saith, concerning good works,' when he writes thus : ' Faith
without, and before we have charity doth justify.' And again,
' Faith, unless it be without even the least good works,
doth not justify; nay, it is not faith.' But Mr. Doctor would
scarcely believe this to be so in Luther, saying, 'Tush;
Dr. Cowell is but a young man ;' signifying thereby that there
was but little to be ascribed unto him, though both of them
had written books, and not more difference perhaps of age
between them than some half dozen years. Then I desired
18 See both in Capliv. Bab. title "De Baptismo."
Father Francis Walsingham. 355
we might try the place ; but then he said he had not Luther
upon the Galatians. Then I named that of Luther, ' It is a
false opinion, and to be abolished, that there are four Gospels ;
for the Gospel of St. John is the only fair, true, and principal
Gospel : ' which Mr. Doctor seemed not to believe that it was
in Luther : yet because I told him how Charke and Hanmer
had confessed it, he made such an answer as Mr. Charke before
made to the Censure — that Luther's meaning was that all the
four Gospels were but one Gospel. But I replied he could
have no good meaning in making such comparisons and pro
posing such disparity among the four Evangelists, as when he
saith, ' The Epistles of Paul and Peter do far pass the three
Gospels of Matthew, Mark, and Luke/ 'What passing or
pre-excelling is there,' said I ; ' were they not all penned by
the Spirit of God?'" &c.
Father Walsingham then goes on with various other
extracts from Luther's writings, one of which books, he says,
" I did see in English at the stationer's shop next to the north
door of Paul's Church, and there I presently copied out his
words verbatim. . . . To all this Mr. Doctor made little or no
answer, but highly commended Luther, saying he was a holy
man, and his works were many and learned, and full of great
comfort, &c. And thus, having spent a good part of the
night, we drew to an end, and then after Mr. Doctor had
made a long extemporal prayer, without book, perhaps well
near for the space of half an hour, his wife and household
being also present, I was directed to my lodging.
"The next morning I prepared myself to take leave of
Mr. Doctor and his wife, but in the meanwhile it chanced
that another minister came to visit him, being a man somewhat
aged and grave; to whom the Doctor named me, and the
object of my visit, and he desired to have some talk with me,
so we walked together with Mr. Doctor into his garden, where
again, at his request, relating my case, the elder minister began
to speak of the obstinacy of Papists, in that they would not
hear the truth manifested unto them. And besides, he accused
them of false writing and reports, &c. I said, ' This is what
I want to see; if I could prove the book false in its reports,
I should have somewhat to say, but as far as I have made
trial, I find the author to write no untruth.' Then he began to
tell us how himself had been lately sent for to talk with a
Papist in prison (in Hartford gaol, I think), ' but when I came,
he would neither hear nor speak, saying, You have no
x 2
356 Father Francis Walsingham.
authority to teach, neither do I acknowledge you for a lawful
pastor/ &c. ' Why/ saith he, ' I am a minister well known in
the country. I have been a preacher these (so many) years ;
I have taken the degrees of schools ; I am a master of arts,
and I have preached at the University, and the visitation,
before all the learned men in the country ; but for all this, as
he said, the Catholic Church would not abide to hear me
preach or dispute there, nor would so much as hear his voice/
After some such frivolous talk, we were requested to breakfast,
where among other speeches against the Papists, and their
doctrine, Mr. Doctor exclaimed against Indulgences; and
thereupon calling for this answer to the Defence, read out
of the same a great deal which that author had huddled
together concerning that doctrine ; upon which both ministers
made large commentaries. I replied but little, saying I would
leave it and many other things which the Catholics teach (for
the word Catholic I then began to use with them), in abeyance,
until I had heard what some learned men on their side can say
about them, for that I have never yet conferred with any;
granting unto them that there were' many things among them
which as yet I did not believe, nor should very suddenly be
persuaded unto.
" And thus, breakfast ended, I asked Mr. Doctor to lend
me the Answer to the Defence, which he did, with Fulke and
Martial's reply ; he urged me to take his own book of Anti
christ, as being sufficient alone to put me (said he) out of all
doubts. Other like treatises he wished to lend me; but thinking
I had work enough to peruse Mr. Bell's other book before the
time appointed by my Lord of Canterbury, &c., with those only
two, I took my leave of Mr. Doctor and the other minister,
and so returned homeward.
" And now, by the way, I began to think of all that had
passed between the Doctor and myself, with the whole manner
of my proceeding ; and setting on the one side all the motives,
reasons, and inducements which might move me to become a
Papist and to think well of their religion ; on the other side I
began to examine my mind and conscience what I could now
say to the contrary. Again I expostulated with myself why I
should now forsake my former faith and religion, being therein
born and brought up, wherein also many men of great learning
continued, with many such like thoughts and contrary cogita
tions, until I found myself to be as a man bereft of all his
weapons, not able to defend himself any longer, having little or
Father Francis Walsingham. 357
nothing to say but to think thus within myself : There are many
strange doctrines which the Papists hold \ and yet again it may
be I do not know their doctrines aright, nor how they are able to
defend and maintain the opinions they hold. If I might once
speak with some learned Papist or other I should know further,
and upon what grounds they build their worship of images,
prayers to saints, praying for the dead, and their belief of the
Real Presence of Christ's Body and Blood in the Holy Com
munion, with other such like doctrines ; but what then, said I,
shall I ever become a Papist ? Surely I cannot tell what to
say, but methinks that would be a very strange alteration with
me. And so, wondering at myself and that strange alteration
which began to be in me, like unto the strong current of a
swift running river suddenly turned backward, committing and
commending myself to Almighty God, and resigning myself
wholly unto the direction of His Holy Spirit, at last resolved
fully with myself neither to turn to the right hand nor to the
left by mine own will, which peradventure might be drawn to
the one or to the other by fear of trouble, affection of friends,
or hope of preferments, with other temporal inducements, but
intended to put on as indifferent a mind as possibly I could
towards the Catholic and Protestant religion, to the end that
weighing and considering with most diligent and serious pon-
deration and advice, the force and strength of such arguments
and inducements as should either move me to follow the one
and neglect the other, I might absolutely embrace that faith,
and constantly profess that religion which Almighty God
should propose unto me for the only true way to eternal life,
which way and which truth I therefore desired by earnest
prayer to obtain, saying as near as I can remember these
words, or the like in substance, which I often reiterated —
" O Lord Jesus Christ, the Saviour of all mankind, Who
invitest all that labour and are heavy laden with the burthen of
their sins to come unto Thee, promising unto them that they
shall find rest unto their souls; refresh my wearied soul,
enlighten me with the knowledge of Thy truth. Thou art
the Way, the Truth, and the Life ! Teach me then, O Lord,
Thy ways and direct me in Thy paths. Thou wouldst not
the death of a sinner, but rather that he turn from his wicked
ways and live. Turn Thou me, O Lord, unto Thee, and then
shall I be truly converted. My heart is ready, O Lord, my
heart is ready ; with what simplicity and singleness of heart
Thou best knowest; I know it not. Create in me, O Lord,
35 8 Father Francis Walsingham.
a clean heart, and renew a right spirit within me. Give me
the comfort of Thy saving health, and confirm and strengthen
me in the same by Thy Holy Spirit. Then shall I teach
sinners Thy ways, and the ungodly shall be converted to Thee.
0 Lord, open Thou my lips, and my mouth shall show forth
Thy praise. O Lord, hear my prayer, and let my cry come to
Thee ! "
He then goes on to relate what he did when he returned
home from the conference with Master Doctor Downeham.
" And now being in this good disposition to hear what God
would say unto me in my heart, I thought best to open unto
Him my ear, and to look over diligently again the book
which before had so much moved me, to wit, The Defence of the
Censure, together with the answer or reply by Mr. Charke, as I
supposed, though he put not thereunto his name. The book
was of a good bulk, in quarto, the leaves gilded, the print fair,
the binding curious, the argument and subject much desired
and thirsted by me, all which you may imagine incensed me to
read with appetite, hoping to find thereby a full satisfaction to
all my doubts, and quietness to my afflicted conscience."
He then set himself to weigh and consider with the greatest
indifferency he could, the arguments'and proofs of either party.
He says he found very little or nothing in Mr. Charke's reply
that could give him any contentment. He goes fully into
the various reasons, and thus concludes his examination of
Mr. Charke : " So as indeed this answer of his seemed nothing
else but a shifting off and desire of revenging himself upon his
adversary by acrimony and acerbity of speech, which to me
seemed little satisfaction. And so I left the matter, and passed
over to read Mr. Bell's other book, according to the band of
my oath and promise."
Bell's second book was entitled The Survey of Popery.
" Although greatly wearied with the loathsome reading over of
so many foul narrations as Mr. Bell had laid forth in his former
volume of the anatomy, especially misdoubting with myself of
the man's fidelity in relating many of them, &c., and therefore
1 had less appetite to return to the perusal of any more of his
works j yet remembering my oath and promise to my Lord of
Canterbury, and hoping also that in his second volume I should
find more coherence between the subject and the title of the
book than in the former, and more cleanly and sober matter
handled therein, I began to peruse the part thereof, which was
divided into divers books." He found it a chaos of confusion.
Father Francis Walsingham. 359
. . . "But yet reading over all for the avoiding of scruple,
though I had neither time nor opportunity of referring to books
to examine all, I thought it needful to collect some few points
here and there, to show afterwards unto my Lord of Canter
bury, whereby his lordship might see that I had not passed
over all so lightly but that I had made some reflection thereon,
both for my own instruction and his Grace's better information."
He then goes at considerable length and with great clear
ness, through some of the leading points of the book, and
concludes : "All which, when I had read and considered, and
found Masses here named both solemn and private, conse
cration of the sacrifice of oblation by the Apostles mentioned,
as also the recital of the Lord's Prayer upon the consecrated
Body and Blood, as a tradition of Christ and His Apostles
according to St. Gregory ; I marvelled much why Mr. Bell
should cite him so confidently. And this bred in me many
more doubts and scruples than I had before ; and so per
suading myself that the further I should read in this man's
works the less satisfaction I should receive, I resolved not
to examine many more places, but to note out these few to
carry with me to my Lord of Canterbury, there to receive
further satisfaction or explication of the same.
"The time now drawing [near] Easter term, when I was
bound to repair again unto my Lord of Canterbury, I began to
put myself in order for that journey, . . . but it so fell out that
after this again there came into my hands another book of
Mr. Bell's, entitled, The downfall of Popery. And for that the
title was so terrible, and the enterprise of such importance, I
was moved to steal from myself a little time to overlook the
same, and to examine also some places that seemed more
pregnant for his purpose against the Papists." After stating
that he found not the work to be answerable either to the title
or to the subject, which he proceeds briefly to show, he con
tinues : " But now, looking over his labours, I doubt me they
will be to small effect; yet some points that seemed to me
most remarkable of his defects in handling the same I took out
by the way, to carry with me to London, whereby to inform
my judgment about Mr. Bell's talent in writing, against the
time I should be demanded what I thought thereof by my
Lord of Canterbury, as I presumed I should."
He first mentions Mr. Bell's dedicatory epistle to the King,
in which " he showeth himself so impatient, or rather impotent,
in that behalf, as from the very first period thereof, not respect-
360 Father Francis Walsingham.
ing the majesty of the person to whom he writes, he rageth
extremely, affirming priests and Papists to be the cursed brood
of traitorous Jesuits; and then, as for the Jesuits themselves,
his epithets are, traitorous, seditious, brutish, barbaroiis, villainous,
most bloody, treacherous, proud, tyrannical, firebrands, thieves,
murderers, and dependents of the devil himself; which I con
sidering thought with myself what he would do in the rest of
his book, seeing he began in this intemperate manner in his
very epistle to so great a prince. And further informing myself
that he had been for divers years the Jesuits' scholar, and
received from them the learning he boasted of both in philo
sophy and divinity, and also many instructions towards good
life (as some did report that would seem to know their pro
ceedings in their public and private schools), it discredited
much with me the man's judgment, that he would begin with
such passionate and unseemly speeches against them to whom
he had been somewhat beholden, though now he were never
so much different from them in religion."
Father Walsingham then gives an analysis of this book,
exposing at considerable length many gross misstatements and
abuses, saying in conclusion, "Sure I am it perplexed me
greatly, making me to fear lest much of the rest that he writeth
was of this kind ; and yet I resolved not to exhibit anything of
this third book unto my Lord of Canterbury, until I had seen
my former doubts, which I had gathered out of his second
book, someway satisfied by his lordship's grace, or by some
other at his appointment. And so, with these notes for a
supply, if need should require, I prepared myself for my
journey, being possessed (to confess the truth) with no very
good opinion of Mr. Bell's truth or sincerity in writing. And
so I resolved to signify unto his Grace, if fit occasion should
be offered."
We now come to his fifth appearance before the Archbishop.
" The prefixed time of my obliged appearance drawing near, I
repaired again to London, and upon the last day of Easter
term presented myself at Lambeth to my Lord of Canterbury,
whom I found not at home but at Westminster, where he had
spent the forenoon of that day, and had dined there, by reason
of a great cause handled that morning in the Star Chamber,
before him and the other lords of the Council and nobility,
who came from the Court, then at Greenwich, to be present at
the hearing of that cause, which was about the legitimation
of Sir Robert Dudley, son to the late Earl of Leicester, by
Father Francis Walsingham. 361
which occasion I waited a good while at Lambeth before the
Archbishop returned, though in his absence there sat (as I
understood) divers doctors and prelates about other matters
appertaining to religion, in his said house at Lambeth. But
I thought it not best to present myself before them, but rather
to stay until my lord himself came, though indeed I would
willingly have talked apart with Dr. Cowell (but he was not
there), and have proposed somewhat to him concerning his
book against the Puritans, entitled, 'A just and temperate
defence of Mr. Richard Hooker's five books of ecclesiastical
policy, by Mr. William Cowell, 1603,' which book, as I found
it to be written with a far different spirit from that of Mr. Bell's,
so yet were there many things which made me greatly to muse,
for that he seemed to me to hold divers opinions far different
from those of other Protestants, as may be seen in every one of
his articles." He then at some length discusses two points in
the book, one regarding the Catholic Church, and the other
contended for in it, that the credit of a religion may not be
brought in doubt by the faults of some principal men, the
framers and founders thereof. " And for that I saw Dr. Cowell
very unwilling to enter into any examination of Calvin's affairs,
when before I proposed unto him those things which The
Defence of the Censure had alleged, therefore I thought it better
to let the matter pass for the present, until I had examined
things further, and might peradventure have fitter occasion to
return unto him again at some time when he should be at
home and more at leisure. And therefore, laying aside these
cogitations for the present, I turned my thoughts to consider
what I might answer to my Lord of Canterbury himself, con
cerning such things as he should demand of me, especially
about Mr. Bell's books, out of which I determined to present
unto him only at the first some of those notes which I had
gathered out of the first two, The Anatomy, and The Survey of
Popery, which his Grace had commanded unto me to read,
reserving the third, and the notes taken thereof, for a supply, if
he should answer or make small account of the first. And
being in these cogitations, I was advertised that my lord was
come from Westminster indeed, and that his barge was arrived;
whereupon I retired myself towards the hall to wait his passage
that way, meaning so to place myself that he should see me at
least as he passed by, for that there were so many there to give
petitions, and for other business, as I might doubt lest his
lordship might pass by without casting his eye upon me.
362 FatJier Francis Walsingham.
" But now at length my lord came home, and a great train
with him, and I, to be seen the better by him at his passage
into his palace, placed myself within the hall, that his Grace
might behold me as he passed by; but it may be that his
distractions in other things did not permit him to look upon
me with any great attention ; and in particular, there was a
young man that had also placed himself purposely to be seen
by his Grace at his passing by, who, as I partly understood,
was upon sliding back from the Roman religion, or at least
there was some hope thereof, and for that cause was retained
there, as I think, in the house ; he seemed to be some scholar
or young priest, though I could not certainly learn his name.
" There was also a certain schoolmaster's wife that gave up
a petition in her husband's name, that was in prison for the
Roman religion in the White Lion prison, as I remember, she
suing for some release or relief of her husband. But my lord
seemed to hearken little unto her, but rather to use hard words,
and so passed into his garden. But after, coming to sit down
among his doctors, she was called into the parlour, and there
being on her knees, my lord told the doctors what a dangerous
Papist her husband was, and how long he had sought to catch
him, and so at length he bid her stand up, and dismissed her
with a cold answer.
" With this woman, before she was called in, I had some
speech, and learning the state and cause of her husband's
trouble, I told her that I was in some trouble also myself about
like matters, though, hitherto, I were no Papist. I inquired
also of the prison, where her husband was, meaning to become
acquainted with him, though aftenvards, when I inquired after
him, I understood he was not there ; perhaps he was out upon
sureties.
" But now to return to my lord. He went, as I said, pre
sently after his return into his garden, to see certain workmen
that were building there; whereupon I, with divers others,
went in from the hall to a certain passage between the garden
and his parlour, to expect him there ; and so he, coming out of
his garden, cast his eye upon me among others in that place,
and presently said unto me with a friendly countenance, and
somewhat a low voice, ' Now, Mr. Walsingham, how do you,
are you satisfied?' To whom I answered, 'No, truly, my lord,
I am not yet satisfied.' Whereto he replied nothing, but went
and sat down at his table in the parlour, together with his
doctors and prelates about him, whither, after a little time,
Father Francis W alsingham. 363
I was called in like manner, and then my lord began to
explain my case unto them, and to tell them what scruples
I had conceived upon the reading of a Papist book, and how I
had delivered up the same unto the King's Majesty with a
memorial desiring that matters in that book contained, espe
cially of fact, might be examined, and if they were found false,
that then the Papists might be the more severely punished ; if
true, then that his Majesty, as head of the Church, would give
me licence to believe them. And he further signified unto
them that his Majesty had remitted me to his Grace, and what
pains he had taken, and others at his appointment, for my
satisfaction ; and, finally, that he had delivered unto me two
books of Mr. Bell's, written against the Papists, to satisfy and
resolve me withal, and then he calling me close unto him at
the table's end, asked me very seriously whether I had read
them, and what I thought of them ?
"To this, I answered, that I had read them over with
diligence, and that my judgment was that the author was
a golden Bell, but his sound like as of a brazen candlestick,
which I said in respect of the many golden advices, references,
and corollaries, and the golden sentences which he mentioneth
so often in his books, but that his sound was no better than of
brass, according to the Apostle's similitude, for that he seemed
not only to have no charity in his writing, but neither trust or
sincerity in his allegations, as before you have seen by that
which I have quoted out of him.
" The Archbishop hearing me call him a golden Bell in the
first part of my answers, seemed much contented, saying :
' That is well ; ' but hearing the second, he demanded, ' Why
so?' And Dr. Barlow, then Dean of Chester, and Prebendary of
Westminster, afterwards Bishop of Lincoln, looking back upon
me with more displeasure, as it seemed, than the rest, said :
' Why ; what say you to Mr. Bell ? ' And all the other doctors
in like manner cast their eyes upon me. But I gave the
reason before mentioned. And then my lord, answering, and
willing me to show wherein I had made that observation ; I
laid forth upon the table before them the two books I
had perused, turning to the places before mentioned out of
St. Chrysostom, St. Austin, and other Fathers, which I asserted
to have been untruly alleged by him; presupposing that my
lord would presently have commanded the said Father's works
to have been brought forth out of his study, and the places
quoted to be examined in all their presence ; but no such
364 Father Francis Walsingham.
matter ensued, for my lord having slightly looked over the
places in Bell as he citeth them, he laid them down again, and
the doctors presently took them up to peruse them; in
which mean space his lordship began to talk somewhat
privately and mildly with me concerning things objected by
the Defence of the Censure against Luther, signifying his
dislike that I should be so much moved by them, and in
particular with the doctrines objected against Luther ; to whom
I said: 'And will not your lordship have me moved to hear
hirn^ teach.'19 . . . [The Archbishop gave an answer rather in
justification of the said doctrine.]
" And with this, my lord, answering me no further, began
to talk unto Dr. Barlow, who this while with the rest was
looking at Bell's books, and began to speak somewhat con
cerning them, seeming to maintain somewhat of a good
opinion of Bell's fidelity, which yet appeared not to be great
with my lord himself, as by some conjectures I gathered.
But none of them, as I said, so much as once offered to call
for the Fathers' works themselves to examine the places,
which was my desire. But after some words to and fro
among themselves, my lord commanded me to stand aside
whilst they talked.
"Whereupon I retiring myself by little and little down
to the lower end of the parlour that they might confer more
freely, they talked together of this and other matters; and
after some little time, having despatched away the aforesaid
schoolmaster's wife, my lord began to speak with a high and
angry voice concerning me and my affairs, and looking towards
me, complained of my importunity and obstinacy, and said to
the doctors that he would send me to prison ; and thereupon
calling for his pursuivant or apparitor, who presently appeared,
said : ' Let a mittimus be made to send him to the Clink ;'
which the officer seemed very forward to have executed ; but
belike he understood my lord's manner of speech to be but a
threat. But here now I felt within me some conflict about
this matter of going to prison. For as on the one side I
19 In a controversial work it was necessary for the author to state
explicitly what writers on the other side had affirmed ; which Father
Walsingham here does, and gives his authority from Luther's words.
Happily, the necessity does not exist in this notice of his valuable work.
Moreover, the shameless teaching of that apostate friar are known to
those who have been led to consult the writings he has left behind
him.
Father Francis Walsingham. 365
found in myself an inclination, or rather a full resolution,
to suffer imprisonment, or any other disgrace, rather than to
do anything against my conscience : so on the other I
thought with myself, what discredit, besides loss and hindrance,
it might be to me to suffer imprisonment or open disgrace for
opinion of Papistry, which ever heretofore I had hated, and
had not yet resolved ever to admit, or embrace, but only had
demanded solution of certain doubts. I thought also how
my friends and kindred would wonder and complain thereof,
that I should suffer myself to be cast into prison for matter
of conscience, and yet not for being of any certain religion at
all, and for making recourse to the King's Majesty in a
business so important to myself as concerning my soul. But
in fine, I concluded with myself to suffer whatsoever should
come ; and yet I was of opinion that my lord would not
commit me indeed, lest his Majesty hearing of it should not
allow of such manner of solving doubts, arising upon so good
grounds as mine did, and so indifferently proposed, with
requiring only to have the truth declared.
" But now, whilst I was in these cogitations and conflicts
of mind, there came unto me from the other side of the
parlour, the knight of the corner, mentioned by me before
(Sir C. Perkins), who, out of show of great compassion and
extraordinary friendship, began with divers temporal reasons
to persuade me not to meddle further in these matters, but
to accommodate myself to my lord's will, and I should find
his Grace a good lord unto me, and ready to perform as
occasion should be offered : that these matters of contro
versies did not appertain to my profession, and divers other
like reasons, all tending to worldly commodities and temporal
respects : but I told him that I, being now entered into
the ministry, and meaning by God's grace to go forward
therein, whose office must be to teach and instruct others,
good reason it was that I should first seek to instruct myself;
and for that cause, finding no other solution of my doubts,
I repaired to his Majesty, and was by him remitted to my
lord and his doctors, to be resolved in my said doubts.
Whereto the knight replied nothing concerning that point,
which was the substance of all, but he only inculcated unto
me again what danger I was in, and how like I was to go
to prison, and thereby to suffer no small disgrace and
hindrance; but he never offered to confer with me, or to
go about to resolve my difficulties, as I understood afterwards
366 Father Francis Walsingham.
that he had been able to do, for that he had been a priest
and a public reader of Roman divinity for divers years in
Germany, before he came to enjoy the temporal commodities
of England ; and consequently was best able, if he had listed,
to have given solution to my doubts ; but he never so much
as once named any point of religion, but left me as he found
me, when he saw that these human respects wrought nothing
with me, wherein he seemed to deal with me rather like a
knight, than like a priest or Jesuit, and consequently to esteem
more of his knighthood than his priesthood.
" And now, for that my sending to prison was thus delayed,
my lord's apparitor was busy with me to stand near and to
show myself, fearing belike lest my lord should forget me
and my cause, and so he miss his fee ; but I told him that
it needed not ; I was sure his Grace would have me in
memory. And after a little time they arose from the table,
and standing on foot my lord showed himself much displeased,
talked again of me and my business, threatening to send me
to prison. But after that again he retired himself into a
window together with Dr. Barlow, who having conferred some
little space together, my lord called me unto him, and insinu
ating unto me that the said Doctor had entreated for some
favour towards me, said : ' Well, Mr. Walsingham, I am
content you shall confer these places with Mr. Dean here
(meaning the said Dr. Barlow), who will take some pains with
you to resolve you.' And then turning unto Mr. Doctor, he
said unto him : ' You can show him, Mr. Dean, Chrysostom
both in Greek and Latin ; ' and so willing me to repair unto
him for conference, dismissed me with saying only that I
should return unto him again in the end of the next term ;
and indeed his dismission was such and with such countenance
and speech, as it seemed to me that he could not well deter
mine what to do with me, being weary of me and of my
suit, and that he could have been content to be handsomely
rid of me ; yet he willed me to take with me Mr. Bell's
books again, which lay upon the table, though I would
gladly have left them there j and this was my dismission
from my Lord of Canterbury, who never sent for me again,
nor did I return unto him, upon the causes which after shall
appear.
"Upon the next day, which was Sunday, I repaired to
Westminster to Mr. Doctor Barlow, who, after evensong,
went up with me to his study, and there at my request opened
Father Francis Walsingham. 367
first one of St. Austin's volumes, wherein the book De lono
Viduitatis is contained, and there sought for the place cited
by Mr. Bell, and falling upon the words alleged by him, read
them, and would have seemed to defend them as there they lie.
But when I pressed him to have him go forward and to read
the words ensuing, which do explicate St. Austin's meaning
and wholly overthrow Mr. Bell's purpose, he was unwilling
at that time to pass any further ; especially his man coming
to tell him that it was now supper-time, and so with courteous
words he dismissed me, saying, notwithstanding, that if at any
other time I would come unto him, he would be glad to speak
an hour and take some further pains with me ; but I thought
to myself to what end should I come unto him, and trouble
both him and myself; seeing it was but to weary and molest
him, as I had done many others in the same cause before,
for that I seemed now to perceive how little they were able or
willing to give me that satisfaction in these points which I
demanded about my doubts and scruples. And with this
I departed from him, not meaning again to return for the
present, but to take some other course, as afterwards I did.
And this may suffice for the first part of my narrative, wherein
I have set down sincerely, as near as I could remember, what
passed in my sundry appearances before my Lord of Canter
bury, and conferences with others. Wherein not receiving the
satisfaction I desired, as now you have perceived, I took
another resolution, to examine books on both sides for finding
out truth or falsity, beginning first with the writings of Protes
tants, and afterwards of Catholics."
Father Walsingham thus begins the second part of his
treatise. "When I was thus dismissed by my lord, and in
effect also by Mr. Dean of Chester, I began to think with
myself what I should now do, and what way I should take
to quiet my conscience, which I felt to be much more troubled
than ever before. For as on the one side I had no serious
inclination to be a Papist, but rather a great aversion from
the same, so my confidence in the Protestant religion was
so shaken by that which had passed with my lord and his
doctors, as methought I durst rely very little on that side;
for that now two points among others seemed to me to be very
probable, if not clear and evident. The first, that my lord and
his learned men were not able to satisfy me indeed, and with
reality of truth, in the doubts I proposed ; for otherwise they
368 Father Francis Walsingham.
would have dealt with me no doubt after a more effectual way,
seeing one so urgent to be satisfied, and my cause commended
unto them by the King himself." His second point was " that
Protestant writers used not fidelity in their writings, nor alleged
things against the Papists with sincerity of truth/' He then
resolved upon the laborious undertaking before mentioned,
of examining books on both sides. " This then being my
resolution, I began to think what might be needful unto me
for the performance of the same. And first of all I thought
it not amiss that as hitherto I had never talked with any
learned Papist in all my life, now I should do it, if I might
find fit commodity and security for the same; for that still
I was afraid that if my Lord of Canterbury should call me to
him again (as I presumed he would, if I returned not of
myself), he would examine me again upon mine oath, as in the
beginning he did, whether I had talked with any Papist or no ;
the which I, being always very loath to bring any man into
trouble, was desirous to avoid. It staid me also somewhat
to consider that if I should have conference with any such
man, and he should press me with arguments which I could
not answer, to become a Papist, what I should then do in
that case, for so much as I had no determination that way,
as before I have said, but rather a great repugnance. And
yet finally, having well thought of the matter, and finding
myself greatly troubled thereabout, I resolved by help of
a certain gentleman of my acquaintance who was some
what inclined that way (though no whit resolved therein),
to have some speech with one in prison who was learned indeed,
with whom, after I had at sundry times had somewhat large
conferences, and proposed my doubts, and had heard his
answers as also their grounds about divers controversies in
religion, though I felt myself not fully able to answer him,
yet I stood stiff not to yield, but to stand and continue in my
former Protestant religion until I should have seen and
examined matters further.20 Whereupon I departed into the
country within very few days, though afterwards I returned
again to London somewhat oftener than before, upon divers
occasions falling out."
20 For the sake of concealment, Father Walsingham withholds the
name of the learned Papist, nor can we get any clue to his identity. It
may very probably have been the Rev. Edward Tempest mentioned in
Walsingham's declaration on entering the English College, and which
is copied p. 382, post.
Father Francis Walsingham. 369
He then proceeds to relate at length how he informed
himself both of Catholic books and their positions, and also
of Catholic school-writers, and his difficulty in finding "any
Protestant book that all do follow." He also narrates how,
by occasion of seeking out the book he had named in a
former chapter, he came upon others that gave much light
in divers matters, though with more trouble of mind than
before, but especially about Luther's conference with the
devil. He devotes a very interesting chapter to the exami
nation of the statements in Luther's works, De Missa Privata,
&c., and Zuinglius' De Subszdio Euch., &c., regarding their
conferences and arguments with the devil personally as related
by themselves. "And now, having read these things in the
very arguments themselves that were the first teachers of
Protestant doctrine in our age, whereat I so much wondered
before, when I first read them briefly touched in the Defence of
the Censure, I cannot well express how I was encumbered
with this cogitation, to think that they should confess of them
selves that they had the very first and principle articles of their
difference from Catholics (which articles are also now held in
England), from the suggestion of wicked Satan; for that,
as we have seen, the very principal points in controversy have
been handled by the said spirit, as, namely, against the Mass,
the ordination and consecration of priests, against the Real
Presence, about the faith of the Church, invocation and
honouring of our Lady and other saints, . . . and these points
expressly impugned. . . . And I did marvel exceedingly that
Luther and Zuinglius would publish such things in print, and
much more that their followers would surfer them to be printed
again and set forth after their deaths." He then refers to
" other speeches of Mr. Luther concerning the devil," from his
Epistle to the Duke Elector of Saxony ; and thus closes the
chapter. . . . "And now, let any man imagine in what plight,
horror, and aversion of mind I was, when I read these things
in Luther's own writings, not being able to doubt the truth
thereof, but that they were written by him. Then did I think
with myself, out of what spirit a man so conversant with the
devil could write anything of true religion and piety: and
how dangerous a point it were for a man to rely his soul
much upon him that was so beset with opposite and contrary
spirits. For as the Spirit of Christ cannot but persuade
good things and true doctrine, so cannot the spirit of the
devil but persuade to the contrary in all points either openly
Y
37° Father Francis Walsingham.
or covertly. So that now I remained more perplexed than
before."
In his third chapter he relates how after the perusal of these
conferences of Luther and Zuinglius with the devil, he passed
further to examine some of their doctrines before mentioned,
and what he found confirmed thereof by themselves ; as also
the great dissentions he discovered in Protestant writers of
different professions. He then lucidly examines many of
Luther's own writings, which he enumerates, and also points
out the contradictions in doctrine between Luther, Calvin, &c.
"All which," he says, in concluding the chapter, "when I had
read and pondered with myself, and remembered also the
common saying of all our English ministers to be that the
doctrine of the Church of England doth not disagree in sub
stantial and fundamental points from that of the Lutherans and
Zuinglians in Germany, it amazed me greatly to think what
certainty I might have in points of religion, for so much as
these were great and learned doctors also of the Protestant
religion that write and defend these points, contrary to ours of
England, and do hold us for heretics and men out of the
way in most chief points of faith belonging to salvation.
. . And therefore I found myself every day in more
perplexity than ever, not knowing which way substantially
to resolve myself; but yet determined to prosecute this
search, with hope to find afterwards more light for my better
choice."
In his next chapter he shows at great length what he found
in various Protestant authors cited in the Defence of the
Censure, "concerning the life and manner of proceeding of
Masters Calvin and Beza, the chief atithentical doctors of our
present English religion ; wherein I had desired to have satis
faction from my lord and his doctors, as before narrated." And
further, "what I observed of myself in perusing Calvin's works
concerning the point in hand of untrue dealing, false accusa
tion, &c. And so by a little more examination having found
so much bad dealing in our chief and prime writers, Luther,
Calvin, &c., I began to imagine what I might find in our
English writers who either took out of these or imitated them.
Whereupon I resolved and prepared myself with more atten
tion to go over some works of our chief English writers, and
to observe such points as might appertain to this my purpose
of seeking out the truth, especially in Mr. Jewell and such
others as wrote in the beginning of Queen Elizabeth's days,
Father Francis Walsingham. 371
and were accounted the chief 'pillars of our English Church
for their times."
He then relates from the fifth to the ninth chapters " what
view I made of English Protestant authors, especially of
Mr. Jewell (sometime Bishop of Salisbury), for trial of this
point of true or untrue dealing in their writings " — with a
note prefixed of the chief books he found written on both
sides from the beginning of Elizabeth's reign, renewing his
purpose of noting only voluntary falsehoods. After giving his
opinion upon Jewell's writings, he concludes that long and
most interesting examination of the standard Jewell. " Where
upon I remember I had the cogitation, in what case many of
my condition are in England, that do found all their doctrine,
sermons, and writings commonly upon those of Mr. Jewell,
as their chief father, prelate, patriarch, and doctor in that
behalf. So as, if any man have his two great books of Reply
and Defence, they persuade themselves to have a competent
library for matters of controversy, and so did I also, especially
if they have the Acts and Monuments of Mr. Fox for matter of
ecclesiastical history. And if any do further add unto these
Mr. Calvin's Institutions, he then hath his furniture very com
plete for Protestant doctors." Having clearly exposed the lies
of Fox, he passes on in the following chapters to examine the
falsities charged upon divers Protestant authors, naming them,
and among others, Mr. Thomas Roger's book of the Thirty-
nine Articles ; and concludes his examination into Protestant
authors. . . . " Well, then, finding the whole work of Mr. Roger's
to be faulty in the two general points, ... the one, that he
setteth down these Thirty-nine Articles as conformably de
fended by all Protestant Churches, wherein, notwithstanding,
there is infinite disagreement ; the other, that he never rightly
allegeth truly and sincerely the opinions of Catholics, wherein
they do dissent from him and his Church; by this, I say, I
lost all desire of proceeding any further in confronting places
together, for that I saw it would grow to a huge volume. And
therefore perceiving that he agreed with the rest in the spirit
of insincere dealing, I made resolution to end with this, as
being sufficient to give me a full taste of what I was like to
find hereafter. And so I thought good to pass to the third
part of this search, to see whether I could, find the like dealing
in Catholic writers or no. And for better helping myself herein,
I thought it more easy to make this trial substantially by the
help of those collections which Protestant writers had gathered
Y 2
372 Father Francis Walsingham.
against Papists concerning their untruths, which if I could see
well verified by the collectors, it seemed to me that it would
be a strong argument to induce me to think that neither part
dealt sincerely. Wherefore unto this search I applied myself
with great attention."
He then proceeds at considerable length with his task,
under various heads — "Falsities objected to Catholics by
Master Jewell," " Imputations of falsities by Mr. Dr. Sutcliffe
against Cardinals Bellarmine and Baronius," and against Father
Parsons in particular, "And how I was more diligent and
attent in this point than in any of the former. And why ? "
This part of his " Search " is exceedingly interesting and
instructive, and leads one to desire greatly to see a reprint
of this most useful volume of controversy.21 He ends this part
by saying, " Wherefore, being cloyed now, ... I resolved to
give over for the present this kind of search about false or true
dealing, being strongly impressed with that which already I
had read and examined, to wit, that the spirit of true dealing
remained not on the Protestant side, which did greatly shake
also with me the credit of their whole cause, though yet I
would not resolve wholly to leave them, until I had used some
further diligence, which afterwards I shall declare more in par
ticular. Only, I must here say that among all other motives
gathered out of the view of English Protestant writers, none
moved me so much, after Mr. Jewell himself, as the considera
tion and examination of Mr. Sutcliffe's writings, in regard of
their lightness and small care of exact truth in anything, as to
me it seemed. And so I cast them from me, with some grief
and disdain that I had lost so much time in perusing them."
He then brings his " Search " to an end by relating in three
chapters a "journey which I was forced to make; and first,
how by that means I became acquainted with a certain old
man that gave me much light in many things, with certain
notes for the profitable reading of books of controversy ; and
of the conferences I had with him about my doubts and
difficulties.
" And now being arrived hitherto in reading and examining
of books there fell out a certain forcible occasion of interrupting
this course for a time by necessity of a large journey I was to
make ; in which many things happened to me too long to be
mentioned here ; and among other things, when I came to my
21 We believe that the edition which was published by Mr. Dolman in
1843, and forms vol. i. of "The English Catholic Library," is out of print.
Father Francis Walsingham. 373
way's end, I fell acquainted by means of friends with a certain
old man of the Roman religion, who seemed to me upon
further conference, not only to be learned, but also to have
been in times past in the very same state and condition of
perplexity and doubtfulness of mind, wherein I found myself
now. And so much the more it gave me encouragement to
deal freely and frankly with him. Whereupon after acquaint
ance made and security given that nothing which I should say
to him or he to me should be prejudicial unto either of us, or
obnoxious to the laws, he seemed to take great compassion of
my case, and required me to utter unto him plainly what state
I was in, and what had passed with me hitherto. Hereupon
I began (though somewhat reservedly) to tell him some par
ticulars ; but afterwards, finding indeed he dealt really with
me, I opened unto him largely the whole story as I have
before narrated. ... All which points I recounted unto him
at large, with sundry circumstances which I thought not
necessary to put in writing. And further I told him the
state of my very soul, how troubled I was in my judgment
and reason about the matters which I had examined, and
yet how fearful to make any change in religion, for many
respects, which he might partly imagine. And finally I let
him understand that I felt such a war between my under
standing, my will and affection, as I could not tell well what
to do, but had resolved to go forward in reading more books
both on the Protestant and Papist sides.
" Here the old man interrupted me, saying that the word
Papist was not a fit term to express their party in religion, and
therefore not to be used in this conference, being a device only
of such as first opposed themselves against the Pope, and
thereby would make the word Papist odious; whereas it is
indeed a most honourable thing for men to stand with their
Head, and to have their denomination from him; and therefore
(said he) if we shall talk and treat without offence one of the
other, let us so proceed that as we grant to you and yours the
new particular name of Protestant, which yourselves chose at
the Diet of Augusta- in Germany, not yet four-score years agone,
thereby to be distinguished from us, with whom you had been
united before ; so let us remain with our old general name of
Catholic, which our Church hath possessed time out of mind.
. . . Whereunto I easily gave consent, both names being now
well known, and I was not desirous to contend with the old
man about names, but to have opinion in greater matters. . . .
374 Father Francis Walsingham.
Wherefore, having given him satisfaction in this, I returned to
my former narration. . . . Where and with whom I had been.
. . . What read ; in what perplexity I was, . . . that I could
not tell what to think or say, much less what to do or resolve,
. . . very loath to break off my search wholly, ... yet more
loath to make such a resolution of change in religion as many
reasons seemed to induce me to do. . . I meant, therefore,
to take a mean way between both, which was to suspend my
judgment for some more time, and to continue my search and
reading, &c.
" All which being heard by the old man, he smiling told
me that he knew where the end would be, but yet seemed not
wholly to dislike my determination to read and search further,
though he told me it was a long way about, and subject to
many stumbling-blocks, and not sufficiently secure or possible
for all men ; notwithstanding, if I would do it profitably, and
to the true quieting of my conscience, it was necessary to
observe certain notes about the manner of my reading, which
he had partly fallen upon in his younger years, when his case,
perhaps, was not far unlike unto mine ; but much more had
observed them since that time, by longer use and experience.
Whereof I accepted willingly, and desired him to let me know
what they were, for that I was earnestly set upon the matter,
my soul being in the state King David speaketh of: Anima
mea turbata cst valde. ' And I apprehend/ said I, ' that the
very state of my salvation doth depend much upon the event
of this search. ';;
The old Catholic then proceeds to give seven notes or
advices ; the first being, to treat the matter as of the most vital
importance, not to read curiously or captiously, but sincerely
before God, making Him the Judge ; " observing at the end of
his advices that for the present he did not mislike my purpose
of reading more books, for it would serve at least as weak
medicine that moveth humours, though it bring them not forth •.
or as the sun in March, that raise th vapours, but dissolveth
them not ; and so this my reading would serve to fill my head
full of doubts at least, though not so soundly to resolve as
would be needful to the settling of my understanding and
judgment, which he doubted not that God would supply after
wards by some other way.
" When the old man had said all this I could not but thank
him for his friendly and careful dealing with me; acknow
ledging that I had discovered some of these observations in
Father Francis Walsingkam. 375
my reading before, and very desirous I was to have understood
more largely of that compendious and more certain way which
he mentioned for resolving a man's judgment ; and albeit I
guessed he meant the Universal Christian Church in every age,
yet not to suffer myself to be overmuch pressed that way, I
passed over the matter slightly for that present, telling him that
I was desirous to go forward in reading of more books ; and so
we parted and went to bed.
" But having thought better that night of the matter, and
foreseeing, and partly, also, feeling that which he told me, that
by much reading of books of different spirits and doctrine, I
should but increase my own doubts and difficulties, I began to
desire to be informed more particularly of that briefer way
hinted at by him of resolving myself upon the authority of the
Church. Which desire, when I had well thought of and
imparted it to the old man, he said that he did ever think so,
that I would fall upon that in the end, or else remain restless.
For that it is more easy, quoth he, to gather doubts than to
resolve them, as it is more easy to raise up dust than to lay it
again. And, moreover, he said that this was indeed properly
to seek to be a true Catholic, for that the principal difference
between a Catholic and a heretic is this, that the one embraceth
traditum non inventum, to use old Tertullian's words— that
which is delivered unto him by authority and succession of the
Church, and not invented of himself, as the heretic doth, who
therefore is called a chooser, for that he followeth not that
which is delivered, but preferreth his own choice, either in
things devised by himself or by others.
" And by this occasion he entered into another short
discourse, but very substantial as to me it seemed, of the
folly of the one and true wisdom of the other/' This he
closed by counselling Father Walsingham to read more largely
St. Augustine, especially concerning the sure means of relying
upon Holy Church, particularly some sixteen or seventeen
paragraphs set down in the first book and sixth chapter of a
large collection out of St. Augustine's works, called Confessio
Augustiniana. This he promised to do, and took his leave of
the old Catholic for two or three days.
Instead of returning in three or four days, as he had
intended, Walsingham found he had so much to do both in
digesting the old Catholic's discourses and in reading, that he
was not prepared to talk with him again for eight or ten days.
He gives at some length the result of his reading of the Fathers,
376 Father Francis Walsingham.
and especially St. Augustine, perusing " greedily what the said
Doctor writeth of the necessity of observing the Ten Com
mandments." " And other such points of controversy I found
so distinctly and perspicuously handled by St. Augustine . . .
and so clearly in favour of the Roman religion at this day, that
I began to imagine that the Roman writers could scarce set
down matters more evidently for proof of their cause than these
testimonies, &c., of St. Augustine do make for them; whereby
my admiration was yet more increased of my own former
blindness, folly, and simplicity, that (notwithstanding my often
reading over sundry ancient Fathers) did think for many years
together Papistry to be a new device, and most of their opinions
and oppositions never heard of in the old Christian Church.
Wherefore, coming to talk again with the old man, I could not
tell well what to say unto him, but only that I had read, as he
willed me to do, and found much more than ever I had thought
to find, so that now my appetite of reading more Protestant
books of controversy was quite taken from me, seeing it was
but breaking of a man's brains indeed. . . Wherefore I told
him that now I was ready to follow his advice, and resolve
myself upon the direction of the Church according to St. Augus
tine's counsel ; praying him that, as he had been the persuader
thereof unto me, so he would give some particular advertise
ments how I might proceed therein. To this he answered that
he was glad of this my resolution, whereby, he did assure me,
notwithstanding that I should not lose the freedom of my own
judgment in subjecting it to the Church, but rather perfect the
same ; for that Catholics do allow as great a latitude unto their
reason and discourse as Protestants can do, though for the
conclusion they have far greater helps than the other to make
it well, viz., the direction of the said Church," &c. After a
long address, the adviser concluded by saying that, as WTal-
singham had gained the great point of all, to submit his
judgment to Holy Church, he saw no cause why he should not
be accounted a true Catholic. His inquirer asked if anything
else were necessary to be done to make him a Catholic, but
only to submit his judgment to the Church, to which the
Catholic replied : " Not as regards faith ; but, as to practice,
divers other points were required." Then came the last struggle
and question, whether a man could be saved in both religions ?
" How say you to this, sir ? " quoth I ; " for, as on the one hand
I would be loath to leave undone anything which is necessary
to my everlasting salvation, so, on the other side, I would not
Father Francis Walsingham. 377
easily go further than absolutely is needful, nor make any
change without precise necessity, for that you know what
dependeth thereon for my whole estate of life, in this world at
least." The old man answered that for his temporal estate he
could say little, but that he thought it both least and last to be
considered, in respect of eternal life in the world to come,
depending upon the right profession of true religion in this.
He then goes on to prove to him how this cannot be done —
that it is a desperate opinion, a refuge of a careless conscience,
if not devoid of all true faith ; a refuge that divers Protestants
fly unto, out of distrust of their own cause, or from sloth, and
unwillingness to seek out the truth ; it was a secret atheism
and infidelity to believe it, &c. " After this he returned again
to the point that another thing was necessary, no less important
than the former ; which was, the conforming my life and actions
according to the precepts of the Catholic faith, wherein he said
that there was much more labour and length of time to be
bestowed than in the other, &c. . . ' Yet the Catholic Church,'
said he, ' with the assistance of God's holy grace, doth pre
scribe also to this matter so many sweet and effectual remedies,
as with a little goodwill and industry all difficulties are easily
overcome.' Whereat, when he saw me somewhat moved, and
desirous to know what these means were, he told me that this
should be for another conference, counselling me in the mean
space to commit the matter very seriously to God, as a business
of the greatest importance that ever hitherto I took in hand, or
ever should. And with this we ended our speech for that time."
Father Walsingham then gives the particulars of his third
conference with the old Catholic — What was necessary to be
done as to practice, being now settled upon the point of faith
and submission to the Holy Catholic Church. His good old
friend tells him that the way to arrive unto this was already
set down by the Holy Ghost in these words : Declina a malo,
et fac bonum — "Decline from evil and do good." The first
comprehendeth all the means that God hath prescribed unto
us to deliver us from sin, either already incurred, or for time
to come to be avoided. The second contains the different
ways of doing good and exercising ourselves in all kinds of
Christian justice, piety, and other virtues. His instructions
on this point ended in Walsingham's resolution to make his
confession to the priest in the Sacrament of Penance; the
repugnance of doing which he had virtually overcome by
reading St. Augustine. To prepare him for this important
Father Francis Walsingham.
duty the old Catholic recommends him to make a spiritual
retreat of eight or ten days, which being a thing utterly new
to the convert, his friend explains fully and admirably to him,
and gives the necessary instructions how to make it. He then
describes the retreat which he made under a certain father.
At the commencement, he naturally felt it a great trial,
such solitude and silence being completely new to him;
but soon afterwards he says, "I confess I found a new
world, and felt so many inward consolations and most sweet
visitations from the Father of Mercies, as I neither needed,
nor desired more company, but thought myself most happy
when I was most alone; and remembering often that
saying of Scipio, recorded by Cicero, " Never less alone than
when alone." - And methought I- did both see and read
more of myself, as also of Almighty God, than ever I had
done before in all the books that I had pondered over/'
After his retreat, and reception into the Church Catholic
consequent upon it, he returned to thank the good old
Catholic to whom he was so greatly beholden ; and concludes
his interesting narrative with a short summary of his doubts, &c.,
from his famous memorial to King James, as head of the
Church, his comfortless conferences with my Lord of Canter
bury, and his doctors and others, and his perusal of Pro
testant and Catholic writers. "And this I speak here, good
reader, as in the sight of Almighty God, and as in truth of
conscience I have found, and no way out of passion and evil
affection or worldly respects ; in which each man will see how
much I do prejudice myself by this new course taken; but
that both reason and religion, prudence and all true piety, doth
require, that the everlasting salvation of our souls should be
preferred before all other human respects whatsoever, which
is the true and sincere cause of this my resolution. And this
I desire thee, good Christian reader, to believe, and assure
thyself to be most true, as at the last day, when we shall all
appear before the tribunal of our Saviour, and all hearts made
known, will evidently appear. Christ Jesus make us partakers
of His holy grace, and of the heavenly light of His only
saving truth of the Catholic religion. Amen."
The following letter, preserved at Stonyhurst College,23
appears to be the original draft of a letter from Father
3 "Nunquam minus solus quam quum solus."
23 Stonyhurst MSS. Anglia, vol. vii.
Father Francis Walsingham. 379
Walsingham to his relation, Mr. Humphrey Walsingham,
citizen of London, accompanying a copy of his "Search."
This was the kinsman with whom, as we have already seen, he
was placed when a child, by his kind patron, Sir Francis
Walsingham, Secretary of State to Queen Elizabeth. The
title of "your worship," which would have applied to an
alderman and magistrate, rather supports this presumption.
"I may well persuade myself, right worshipful, that in
presenting this my labour unto you in search of true religion,
I shall do no pleasing thing unto you that are so settled,
as I presume you to be ; and yet had I so many reasons and
motives hereunto so as I could not well intermit the same.
For to say nothing of particular kindnesses and favours
received from your worship, the great obligation I have to
the - grateful memory of your right honourable uncle, Sir
Francis Walsingham, late secretary to her deceased Majesty,
doth bind me thereunto, your worship now remaining as the
only stock and stem of that house and name, whereof that
honourable knight and renowned councillor was a worthy
head in his days, and vouchsafed also to admit both me and
mine as his poor kinsman of the said name and house,
binding me in particular, with many several and singular
benefits, especially in mine education and study, for which
effect he caused me to be brought in my very infancy almost
from Berwick to London, there to lay more profitably than
elsewhere, the very first foundation of the Latin tongue, and
other studies which were to ensue, which by his untimely
death were in great part cut off, and his further designed
favour towards me utterly made void.
"But yet his known goodwill and honourable intentions
towards me must needs continue my gratefulness; which, he
being departed, descendeth unto your worship, in all right
and reason of duty, and as, if he had lived, I should above
all other men, have desired to have given him satisfaction in
this my fact (which I know would have been very hard), so
now unto your worship, my desire is to give this satisfaction,
at least that I have not rashly or inconsiderately made change
in this mighty affair of religion, but upon much inquiry, search,
and deliberation, and with the most mature ponderation of
things that time and diligence could procure me, knowing
well that it is a matter of infinite consequence and importance
to my soul for her everlasting bliss or misery.
380 Father Francis Walsingham.
"Wherefore in this point I trust your worship, out of
your known wisdom and equity, will not judge (especially if
it please you to cast your eyes over this book) that I have
attempted this of any passion or other disordinate humour,
for so much as no interest of this life can be presumed to
have moved me thereunto : seeing that by making the resolu
tion which finally I found myself enforced to make, I well
foresaw that I was to lose all interest which in this life the
world could give me, and therefore your worship may well
assure yourself that if the very fear of God and love of truth,
and dread of eternal damnation, and most manifest arguments
of reason and authority, had not, after long and laborious
search driven me thereunto, I had never made the same;
wherein, notwithstanding I must confess to have received so
great abundance of comfort and contentment from the hands
of His Divine Majesty as I could never have imagined the
same but by experience. And truly, sir, this pawn and pledge,
or earnest penny of His heavenly sweetness is so necessary
unto such a resolution, whereby country, commonwealth,
parents, kindred, friends, and the dearest things in this
life, are to be left or lost, that without the same you must
imagine the said lack or losses were not to be endured but
which that they are so sufficiently, or rather superabundantly
recompensed, as they yield no grief or difficulty at all, which
I shall pray unto Almighty God to impart also according to
the sweet measure of His merciful providence, unto your
worship and the rest of my good friends and patrons, as also
to make you for the reasons and urgent motives set down
here in this book, whereby it hath pleased Almighty God
both24 and effectually to draw me to the said reso
lution. His holy hand be blessed therefore, and assist me to
the end; and preserve ever your worship, with your hopeful
issue, in His holy protection and direction in the way of
eternal salvation, which only is that which purporteth indeed
in this transitory world to the attaining of happy eternity
in the next."
He wrote his "Search" soon after becoming a Catholic.
He now determined to embrace the ecclesiastical state, and to
labour in the vineyard of the Lord for the sanctification of
his own soul, and the good of his neighbour. For this end
he quitted all his worldly connections, and desirous of being
24 Blank in original.
Father Francis Walsingham. 381
more intimately penetrated with the truths of Catholicity, and
of drinking them in at the fountain-head, he resolved to travel
to Rome. Taking the opportunity of some proscribed priests
going into banishment for their faith, he accompanied them
as a voluntary exile; for going with this goodly company
he passed over to Belgium, and hearing that Father Parsons
was then Rector of the English College, he hastened on to
Rome, eager to meet him, and was admitted as an alumnus
of that celebrated Seminary in the year 1606. Here he entirely
applied himself to the study of theology, and especially of
controversy. And as he was most fervent in the Catholic
faith, so in order to render himself the more fit to impart
it to his fellow-countrymen, he applied to enter the Society,
and was admitted as a novice in the year 1609, being then in
his thirty-third year of age. He entered the English College,
and also the Novitiate, under the assumed name of John
Fennell. Having received all the minor orders, he was ordained
priest in Rome, i2th April, 1608, and was sent to England in
April, 1609.
The following translation of the Latin declaration by
Father Walsingham on entering the English College in
1606, as an alumnus, is made from a copy of the original
supplied by Dr. O'Callaghan, the Rector of the English
College.
"Ins. -f- MARIA.
"Adm. /.—I, Francis Walsingham, in the thirtieth year of
my age ; born at Hawick in Northumberland, was educated
by my parents in the liberal arts. In succeeding years I was
tossed about by various conflicts and storms of fortune. I
served in the army by means of commendatory letters from
the Hon. the Earl of Essex, under Sir Robert Sidney, kt,
Governor of Flushing. Returning from thence I studied civil
and common law under two different professors; then for
some time I studied at All Soul's College, Oxon ; then I was
appointed by the Rector of the College, tutor to the young
men and other sodalists of the same College. I went thence
to Middlesex, where also I was ordained deacon in the English
Church.
"Adm. II.— My father, Edward Walsingham, was of Exhall
in the county of ... A man of birth, and died about thirty
years since. My mother is yet alive, and in moderate cir-
382 Father Francis Walsingham.
cumstances. She is a Catholic. I have other relations all
Protestants, and one schismatic.
"Adm. III. — As to my studies. I studied a little at Oxford,
but reading divers heretical authors and becoming entangled
thereby, and using them for the destruction of the truth,
spending therein my ease and labour, I suffered loss.
"Adm. IV. — I am not aware that I labour under any disease,
sickness, injuries, or infirmities, either mental or corporal (to
the honour and glory of God be it said).
"Adm. V. — For a long time I lived a heretic ; at length by
the divine compassion, when I was studiously labouring to
pervert a schismatic who was earnestly defending the Catholic
faith, I myself caught the Catholic faith, and discovered the
falsity and depravity of heresy, by the perusal of a book which
I received from him entitled Defensio Censures, and written
by the Very Rev. Father Master Robert Parsons • and by
the assistance and counsel of Master Edward Tempest, a
praiseworthy priest in chains, and destined for martyrdom,
I was received into the Communion of the Saints in the
Catholic Church of God, suffering neither chains nor impri
sonment.
" Adm. VI. — I also longed for the ecclesiastical state, and
now at length the true way of entering upon it is presented
to me. And I do freely embrace the observance of the
discipline of this College, and by the favour of God and
Superiors, I will not cease to observe it in all things, as
long as I remain here.
" FRANCIS WALSINGHAM, alias JOHN FENNELL."
Being afterwards sent by his Superiors into England, and
there solemnly admitted to the degree of Spiritual Coadjutor,
during the entire space of thirty-three years he cultivated that
thorny portion of the vineyard with indefatigable zeal and
abundant fruit, and distinguished himself by every virtue.
As the famous book of the " Search " clearly proves, he was
well read in the religious controversies of the times, and had
many conferences with Protestant ministers, in which he dis
played great learning and talent. His mission generally lay
amongst the poor, for it was his delight to instruct the ignorant
and needy. Children also claimed his particular attention.
These he sought out and patiently taught them the great
truths of the Christian doctrine, accommodating his words
and precepts to their tender capacities. Whilst catechising
Father Francis Walsingham. 383
them, however, he did not overlook their parents, and others
of riper years, with whom he would hold familiar discourses
upon pious subjects. These he would especially instruct in
the manner of making the act of contrition ; also in the con
stant practice of ejaculatory prayers.
Meantime the good Father was not exempt from dangers,
being often betrayed to the magistrates by informers, and so
suddenly attacked by the pursuivants, that he was unable to
escape their hands except by means that would appear almost
miraculous. Once the satellites suddenly rushed into the
house where he was living, in order to seize and carry him off
to prison, and although they entered the very room itself where
he was actually kneeling before an altar, offering himself as a
victim to God, nevertheless they did not observe him: this
event the Catholics attributed to a manifest miracle, and on
that account held him to be a holy man, and dear to God.
The reader will recollect the mention made by Father Michael
Alford in his report of Occurrences in England, 1640, in page
306, ante. Possessed of the sweetest manners and a dovelike
simplicity, he was athirst for the glory of God, in prayer to
Whom he was accustomed to spend all the time he could
spare from the labours of the ministry. At length, worn out
by toils, he went to receive the hire of the workman from
the Master of the vineyard on the ist of July, 1647, aged 71.
Besides his great work, T/ie Search, Father Walsingham
wrote another book, Reasons for embracing the Catholic faith,
i6mo (London, 1615). Also he prepared a small manuscript
treatise on mental prayer for the use of the English Benedictine
Dames established in Pontoise, who were probably at the time
under his spiritual direction. This manuscript appears to have
been only for private use, and was never printed. It was
bound up in a volume of manuscript meditations, prayers,
spiritual exercises, and pious instructions, many pages of
which appear to be also in the handwriting of Father
Walsingham. This precious volume is in the library of
the Nuns of the Holy Sepulchre, New Hall Convent, and
by the kindness of the Reverend Mother Prioress we are
enabled to make this notice of it. It consists of thirty-two
pages Svo, and is entitled, " The Evangelique Pearl, or a
Treatise of Mental Prayer, whereby it is made easy to all
ages, sexes, and capacities." The dedication, "To the Vener
able Lady Abbess of the English Benedictine Dames,
established in Pontoise."
384 Father Francis Walsingham.
"Right Reverend Madame and Religious Dames, — It is
usually a practice in case of presents to desire the person
they are made unto not to look upon the gift, but the heart
of the giver. But I, on the clean contrary, beseech you to
judge of the heart of the giver by the price and usefulness of
what he gives you, which I doubt not but when well examined,
will prove he that sends it is unquestionably one of your
humblest and most entirely devoted servants,
" WALSINGHAM, S.J."
The first heading or section is, " Of the necessity and
excellency of Prayer." " The never enough admired St. John
Chrysostom, tells us that a ' soul without prayer is like a town
without walls, which lies as much exposed to the malice and
stratagems of the devil, as such a town does to the surprises
and attempts of an enemy, who may enter when and as often
as he pleases.' ' St. Bernard assures us that prayer is a sacrifice
for God, music for angels, a banquet for the saints, and a
sanctuary for sinners.' St. Bonaventure counsels thus, ' Would
you overcome any vice, give yourself to prayer ; would you
learn to be humble, obedient, chaste, patient; would you
become truly mortified, and learn not only to bear, but to
love your cross, exercise yourself in prayer.' To conclude,
would you surmount all sorts of temptations, and triumph over
the devil himself, it must be by virtue and constant practice of
prayer," &c. His second section is, " Of the advantages mental
prayer hath over vocal." After giving four reasons, he con
cludes by saying, "Daily experience shows us that for one
only half-hour every day faithfully employed in the exercise of
mental prayer, there is more profit made in spirit, than by five
or six hours of vocal prayer, insomuch that those who give
themselves in good earnest to this exercise, acquire in a very
short time that which others hardly attain to in many years."
His next heading is, " That mental prayer is not so hard as
it is imagined." After giving three reasons, he says, "Lastly,
because that to learn to meditate and pray mentally, there
are but two things necessary, whereof women and children
are as capable as the greatest Doctors. . . . The first is to
have a will to do it ; the second is to begin by times. I say
first they must have a will bent unto it, it being most sure that
whosoever has no affection to this exercise, can never learn
it, be he never so capable of other things. The reason of this
is that the principal exercise of prayer consists more in the
Father Francis Walsingham. 385
will than in the understanding, insomuch that the understand
ing is like the father unto prayer, whilst the will is its mother
conceiving it, and giving it its form, the understanding only
furnishing the matter. . . . The second thing necessary is to
begin by times, casting off all slothfulness and delays, betaking
yourself rather to the use and practice of it, than amusing
oneself upon its rules and precepts. . . . Half an hour or
an hour daily, according to health and circumstances, spent
in meditation upon some easy and moving subject of the life,
death, or Passion of our Blessed Lord, one month's faithful
and hearty application to this exercise, will teach you better
how to pray and converse with the Majesty of God with
comfort and devotion, than ten years study, a dozen spiritual
directors, and a library of books." The next section is,
"Divers methods of mental prayer." For every method he
proposes a pattern. "The first kind of prayer shall be that
of our Blessed Lord in the Garden ; this is made with some
short aspiration of five or six words several times repeated,
with a pause between each, to the end you may taste them
the better, as our Lord thrice repeated " Father," &c. " The
second sort of prayer is that taught us by that blessed penitent
St. Mary Magdalene, which is made by exterior signs when we
want thoughts to discourse upon the mystery meditated on.
For example, upon the Passion, we may take a crucifix or
picture in our hands, and kissing it on purpose to make so
many acts of adoration to the majesty of Jesus Christ, as we
shall salute that cross or picture, &c. This kind of prayer
is that which St. Mary Magdalen used at our Lord's feet, where
with silence she kissed them, looked upon them, washed
them with her tears, embraced them, and held them fast
until she deserved to hear the divine words, 'Go in peace,'
&c. The third shall be in imitation of St. Teresa, who
used to meditate upon the words in saying her Pater, Ave,
or the Creed. She declares this plan to be better than a
hundred run over according to the usual mode. She prac
tised it for many years, and it was the foundation of her
wonderful progress in the divine science of prayer and con
templation. The fourth manner is taught us by Granada, to
take a book in hand and read all the points of our meditation,
and then take two or three lines at a time, stopping awhile
like a bee to suck the honey, making as many acts of adora
tion, &c., as we find subjects for in our meditation. The fifth
kind is like the poor peasant, who, travelling with St. Ignatius
386 Father Francis Walsingham.
and his companions, and seeing those good fathers as soon
as they arrived at an inn, betake themselves to prayer, knelt
down with them, and finding himself unable to produce any
good thoughts or to discourse with God, usually prayed thus,
'Lord, I would say unto Thee, all that these Thy servants
say, and I do ask of Thee all that they demand; these are
saints, and I am only a poor baggage horse, who knows neither
how to speak unto, or what to ask of Thee/ If you be in the
company of many in prayer it is good to unite your devotions
with theirs, and to offer to God the prayers of others as
more worthy than your own. The sixth is taught by
the Royal Prophet, St. David, who calls upon all creatures
one after another inviting them to praise God with him. For
this sort of prayer the matter is almost infinite, since all
creatures in the universe, with our souls and bodies, powers
and faculties, serve for subjects, &c. The seventh sort of
prayer may be called the prayer of children, since to make it
we use the letters of the alphabet, attributing to our Blessed
Lord, to the Blessed Sacrament, or to our Blessed Lady, all
the praises we can fit to the said letters — for example:
A. O my God, Thou art most amiable, most admirable, &c.
B. O my God, Thou art most beautiful, most bountiful, most
blessed, &c. C. O my God, how charitable, how condescending
Thou art. D. O my God, how dreadful, how divine, how
desirable art Thou, and so on. When three or four letters furnish
you with matter enough, rest there, and entertain yourself, &c.
The eighth sort of prayer is that which is called effective
prayer, consising in making sundry acts of virtue, especially
seven, (i) Faith: I believe assuredly such a truth, because
God hath revealed it to His Church. (2) Adoration : Lord
I adore Thee, and acknowledge Thee to be infinitely wise,
just, merciful, my sovereign good, &c. To these you may
add kneeling, prostration, kissing the ground, £c. (3) Acts of
Oblation : O my God, I offer and dedicate unto Thee, and
to Thy honour and glory, my body, soul, life, liberty, time,
and eternity, and the like; likewise the actions, sufferings,
merits, &c., of Jesus Christ, the Blessed Virgin, the saints, &c.
(4) Acts of thanksgiving for the mercies and benefits of God.
(5) Acts of contrition for sins, together with a firm purpose
of amendment from the bottom of your heart, a true sorrow
for and a detestation of sin, because displeasing to God.
(6) Acts of love and conformity to His holy will. (7) Acts
of petition which maybe made to God upon all subjects, which
Father Francis Walsingham. 387
principally are the coming and increase of His kingdom, the
exaltation of His glory, the remission of our sins, the grace of
God," &c.
In page 24 of this treatise he says, speaking of the best
way of placing oneself in the presence of God, " The most
ordinary act in the beginning, the middle, and end of our
prayer is this act of faith, * O my God, I believe Thee to
be here, and do confess that I am in Thy divine presence.'
Yet to you I will tell a secret that is singular to help yourself
with, to keep yourself in the presence of God, which is the
application of the five interior senses of your soul, thus :
"Sight. Lord, methinks I see Thee, and that I am
environed with the glory of Thy presence.
"Hearing. Lord, methinks I hear Thee speak freely to
me : Thy servant is attentive.
" Taste. Lord, methinks I taste Thee, Who art sweetness
Thyself.
" Smell. Lord, methinks I smell Thy divine odours, sweeter
than all the perfumes of the world.
" Touch. Lord, methinks that I do not only touch, but
that I embrace Thee, and hold Thee in my arms, Who art
my beloved ; nay, and I am resolved to hold Thee fast, till
Thou givest me Thy benediction.
" Above all, remember that there is nothing makes us so
acceptable in the sight of God ... as true humility ; there
fore to reap profit from your meditation, present yourself before
the Majesty of God in one of the following "postures, (i) As
a poor beggar or lazar, begging only the crumbs that fall
from His table. (2) As a poor blind, deaf and dumb person.
(3) As a little child that knows not its wants, nor how to ask,"
&c.
After giving various other admirable advices regarding
distractions in prayer, and the common temptations of inter
mitting it on account of business and other excuses, Father
Walsingham ends, " Behold here comprised in a few leaves all
that I think fit to say to you concerning prayer. If you will
endeavour to put it in practice I dare promise you that what
to you now seems so harsh and difficult, will in a short time,
by the grace of the Holy Ghost, become sweet and easy to
you. St. Teresa tells us that the prayer and intercessions of
the great St. Joseph are very efficacious to obtain us the gift
and spirit of prayer. I do beseech him with my whole heart
to obtain that precious favour of God for him that writ this
Z 2
388 Father Francis Walsingham.
treatise, and for all them that shall read and study it the
grace and blessing to make their profit by it, and to become
true lovers of prayer, and constant practisers thereof. Amen,
sweet Jesus.
Speak efficaciously. Labour diligently. Mortify your
self heartily. Suffer patiently. Pray devoutly. Resign your
self wholly. Seek God only, and rest peaceably."
From the same collection we have copied also the following
beautiful letter, for which the reader will no doubt pardon
us —
" A pious letter from a Religious Monk to his Sister, being a
Novice, and upon the point of her profession.
" Dear Sister, — The approaching time of your solemn
engagement has invited me to return you two or three words
in thanksgiving for yours. I wish all the world were of your
opinion. Experience, then, would soon demonstrate how easy
the yoke of Jesus is to those who seek His love ; and again,
how sweet His Spirit is to those that do not choke His inspira
tions with fond affections. Tis worth our consideration to
ponder how bold men are in living, and how remiss in their
only concern to employ those moments which the Almighty
has given them for an eternity. How dismayed and dashed,
alas ! will these poor creatures be, when their glass is out, and
time shall be no more ! What horror and dread will attend
them at the sight of an inconceivable and an inevitable
eternity. Cast but an eye into the world, where people live
like atheists and die like brutes, and see if this be a just pro
ceeding for those that have immortal souls.
" Dear sister, you have taken the right way and chosen the
better part. You have chosen a Spouse which will never leave
you, unless you leave Him first. His company is always easy,
always pleasing, never cloying, always satisfying, but never
filling. You are like a bird in the air, at full liberty to soar on
high to contemplate your Maker's greatness, neither clogged
nor loaded with worldly concerns. All that remains for you is
to make your offering, like the poor woman in the Gospel;
give Him, with her, your two small mites, your body, and your
soul. Fling them into His hands, with the solemn promise
you are going to give Him, and that for ever ; never offering
to take them from Him for any fond or vain affection. If a
thousand years in God's sight are but as yesterday, judge what
Father Francis Walsingham. 389
a reward will attend, perhaps many, spent with an inviolable
fidelity in His service. Difficulties are to be found in all states
of mortality, and crowns are only given to such as overcome.
" Dear sister, preserve the stole of innocency I saw you in,
unspotted ; keep your veil, which I hope by this you have
received, undefiled, to make a present of to your celestial
Spouse, and remember in your prayers,
" YOUR LOVING BROTHER."
Jfourtlj
PART I.
COLLEGE OF THE HOLY APOSTLES;
OR,
THE SUFFOLK DISTRICT, S.J.
I.
THE COLLEGE OF THE HOLY APOSTLES,
OR THE SUFFOLK DISTRICT.
THIS was one of the early Colleges, or quasi Colleges, erected
by Father Richard Blount, the first Provincial. It was founded
about the year 1633. The following places, amongst many
others, of which no record remains, were served or visited by
the Fathers of this College, which embraced the counties of
Essex, Suffolk, Norfolk, and Cambridge, and generally passed
by the name of " Mrs. Suffolk."
Acton (Sudbury) Lynn
Beck Hall Melford (Long)
Bodney Norwich
Bromley Hall Oswell
Bury St. Edmunds Oxburgh Hall
Cambridge Parham
Coldsea Wood Redlingfield Hall (Suffolk)
Coldham Hall Sawston (Cambridge)
Cossey Hall Saxis (Sudbury)
Crandon Park Swaffham (Norfolk)
Flixton Thelton
Gifford Hall Thetford
Great Warningfield Thorndon Hall
Hengrave Hall Walthamstow
Hawley Park Wealside
Hithelen Writtle Park (Chelmsford)
Ingateston Hall1 Wisbeach Castle
Ipswich Witham
Kelvedon Yarmouth
Lavenham or Lanham Yaxley Hall.
The average number of fathers in this district, from 1633
until 1677, to which date the present history extends, was
about sixteen each year : and, as far as can be gathered from
1 This was one of the family seats of the Lords Petre. The word is
said to be derived from the Saxon Ing. atte Stone, or the Meadow ad
lapidem, i.e. at the Stone; and in some old records it is called Ging or
Yng ad pctram (vide Gortoni Topogr. Diet.}.
394 College of the Holy Apostles.
the scanty information in those trying times, the number of
Protestants reconciled to the Catholic Church, was about
thirty-five or forty per annum.
The principal benefactor, or rather the founder of this
College, was Robert, third Lord Petre. The following are
copies of letters from Father Richard Blount, Provincial, and
Lord Petre, to the Very Reverend Father General Vitelleschi,
regarding the foundation. Father Blount's letter is partly in
cipher, deciphered.2 The originals may be seen in Stonyhurst
2 The writing in cipher was a necessary art in the days of persecution,
and was also much used for State purposes. The State Papers in the
P. R.O., London, abound in intercepted letters and others in cipher. The
deciphering must have been a more difficult art. The loss of a key to a
cipher was fatal. In an intercepted letter of Father Henry Garnet the
martyr, written from the Tower of London to a friend, in orange juice,
2ist of April, 1606 (P.R.O., Gunpowder Plot Book), he speaks of divers
crosses with which it had pleased God to afflict him (among others), " The
ransacking anew of Erith and the other house. And now, last of all,
the apprehension of Richard and Robert with a cipher, I know not of
who's, laid to my charge ; and that which was a singular oversight, a
letter written in cipher, together with the cipher, which letter may bring
many into question." The following is a cipher alphabet, &c., taken from
State Papers, P.R.O., Domestic, Elizabeth, vol. cclxxxiiiA. (1602) n. 75.
The first line of the alphabet, consisting of cipher hieroglyphics, is not
given here.
abcdefghiklmno pq r s t u w x yz
p 9 4 7 26 3 8 5 i 10 12 15 19 21 41 33 16 14 91 18 20 14 29
mfgl okvxqfwys r h d a c e z bnp x
A and all am are as Be by but best Call can come
p wx3a6 tdtf ghi
Dare deal did doe End else Far fear first fast for from
k Imn oq stuwxy
God good Have hold haste I in if kill king Last least
z q 10 12 13 14 15 16 17 18 19 20
list leave live lost lust Man me men most must my
21 22 23 24 25 26 27 28 29 30 31
No none nay nor near Of one once or our old Proud
32 33 34 35 36 37 3^ 39 4° 41 42 43
Queen Rest read Save spill search sin To try trust truth
45 46 47 48 49 50 5i 52 53 54 55
Vice Was waste well which when where why what who will
57 58 59 60 6 1 63 64 65 66 67 68
with You your
69 70 71
To know in which cipher you write. If you write according to the
first, then note C. If the second, then note P. If the cipher you sent to
me, then note (the first). If in that which I send to you, then note the
second.
College of the Holy Apostles. 3
MSS., Angl. vol. iv. nn. 95, 98. Lord Petre signs "Cepha-
rini," an assumed name doubtless referring to "Cephas" —
"Petra" — a rock or stone.
1234567 89
bisj 103; hoi cra[ fig; lei na| Pei lu
50 60 70 10,000 100,000 1,000,000
twj tm| ma; Ian; bui bran \
10 20 30 40
kosi tag! ab: try!
England 9O:
Friezland
24: Hampshire IO:
Scotland 40:
Gelderland
14: Dorsetshire Ol:
France 64:
Brittany
8i: Devonshire 21:
Ireland 52:
Brest
97: Cornwall 31:
Spain 33:
Paris
12: Wales 34:
Denmark 72 :
Lyons
18: Milford Haven 94:
Portugal 80:
Orleans
16: Essex 96:
East Indies 50:
Rome ? Rouen 1 1 : Norfolk 95 :
West Indies 66:
Laon
08: Suffolk 92:
Italy 55:
Rhemes
06: Isle of Wight 98:
Florence 04:
Antwerp
53: Portsmouth 99:
Naples 93:
Ghent
25: Berwick 41:
Milan 26:
Brussels
03: Rye 43 =
Savoy 30:
Bruges
09: Dover 45:
Germany 19:
Flushing
71: Sandwich 47:
Venice 22:
Middelburg
79: Yarmouth 46:
The Low Countries —
Ostend
75: Portland 48:
Flanders 17:
Dunkirk
02 : Weymouth 58 :
Brabant 29:
Brill
86: London 74:
Holland 38:
Kent
86: Bristol 78:
Zealand 49 :
Sussex
36: York 79:
The Pope
112;
Owen 137 :
Emperor
116;
Charles Paget 138!
King of Spain
119!
Fitzherbert 140!
Queen of England
120 |
Thomas Throckmorton 143 !
King of Navarre
I25i
Sr Throckmorton 141 •
King of Scots
122;
Sherer H2 :
King of Denmark
121 ;
Stirr 144:
Duke of Ernest
126;
Jaques 145 :
Duke of Savoy
128;
Earl of Essex 147 :
Duke de Mayne
127;
Earl of Arundell 146 :
Duke de Guise
129:
Earl of Derby 147 •
The Count Charles
132;
Earl of Shrewsbury 148 •
The Count Foyntes
130!
The Lord Treasurer 149 ;
Verduge
I33i
The Lord Buckhurst 150!
The Count Morris
I3H
The Earl of Worcester 152 •
The Estates
135!
The Earl of Huntingdon 151 1
Cardinal Allen
I34i
The Earl of Hertford 153 •
Father Parsons
136;
Arabella 155 i
Father Holt
139;
396 College of the Holy Apostles.
" Adm? Rd? in Chr'.0 Pater noster, —
" Pax Chr.
" Illmus Dnus Baro Cephalini (sic enim vocari
cupit hospes P. g;52y83Lya ™4°03'6J3 te Si**^ «*> fidei ac
Religionis Catholicae- propagandae accensus cum liberis suis
omnibus jam provident, excepto natu minimo, pietatis in
patriam suam monumentum quoq' aliquot relinquere post se
optat.
" Collegium itaq. Societati nostrse fundare in animo habet,
cui dotando praeter reditum annuum perpetuum quasi mille
scutorum, summam capitalem sexdecim millium scutorum in
parata pecunia seposuit : quae si ad nummum duntaxat deci-
mum quintum exponatur, ad alendas vigenti quinque personas
omnino sufficiet. Quod si Divinae Bonitati vitam ipsi ad
aliquot annos prorogare visum fuerit, paratis quae filio natu
minimo sufficiant, dotem etiam Collegii aucturum se sperat.
Dignabitur P. V. hanc optimi sane viri et Societatis nostrae
studiosissimi piam voluntatem gratam habere, et Collegium sic
dotandum ad majus Dei obsequium et animarum auxilium
admittere; quod ipse gia^ij^ijij (hoc pnecipuum illius
Comitatus oppidum est et nostris ministeriis percommodum)
sub nuncupatione Sanctorum Apostolorum collocandum censet.
Quod eo etiam nomine libentius concessurum spero Ptem V*?1
quia idem Illus™usDnus ab obitu parentis per complures jam
annos insignis Benefactor extitit, donatis Societati in singulos
annos mille scutis ; quam eleemosynam hodieq. dat, et ad
obitum usq. daturus est.
"Et quidem est 3°3x32°62n6310316 Collegium, quod ab ejus majoribus
fundatum, ob conditiones quasdem in ejus traditione pactas,
sed jam manifesto ruptas, secundum jura ad ipsum devolutum
censetur, cujus possessionem baud dubio jam adiisset, si per
temporum iniquitatem jus suum prosequi licuisset. Itaq. lite
pendente, sed non abjudicata, Collegium illud si quando a
posteris recuperabitur, Societati nostrae per codicillum donan-
dum ordinabit. Quae sane res eximiam ejus in nos benevo-
lentiam satis ostendit.
" Caeteriim ubi perlatum fuerit responsum P. V. si Collegium
admittendum videbitur, pecunia supradicta, cum reditu annuo,
mihi statim legitime consignabitur ; simul verb, si placet P. V.
mittatur diploma, quo hujusmodi Collegium a se rite admissum
testetur. Cujusmodi diploma missurum etiam se promisit
D. Carolo Shirbundo, quod tamen hactenus non accepi. Quod
College of the Holy Apostles. 397
reliquum est, sanctis me P. V. S. S. et orationibus humillime
commendo. Londini, 27 Aug. 1632.
"Adm. R. P. V.
" Indignus in Xto filius et servus,
"RICARDUS BLONDUS."
[TRANSLATION.]
" Very Rev. Father in Christ,—
" Pax Chti.
"The noble Lord, the Baron Cephalini (for thus
the host of Father Henry More, the Lord Petre, wishes to be
called), inflamed with zeal for the Faith, and the propagation
of the Catholic religion, since he has now made provision for
all his children, except his youngest, wishes to leave behind
him also some monument of piety for his own country.
" He therefore contemplates founding a College of our
Society, for which, besides endowing it with a perpetual annual
income of one thousand scudi, he has laid aside a capital sum
of sixteen thousand scudi in ready money [.£4,000], which if
he lays aside only fifteen thousand, suffices for the support of
at least twenty-five persons. But should it please the divine
goodness to prolong his life for some years, having by that
time sufficiently provided for his youngest son, he hopes to
increase also the gift to the College. Will your Paternity
condescend graciously to accept this pious wish of a man so
truly good and most solicitous for our Society, and to approve
of the College thus endowed to the greater service of God
and help of souls ; which he himself thinks of placing in the
town of Chelmsford (the capital of his own county, and most
convenient for our ministrations) under dedication to the Holy
Apostles ? And I also hope your Paternity will the more readily
grant it on this account, because the same noble lord, from
the death of his father, now for many years, has been a singular
benefactor, giving yearly to the Society a thousand scudi;
which alms he gives to this day, and will do so until his death.
u And indeed there is a College at Oxford, which, founded
by his ancestors, on account of the manifest breach of certain
terms agreed upon at its delivery, he considers according
to right to have reverted again to himself; the possession of
which he would without doubt now enter upon, if the iniquity
of the times allowed him to prosecute his right. Therefore
lite pendente, sed non abjudicata, should this College be
398 College of the Holy Apostles.
recovered by his posterity, he intends to give it by a codicil
to his will to the Society. Which circumstance abundantly
shows his extraordinary benevolence towards us.3
"As to the rest, when your Paternity's answer shall have
been received, that it seems good to you to admit the College,
the above-mentioned sum and annual income will be at
once legally made over to me. But at the same time, if it
please your Paternity, let a diploma be sent duly approving
and authorising a College of this kind.
" A diploma of this kind he also promised should be sent
by Mr. Charles Sherbourne, which, however, I have not as yet
received.
" It only remains for me most humbly to commend myself
to your Paternity's holy SS. and prayers.
"Your Very Rev. Paternity's
" Unworthy son and servant in Christ,
" RICHARD BLOUNT.
" Reverendissime Pater, —
" Inspecto Diplomate quod nuper ad me
destinandum censuit R™a Pa? Va incessi, ut par erat, Isetitii ;
et felicem me apud animum meum pnedicavi, et prcedicabo
semper, qui R™ P™ V™ sortitus sum interpretem tarn benignum
desiderii, et tenuium certe conatuum meorum Catholicae Reli-
gionis amplificandse in afflicta, quam incolo, patria : magnisq.
beneficentise vinculis obstrictum me profiteer erga R™ Pte.m V1?1,
quse exigua mea merita praamio tarn amplo est remunerata.
"Hoec pia R™.ffl P1AS V? liberalitas novis me erga hoc ipsum
opus, et Societatem vestram universam animavit affectibus ;
quos, si vita comes merit, novis etiam conatibus testates et
obsignatos relinquere adlaborabo.
" Hunc tantum ambio honorem apud Rln P1.6.™ V™ uti credat
animum mihi esse plenum zelo, et desiderio serviendi R1"?6
P*.! V!8. et universae SocV. Cui omnipotens Bonitas R™ P.tem
V™ ad multos annos servet precor incolumem. Utq. mei in
Sanctis SS. et precibus memor aliquando sit humillime et
3 This College must have been "Wadham College." Dodd, Church
Hist., vol. iii. p. 278, speaking of William Petre says (quoting from
Athen. Oxon.) "second son of William Lord Petre, had his education for
awhile in the University of Oxford, being gentleman commoner of Wadham
College, which foundation was completed by his great aunt, Dame Dorothy
Wadham."
Father Thomas Everard. 399
enixe obtestor ; qui in hoc nomine unice glorior quod sim et
esse ex ammo opto (infirmus licet et indignus). R™83 Pd? Vs?
" In Christo omnium Domino Servus,
"GuiDO CEPHALINI.
" Londini, 3 Aprilis, 1635."
[TRANSLATION.]
" Most Rev. Father,—
" I have inspected the diploma which your
Paternity has been pleased lately to assign me. I was beside
myself for joy, as it was fitting I should be ; and I pronounce
myself happy, and shall always do so, that it has fallen to my
lot to find in your Paternity so kind an interpreter of my
desires, and truly poor endeavours, for extending the Catholic
religion in my afflicted country; and I acknowledge myself
bound to your Paternity by the strictest obligations for having
been pleased to repay my poor merits by so ample a reward.
" Your Paternity's pious liberality animates me to renewed
affections for this work, and towards your whole Society, in
whose regard I will endeavour, if I live, to leave proofs and
marks of my esteem by fresh efforts.
" I seek this only honour of your Paternity, that you will
believe me full of zeal and desire of serving your Paternity,
and the whole Society; to which I pray God always to preserve
your Paternity safe for many years to come.
" I humbly and earnestly beg sometimes a memento in
your Holy Sacrifices and prayers, &c.
" Your Paternity's most sincere (though poor and unworthy)
servant of all in Christ the Lord.
" GUIDO CEPHALINI.
"London, April 3, 1635."
The following fathers of the English Province, who served
in this College, deserve special notice.
FATHER THOMAS EVERARD.
Father Thomas Everard, alias Everett, was born at Linstead,
in the County of Suffolk, 8th February, 1560, so he himself tells
us in his examination at Dover Castle, upon his arrest on landing
there in 1623, of which a copy will be given presently. His
father, Henry Everard, was a man of rank, and a prisoner in
England for his faith in 1593. His mother was Catharine
Gawdyr. He made his early studies at home for about six
4OO College of the Holy Apostles.
years and a half. Lest he should be led astray in the slippery
time of youth, it pleased God that he should become acquainted
with Father John Gerard, under whom, with some other youths
of distinction, he made the Spiritual Exercises of St. Ignatius in
London. In consequence, he remained deeply imbued with
a constant love and study of piety. Finding that he could not
securely follow out the vocation he was conscious of having
received, on account of [the severity of the persecution against
Catholics in England, he crossed over to the English College,
Rheims, where he studied moral and controversy for eight
months, and afterwards rhetoric at Courtrai for eleven months.
He received minor orders on the 22nd of February, 1592 ; was
ordained subdeacon on the i4th of March, by the Cardinal
Bishop Placentius, Apostolic Legate in France ; deacon on the
22nd of May, by the Bishop of Lyons; and priest on the i8th
of September, 1592, by the Bishop of Artois. He was admitted
to the Society by Father Oliver Manaraeus, the Provincial of
Belgium; went to the Novitiate at Tournay on the 3rd of
June, 1593, and began his novitiate the next day. On the
25th July, 1594, he was allowed to make his private vows of
devotion. On the iyth of June, 1595, after taking his simple
vows, he was sent ad Collegium Insulense.* Such a constant
piety and yearning after heavenly things, joined to the utmost
meekness towards all, shone forth in him, that his whole
countenance, and his very gait, seemed to breathe forth sanctity.
A certain candour and agreeableness in dealing with his neigh
bour, both rendered him a general favourite, and wonderfully
attracted his auditors, and made them compliant to his admo
nitions. He was afterwards seized with a slow fever, to which
it was feared he would have succumbed ; but by the goodness
of God he was spared for the salvation of many souls, and for
a series of years filled the offices of Minister at St. Omer's
College and at Watten, and was subsequently appointed Socius
to the Father Master of Novices at Louvain. He took his last
vows as a spiritual coadjutor in the year 1604. But, burning
with an intense desire for the labours and sufferings of the
English mission, he was allowed, although advanced in years,
to cross over thither, and exercise his apostolical functions in
the county of Norfolk. This was about the year 1617. He
assiduously made a circuit of the district, attending the houses
of the Catholics, and always travelling on foot ; nor could he
ever be induced, although old and sickly, to make use of a horse.
4 Diary of Tournay Novitiate.
Father Thomas Everard. 401
How abundant was the fruit he gathered into the garner of
the Lord, and how large a number, torn from the faith by
heresy, he reconciled to the Church, clearly appeared by the
rage of the magistrates, who caused all the roads to be narrowly
watched, and used every effort to arrest him. In 1618, about
a year only after his arrival, he was betrayed by wicked apos
tates, and seized in a hiding-place at a house in the county of
Suffolk, which entailed heavy damages upon his host in conse
quence. He was committed to prison, and there detained two
years in a painful and close confinement. Although he does
not mention it in his examination, he must have crossed over
to the English mission for a short time about i6o§, when we
find from Father John Gerard's narrative,5 he fell into trouble.
We cannot omit the interesting passage. Father Gerard, who,
with the certain risk of death, if he should be taken, remained
on in England after his remarkable escape from the Tower of
London in 1597, was falsely suspected of a knowledge of the
Gunpowder Plot, and was searched for, high and low. "I took,"
says he, " the greatest precaution to remain hidden ; and I lay
at a place in London known to no one. So, by the protection
of God, I continued safe ; and if it had seemed good, I could
have remained so still longer. I did not, therefore, leave England
to avoid being taken ; but as, in that great disturbance, it was
no time for labouring, but rather for keeping quiet, I took a
favourable opportunity that presented itself of passing over into
these parts [on the Continent] and reposing a little, and after
so long a period of distracting work in all kinds of company,
that I might take breath, and recover strength for future labours.
Why, even at that very time, when I was keeping so close, and
when nearly all my friends were either in prison or so upset
that they could scarcely help themselves, much less me, though
I had lost the house I had in London, through the fault of one
who disclosed it, as I have said, and though strict watch was
kept everywhere, and danger beset me on all sides ; yet before
I had settled to leave England, I managed to hire another
house in London, very fit for my purpose, perhaps more so
than the former. I managed also, to furnish it with every
thing necessary, and made some good hiding-places in it ; and
there I remained in safety the whole of Lent, before my depar
ture. Besides this house, I also hired another, larger and finer
than this, which I intended should be in common between
Father Anthony Hoskins and myself. This house, after my
5 See Father Morris' Condition of Catholics, clxxx.
AA
4O2 College of the Holy Apostles.
departure, was used by the Superior of the mission for a con
siderable time.
" The first of these last-mentioned houses I brought into
some little danger about the end of Lent, in order to rescue
one of our fathers from imminent danger. The thing happened
in this wise. The good Father, by name Thomas Everett, had
gone to a gentleman's house in London, where there were some
false brethren, or else some talkative ones ; for the fact reached
the ears of the Council. And as he is something of my height,
and has black hair, Cecil thought it was I of whom notice was
given him, and said to a private friend of his, ' Now we shall
have him,' naming me. However, he had neither the one nor
the other. For I, learning that the Father had gone to this
place, where he could not possibly remain hidden, asked my
friend, in whose house I had myself been concealed before I
had procured and furnished my new abode, to fetch him, and
keep him close in his house for a time, which he did. Here
he remained, whilst the house he had just left was undergoing
a strict search. Now it so happened that, after a few days, a
search was also made in the very place to which he had been
brought, on account of some books of Father Garnet's which
had been seen, and which this gentleman used to keep for him.
After rifling the place well, and rinding no one (for Father
Everett had betaken himself to a hiding-place), they carried off
the master and mistress of the house, and threw them into
prison. Now when I heard this, and knew that there was no
Catholic left in the house, fearing lest the Father should either
perish with hunger or come forth to be taken, I sent persons
from my own house, to whom I described the position of his
hiding-place. They went thither, and called to him, and
knocked at the place, for him to open it ; he, however, would
neither open nor answer, though they said that I had sent them
for him. For, as he did not know their voices, he was afraid
that this was a trick of the searchers, who sometimes pretend
to depart, and then, after a time, to return, and assuming a
friendly tone, go about the rooms, asking any who are hidden
to come out, for that the searchers are all gone. The good
Father suspected that this was the case now, and therefore made
no answer. My messengers remained a long time, trying to
reassure him, and at last were obliged to return ; but so late,
that they fell into the hands of the watch. They were detained
in custody that night, and got off with some difficulty the next
day. One of them, however, was recognized as having formerly
Father Thomas Everard. 403
lived with a Catholic, and was therefore believed to be a
Catholic himself; and, as it was now known that he lived in
the house that I had hired, this brought that house into sus
picion, though it had been ostensibly hired by a schismatic,
who was under no suspicion at all. The consequence was that
some four days later the chief magistrate of London, who is
called the Mayor, came with a posse of constables to search the
house. In the meantime, hearing that Father Thomas would
not answer, and knowing well that he was there, to prevent his
perishing from starvation, I sent the next night another party,
with the man who had made the hiding-place, and knew how
to open it. The place was thus opened, and the good Father
rescued from his perilous position. They brought him to my
house, and there he remained ; I myself however, before he
arrived, had gone to a friend's house, a very secure place, for
the purpose of staying there a little, as I had some fears that
the apprehension of my servants a day or two back might bring
the searchers to my house. My fears were well founded ; for
on Holy Thursday, while Father Everett was saying Mass, and
had just finished the offertory, there was a great tumult and
noise at the garden gate ; and the Mayor used such violence,
and made such quick work of it, as to have entered the garden
and the house, and to be now actually mounting the stairs,
just as the Father, all vested as he was, and with all the altar
furniture bundled up, had entered his hiding-place. So near
a matter was it that the Mayor and his company smelt the
smoke of the extinguished candles, so that they made sure a
priest had been there, and were the more eager in their search.
But of the three hiding-places in the house, they did not find
one. So they departed, taking with them those men whom
they found in the house, and who acknowledged themselves
to be Catholics, and the schismatic also, who passed for the
householder. After this, having again released Father Everett
from his hiding-hole, and advised him to leave London, I
determined not to use that house again for some time."
From the following copies of papers in the Public Record
Office, London, we gather that Father Everard was banished
the kingdom in 1620.
In the State Papers, Domestic, James /, 1620, vol. cxx. n. 4.
is a paper endorsed, " February, 1620. A certificate from the
officers of the Port of Dover of such priests as were trans
ported beyond seas by virtue of a warrant from the Lords."
AA 2
404 College of the Holy Apostles.
" Dover. Whereas William Waterton and Henry Smith,
messengers, brought to the town and port of Dover by virtue
of a warrant from the Lords of his Majesty's Privy Council,
dated the 29th of February, 1620, certain Jesuits and priests
amongst other persons that had taken orders in the Romish
Church, these, whose names are hereunder written, to be
exiled and banished his Majesty's dominions. Amongst others
John Curry, Thomas Everard, John Grose, &c., all prisoners
from the new prison. . . These were all sent and put aboard
of a barque of Dover, called the Swan of Dover — John Danyel,
master — for Calais, on Friday, the 2nd day of March, about
two o'clock in the morning. In witness,
" JASPER FOWLER, Searcher.
" WILLIAM JONES, Clerk of the Passage.
" JOHN BANGOR, Mayor."
Father Everard was afterwards stopped on his landing at
Dover, in endeavouring to return from this banishment. He
gave the assumed name of Harrison, and was disguised as a
soldier. Nothing can afford greater evidence of the burning
zeal for the conversion of their fellow-countrymen in the
missionary priests, both secular and regular, than their
constant attempts, generally successful, to return from their
banishment, in the face of the Acts of Parliament which
inflicted death as for high treason, in such cases. Father
Everard appears to have been released on bail in the follow
ing October, after a confinement in Dover Castle of three
months. His speedy release was no doubt occasioned by
the treaties of marriage then going on at Court.
Dom. James I. 1623, vol. cxlviii. n. 57, 5yi. 57ii.
Endorsed — "July yth, 1623, Lord Zouch, concerning one
Everard, Jesuit, stayed at Dover."
Address — " For his Majesty's special service."
"To the Right Honourable Sir Edw. Conway," &c. &c.
" At the Court at Windsor, be these given. — ZOUCH. Haste,
haste, post haste.
" Monday, yth July, at three of the clock in the afternoon.
" Noble Sir, — I am bold to use another man's hand, by
reason I am not able to write myself. These inclosed came to
my hand this forenoon, and I am desirous to have your
account of them before I go to Dover, which will be (if God
please) to-morrow thitherward : if his Majesty be pleased to
I
Father Thomas Everard. 405
have this party stayed, you had need write quickly, for I have
already given orders that all of that nature shall be presently
bound over as your former letter appointed, so as I doubt it
will be too late. If it please you to command me anything
else to Dover, I attend your commands ; if not, I pray God
have you in his keeping, and I will ever rest,
" Yours faithfully to do you service,
" E. ZOUCH.
" Barbican, yth July, 1623."
N. 57 i.
Endorsed — " Mayor, &c., of Dover, to Lord Zouch, con
cerning one Everard, a Jesuit, stayed there."
"To the Right Honourable and our very good lord, the
Lord Zouch, Lord Warden of the Cinque Ports, Privy Coun
cillor, &c.
" Right Hon., — Our humble duty remembered unto your
hon. good lordship. It may please your honour to vouchsafe
to be advertized that this present afternoon was brought before
us Thomas Everard, a Jesuit of continuance thirty years as
himself confesseth, for which he heretofore of late was im
prisoned here in England, and banished out of the same about
the 2nd of May, 1620. The said Thomas Everard landed here
out of a ship of Calais, about two of the clock this morning, and
by the diligent care of William Jones, clerk of the passage, was
apprehended. At which time he named himself Thomas
Harrison, and said he was a soldier, and had his sword and
pass under the hand of Sir Edward Parham, thereby hoping to
have had here quiet entrance into this kingdom. We have
taken his examination and send the same, together with his
said pass unto your lordship, and detain him as a prisoner here
until it shall please your honour to command us otherwise to
dispose of him. And thus in all humble and dutiful manner
we commend your lordship to God's protection, &c.
" Your honour's in all commandment,
" HENRY STEED, Mayor.
"Dover, this 6th of July, 1623."
N. 57 ii. 1623.
" The examination of Thomas Everard, of the age of three
score and four years or thereabout Taken in the Town Hall
of the town and port of Dover, in the county of Kent, on the
406 College of the Holy Apostles.
6th day of July, &c., before Henry Steed, mayor of the said
town and port, Francis Willsford, and William Jones, clerk
of the passage, commissioners for restraint of passage there."
"He sayeth he was born at Linsted, in the county of
Suffolk, and was brought up in his youth at Cambridge, by the
space of about one year and a half, and went over the seas,
when he was about the age of thirty-one years, and studied first
at Rheims, by the space of one year, and remained beyond
the seas many years ; and about thirty years hath been a Jesuit,
and was in England about three years before his banishment
out of this kingdom, and was in prison about two years of that
time, and confesseth that about the 2nd of March, 1620, he,
with about twenty-one other like Jesuits, priests, and others,
were banished out of this kingdom, and brought to Dover in
the custody of William Waterton and Henry Smith, messengers
of his Majesty's chamber; and confesseth that sithence that
time he hath lived at Gant, where he had his provision of diet
allowed unto him.
" Being examined where he took shipping for this port, the
last night, he sayeth at Calais, in a French ship, and that none
of his acquaintance came over with him. And sayeth that the
cause of his coming into England is for recovery of his health,
having been sickly about two years. And sayeth he was
partly sent by his Superior, named Mutius Vitelleschi, to
execute his function, and that his abode to be here in England
is without limitations.
"Being examined why at his arrival he named himself
Thomas Harrison, and that he was a soldier, and did wear a
sword, and that he served under Sir Edward Parham, and had
his pass for coming into England; he sayeth he so named
himself and termed himself to be a soldier, and gained the
same pass, thereby hoping to have the more quietly entered at
this port, and from hence to have passed to London, whither
he did intend to have gone.
" Being examined what money he hath brought over with
him, he sayeth he hath about fourteen shillings."
Dom. James I. 1623, vol. cxlix. n. 19.
Lord Zouch to Secretary Con way.
" I have by this bearer (the foot post of Dover), sent you
all those books, pictures, and other impertinences which were
taken from the three Papists that landed here about the begin
ning of this month, having (as soon as I had knowledge of his
Father Thomas Everard. 407
Majesty's pleasure), set them at liberty, upon their own bonds
of ;£ioo a-piece, to appear before Mr. Secretary Calvert, at
London, on the zoth of this present July. Howsoever, the
books and other things may be disposed of when you shall see
them; I think that such subjects deserve well to have the
benefit of their own whip bestowed upon them.
" I have also caused the Jesuit (that came over as a soldier),
to be kept safe prisoner in this town, as his Majesty's command
is, to whose royal pleasure I shall ever readily express in all
things my humble dutiful obedience,
" E. ZOUCH."
Dom. James I. vol. cliii. n. 59.
Endorsed, October, 1623. — "Lord Zouch, concerning a
prisoner at Dover, for whose release his lordship had received
a writ out of the King's Bench."
" To the Right Hon. Sir E. Conway, Secretary.
"Noble Sir, — Having performed what you in his Majesty's
name hath commanded me, I have had no occasion to write unto
you until this time, but now in respect I have received a writ
out of the Crown Office concerning the delivery of one Everratt,
a Jesuit prisoner here by his Majesty's commandment, for that
he had been before set at liberty to be sent over at the suit of
the late Spanish Ambassador, which writ commands the taking
of his own bond for his personal appearance there at a day
prefixed in the same, to which I dare not obey until such time
as by you I shall understand his Majesty's pleasure to that end.
I beseech you therefore be pleased to acquaint his Majesty
herewith, and to let me receive his pleasure by you herein.
" Dover Castle." " E. ZOUCH.
Father Everard's name appears in Gee's list of priests and
Jesuits in and about London,6 that list dating about 1623-24.
He is also named with five other Fathers in a Catalogue of the
Province, marked P among the Jesuit papers found in the
residence of the Fathers at Clerkenwell, on its seizure by the
Government in 1627-28. It is intended to give an account
of this stirring event in a history of the College of St. Ignatius,
or the London district in our next vol. of this Series. This
list would date about 1624.
" In missione Suffolciensis,
P. Thomas Everard."
6 "Foot out of the Snare"
408 College of the Holy Apostles.
In 1629 he accompanied the Lady Falkland in the great
pilgrimage to St. Winefride's Well, as appears by the following
State Paper, Domestic, Charles I. 1629, vol. cli. n. i3.7
[Endorsed, "A note of Papists and priests assembled at
St. Winefride's Well, on St. Winefride's day, 1629."] "The
Lord William Howard, the Lord of Shrewsbury," &c. " The
Lady Falkland, and with her Mr. Everard the priest, . . . with
divers other knights, ladies, gentlemen, and gentlewomen of
divers counties to the number of fourteen or fifteen hundred ;
and the general estimation about a hundred and fifty or more
priests, the most of them well known what they were."
Father Everard became eventually, from weakness in his
limbs and eyes, unable to get about or to read. He com
forted himself in his loneliness by incessantly reciting his
rosary, and with other prayers both vocal and mental,
especially the Psalter of Jesus, to the use of which he had
been accustomed from boyhood. Being an especial hater
of anything like ease or idleness he was accustomed to spend
all the vacant time he could spare from his missionary work
and his long imprisonments, in translating a number of Latin,
French, and Spanish treatises on ascetical subjects ; all these
were printed at St. Omer's College printing press. The
following is a list of his works — Fulvii Androtii Nudet. de
Comm: et Passione Domini (St. Omer, 1606, 1614, 1618);
Alberti Magni Paradisus animae, et ejusdem Tract, de adhse-
rendo Deo (1606); Lucii Pinelli, Gerson, seu de Perfect.
Religiosa (1618); Lucii Pinelli, Nudit. de Eucharistia (1622);
B. F. Borgia, Speculum operum Christiani homini (1620);
Tract, de modo bene vivendi (1620); P. Canisii, Manual e
peccatorum (1622); Lud. de Ponte. Medit. Compend. (1623);
Ignatii Balsami, Method. Medit. (1618, published under the
name of John Heigham) ; Dialog, de Contritione et Attritione
(four editions); Ribad. Pet, de Principe Christiano; Rob.
Card. Bellarm., de seter. felicit. sanct. (1638).
At length worn out with labours, diseases, and sufferings,
he died most piously in London, May 16, 1633. The summary
of the deceased of the English Province for that year thus
names him — "Father Thomas Everard, of Suffolk, aged
seventy-three. A formed Spiritual Coadjutor. In religion
forty years. He had filled the offices of Minister and Pro
curator in various Colleges. He had endured prisons, bonds,
7 A full copy of this interesting paper is intended to be given in the
history of St. Winefride's Residence.
Father Thomas Flint. 409
and exile, and laboured zealously for the cause of religion
in England, where at length he piously died, May 16, 1633.
He translated several books from the Latin into English for
the consolation of the Catholics."
FATHER THOMAS FLINT. — According to the diary of the
English College, Rome, Father Flint was a native of the
diocese of Lichfield, born 1575. At the age of twenty, he
was admitted an alumnus of the English College, Rome,
February n, 1596; having remained there for nearly three
months, tanquam peregrinus propter absentiam illust. Card.
Proteetoris. He was ordained subdeacon, February 26th,
deacon, March 25th, and priest at Easter, 1600; and was
sent to the English mission, April 27, 1600. He entered
the Society in England, in 1621. He was apprehended soon
after, but the date of his arrest does not appear. In 1606 he
was sent into banishment for life with forty-seven other priests,
including several Jesuits.8 According to the Annual Letters of
the Province for 1638-39, announcing his death, he was sent
that year, though an old man, to fill up the vacancy in this
College or district, caused by the death of Father Simeon
Swinbourne, who died November u, 1638, upwards of eighty
years of age, leaving to his brethren a great example of piety
and all religious virtues, and his memory was greatly venerated.
Father Flint, however, soon followed him, for he died a
few weeks after, namely, December 28, 1638. Both of these
Fathers had laboured and suffered in the missions in England
for a great number of years, in the most difficult times ; during
which the activity of the persecution allowed them no rest nor
safety anywhere, so that all their spare time was spent in con
cealment and solitude, where there was no human society to
disturb their pious communication with God. Father Flint
(continue the Annual Letters) had suffered a long and
rigorous imprisonment, in which the cold and his restrained
posture had caused great pain in all his limbs, particularly in
the lower extremities, of which he never recovered the free
use. Indeed, his last illness was no other than the loss of
health caused by his incarceration. Two days before his
death, being left a short time alone, he chanted in a feeble
voice, some passage from the Psalms. It was nearly the last
use of his voice, as he scarcely uttered a word after. He died
sitting upright, with his eyes and hands raised towards heaven,
8 See Challoner's Missionary Priests, vol. ii. p. 14.
4io College of the Holy Apostles.
with an expression of great sweetness in his features ; and the
corpse retained for some time this appearance.
The following is a translation of a letter from the Rector
of the College of the Holy Apostles to the Vice-Provincial,
Father Henry More, announcing the death of this saintly
Father.9
" Rev. Father in Christ, —
"P.C.
" On the day of the holy protomartyr, and about
four o'clock p.m., departed this life, fortified by all the sacra
ments of the Church, Father Thomas Flint. He had attained
the age of sixty-three; in the Society, to which he was admitted
as a novice in England, seventeen years ; and was a professed
Father. He was a man pious and humble, a lover of silence
also and modest. He indeed abundantly proved his con
stancy in confessing the Faith. For on the death of King
James, when about to administer the sacraments to a certain
Catholic family in the diocese of Gloucester, being engaged
in the meantime in saying his office in a kitchen garden of
the house, a spiteful neighbouring woman, by chance observing
him, introduced the constables, who suddenly apprehended
the harmless man, and carried him off to Gloucester prison,
contrary to all right and justice, especially as at that time
there had been no confirmation or renewal by the new King
of the power of officers of this kind. Here the Father's health
was injured by the sufferings and solitude of a nine years'
imprisonment. His piety indeed, and sincere probity, were
so conspicuous, that he even met with admiration and bene
volence from the pseudo-Bishop of Gloucester, who frequently
sent for him to converse with him, and dine at his episcopal
table ; and at length, for the sake of more readily obtaining
his liberty, he got him removed to London, from whence, at
the kind instance of the Queen-Mother of the King of France,
he was sent into exile. He shortly returned, and afforded
proof of confirmed virtue in divers parts of the Province,
sealing it by his death. A malignant fever produced mortifi
cation in the bowels. In the meantime he breathed only piety,
and spoke of religious matters. Those who attended him in
his sickness bear testimony that no levity was observed in him,
nor any sign indeed of impatience. The daughter of the noble-
9 Collect™ Cardivelli, MSS. (SJ.) Ex Arch. Brussels, State Papers,
vol. i. p. 227.
Father Francis Sankey. 411
man with whom he lived, a lady of no common faith and virtue,
whose room was not far from his, a very few days before his
death, heard to issue from his room the sweetest voice singing
canticles, she had ever heard in the whole course of her life.
He was at the time quite alone and in such a state of weakness
as to be almost speechless. I came to him about a quarter of
an hour before his death, and he earnestly begged to be
removed from his bed into a chair. His wish being com
plied with, he asked me for something, but in so low a voice
that I could not sufficiently catch his meaning. He then very
distinctly said, Decet mccc professionis mrum in indigentia mori
— ' It becomes a man of my profession to die in want.' He
spoke no more; placing his hands in an attitude of prayer,
and with his eyes devoutly raised to heaven, he sweetly slept
in our Lord, retaining more the appearance of a living man
than of one dead, compensating for the severity of the chains
he had so meekly borne for Christ, by the eternal liberty of
the sons of God. However, should he by chance be still
detained from that bliss, I have myself said, and I have given
the usual orders for the accustomed Masses and suffrages of the
Society for the repose of his soul, and the same we humbly
ask of your Reverence.
"December 29, 1638."
FATHER FRANCIS SANKEY, a native of Lancashire, born in
1604, entered the Society in 1628, and was solemnly professed
of the four vows on September 7, 1641. He was Superior of
the District, and wrote, in 1647-48, an interesting paper for
the Annual Letters of the College of the Holy Apostles, which
will be given when we come to them ; he probably took a
personal share in the events he mentions, though recording
them in the third person. He died in England in 1663. He
was serving at Norwich from 1647 to 1655, and probably for a
much longer period. He is the earliest missioner we can trace
in that city by name.
FATHER ANTHONY GREENWAY, alias TILNEY, appears from
the records of the English College, Rome, to have been born in
1579 or 1580, and at the age of twenty-seven or twenty-eight
was admitted an alumnus of that College, as a convictor.
Having been ordained priest, October 4, 1608, he was sent to
the English mission, 1612. He was a native of Bucks; entered
the Society in 1611, was solemnly professed of the four vows in
4 1 2 College of the Holy Apostles.
1623, and died in the Residence of St. Michael, or the York
shire district. He is named in Gee's " list of priests and
Jesuits in and about London," circa 1623-4. It appears from a
very interesting MS., of which we give a translation, that he
was for eight years a student at Magdalen College, Oxford.
This MS. bears no date, but may be placed about 1616 to
1620; the seat of his labours in this district was Cambridge
shire, where he was arrested. After examination before the
Protestant Bishop of London, who knew his father, he was
committed by that prelate to Newgate, where the MS. leaves
him. The summary of the deceased of the Province says :
" Being converted to God from the vanity of the world, in
which he had obtained a great name for learning and the
belles lettrcs, he spent the rest of his life with great zeal and
humility in religion. The narrative in Latin, which from its
abrupt ending would rather seem to be a fragment, and is
badly written, is in Stonyhurst MSS. Anglia, vol. vii.10
'"' Of the seizure and imprisonment of Father Anthony Greenivay,
an English priest of the Society of Jesus.
" Anthony Greenway, being sent to bring forth fruit,
bestowed his industry laboriously and sedulously in the place
to which he had been appointed. For, both by example and
by word, he instructed the people of the house with whom he
dealt, and others who came there to see him. When news of
his arrival got out among his relations and friends, among whom
some there are who profess the Catholic faith, he was earnestly
entreated by them to go to their houses. He, both to satisfy
the claims of relationship, and to gratify the hope long enter
tained by his friends, and reap the fruit — no trifling one —
which he had looked for, betook himself thither, with the
design of not being away long from his own home, but of
returning in the course of two or three days. Nay, after one or
two days, he began to get ready to go back; but he was
detained by the urgent entreaties of his friends till the third
day, since his manner and conversation so greatly pleased
them. During that time many came thither to visit him
and speak with him upon divine things ; yet not all with the
same disposition of mind and courage to receive the Faith.
All, however, were men of intelligence, and desirous to hear
10 The Editor is indebted to the Rev. Cyprian Splaine, S.J., for the
translation.
Father Anthony Greenway. 413
the truth. With these he treated in leisure moments as chance
offered ; he expounded the Faith, solved difficulties that were
proposed, and so discoursed, that all who had heard him
considered themselves satisfied. Some, however, among
them proposed far-fetched and unusual difficulties, lest they
should be received into the bosom of the Church. Others admit
honestly what is in fact the case, that through fear of danger
they continue to endanger their souls. They are apprehensive
lest, amid the tempests and storms of these times, they should
be hurried to the confinement of a prison, and be spoiled of
the use and enjoyment of their rights and possessions. All ask
for more frequent and longer conferences with him. While
things are going on in this manner the third day dawns.
Anthony, at early morning, when Mass was over, turns his
thoughts homewards ; but Divine Providence, which disposes
all things most sweetly and most holily, had already prepared
another road for Anthony to return by. His relatives, Catholics,
ignorant of this providence, obtain by their request and
entreaty, that he should wait anyhow till dinner-time. The
request being granted, behold, a bishop's pursuivant, or lictor,
from London, taps at the door, produces a warrant, and shows
it for them to read if they would. The warrant, indeed, was out
of date, and therefore null and void ; but this could not easily
be observed by those who read it, or, if it could, under such
circumstances and at such a moment, yet provision was made
by decrees of the prelates that it should not avail such
Catholics as these lictors accost and summon by the name of
authority and power. For these pseudo-bishops are wont for
their own profit (for they are said to receive some share of that
of their lictors, or an annual revenue) to license their lictors
for the space of a year in their warrants. If they exceed this
time without renewing their powers, by means of a fresh
warrant, they are punished. The Catholics, however, as
matters stand, must obey the lictors, unless they would incur
the charge of contempt of authority. WTherefore he proceeds
to ask who, and whence, these persons are ; Anthony, together
with his companion, a secular priest, a pious man, is made
prisoner on suspicion, because they had a scruple about
denying that they were priests. The lictor did not altogether
despise the money offered him, and the estimated ransom ; but,
eager for gain, he wanted more. Anthony, indeed, had it in
his power, more than once, to seek safety in flight. But his
relations impeded these attempts, lest new danger might spring
414 College of the Holy Apostles.
up for them. Wherefore from the county of Cambridge,
where he was caught, he is led off to London, both himself and
his companion. His companion thought that Anthony would,
if he were again to return to that place, bring forth very great
fruit in the salvation of souls ; and he himself wrote from
prison, that had not that accident stood in his way a great
door was open for him. ' Oh, that some fit person,' he said,
' may be sent to so great a work ; one who, after the lapse of a
little time, when the memory of my mishap shall have been
obliterated, may accomplish that which myself did hope for.
But, as to this, the Lord from heaven will provide.' While
Anthony is delayed in London, that lictor, by whom he was
captured and taken off (when this fact became known to
another of that tribe who knew his power and the character of
his warrant), is ordered to be committed to gaol for having
violated the power intrusted to him. ' Then he himself
[Anthony] is brought before the Bishop of London10 to be
examined. The questions were put, where he had studied?
whether at Rome ? was he a priest ? was he ready to take the
oath of allegiance and supremacy? To all this he answers
that he had been educated, for eight years, in the College of
St. Mary Magdalen, Oxford, but had taken no degree. That,
then he had crossed the sea, and afterwards while travelling had
applied himself to literary pursuits. That he had been a
student in the English College at Rome ; but, lest he should
embarrass the answers of others, who may perchance be
questioned on this matter, he would neither affirm nor deny
anything about the priesthood. That he was hindered by the
principles of the Catholic faith from swearing the oath of
allegiance and supremacy in the form in which it was drawn
up. These, he said are the main items, so far as I can
remember, which either a public notary has noted down in
his own writing, or which I have acknowledged by signing my
name, to be the questions to me and my answers to them.
Many other things were asked about my parents. The Bishop
declared of his own knowledge that my father seemed to him
to be a good member of the Anglican Church, and a good
subject. Upon my admitting that this was so, he added that
he understood it in his own sense. I replied that I too was
of the same opinion, that he was a good subject. He asked
if, when I was taken, I had my breviary about me. I told him
11 The original has Archiminister Londincnsis ; the writer having pro
bably a scruple to assign the title of bishop to one whose orders he denied.
Father Anthony Greenway.
415
a book had been found upon me ; that it was a breviary no
one could prove. The lictor was asked what had been done
with the book ; he answered that, for the sake of peace, he
had given that book back to me, but that I had handed it
over to another; that he would affirm on oath that it was
a breviary. I begged the Bishop not to let the wretched man
swear it, as he was illiterate and could not read. ' He is not
very clever at reading/ said the Bishop ; ' but still/ he added,
1 he knows how to read very well. I solemnly declared to the
Bishop that that man, whom the lictor was accusing, knew
nothing whatever about me except that I was his kinsman;
and, as the blood-relation of his wife, was received with
civility and affection. In my bag there was found a torn
bit of paper, on which had been written out some part of the
questions which had long before been put to priests. The
Bishop asked me whether I had torn up that paper ? I said
I had torn it up as a thing of no importance. * It is, indeed/
he said, a thing of small value.' These matters having been
so discussed, the Bishop brought up in conversation one
Mr. Ains worth, who, he said, had answered the questions
he had put him in anything but a faithful way. This
observation caused me to ask for a copy of my examina
tion, lest I should be similarly traduced. He answered that
that was not usual, nor had any one ever before made such
a request. When the formula of the oath which I was to
swear was tendered to me, I rejected it, with this observation,
' Your lordship will pardon me, I cannot take this oath under
this form of words.' 'I/ he said, 'cannot either pardon or
dispense ; ' but he offers, by way of some scheme to enable
me to do so, if I would swear according to the formula, in
the words in which it was couched, to take care that it was
put before me, or held before my eyes for me to read. I
answered that whether it was held or hung, no matter how
it was presented, I would not take it. This said, I was sent
to Newgate prison. There I now remain, shut up and inclosed
in such a way, that no one may speak with me, nor come to
the prison window by way of paying me a visit. Nay, more,
the governor of the gaol has it set down in his instructions
that, if he sets any value on his own life, he must guard me
most securely, lest I should escape.
" But this close confinement did not last long, for another
of our fathers wrote subsequently that such a concourse went
41 6 College of the Holy Apostles.
to Father Anthony, and that he treated with them upon the
affairs of their souls with such skill and prudence, that great
fruit was reaped from it."
FATHER ROBERT ALFORD, vere GRIFFITHS, a native of
Surrey, born in 1582, was admitted an alumnus of the English
College, Rome, by the name of Griffiths, at the age of twenty, on
the 24th May, 1602. He was ordained subdeacon June 9, deacon
July i, and priest July 8, 1607. He left Rome for the English
Mission, September 12, 1608 ; but it does not appear when he
entered the Society. He served the mission for thirty-three
years, exhibiting throughout an edifying example of charity.
The Annual Letters for this College, 1640, state that he died
in it, July 8, 1 640 ; that he had laboured thirty-three years in
the mission ; that four years before his death the pestilence then
prevalent had attacked the numerous family with which he
lived, the greater part of whom took the disease, and some of
them died of it ; that the good Father was indefatigable in his
attendance on the sick day and night. He made it a particular
subject of his most earnest prayers that no one in the family
might die without the benefit of the last sacraments ; and once
or twice he awoke in the night from a sound sleep, at a moment
when an unfavourable turn in the disease had rendered his
attendance on the sick urgent. He retained his health until
the disease had entirely left the family, when he fell sick ; and,
after a long period of intense suffering, died on the day before
mentioned, a victim of charity.
FATHER HENRY MORE.
Father Henry More, the historian of the English
Province, was chaplain for some years with the family of
Lord Petre, at Ingatestone and Thorndon Hall, Essex. He
frequently passed by the name of Talman, that assumed name
being probably derived from his stature. This distinguished
member of the English Province of the Society of Jesus
was a native of Essex, bom in the year 1586. He was great-
grandson to the great Chancellor, martyred for the Faith, Sir
Thomas More. He made his humanity studies at the English
College of the Society at St. Omer, which had been established
there in the year 1593. Special and very interesting mention
is made of him in the annual report of that College for the
year 1601, which says :
"Our family consisted of upwards of one hundred this
Father Henry More. 417
year. Three of the alumni were sent to Rome : sixteen to
Spain, who have been replaced by other youths from England
of the best promise ; amongst others are two relatives of the
blessed martyr, Father Southwell. We should have received
more, had not fourteen boys on their way to us been seized,
with their conductor, who had heretofore rendered faithful
service in transporting both our fathers and scholars to the
Continent. They exchanged our schools for the confessors'
prisons, from which, however, some of them at length contrived
to escape, and make their way over to us; and their guide
himself is reported to have been eventually set at liberty.
The eager application of all the scholars to the study both of
virtue and letters, gives daily promise of greater things from
them. The visitation of our Father Provincial has wonderfully
conduced to promote this spirit; his presence has imparted
fresh alacrity to all ; besides which he has ordained some new
and very convenient regulations as to our domestic economy.
" The most illustrious Countess de Zueda, of the Court
of her Serene Highness the Infanta of Spain,12 is on a visit
to our city, going about with her suite with coaches and
horses to the astonishment of the inhabitants. She paid us a
visit, and desired all the scholars to be marshalled before her.
Seeing in the crowd Henry More (the brother of Thomas
More whom we lately sent to Rome), a pleasing boy of the
family of Sir Thomas More, and a stranger to her, she imme
diately embraced him with maternal affection, adopted him
for her son both as to maintenance and education. She then
gave a liberal supply of money, and the next day, after
hearing Mass in our chapel, was present at an instrumental
concert, and an exhibition of Greek and Latin verse in the
College. She besides gave her adopted son a brass crucifix,
with which he was greatly delighted. On returning home
she immediately sent our Father Rector a sum of money by
way of a beginning of her said adoption.
" The Bishop of St. Omer has paid us a visit, and conferred
the Sacraments of Confirmation and Holy Eucharist upon
upwards of fifty scholars, to their great consolation, no less
than that of the assembly present. This admirable Bishop
displays wonderful affection towards the English youths.
" Many English priests having been hospitably entertained
12 Probably the same as the Countess Dona Maria de Zuniga mentioned
in the will of the Countess Dona Louisa de Carvajal. See More's Hist.
°rov. Angli<z> S.J. ; also Father Morris' Condition of Catholics, p. cxciv.
BB
4i 8 College of the Holy Apostles.
here (some of whom had previously been unfriendly to the
Society), were pleased on their return to England to speak highly
of the integrity and charity of our Institute.
"Some conversions have been made; among others of
an English soldier who had escaped from the seige of Ostend,
where he was a great favourite with the Protestant Governor.
He passed over to our side, to the no small risk of his life
from the bullets of both parties. By- order of his Serene
Highness he was assisted and sent on hither ; and having
been duly instructed, was received into the Catholic Church,
to his great consolation."
Father More entered the Novitiate of St. John's, Louvain,
the i Qth of November, 1607, aged twenty-one. His higher
studies he probably made in Spain, which may account for
the mistake of Dodd13 in stating that he became a Jesuit
in Spain. St. Omer's Seminary annually drafted off a number
of scholars both to the English College in Rome, and to
Spain. The Novitiate of the English Province was estab
lished by Father Parsons, through the munificence of the
pious Dona Louisa De Carvajal, in 1606-7. It was opened
in February, 1607, \vith six priests, two scholastic and five
lay-brother novices, under Father Thomas Talbot as first
Rector. Father More himself14 describes it as seated on
" high ground, commanding the whole city ; below was a
walled garden, and on the slope of the hill pleasant walks
amongst the vines, which were ranged in terraces, and the
whole, though within the city walls, as quiet and calm as
befitted a house of prayer. The Novitiate was removed from
Louvain to Liege in November, 1614, and Father John
Gerard became Superior : his Socius was Father Henry More.
When discussing before this appointment, those fathers who
were fitted for that office, after mentioning others, Father
Gerard says : " Father Henry More hath French well, Dutch
prettily, and Italian sufficiently, besides Spanish very well,
and Latin as I would wish him."
It appears by a letter from Louvain, dated ist August,
i6i4,15 "that on the preceding Monday, Father More defended
his whole divinity with good satisfaction : " that is to say, he
passed the great examen.
Shortly after this he was sent to the English College of
of St. Alban's, Valladolid, where he filled the office of Minister.
13 Church Historv, vol. iii. p. 120.
14 Hist. Proru. Anglitf, lib. viii. n. 8, p. 353. 15 Oliver's Collectanea, SJ.
Father Henry More.
419
He appears to have left it very soon, on being appointed
Socius to Father Gerard, at Liege. A long letter from
Father More, dated Liege, i2th of August, 1615, to Father
Owen, Rector of the English College, Rome, and Prefect of
the English Mission, giving his opinion regarding the intended
new buildings at Liege, may be seen in the Stonyhurst MSS.,
Anglia, vol. iv. n. 39. This letter shows him, in addition to
his other gifts in virtue and learning, to have been also a good
man of business. Dr. Oliver observes that Father More in
the beginning disappointed the expectations of his colleagues
in the new establishment; he was naturally cautious, phleg
matic, sparing of his words, avaricious of his time, and of
retired habits. Father Gerard, in a letter of the 25th of March,
1616, acquaints Father Owen, "that Father More had no
talent for speaking, though his memory was excellent, and
though he possessed a facility of writing in his study, 1G but
that he will eventually be ripe, and qualified for governing."
It does not appear when he first came over to England. In
Gee's list, before referred to, of Priests and Jesuits in and
about London is " Fr. Moore a Jesuit." This list dates about
1623. Father Henry More is also named in the list of
English members of the Society, marked P. i. among the papers
seized at the residence of the College of St. Ignatius, at
Clerkenwell, in i62817 — " Veteran! Missionarii," among others,
"Henricus Morus." In Dom. Chas. /., 1628, vol. xcvi. n. 8,
is " A list of the persons arrested at Clerkenwell." Amongst
others, " Edward More." The Secretary of State, Sir John
Cooke, has written against the name Edward, " Henrie." Upon
this authority, therefore, we must suppose that Father More
was one of the seven captured. 18 It is singular that he him-
16 See Stonyhurst MSS.
17 Domestic, Charles I. 1628, vol. xcix.
18 The following is an extract from this interesting paper :
G2tido." " George Holland, alias Guy Holt
" Tho. Poulton." Joseph Underbill, alias Thomas Poulton )
•Henrie'
Robert Beoment
Daniel Stanhope
Edward More, Edward Parr
Margaret Tshaw [the old housekeeper]
Edmund Weedon, sick ; Thomas ) .
These five
were taken
f in a secret
place.
John Pennington, his servant
Thomas Latham, the house- j These two and the first
keeper five are committed to
George Kemp, gardener ) the new prison."
BB 2
420 College of the Holy Apostles.
self makes but a brief allusion to this stirring event. In fact,
few of our historical writers have noticed it. He says,19 " It
happened that the Rector of London, with six of his socii,
were seized in a house appropriated for our purposes. A
day had been appointed for the renewal of the vows of some,
and for the solemn profession of others. The matter was
not so cautiously conducted but that the neighbouring Pro
testants observed an unusual quantity of necessaries and
provisions carried in, which excited suspicion. The envy, too,
of the adjoining shop-keepers increased the suspicious feelings;
for the extra supplies were procured from a distance to avoid
suspicion. They therefore gave information ; and the house was
surrounded about nine o'clock in the morning. The officers
broke in and searched the house from top to bottom. They
seized the Rector, who was hidden in a cave underground,
with the sacred vessels and altar furniture, and other fathers :
others were caught in various places. They were conducted
to different prisons, and tried; and one only condemned to
death, who admitted the fact of his being a priest, which could
not be concealed, having openly lived and acted as such in the
residence of one of the ambassadors." It will observed that Father
More makes no mention of himself. The King and his Privy
Council were then more leniently inclined towards Catholics ;
this, indeed, was one of the conditions made on the treaty
Of his marriage with Henrietta Maria of France. No legal
steps seem to have been taken against the prisoners, who
were arrested in March, until the month of December. Three
of them were then put upon their trial at the Middlesex
Sessions, and one was convicted ; but which of them does
not appear. He was reprieved the night before his intended
execution ; and soon after, all were discharged upon bail to
appear in twenty days, when called upon. This leniency
provoked the rancour of the Puritan party. A committee
of the lower House of Parliament was appointed to investi
gate the matter; witnesses were examined, even the judges
themselves; all took shelter under the King's orders. No
further proceedings appear to have been taken ; for the Par
liament itself was hastening to its premature dissolution, which
took place in a few weeks afterwards, the zoth of March, 1629,
by the King's command. It did not reassemble for twelve
long years; but then to maintain a more successful struggle
19 Hist. Prov. Anglicc, lib. x. n. 14, p. 467.
Father Henry More. 421
against the King. This affair of the Jesuits had caused a
great storm in the house immediately before the dissolution,
and was, in fact, the leading cause of it. Though by com
parison, an occurrence of trifling import, it was the origin of
deep and bitter political strife, and a forerunner of the
gravest consequences as contributing to alienate the sovereign
from his constitutional advisers.20
Dr. Oliver believes Father Henry More to have been
chaplain to William, second Lord Petre. Father More21
thus mentions that pious nobleman, and his edifying
death — "In Essex, William Lord Petre, being summoned,
appeared before the Privy Council. And as the longer he
lived, so the more obnoxious did he render himself to the
penal laws ; he was first dismissed from the county magistracy,
and then stripped of his office of Armourer (on account of
the dignity of that office, and his own rank, he had admirably
arranged the armoury), and though the office was translated
to another, it was nevertheless annually embellished at his
own expense. At length, being refused a reinstatement to his
offices, unless he would abjure the Supremacy of the Sovereign
Pontiff, and his rights over princes, which he refused to do,
he remained so deprived until his pious death a few years
subsequently. His expiring words were, after bidding the
bystanders farewell, 'I am now going thither, where I shall
never more offend God.'"
That Father More was chaplain to his son and successor,
Robert Lord Petre, his special friend, and the benefactor of
the English Province, is shown by the letter of Father Richard
Blount, the Provincial, dated the 271)1 of August, 1632, already
given above, page 397.
Father More was admitted to his solemn profession of the
four vows on the i2th of May, 1622. The long proofs he
had exhibited of judgment, wisdom, and solid virtue, recom
mended him as a fit successor to Father Richard Elount on
his resigning the office of Provincial of the English Province
in the year 1635. For six years, Father More discharged its
various duties, and in very trying times, with singular ability,
and credit. In 1646 he acted as Vice-Provincial in England
20 As we have before noted, it is intended to give a full account of
this interesting event in a subsequent Series, the history of the College of
St. Ignatius, London.
21 Hist. Prov. Anglnc, p. 467.
422 College of the Holy Apostles.
for Father Henry Silisdon, verc Bedingfield, the Provincial,
who resided in Belgium. In the year 1647-8 he was Superior
of the London district, or College of St. Ignatius.
Dr. Oliver notices that in the MS. letters of Conn and
Rosetti, Dr. Lingard discovered that Father More was liberated
from prison in July, 1640, to which he had been committed
for his services to religion — imprigionato per aver fatti molti
cose in benefizio della religions Cattolico.
He was twice declared Rector of St. Omefs College ; from
1649 to 1652, and again from 1657 to 1660. He then retired
to Watten, and died of apoplexy, December 8, 1661, aged
seventy-five.
The following is a letter written by him to another father
in England.22 He had then ceased to be Provincial, and was
probably acting as his vicar.
" Dear Sir, — The quietest times of peace are never void of
occasions of virtue, and tribulations never fail to attend us so
long as we fail not in our pious observances, as daily experience
can witness ; and St. Leo doth prudently reflect conformably
to that of St. Paul, ' Omnes qui pie volunt vivere in Christo
Jesu persecutioncm patiuntur.3 Of which kind of trials and
exercises whatsoever use others do make, it behoveth us to
follow the advice of the same Apostle in the same place, ' tu
vero permane in iis quse didicisti et credita sunt tibi.'
" These days do seem particularly to require this advice,
and that as the storm of holy affliction doth threaten all, and
hourly grows more fearful, we should be particularly vigilant
towards all, to strengthen and encourage both ourselves and
others (so far as any concern us) in all pious observances,
which, as they are followed by persecution, so are they the
only means on our side to abate it, and to leave us upright in
the sight of God and man, so as to make perfectly good that
which may be justly expected of us, who make profession of
carrying the cross of Christ, and of helping others in their
afflictions cheerfully to carry it.
"This consideration taking life from an advice which I
lately received from Father Provincial, doth put me on
to send you these few lines. And first, the particular
serious application of ourselves to all that which our holy
Institute doth daily and hourly require of us ; which doing we
22 Collectio Cardwelli, varia S.J. P.R.O. Brussels.
Father Henry More. 423
may the more confidently expect the protection and concur
rence of God in all good things, and fear the contrary if we
fail.
" First, I say, by the advice aforesaid, to speak to you in
the words of the Apostle quoted by our Blessed Father — 'Idem
sapiamus, idem quoad fieri potest dicamus omnes.' That in the
several difficulties and doubts which now are apt to rise, we
walk all of us one way, careful not to vent or maintain an
opinion or resolution which others of our own may have just
reason to call in question, and much more careful not to oppose
or enter into contradiction of that which we find another of ours
to have delivered, but proceed advisedly in all things which we
do deliver, and have recourse to Superiors for preventing, and
when they cannot be prevented, for ordering such difference.
" Secondly, that in our resolutions and discourses concerning
matters now most in agitation, we do not swerve from the best
and safest and necessary ways which hitherto all ours (blessed
be the goodness of God) have ever walked, not admitting in
things so nearly concerning faith and religion, any such subtle
ways or evasions as the love of the world only can suggest,
and cannot proceed from the Spirit of God and truth.
" And therefore, as heretofore it hath been held and declared
unlawful to take the oaths even with protestation, or to go to
church, so I hope none of ours will be found to think or to
deliver their mind otherwise, and that they will proceed con
formably in the late protestation also ; it being so advisedly
penned against religion, that whosoever takes it must needs
express in words a serious opposition to the true [truth], and
no less defence of Protestancy, than if we professed in the like
words to defend the Catholic religion (which is always under
stood so far as lawfully we may, that is, not by means or actions
which in themselves are unjust, cruel, or otherwise unlawful),
the which towards Catholic religion, as it is our bounden duty
to do, so every Christian heart and tongue cannot but abhor
unfeignedly to profess towards another profession which is not
Catholic ; and far be it from us to admit of any saying about
religion : ' Non enim satis est responsio confitentis Jesum, sed
aperta confessio,' saith St. Ambrose, discoursing upon some
gloss given favourably in excuse of St. Peter's denial, and
reproving them, adding, ' quid prodest verba revolvere, si
videri vis denegasse.1
" Thirdly, this showeth a fit fear wherein they to whom
God hath given ability of exhorting should exercise their talent
424 College of the Holy Apostles.
and vocation in it, so it will be done with prudence and with
out offence, animating Catholics to the esteem of things eternal,
that they may bear with less difficulty the loss which is threatened
of their temporals, and have their Saviour continually before
their eyes as a pattern and comforter and rewarder.
"And finally, have often recourse to God by prayer,
wherein if we be diligent, and do willingly and feelingly retire
ourselves unto it, as to the fountain of all comfort in affliction,
and the refuge from which none can be barred, none amongst
us excused, that what we shall do in it will be of itself a great
encouragement to those for whom we do it, they finding by it
the care and compassion which we have of their dangers and
sufferings, far greater, doubtless, than any which can befall any
of us, and we shall be a means for them also to betake them
selves the oftener and the more seriously to their devotions,
and to prepare themselves the better by them to whatsoever
God shall be pleased in His wisdom and Fatherly providence
to send, or to permit to happen. Sweet Jesus, give us strength
in Him, and Christian resolution. And this being all which
I am to say at this present, but to beg your prayers particularly
for myself,
" I rest ever, your obliged servant,
" HENRY MORE.
"i6th July, 1641."
The following is an extract from a letter of Father More to
Very Reverend Father General Vincent Caraffa.23
"Ad. R. in Christo Pater Nr—
"P.C.
" Returning to England after a long journey, safe
and sound and without meeting with any great difficulties, to
an office which half a year before I had commenced, I deem
it to be my first duty to let your Paternity know, that we may
together return the due thanks to God our Lord for His
singular goodness in bringing it about. And lastly, should
your Paternity have any commands to give me, you may know
where I am, and in what dispositions.
" As to the place, regarded in a human light, it is a most
unfortunate one, where you can do nothing, nor is anything to
be discerned but wretchedness of human affairs. Besides those
23 Stonyhurst MSS. Anglia, vol. v. n. 24.
Father Henry More. 425
things which all shrink from, a continual expectation that all
Catholics will be expelled from hence. Almost daily new
cases of imprisonment, flight, and banishment of ours. I found
here fourteen shut up in a little narrow hut, for the most part
fled from home, and, like the dove in the ark, with but very
little hope of finding where to rest their feet. If the other
places are snatched from the King, rdiquiis secundi diluvii
quis locus!
" However, we keep up our courage as much as possible,
hoping for better things, which God alone, Who casts down
to hell and bringeth back again, can of His providence, when
He sees the opportunity, restore.
" This is what I have to say now in general ; more here
after as time and occasion permit, £c. I earnestly pray that
God may be propitious to us, and especially to your Paternity,
to an interchange with whose Holy Sacrifices and prayer I
humbly commend myself.
" Your V. R. Paternity's servant in Christ,
"HENRY MORE."
"London, July 17, 1646."
The following very interesting letter,24 written by Mr. Darcy
to Father More, under the name of Talman, bears no date, but
as the Father finally left England for Belgium late in 1647,
and the letter commences by congratulating him upon his
safe arrival in those parts, its true date would be either the
latter end of 1647 or the beginning of 1648. It is worthy of
publication, as showing the sufferings of Catholics of every
age, sex, and condition, under the tyrannical robbers of the
rebel Parliament ; and displaying also the eminent courage
and constancy of a noble lady, whose initial only is given,
but who was no doubt the Lady Petre.
" A copy of Mr. Darcy 's letter to Mr. Talman.
"Worthy Sir, — I must needs rejoice at your safe arrival
in those parts, and the more in regard I begin to be sensible of
those miseries which are like to overwhelm those whom you
have left here behind you. The Papists are like to have their
shares first, but afterwards I fear neither Protestant nor other
that hath anything to lose will be spared. It is now almost
a fortnight since the trained bands of Colchester, and the
54 Stonyhurst MSS. Anglia, vol. viu
426 College of the Holy Apostles.
whole country round, were raised to the number of five or
six thousand for the search of Sir John Lucas his house,
who, as they suspected (and it proved so indeed), was arming,
and even ready to send out by a back way, ten horsemen
to the King. They forced an entrance, took him, his mother,
and wife prisoners; they rifled and plucked down his house
in a more outrageous manner than I can express, or I believe
you can conceive. This ended, when it was hoped that every
one would have returned home, some of the soldiers, country
clowns and women cried out that now they were met together,
the Parliament and country expected it of them to deal in the
same manner with the Papists. They were easily set on;
presently the Catholic houses were named ; Sir Osither, Gifford's
Hall; Sir Henry Studyes; Mr. Forster;25 Melford Hall; Borly;
Bulmer ; Sir Roger Martin's ; Mrs. Caryes, and others ; to
every one of these they go ; they break in violently ; men
fall upon men, women strip and rifle women ; they pillage all,
even to the walls, scarce leaving one stool to sit on, and
miserably spoiling what they could not carry away. The
Countess of Rivers her park is said to be the worse by it
fifty or three score thousand pounds ; the rest go with like
proportion. You may conceive what effects this example will
produce elsewhere. Upon it those of Maldon side rise also ;
some fifty or sixty sailors made head, resolved to do as the
Colchester men had taught them. They came first to Crandon
Park, tore down all the hangings, broke open trunks, took
some linen, silver, £c., but by a chance a company of the
Parliament volunteers coming to steal deer, the Maldon men
thought them the trained bands raised to suppress them, fled
away, and by this means did not the extremity of what they
intended. Upon this the Catholics went to the justices, opened
their case, and were answered, It is a hateful thing to protect
Papists : they fear their own houses, and therefore dare not
stir. Then they went to the captains of the bands, wholly
as backward, doubting .whether the Parliament will allow that
they move in it. Well, now the Parliament volunteers billeted
about the country must play their parts ; they begin to reflect
that others grow rich whilst they sit idle ; they rise in arms ;
some hasten on toward Writtle side ; they set upon Park
House, upon Fitheles [? Fidlers], &c., others make on towards
Hutton ; there live some poor Catholics, one Goodman
25 This Mr. Forster afterwards became a lay-brother of the Society, and
his deeply interesting history will be given presently.
Father Henry More. 427
Wortham, Joseph Frond, Goodman Ellis, Goodman Bernard,
Goodwife Wharton, and others, all of them known far and wide
for their honest lives, most of them charged with children,
and two of them having wives still expecting their hour of
delivery. They had by their own industry raised to themselves
a competent stock and living ; the soldiers come among these,
fall upon them like a raging tempest, threaten to kill them,
drive away all their cattle, leave neither shelf, bed, stool, or
any utensil; those who were yesterday well to live, now are
become beggars. Sir, this is a miserable case, but withal a
subject of infinite comfort to see, as I did, how these persons
themselves do bear it; they are nothing dismayed; they profess
that if they were to lose again, they would joyfully lose it for
God's sake; that He Who took this, gave it them first, and
can give them again as much more. I am confident the
Divine Goodness will not desert His and our cause, since
He gives some such resolutions to maintain it. Now I must
come to my Lady P.'s house, as she is one of the greatest
ladies for birth and fortune in that county. So you may
easily imagine they aimed first at her ; they were kept off by
the affection which the town and the respect which the neigh
bours had towards her. She had spent twenty-two years,
the greatest part of her life, amongst them ; she is naturally
courteous to every one, also to the poorest beggar that comes
to her gates, and prodigally bountiful. Her house is ever open
to them for physic, and surgery, and alms, and particularly
every Saturday night she divides the milk of twenty kine
amongst those who have least in the parish. The soldiers
then began to try whether they could divide or avert the town
from her; they put it into the townsmen's minds that what
she had ever done for them she had done it through fear,
and if it might be done with her own safety she would poison
or cut all their throats; then they go further, some hundred
or a hundred and twenty come to her gate ; they beat at it
with staves and halberts; she came down to them herself,
with her three youngest children ; she undauntedly asked what
they meant, told them she was a poor widow, meant no harm
to any ; if they hated her for being a Catholic, she was content,
she and her children would come out to them, and rather
than deny their religion, gladly be torn in pieces by them.
By this time the townsmen came on to assist her ; they parley
with the soldiers, they are persuaded to depart for that time
with some three or four pieces of gold amongst them. The
428 College of the Holy Apostles.
next day after it was thought fit her house should be searched
for armour. She agreed to it. Two captains and some twenty
soldiers came to that purpose; they were carried into every
corner of the house ; it was not possible to persuade her to
pluck her altar, or dissemble her chapel. No, said she, let
all the world know that I am not only a Christian but a
Catholic, and that I and my children and servants have a
devout place to honour God in. This is all."
This College or District gave birth to two members of the
English Province S.J., remarkable alike for their birth and
eminent virtues ; each giving the greatest evidence of contempt
of the world, with its pleasures and honours, and of the deepest
humility and self-abjection. In the case of one of them, long
suffering was added, and Christian fortitude under the iron rod
of proscription and persecution for the Faith. These are —
first, Brother William Browne, of Cowdray, Sussex, (followed
by a short memoir of his dear friend and fellow-religious,
Brother Gerard Rogers) ; and the second, Brother Henry
Forster, of Copdoke, Suffolk, with a short notice of his sons.
The first we shall name, being the earliest in point of
date, is —
BROTHER WILLIAM BROWNE.
The Annual Letters for 1637, of the College of Liege (the
house of higher studies and theologate of the English Province
of the Society of Jesus), record the death of this holy and
remarkable man, who was grandson, brother, and uncle of
successive Lords Viscount Montague, of Cowdray House,
Sussex.
He was born in the year 1578; entered the Society of
Jesus in 1614, and died at Liege, 2oth August, 1637, aged
fifty-nine. He was of the ancient family of the Lords Mon.
tague, or Montacute, of Cowdray House, Sussex. In the
narrative presently given he is stated to have been born in
Surrey. His father was Anthony Browne, eldest son of the
first Viscount Montague, and died the 3ist of July, 1592;
three months before William's grandfather, and consequently
before succeeding to the title.
The accompanying pedigree is an extract from the family pedi
gree of the Montague family, of Cowdray, from which it appears
that Father Henry More and other biographers of William
sITACU
I30-I.
ind co-heir o:
ch. of Monta<
E, = HENF
Sou
EFIELD,
RY SOMEI
r.
ly to trace
shortly t
the above
Brother William Browne.
429
Browne are in error in calling him nephew of a Lord Montague.
The pedigree goes much further back, but the extract is suffi
cient for our purpose. It was a family of great distinction ; the
head of it, Anthony Browne, being in the time of Henry VII.
in the enjoyment of the high post of Standard-bearer of
England, in which office he was followed by his son, Sir
Anthony, who was a Knight of the Order of the Garter ; while
the next in succession, Sir Anthony Browne, grandfather of
William, was one of Queen Mary's Privy Council, and by her
created the first Lord Montague ; Brother William Browne's
connexion with the Duchess of Feria was on his mother's
side. The Duchess was Jane Dormer, his mother's half-
sister.
The interest of the noble mansion of Cowdray House is no
little enhanced by the fact of its having been the residence
and property of the Countess of Salisbury, the mother of the
great Cardinal Reginald Pole, and who in her extreme old age
was so brutally martyred by Henry VIII. The following
extract regarding Cowdray is taken from Allen's History of
Surrey and Sussex, vol. ii. p. 512.
" About a quarter of a mile eastward of Midhurst, Sussex,
are situate the picturesque ruins of Cowdray House, once the
magnificent seat of the noble family of Montague. They
stand in a valley between two well-wooded hills, near the
banks of the Avon, which runs between them through an
extensive park.
"Cowdray, and the manor of Midhurst, belonged to
Margaret, Countess of Salisbury, (daughter of George, Duke of
Clarence,) who was attainted of high treason 3ist Henry VIII.,
and two years afterwards beheaded in the Tower at the age of
seventy-two, because certain Bulls from Rome were found in
her mansion here, and it was thought that an insurrection in
Yorkshire had been occasioned through the instigation of her
son, Cardinal Pole. William of Fitzwilliam built the present
mansion, as appears by his arms and other devices displayed
in its various parts ; but, dying without issue in the 34th
Henry VIII., this estate went to his maternal brother, Sir
Anthony Browne, from whom the late possessor, Viscount
Montague, was lineally descended. It was built in the form
of a quadrangle, with the principal front towards the west, in
the centre of which was the gate, flanked by two towers. The
east side contained the chapel, hall, and dining parlour. The
430 College of the Holy Apostles.
chapel was superbly fitted up, and had an altar piece of peculiar
beauty. The hall was decorated with paintings of architecture
by Roberti, and statues by Goupe. The parlour received its
embellishment from Holbein, or some of his scholars. On the
south of the quadrangle was a long gallery, in which were
painted the twelve Apostles as large as life ; and on the north
side was another gallery, containing many whole-length pictures
of the family in their proper habits . . . likewise several old
religious and military paintings from Battle Abbey.
" This beautiful edifice, with most of its valuable contents,
was destroyed by fire in the night of 24th September, 1793,
and, by a coincidence that must certainly be deemed remark
able, about the same time that this stately pile was laid in
ruins, the noble owner was drowned whilst imprudently
venturing to sail down the cataracts of the Rhine at SchafF-
hausen. Being the last male heir of his ancient family, his
estates devolved to his only sister, married to William Stephen
Poyntz, Esq. He erected a new brick house in the Park."
The following document, mentioning the Montague family
of Cowdray, is copied from the State Papers in the Public
Record Office.26 We may well suppose that mansion and its
neighbourhood to have been a refuge for the persecuted priests
and Catholics in those days.
" The substance of the Confessions of Robert Grayc, priest, and
matter 'wherewith he may be charged, Q^c."1
" Taken before Richard Topclyfe and three others.
"In his first examination, he commences by saying that
he is a Catholic, and a Catholic after the same faith and
religion wherein he was christened, and so he will die by the
grace of God. [In the margin are divers notes, amongst others,
' He showed himself very obstinate.' ' But after he was run
away, and did break prison at Windsor, and taken again, he
renounced the Pope and all his authority, and so will he do to
get lease, and then work mischief as he did before.']
"In his third confession, 2Qth of August, 1593.
"After warning, and that Robert Graye is told how he
hath dissembled in his former confession, and denied that he
26 State Papers, 1593, Domestic, Elizabeth, vol. ccxlv. n. 138.
27 The original is in the handwriting of the infamous Topcliff, who
being as illiterate as he was base, the spelling has been modernized to
render it at all readable.
Brother William Browne. 431
had spoken with any Jhezewitt [Jesuit] or Seminary priest since
he did come to the old Viscount Montague's service, now
again he is told that it is discovered by letters and by apparent
confessions, that he hath been in the company of divers Jesuits,
and beyond -sea priests, in Sussex, Surrey, in or about
London, Bucks, and elsewhere, within these six years; that
the names of divers of them be known, and the places of their
haunts.
" At-length he sayeth and confesseth that in summer, now
three full years last past, he being at Cowdray with his lord
and Mr. [master] Sir George Browne, that now is, knight, did
come to him and did ask him if he would go with him to speak
with a learned man, and this examinant said yea. Then they
two went together, and Sir George brought this examinant to
one Denny's house to Todham, half a mile from Cowdray,
and there Sir George brought this examinant up into a
chamber, where they found a man sitting in his cloak, of
above forty years old, long, slender face, black hair of head,
and a little beard black, whom since he heard was Father
Curry the Jesuit. [In the margin, ' Here he showeth that he
was forswore before in denying that he had been in the
company of any Jesuit or Seminary.'] But of whom he hath
heard so at that or any time, this examinant doth no way
remember. And he and also Sir George Browne had talk with
the said Curry about a contract of marriage betwixt Mrs.
Constance Cussalde (or Cafelde), and a gentleman. And they
talked also of old Garnett's matters. He sayeth that they
three tarried together not above half one hour, and so departed,
and he did never see Curry the Jesuit after nor before, nor
never heard from him by letter, writing, or message since, nor
ever did hear of him before or since. But once that he heard
that the said Curry was at River Park, where Mr. Anthony
Browne was living, son and heir to the old lord.
" He never heard nor did see a priest called Plaisden, nor
ever did hear or see any called Father Robarts called Jesuit
or priest, nor ever heard that either of them was in Sussex.
But he hath heard that Plaisden, the Seminary priest, was
executed for treason as the law hath made it. And have heard
twenty speak of Father Roberts, but doth not remember who.
" He rcmembereth that when the Lord Montague, his old
master, and the Lady Viscountess, his wife, were at Wynge, with
Sir Robert Dormer, about St. James' tide, in the next summer
before the Queen's Majesty was at Cowdray, or a day or
43 2 College of the Holy Apostles.
two before the Assumption of the Virgin Mary, 1590, this
examinant's lord and master and lady being at Sir Robert
Dormer's (who hath married their daughter Elizabeth) for the
space of five or six days. There was during those five or six
days there one Mr. Harris, a priest, whom there he did hear
that he had used much with the Lady Babington. A tall man,
blackish hair of head, and beard. And this man, during this
time, did always (for the time of the Lady Montague and the
ladies being at Wynge) dine and sup and lodge in Sir Robert
Dormer's house. Sir Robert Dormer and his wife being at
home there at Wynge. And this examinant did daily resort
into the said priest's chamber, called that Mr. Harris, and con
ferred with him, the said Harris, and during that time he did
never see the said Harris go or come out of his chamber ; but
that he did twice, upon two several days, talk with the said
Harris, and so did the Lady Montague with my lord, and the
now young Lady Dormer, their daughter, they all being there
in Mr. Harris' chamber. He doth well remember that Harris
moved the lord and lady to be good to Anthony Garnett, and
they both said to Mr. Harris then, that neither of them both
did malice Garnett. Examinant resolutely answered that he
would not accuse himself, having been asked if he had said
Mass there, but he did not deny it; but would not confess
whether Harris did or not : ' for if he see a hundred priests say
Masses he would not accuse one of them thereof.'
" He confesseth that he hath seen Dowlman and Jackson
at Cowdray, in his lord and master's house ; and his lord and
the old lady did speak with them, both his lord and lady
knowing them to be priests. Dowlman and Jackson did dine
in examinant's chamber, and did both lodge there at Cowdray
one night ; and this was three or four years passed.
" ROBERT GRAY, Priest.
" Confessed before me, RICHARD TOPCLIFFE."
He after says that he remembers that Dollman and Jackson
were made priests in Queen Mary's time.
The Annual Letters for the College of Liege, before referred
to, thus reports (1637) the death of Brother Browne : "Three
temporal coadjutors died of the plague during this year. The
first of these, William Browne, a man of high rank, being
brother of the Viscount Montague, nephew of the Duchess of
Feria, and grandson of the last English Ambassador at Rome,
before the change of religion. He was still more distinguished
Brother William Browne. 433
by the sanctity of his religious life ; for he spent twenty-three
years of great integrity in the Society, and wonderful self-
abjection, leading him eagerly to seek the meanest employ
ments in the College ; and such was his ardent piety and union
with God, that he seemed to hold constant intercourse with
Him by prayer ; he could think of nothing, speak of nothing,
and aspire after nought else, save God alone. These virtues,
admirable in themselves, are yet pre-eminently so in a man so
delicately brought up. But we will say more about this good
brother in our circular letter."
The following, which is no doubt the circular letter alluded
to, is in the P.R.O., Brussels (see the 'Collectio Cardwelli, MSS.
S.J., P.R.O., Brussels, and also Moris Hist. Prov. Angl, lib. ix.
n. xi. et seq. pp. 406, et seq.).
" Reverend Father in Christ, —
" Pax Christi.
" It has pleased the Divine Goodness to call from
this life to a better, our very dear brother in Christ, William
Browne — the 2oth of August — having attained his fifty-ninth
year, and his twenty-third in religion, in the degree of a formed
temporal coadjutor. A pestilential but hidden disease attacked
him, which after a few days, and having received the holy
viaticum, without any previous agony, invited him to bliss,
rather than forced him away. He was born in that county of
England we call Surrey, of a noble family, being nephew,28
brother, and uncle, of successive Lords Montague, whose
mother of the family of the Lords Dormer, was sister of the
Duchess of Feria. His grandfather, before the birth of
heresy in England, was the last Ambassador of the Kings of
England to the Roman Pontiffs, who left as an heirloom to his
posterity until this day, the ancient faith which England lost,
although thwarted by many artifices. But the progeny to
which William gave birth, was an exalted virtue, which the
Divine bounty from his earliest years so implanted in his mind,
that although perhaps too much given to hunting and hawking,
as Englishmen in his station are wont to be, yet his confessor
testifies that he never sullied his baptismal innocence by any
mortal sin, and I myself indeed, who for four years heard his
confessions, can testify that I never heard of any fault com
mitted by him that would amount even to a venial sin, and
that could afford sufficient matter for absolution. I should
38 Mistake, should be grandson. See pedigree.
CC
434 College of the Holy Apostles.
not, indeed, have thoroughly known the purity of his soul, had
he not sometimes in order the more deeply to " discuss "
himself, if it were possible to do so, and which he certainly did,
being endowed with an interior light truly wonderful, "searched
Jerusalem with candles," to discover any slight fault, even the
least. In humility he especially excelled, weighing all things
as in the scales of the Supreme Judge. Hence he had scarcely
any affection to worldly honour, none of earthly nobility; so
much so that the very mention of these things was nauseous
to him. On the contrary, he most studiously sought out,
and tenderly loved the lowest offices in our Colleges. For
fourteen years he spent almost two hours daily in the kitchen,
in washing the dishes, &c. He cleansed out the out-offices,
lit the fires, and performed other like offices, with so great a
sense of internal pleasure, that showed itself outwardly in his
countenance, and was a sign of a certain heavenly light
whereby he penetrated into the hidden treasures of these
employments, which are not revealed except to such as are
truly little. Many years ago I saw our William, when a garden
was being laid out at the foundation of this College, not long
before of the noble race of the Brownes, and honourable in
title, acting as a common hodman amongst the workmen.
With a sack or hodman's basket on his back, which he so
fastened by a double cord over his breast as to leave his hands
at liberty, in which he held his Imitation of Christ by Thomas
a Kempis, he would carry rubbish backwards and forwards,
and whilst they were filling his hod with earth, or stones, &c.,
he would sit for a little upon the trunk of a tree and draw
something from the book wherewith in the meantime to feed
his soul ; nor did any dilatoriness show itself in his countenance
or gait, but in the whole man a hidden fire which clearly
indicated how light was the burden he was carrying for Christ.
These things were so public, that from the first they became
known by report to his sisters and mother, who from mistaken
ideas interpreting them in a wrong light were indignant, and
reprobated these exercises of humility as stains upon the
honour of the noble family, to whom he made this only reply :
' You,' said he ' have your delights, whilst I in the meantime,
of the Divine bounty, overflow with heavenly joys. You are
upon the stormy and perilous ocean, God grant that you may
one day land safely in port.' The Spirit of God which rests
upon the humble, inspired him with a comprehensive genius,
and wonderfully extolled this lowliness of his soul. Therefore
Brother William Browne. 435
God, Who is a Spirit, would change a mortal man in a short
time into an entirely spiritual man, or unite him closely to
Himself. Hence it was that all whatsoever he either thought,
spoke, or did, seemed always to turn out not only creditably*
but the best. One who knew him intimately asserts this from
himself. Hence he preferred a longer to a shorter life, with
the hope of increasing in the love of God, although in the one
there was assured salvation, in the other uncertainty. Hence,
also, when any one would see him perspiring in the perform
ance of disgusting offices, and would put in a word upon the
future glory of it, ' Believe me,' he would say, ' my brother,
this it is I desire, this I aspire after, that I may please God
and do His holy will ; as to heaven, He will dispose of me
as He sees fit.' At another time he would say, ' If the Saints
from heaven should show themselves to us, I confess, indeed,
that they would be most grateful guests, but with their good
leave I would still attend to God alone/ When sometimes he
would ba sitting or standing by a large fire, and the discourse
turned upon the Divine presence, it seemed wonderful to him
how the creature in such great ardours did not melt away like
a little butter cast into this fire. When it was once proposed
to him that according to the rule of our Blessed Father
St. Ignatius, our tepidity might be assisted by the hope of
rewards and the fear of punishment, he replied, ' My father I
do not remember for twenty years to have needed any other
spur than the love of God alone.' This was the source of
William's continual communication with God. For my part I
little doubt but that he attained to the highest contemplation
in his mental prayer, and that in the same our brother for
the most part ' endured ' divine things. Without any previous
discourse, he was drawn by the least attraction of the heavenly
sun, and like a pure crystal was totally filled with light and
flame. Nor were these rays speculative only, but active
beyond measure, which intimately penetrated his heart, and
communicated an effective force to all the powers of soul and
body, to such extent that it made a very feast of the rest of his
meditation. He made an hour's meditation in the morning
before the rest ; besides two or three more on his knees before
midday. He beheld God present to him in whatsoever business
or place he was occupied, so much so, that when as companion
to the Brother Dispenser he would accompany him into the
town, on any occasion of their stopping to transact business he
would immediately, either on his knees pour forth his prayers,
cc 2
43 6 College of the Holy Apostles.
or retiring into some corner of the shop would read something
from the Imitation of Christ, with such edification to all, that
although this devotion of his might in others have been deemed
unseasonable, yet all things cooperated with him for good ; he
was called a saint, and became by degrees to be held as such
in the city, and on this account the people esteemed their houses
and shops fortunate that had been consecrated by his praying.
He tenderly loved the most holy Mother of God, and con
stantly wore her rosary within his soutane suspended from his
neck.
William carried in his heart so strong a devotion to the
most holy Eucharist, that he felt its force though many walls
interposed, and hence he adored it as the God of his heart. In
his prayer no position was so grateful to him as where with the
high altar, and the chapel of our Lady he could make as it
were a triangle, that at equal distances he could from the one
drink milk from the breast, from the other feed upon the
wounds. The abundance of his tears in that spot truly testified
that this choice of situation did not happen of chance, but
by design. He especially honoured those saints he knew to
have excelled in the love of God, particularly St. Austin and
St. Gertrude. Moreover, from this communion with God, arose
frequent ecstasy, in which, although the soul was not entirely
wrapt from the senses, yet they were so weakened, that their
stupor often showed that his soul was rather there where it
loved, than where it lived. But this was peculiar to William,
that he was never so abstracted but he would recognise the
pictures of the saints, and piously salute them in the dark and
in out of the way corners, never so overwhelmed with sleep,
but that he would instantly awake on any mention of the name
of God or spiritual subjects, showing a certain sympathetic
feeling pleasing to him. If he knew any endowed with extra
ordinary virtue, he clung to them like steel to the loadstone,
and it was most grateful to him to accompany the Fathers to
the houses of the Curiae, and especially to monasteries which
excelled in the famt of sanctity ; and as he was a sweet odour
of Christ in every place, so he imbued others with the same,
and was most acute in drinking in, as it were, the same from
persons devoted to God, and this sagacity he possessed in a
truly wonderful manner.
Amidst all this, the servant of God greatly feared lest
this corruptible body should oppress the soul and oppose any
clouds of darkness to the great ardour and light of the mind.
Brother William Browne. 437
Hence, therefore, from his first entrance into religion, he
declared the sharpest war against it. No one ever heard
William complaining of food, clothing, or lodging — no one saw
him eager for recreation. After mid-day, being exhausted with
labours, when rather \ overwhelmed with sleep than desirous of
indulging in it, he would take a little repose laying upon the
ground, with his head resting upon a brick. He defended
himself against the cold of winter by his summer clothing ; he
never made use of any waistcoat, but simply a soutane over
his undergarment. If he saw any small bits of dry bread upon
the table, he took them as quickly as he could, as so many
delicacies. He could never be induced to take breakfast,
unless, indeed, by way of antidote against the plague. As to
the rest, nothing was more admirable in the good brother than
the constancy and equability of the whole tenor of his life.
He was not by nature formed for labour, nor did long habit
ease the burthen, but the love of God alone, which never
relaxed in his soul, made the burden easy to him, even to the
very day in which he fell sick; receiving the reward of the
good and faithful servant, when consumed with fever, and with
difficulty dragging himself through the house, he would carry
water to the cook, accompany the dispenser out of doors, and
to the admiration of all, fulfilled his usual offices of humility
in the kitchen. Thus the course of this just man increased,
and like a splendid luminary, went on daily increasing even
to the perfect day, that is to say, to that day in which encircled
with the immense load of his merits, he rendered up his spot
less soul to God. It is attested that he was never observed to
be in a state of greater peace of soul in the whole course of his
life than at the approach of death. Therefore, with the most
holy Sacrament of the Body of Christ in his breast, the Office
of the Blessed Virgin Mary in his hands, her Rosary about his
neck, his Greater in his heart, and Jesus on his lips, he closed
his eyes with which he had looked upon heaven, and now
possesses, as we hope, that which his soul loves and shall
never lose. That religious charity may not be wanting, I
earnestly intreat your paternity to cause the usual suffrages
to be offered for the repose of his soul.
" Your paternity's humble servant in Christ,
" GEORGE DUCKETT.
"Liege, 22nd of September, i637."29
29 Father More says that he died in 1633, which is a mistake.
438 College of the Holy Apostles.
Father More30 chiefly borrows his account of Brother
Browne from the foregoing letter. He says, in addition, that
whilst in the world, when engaged in his honourable and lawful
sports, he was divinely inspired with an ardent desire of visiting
the most holy house of our Blessed Lady at Loreto. There
upon, disposing of his horses, dogs, servants, &c., amongst his
friends, to be reserved for his return, he crossed over into
Belgium. He called on his way to salute our Fathers at
St. Omers' College. It seems that although then upwards of
thirty years of age, he had not been confirmed. He had
scarcely been a day at the College when he acknowledged
the fact to our Fathers, who asked him, and he was inflamed
with an ardent desire of remaining to receive the sacred Chrism.
The better to prepare himself, he determined to make an
examination of his past life, and a meditation upon pious
things. In this spiritual retreat he conceived a great disgust
of all perishable things, and resolved upon a stricter mode
of life. Determined to quit the world, and uncertain to what
order in religion to give himself up, he returned to England,
and having received his rents went back again to St. Omers,
and after again deliberating he resolved to enter amongst the
temporal coadjutors or lay-brothers of the Society of Jesus,
embracing with such great devotedness that degree so humble
and so full of charity, that he would have wished the usual
recreations allotted to the rest to be denied to himself, or
he unwillingly admitted them, and he made so little account
of the health of his body that he would listen to no one on
this behalf until he was taught that he must submit in this
also, in order that he might render a more prompt obedience
to God.
In speaking of his utter disregard of all worldly honour
and esteem, Father More mentions the fact of a youth of
the College at Liege who happened to meet him laden with
a bucket of pigs' wash, when he made some observation, I
know not what, as to his title and family splendour, upon
which the brother in great confusion stopped for a moment,
and laying down his load said, " I had rather that the whole
bucket should be poured down my neck than to have heard
these words from you." Then resuming his bucket, he carried
it to the pigs' trough.
From his continual sense of the presence of God, it
happened that when even the name of mortal sin was men-
30 Hist. Prov. Angl. ut supra.
Brother William Browne.
439
tioned you might instantly see him as in the act of resisting
some unexpected and dreadful thing, and exclaiming, at the
same time crossing himself, " Oh ! how deplorable a thing it
is to be without the grace of God ! " And when he heard
any speaking of the malice and heinousness of the sins com
mitted by the wicked in the world, he would beg them to
abstain from such subjects of conversation, as it was intolerable
to him to see or hear of such things.
The Imitation of Christ, by Thomas a Kempis, was his
favourite book, which he read again and again so assiduously
and attentively that there was nothing hidden in the treasures
of that book that he had not fixed in his memory and reduced
to practice. Hence he drew mental illuminations and divers
precepts of virtue, and laid special stress upon this sentence :
" Unless I can arrive to this point, to be willing to be despised
and forsaken by all creatures, and to be esteemed as nothing
at all, I cannot attain to interior peace and stability, nor be
spiritually illumined, nor fully united to Thee, my God."31 So
that it is no wonder he excelled in the virtue of humility, of
which he explained the advantage by the following homely
example: "As the black coal dust cast into the fire makes
a blaze, and causes it to burn brisker and brighter, so the
black dust of humility cast upon the fire of charity appears
for a while to obscure and suppress its flame, but afterwards
increases its intensity and light, and more widely diffuses its
rays on every side." Being sometimes confined to his bed
by an injury of his leg, he congratulated himself on the
opportunity afforded him of learning by heart the chapter
of the Imitation, upon the Different Motions of Nature and
Grace.
Brother Browne not only took part, as we have seen, in
forming the garden at the new College at Liege, 1614, but
he also assisted in purchasing the property. We have a letter
of Father John Gerard to Father Owen, Rector of the English
College, Rome, written from Liege, i9th of September, 1614,
under the assumed name of Nelson. In this, speaking of
the new house at Liege, whither the Novitiate of the English
Mission, S.J., was about to be removed from St. John's,
Louvain, he says, (inter alia], that whatever else was requisite
for the purchase was provided by Brother William Browne,
who, though grandson, brother and uncle of Viscounts Montague
— his grandfather being Queen Mary's Ambassador to the Holy
31 Book iii. c. 41, last verse.
44° College of the Holy Apostles.
See — was himself content to spend his life in the humble duties
of a Jesuit lay-brother.32
In another letter of Father Gerard, written also in the same
name of Nelson,33 to Father Thomas Owen, dated April 6,
1614, he mentions Brother Browne, who had lately entered
amongst the novices, and was then apparently engaged in
arranging some business matters regarding his property.
Amongst other things, he says, " I have now a letter from
our Brother William's mother, whereof I will send you the
copy. What those writings are that she would have to be
sealed, I yet know not ; but I suppose they be no harm to
his estate, she being so careful of him and so loving to him,
but when the man [messenger] comes, Father Talbot will look
into it. ... she saith that she hath had much ado with one
bad fellow about part of William's annuity, and that she will
send over a trusty man with writings unto him to be sealed this
month of April, to whom she requireth her son to give all
credit."
In the Stonyhurst Library (iv. 55), is an ascetical book
written by Brother Browne, evidently the fruit of his assiduous
study and practice of Thomas a Kempis. In the first page is
the following note, "This book belonging to the English
College at Liege, was written by Brother William Browne,
my Lord Montague's brother, who lived and died a very holy
man, in the quality of a lay-brother of the Society of Jesus at
Liege." It is a thick i6mo. volume of some 760 pages of
closely written matter, divided into thirty-four chapters. The
volume itself is too long, and the writing, though a beautiful
specimen of its day, too difficult to allow time to make any
extracts from, or review of it. In order, however, to give
some idea of the industry of this good brother, and the
extent of matter embraced in the volume, we will very shortly
state the heads of the chapters. The book begins thus —
"JESUS >J« MARIA.'''
ist Chap. " The flower of the field, in honour and remem
brance of the same name given to our Blessed Lord in holy
Scripture." 2. "Of the great profit of penance." 3. "Of
suffering crosses and temptations." 4. " Of devotion to our
Blessed Lady." 5. "Of avoiding unprofitable thoughts."
6. " Of being fervorous in good works." 7. " Of devout
3 See Condition of Catholics, p. cxcix. " Life of Father John Gerard."
33 Stonyhurst MSS. Anglia, vol. iv. n. 6.
Brother Gerard Rogers. 441
following of our Lord by suffering crosses for His love."
8. "Of peace of mind and joy of the Holy Ghost." 9. "Of
the great profit of time and how we may best use it."
10. "That it is very profitable to increase daily much in virtue
and devotion ; to have a very true esteem and a high appre
hension of virtue and perfection." u. "That we should
always do the best we can for the best end." 12. " How a
soul is honoured and dignified that is united to the Supreme
Good by chanty and grace." 13. "Of some means to come
to contemplation by degrees." 14. "Of elevating our minds to
the Creator by means of creatures." 15. "That a soul when
united to her Maker will then languish to depart this life, and
enjoy her Creator in the next." 16. "The great and ever
lasting reward in the next life for such who have lived and
died well." 17. "Consider how delight will move men's minds."
1 8. "That the soul of a just man is the temple of the Holy
Ghost." 19. "Of supernatural light." 20. "That we should
always endeavour to go forward in the way of virtue." 21.
"Of union of will with the divine will." 22. "Of spiritual
fruit and profit." 23. "Of charity and divine love." 24.
" Of exterior and interior inclinations." 25. " Of solitude and
silence." 26. "Of heavenly wisdom and divine knowledge."
27. "Wherein felicity consists." 28. "Of divine union with
the highest good." 29. "Of discreet government." 30. "Of
admiration, affection and delight." 31. "How a devout soul
may strengthen himself more in virtue and grace." 32. "Of
the presence of God." 33. " What great and wonderful things
virtue and grace will work in the soul." 34. " Of virginal
purity of body and mind."
BROTHER GERARD ROGERS.34
It will be well to give as a sequel to the life of Brother
William Browne, that of Brother Gerard Rogers, who was
admitted into the Society seven years later than the former.
A great union of heart existed between them, which nothing
human but a sincere charity had contracted, and a religious
emulation of better gifts. They were, moreover, separated
from each other in death by the interval of only three weeks.
The day before Brother Rogers fell »into his last sickness, he
said that he had been warned by William during his sleep to
34 More, Hist. Prov. Angl. lib. ix. n. xiii. p. 409.
44 2 College of the Holy Apostles.
prepare himself, for that the time was near when he should
follow in the way which he had previously taken.
Brother Gerard was a native of Westphalia, born in a
humble station, which, as we see by many examples, is fre
quently the habitation of exalted virtue. From his parents
he had imbibed the Lutheran heresy, which error he cherished
rather from ignorance than from perverseness of mind, for even
then he felt certain attractions to piety, and some conflicts
against the error of his conscience. The heavenly Husband
man saw what the soil was capable of producing, and decreed
to transplant him where he might bring forth fruit in abund
ance. The time of his passing over to England is not
mentioned, but when he returned thence to Belgium in the
year 1619, he was drawn, by what he had seen of the
Catholic Church, and by a certain sacred impulse, not only
to embrace the Faith, but to entertain thoughts of a stricter
course of life. Being just arrived from England, a foreigner,
making application to persons who were foreigners like himself,
he was engaged to serve our English Fathers who were
there. His good dispositions now developed rapidly. He gave
himself much to the reading of spiritual books, and he used
to say that he had received a fine patrimony from his parents,
inasmuch as they had taught him to read and write. While
he was reading the life of St. Teresa, not in a hurried careless
manner, but quietly and little by little, as was his custom,
pondering the force of divine grace which is capable of
changing in a moment the heart of man into better, he felt
his own to be touched and enkindled by a secret fire, so that
casting himself upon his knees, he exclaimed, "This is the
change of the right hand of the Most High." From certain
writings of his it appears that this was no ordinary motion of
the soul, for he styles it the first step of his conversion, and
with vehement affection he calls upon the whole host of
heaven to render thanks to God for it. From that time also
he undertook to wage war against himself with such ardour,
that in a short time, having obtained the victory, he said that
the rule of seeking one's own greater self-denial and continual
mortification in all things, the observance of which he had
conceived otherwise impossible to him, now appeared easy
and pleasant. He preferred the state of soul of a Religious, who
with a fixed and steady determination to deny himself, should go
to a table richly and daintily furnished, to another who without
this disposition should feed on bread and water. At table he
Brother Gerard Rogers. 443
took just sufficient for the necessary refection of the body, but
refused everything that went for the mere gratification of the
palate. He would often weary his Superiors after the example
of St. Aloysius with requests to be allowed to increase his
fastings, watchings, and corporal afflictions. Thus, dead to
the world, did Gerard live to God alone. He resolved to
overcome sleep, which troubled him at unseasonable hours,
and was wont to molest him in the midst of his daily labours,
by subtracting one hour from his ordinary allowance of sleep,
which he ever after spent in prayer. He opposed pride by the
frequent remembrance of the poverty of his parents, and the
harder condition of his former life. The divine will, to which
he had entirely conformed himself, he used to say, could be
found in anything however difficult, like the kernel in the
hardest shell ; and he pitied those who stick at whatever has
any bitterness in it, and who know not how to suck honey
from the rock, and oil from the hardest stone, since it was
sweet whether it was offered on Mount Thabor or on Calvary.
And since he knew that the will of God was manifested to him
in the rules of his Institute, he obtained leave from his Superior,
three years before his death, to bind himself by vow never
deliberately to transgress any one of them, and this he observed
unbroken. But as one virtue gives birth to and perfects another,
the next year, at Pentecost, on the feast itself, he vowed always
to do that which was most perfect, which vow the Superior
allowed should only bind from month to month, although after
wards this space of time was extended to a longer period.
To impress the presence of God more easily upon his mind,
he used to behold in the Rector of the house, God the Father,
in the minister, God the Son, in his confessor, God the Holy
Ghost, in priests, the Apostles, and in the rest of his brethren,
the seventy-two disciples.
He used to say that creatures were the dress of God, and
that He was to be loved in them in the same manner as we
should always regard a friend, a superior or parent, with the
same feelings, however differently he might be clothed ; and
that, as the form of the Sacrament in the Holy Communion is
no hindrance to the person who believes from giving his whole
attention to the treasures concealed beneath that veil, in the
same manner created things, to those who love God, do not
separate them from Him, but are like vehicles which lead and
unite them to their beloved. When he had to endure any
inconveniences which happened to him for the love of God,
444 College of the Holy Apostles.
he used to call it the art of alchymy, by the power of which
all things were turned into spiritual gold. When he was thus
illuminated with this increase of heavenly lights and virtues
during the three last years of his life, which at the time that
he read the Life of St. Teresa had been confirmed by the
spiritual exercises of an entire month, a pestilential fever seized
him j but in the last stage of his life he had such an abundance
of supernatural light poured down upon him, that in his aston
ishment he told the priest who was assisting him that nothing
similar in all his life had ever happened to him ; which was a
pledge, as it is hoped, of that happiness to which his subse
quent death opened the door on the 5th of September, in the
thirty-seventh year of his age, the seventeenth from his admis
sion into the Society, after having obtained the degree of
formed temporal coadjutor, a little more than three years.
The Annual Letters for the College of Liege, A.D. 1637,
after noticing Brother William Browne, say, "The next of these
victims of charity 35 was Gerard Rogers, who followed after a
very short interval. His great intelligence and skill had
enabled him to render valuable service to the College, in
which he had lived with great edification. During the last
three years of his life particularly he seems to have obtained
by self-denial a complete victory over himself, and had thus
been enabled to attain to great union with God. It was a
cause of great grief to the Community that these two great
examples of virtue were withdrawn from their sight; but a
sensible increase of fervour in the survivors showed that these
examples were not forgotten nor disregarded/'
The third Temporal Coadjutor who died of the plague is
not named in the report for 1637, but "he had showed the
devotedness of his charity by four times exposing his life in
the service of the infected before he was at last allowed to
render it up to God for the sake of his neighbour."
BROTHER HENRY FORSTER, S.J.
Like those of so many others, both religious and secular,
the life of this admirable person is an illustration of the
tyranny and bitter hostility of the rebel Parliament towards
the Catholics and the ancient faith.
35 From the tone of the Annual Report we may presume that both
Br. Browne and Br. Rogers, as also a third lay-brother not named, were
victims of charity, and had caught the plague in the service of the infected.
L E E.
ter, of Ivelych, in the parish of Shifnall, Salop, Esq. The
)f Goldingham, Esq., is copied from the Harleian MSS.,
rmes, of the county of Suffolk, begun 1561." The Pedigree
;ame William. From the date of the visitation we may fairly
on this assumption, may stand thus : we suppose Henry, S.J.,
hter of
2LMAN
;. co.
I 1
ad MICHAEL ANTHONY
iM
IATHERINE = RICHARD BELLAMY, of MARY, unmarried.
Harrow-on-hill, Middle
sex, Esq.
I
— MASON, daughter and 5
one of the co-heiresses of
of — MASON, of county
of Huntingdon, Esq.
I I I 1 I I
7 8 9 10 ir 12
Brother Henry Forster.
445
Mr. Forster was a man of birth, and highly connected in
the county of Suffolk. He was one of the six children of
Christopher Forster, Esq., of the parish of Copdoke, in
Suffolk, by his mother, Elizabeth Rookwood, of the ancient
family of that name. He married the eldest of three to-heiresses,
daughters of a Mr. Mason, of the county of Huntingdon, and
had twelve children. The nine who survived infancy, viz.
six daughters and three sons, all entered religion.
The following narrative is taken from the Collectio Cardwelli,
MSS., S.J., Prov. Angl. Ex Arch. Belgico, Brussels.
" Brother Henry Forster, my father of happy memory, was
born the 2oth of March, 1604, in the county of Suffolk and
parish of Copdoke. His father, Christopher Forster, and
mother, Elizabeth Rookwood, were both persons of unspotted
fame and reputation, and great sufferers for their religion, both
as to imprisonment and loss of means, of whose virtues and
sufferings my father may then be said to have been a true
copy, as being a son who never degenerated in the least from
so worthy and virtuous parents, whose marriage God did bless
with six children, two daughters and four sons, whereof my
father was the youngest, who with the rest of my uncles was
carefully brought up in the fear of God, and taught the Latin
tongue by their own mother so far, as being afterwards sent
to St. Omer's were judged fit for grammar. The two eldest
entered and died in the Society ; the third died at St. Omer's
in the course of his studies there, where the fourth, my
father, was also prosecuting the same, with an intention
to follow his elder brother's example, but my grandfather
thought fit to recall him at the end of Syntax, for the support
of his now old age, to my father's indeed no small mortification,
yet even Providence itself did seem to dispense then with his
vocation to religion, and as it were lent him to the world for
some years trial, thereby to mould him, and perhaps the better
for religion hereafter, as it proved by the event.
" Thus my father was forced to march back for England to
practise there, in the midst of a wicked nation, the solid
virtues which he had first received from the breasts of his most
pious parents, and afterwards nourished and finally brought
to perfection in the no less famous school of virtue than
learning, St. Omer's College I mean, whereof he gave several
notable proofs, both whilst he lived in the world, and then in
religion, as may be gathered out of the series of his most
446 College of the Holy Apostles.
pious life, which I shall divide into three parts, viz. the first
of prosperity, the second of adversity, and the third of religion.
But before I descend into particulars, I shall first give you
a glance of his virtues in general, constantly practised during
the whole course of his life led in the world, to very near fifty
years of age, and redoubled in the part of his adversity, which
generally even moves the greatest sinners to seek and call
upon God's mercy with more frequent and reiterated devotions
and prayers.
"i. Amongst then his general virtues, the beginning of
wisdom, the fear of God, justly deserves the first place here, as
I doubt not but that it had in his heart, which was so possessed
therewith, yet he ever seemed to have a kind of horror for
all sins, and would punish severely even the least lie in his
children, nor could suffer any one in his family who was any
ways given to swearing, drinking, and the like, or other
excesses, himself being always irreprehensible in them. I
myself being morally certain to have heard him say and
avouch, that by God's grace he thought he had not once swore
an oath in all his life, nor exceeded in drink, meat, &c.
" 2. Besides Thomas a Kempis, he had Father Rodriguez, of
Conformity to the will of God, both which he equally cherished,
and profited so well by them, that he was scarce ever observed
to complain or murmur against God or man, how cross soever
things happened, or whatsoever losses he sustained, which
were many and frequent, at which all he was wont to say would
be, Fiat voluntas Dei : and indeed he had so admirable a
government over all his passions, that he was never seen in
any transport.
" 3. Next after God his devotion to our Blessed Lady was
great, reciting daily her long office, but how often his beads in
a day none but God and he knows, he having for the most
part a little pair in his glove, which at home and abroad,
unless hindered actually by company, he would be often
reciting. He never failed to confess and communicate on
all the feasts of our Lady and other chief feasts of the year,
to all which also he brought up his children, as soon as they
were of age. Besides high public devotions, he daily said
his private prayers in his closet of whole hours in the morning,
and before he went to bed, and many others unknown.
" 4. His charity to the poor would never let any one go
from his gate without alms, and moreover, allowed corn and
other victuals to be distributed at several times in the year to
Brother Henry Forster. 447
the poor of the parish, but frequently to all poor Catholics
about him.
" 5. He always had a great veneration for priests, without
distinction of order, all being welcome, that sometimes I
remember seven or eight at a time of several orders, but
chiefly indeed did esteem those of the Society of Jesus, of
whom he had taken one into his family before he was engaged
with a secular priest, who was put upon him at first keeping
house and continued until he broke up and sold all.
" 6. He always had a great care to spend his time well,
whereof he thought every moment precious, and therefore
what spare time his affairs and care of his family allowed, he
always spent in his devotions, and instruction of his sons in
the Latin tongue and catechism, entertaining a gentlewoman
to instruct his daughters, and teach them all sorts of work
belonging to their sex and condition, till hard times would no
more allow of the expense.
"7. He was always so just and upright in all his dealings,
and so punctual an observer of his word and promise, that
all who knew credited him his least word, as much as a lease
or bond in all its formalities, and if any difference happened
amongst his friends, they would often remit the case to him to
decide, and stand to his judgment.
" 8. It was his constant practice, before he went about any
thing, or to anyone, or even before he did open a letter that
came to him, to say always some short prayer upon his knees
before God.
" 9. Displeasures, affronts, and even injuries were equally
welcome to him, whether from his betters, equals, or inferiors,
making a sacrifice of them all to God, with promise I believe
of never opening his mouth to man concerning them, as to
complain thereof, £c. ; as by experience Father Charles
Darcey, whilst he lived at Brussels, had disobliged if not
injured him in a high degree, as he confessed to me, but I
could never get from him what it was, giving for reason that he
had offered it up to God, and was not to speak of it.
" 10. In fine, he was ever obliging to all, and careful never
to disoblige any, not even inferiors, with the least ill or harsh
language, and in his conversation prudently merry and cheerful,
which gained everyone to him, in so much that all his neigh
bours, though never so great zealots otherwise in their ways,
were loath to part with him when he left England. Mr. Blosse,
who was a knight of the shire, asked a crucifix of him, for a
448 College of the Holy Apostles.
memorial, with promise to keep it with all due reverence,
which with consent of our priest, my father gave him, and
one Squire Bruce kept many years correspondence with him,
and often urged to send him his picture over at any rate
whatsoever, that he might at least enjoy his likeness being
deprived of himself, to which my father (thinking it to be
out of its place, being then religious) would never consent,
out of mere humility.
"(i.) Thus far in general terms; now I will descend to parti
culars, and begin the triple partition of his whole life ; and first
to enter into that part of his prosperity, the passage of his
marriage offers me a fair entrance. When having three sisters
of equal portion, but not of equal beauty (by name Mason, of
the county of Huntingdon, all three heiresses), left to his
choice, the beauty indeed of the youngest had gained much
upon his affections, which he knew so well how to temper and
command, even in the first fervour of his age, that merely not to
mortify and contristate the eldest by seeing her younger sister
preferred before her, made choice of the eldest, which God
Almighty did particularly seem to bless, first with a numerous
issue of about a dozen children, then never two humours
kept better together, before nor since perhaps, for it was never
observed that ever a cross word passed between them, but
about eighteen years they lived together in all reciprocal
love and peace, rather like brother and sister as to the exterior
or public than man and wife, so far were they from imitating
the froward carriage and behaviour of most married persons
now-a-days.
"The better to continue and secure this peace at home,
my father was one of those several Catholic families who
compounded with the King not to be molested from abroad
upon the account of religion, and thus they enjoyed themselves
in all peace and prosperity from about the twenty-fourth to
the forty-second year of his age, in as well a regulated family
as any doubtless in England, keeping always an open chapel
as long as the times did allow it, and Mass constantly about
eight in the morning, and at four after dinner on Sundays
and Holidays, Vespers of the Divine Office read by the priest,
and always at nine at night the long litanies, and in holy
week the whole office of the Church with all its ceremonies,
&c. ; likewise for dinner, constantly at two, and supper at
six in the evening.
Brother Henry Forster. 449
"The heavens having destinated my father at length for
religion, and perhaps to wean him timely off from all affection
to worldly pastimes, the better to sup hereafter the bitter cup
of persecution which was preparing for him, gave him in all
this prosperity, as it were, a dislike and a kind of aversion to
all kind of youthly sports, as dancing, hawking, hunting,
which he used to tell us were rather a mortification than a
recreation to him. Indeed he confessed at first he had liked
to have been entangled in the snares of gaming, but his
constant bad luck made them soon so tedious to him.
" In fine, when at home, both father and mother were for
the most part the first and last in the chapel, where both their
chiefest delights did seem to be, and indeed she grew so
emulous in her devotions at length, that she outstripped as
it were my father and herself too, for after a discourse held
with one of the Society she observed some defects in herself
which hitherto she had never perceived, and hereupon she
grew extreme scrupulous, thinking everything a sin, in so
much that my father and our priest were obliged sometimes
to bring her by force of arms from her prayers to do ordinary
actions, especially the last year of her life, which I will here
suppose to be drawing nigh its last period, and with it close
also the first partition of my father's triple life promised.
" (2) Providence now seeming as it were fully satisfied with
his courageous wading through all the vain allurements of
prosperity, resolved also to try him by the fire of adversity,
and the better to encourage him thereto by the example of his
Sacred Redeemer, began the sad catastrophe the same day
which the Church does honour for His having ended the grand
work of man's redemption, Good Friday I mean, when all
being met in the chapel for Tenebrse, only my mother wanting,
several messages were sent in vain, for she had barred herself
in her chamber, and gave no answer ; wherefore my father
himself went, but fared no better, till forcing the wainscot
door open, found her in a very modest posture stretched out
upon her bed, as in a quiet sleep, out of which she never
awaked, and may piously be supposed, that using sometimes
to be pulled away from her tedious and scrupulous devotions,
she had now bound herself up to give on this great day full
scope and bridle to the same, out of which it pleased God to
take her, to begin His eternal praises, as is hoped, in heaven.
Thus the i5th of April, 1642, and the thirty-ninth of her age,
DD
45 o College of the Holy Apostles.
she left my father widower with nine children — three sons and
six daughters, whereof Michael, the least and last, had scarce
a year old complete, which my father bore with great resigna
tion to God's holy will, though nature could not but vent its
grief, in four or five days keeping his chamber. But this was
as it were only a little prologue to the grand scene which soon
followed the cruel wars not long after breaking out, and a
great persecution against Catholics, whereof my father had
his share. What stories were not raised against him? of
armies underground which he had trained up in his court by
night : of I know not how many cooks, who after having
dressed and served in a vast number of oxen, and not so
much as a bone coming out again for them to pick, all quitted
his house and service ; and the maid of the parson of the
next parish was said to have taken her oath that she saw a
cart load of bright armour enter our great gate, which vain
and false report gained even so much upon sober men, that
three nights together our house was beset by men sent by
the chief of Ipswich for to discover the hidden army, &c., but
the rabble of Ipswich was so incensed thereby, that they could
scarce be kept from gathering into a head to come and pull
our house down over our heads, lest we should cut their
throats with the hidden army, and what they long threatened,
six or seven thousand not long after of the rabble, out of the
associated counties did in a manner effect, our house being
the fourth they rifled and defaced, in so much so, that one
Squire Blosse, a Protestant neighbour, coming to see it after
wards could not forbear weeping. Indeed, my father had
this advantage over his fellow-Catholic neighbours who com
plained more of the insolence of their own parishioners than
of those who came afar off, whereas the whole parish urged
and offered to take arms to withstand the rabble, and defend
our house, which my father refused, to hinder the mischief
which might thence accrue to the parish itself, choosing rather
to see his house and self' perish than to permit any harm to
happen to any one of them, resolved according to the example
of others his Catholic neighbours to abandon all to God's
holy providence ; but the parish would not rest here, but came
in the night with carts to transport all the chief moveables
to there own houses, to which my father consented in part,
fearing lest finding the house wholly unfurnished it might
occasion their own plunder.
"In fine, the following day being come, my father sent
Brother Henry Forster. 451
all but me and his men servants in the morning to Protestant
neighbours' houses, being himself resolved to stand it out,
hoping to hinder by his presence the breaking at least the
windows and walls of the house, but news was brought in
about noon, being at our prayers in the chapel, that the rabble
began to appear in troops, and were overheard to say, that
if they could catch my father (Mr. Forster) they would lock
him into some chamber, and set fire to the house, whereupon
as they almost entered in at one gate, we ran both out of the
other, till out of sight, and abandoned all to the fury of the
said rabble, which lasted not long, for the same evening by
God's providence, a warrant came from the Parliament for
bidding all such riots, which was scarce read out in the court
to them but the parish fell upon the rabble, and forcing them
to abandon many lots of goods and moveables, put them all
to flight, and we all returned home to a troublesome lodging
the night, after such a day of confusion, during all which my
father was not heard to utter one impatient word, but took all
with great resignation to God's holy will, whose divine pleasure
was to try him further, for soon after not to leave his now
motherless children also fatherless, was forced to buy himself
off two or three times from being conveyed to prison for
refusing the oaths and not going to church, the common fault
of most Papists in those days.
" Indeed, the act of sequestration now also came forth and
did seem a little to startle his courage but not his confidence,
being, as it were, struck at the first news, saying, how will
it be possible to maintain so great a charge of children with
thirds of a small estate? but after a short pause, doubt
less recommending de more in some jaculatory prayer, his case
to Almighty God, he bade us all cheer up, and assured us
with a cheerful countenance, that as long as he had a penny,
we should all have our share, and when all should be spent'
that he would go a begging with us. In the meanwhile, to
make a little now only left to rely upon, to stretch as far as
^ possible, he resolved to break up housekeeping, and let out
1 half the manner [manor] house, with tillage, to a tenant, and
make money upon his own stock to live'" upon in the other
part of the house, as it were privately, reducing his family of
some twenty, to himself, nine children, and one maid and
priest when at home.
"Having thus contracted his family, and admitted, as he
thought, a honest tenant under his own roof, he had conceived
DD 2
452 College of the Holy Apostles.
great hopes of living quietly and peaceably at home, in expec
tation of better times from abroad, but was horribly cozened
in his tenant, who had no sooner got a lace [lease] for two
years for one-half of the house, but resolved to make my father
soon weary of the other, and by injuries and affronts tire him
out of the same, if possible, out of mad ambition only, as he
confessed himself, to lord and master it both in the village and
manor-house.
" i. He thrust upon the sequestrator, Mr. Basely by name,
some hundreds he owed my father upon agreement for my
father's whole stock sold to him, to which the very seques
trator owned that he could not lay claim, seeing it concerned
not the rents, and could neither refuse it, being so frankly
brought and offered to him, and de facto took every farthing
of it.
"2. He called and let into his quarter of the house
troopers with pursuivants at midnight to take our cousin,
indeed our priest, as they did, but nothing being proved
against him, he came off well.
"3. He invited and called in new royalist troopers to
come and fetch a couple of saddle-horses my father had
reserved for his own use, and stood himself sentinel at the
gate, and helped to open the doors where the horses were, in
my father's very sight, &c.
"4. Not to distract his pedantic devotions on Sundays,
we children were not to play in our own court, and upon
Christmas days he would put on all his worst clothes, and
offered twelve pence a day to every one of his men if they
would not work on that day, when my father, not to give
scandal, would have his very Christmas pies baked in a
private oven.
" Hence you may judge of the rest ; for some eight years
we continued in this tribulation, under this base fellow's
impudence, &c., and all this while my father was so far from
reharming him, or saying the least injurious word, or would
ever permit us ever to say any harm of him in our discourses of
times past, even to his dying day, having I confess myself
been often chidden by him for it. Being thus, I believe,
wearied out by the bad times and worse tenant, and being told
of Sir Edmund Beacon, a friend of his, and a Parliament man,
that things were likley to go rather worse than better with
Catholics, and who thereupon counselled him to lay hold of a
late act of Parliament permitting such as would to sell their
Brother Henry Forster.
453
states and leave the kingdom, he resolved to follow his
counsel, whereupon I was recalled out of France, whither I
was sent upon the noise of taking all the elder sons of
Catholics from their parents to breed them up in heresy, for
fear and horror of which he could never be brought to yield to
a certain heretic gentlewoman who had long solicited to have
and provide for one of his daughters, out of mere kindness,
though she promised to let her have all freedom of her religion,
and all helps necessary for the continuing and maintaining of
it. But he was persuaded that the company alone of heretics
was enough to work upon a young girl's weak brain, and that
he could not so well answer to God for her, being cut of his
sight, and therefore would never part with her.
" Being now myself arrived out of France, where I had
been about four years, my father was pleased to communicate
unto me his design of selling his estate, which he would not
do without my consent, though in rigour he needed it not, he
said, because it was not entailed upon me, and my brothers
and sisters being his children as well as I, he was obliged in
conscience to provide for them as such, and the hard times
not permitting him to make any reserve, but by their con
tinuance might ruin us all, he thought it prudence to make the
best of what was left, and to divide it amongst us all, which I
could not gainsay ; but when it came to the execution it was
an unexpected hundred or two out of his way to get off the
aforesaid composition with the then king for his religion, which
at length happily effected, he sold all to Sir Thomas and
Mr. Anthony Bedingfield in the year 1649, and having sent
me with my brother John to St. Omer's, in the month of May,
himself with the others his children, having cleared all things
so that no one could challenge the worth of a penny of him,
on the 5th of August following took leave of his house and
native soil, to go into a voluntary banishment for religion sake,
and came to Antwerp and Brussels, in which latter place he
continued between two or three years, spending the mornings
in the churches in an immoveable posture, to the admiration
of the whole town, and the afternoons in visiting the same
and other chapels of devotion. He dieted himself and
brother Michael with Mr. Bedingfield, but put my sisters to
pension among the Devotes, and not into monasteries, not to
seem to thrust them into religion, but to leave it wholly to
God and their own choice, which by God's grace they all five
chose before two years came about. My brother John not
454 College of the Holy Apostles.
having indeed the least genius for studies, broke them off, and
was admitted to the noviceship at Watten, but had not the
good luck to continue, but died afterward in quality of a
Donate amongst the English Benedictines at Douay. He had
^20 a year settled upon him for his life. I chose the Society,
being now almost at the end of rhetoric, in which I was
admitted on the 23rd of August, 1653. There only remained
my brother Michael as it were unsettled, being only in the
lower schools at St. Omer's : however, he settled ^330 for him,
and to the monasteries of Sepulchrins at Liege, Benedictine
Dames at Brussels, and English Teresians at Liege, where
my six sisters were, to each house about .£600, and upon
himself and me, ^400 a piece, and thus made all even with
the world, himself, and children, with which also I conclude
my second part and task begun, and now shall follow him
into religion, which in effect I entered some three months
after him, viz. : he about the middle of May, 1653, and I at
the end of August following.
"(3) Being now come to the third and last part of my
father's pious life, viz., led in religion, of which there being
many other eye-witnesses of our own, who lived constantly
with him, which I did not, I think I ought rather to leave this
part to them than myself, who might perhaps be thought also
partial, though 1 do profess hereby, that as to the substance
of all aforesaid, I have not added a word more than what of
my own experience I knew to be true, and what I received
and heard of others worthy of belief.
" One circumstance I must not omit here, his resolution
being known of becoming religious, he was highly counselled
by the English Benedictines at Douay, and invited thither with
promise of making him presently priest, but he thanked them,
acknowledging his want of learning to be able to comply with
the obligation of so high a dignity, and therefore had chosen
rather the degree of a temporal coadjutor in the Society of
Jesus, into which he was admitted at Watten, on the i6th of
May, in the year 1653, about the fiftieth year of his age, where
after his admittance he seemed to lay down his title of even
father of his own children, whom henceforth he scarce ever
styled otherwise than his brothers and sisters, and continued
always so contented and satisfied with his vocation and con
dition, that he often told me, notwithstanding several difficulties
according to nature he had experienced in his change of life,
Brother Henry Forster.
455
yet that he would not change his state for that of king or
emperor whatsoever, a proof of which may be reckoned his
cheerful and pious conversation in every time and place,
observing otherwise most exactly even the least rule or order
of the house, to which also he often excited me, I confess,
both by example and word, whenever we met, as we often did.
Whatever time his employments afforded was sure to be
spent in hearing all the Masses he could in the morning, and
after dinner in devotions before the Blessed Sacrament, which
he daily and frequently visited. His most general employment
was buyer, as long as he was able to go abroad, and porter at
home till almost his dying day, so that in his later years, when
his feet began to fail him, he would keep as it were to the
gate to serve his poor. He had also a care of the strangers'
chambers, which he kept so clean and orderly, as well as his
own room, that I have often heard ours say that the exterior
cleanliness was a great argument of his well-ordered and pure
conscience. In fine, wheresoever obedience required his help,
in whatsoever other domestic office, he was ever ready, without
the least reply and effect, all with so much forward cheerful
ness, as if he had ever been trained up to obey, and never
had a family of his own to command for about thirty years
together." So far this deeply interesting narrative.
It only remains to say that his son Joseph followed his
father's good resolution, and entered the Society in the same
degree of temporal coadjutor three months after his father, in
August, 1653.
His son Michael was born in 1642. At the age of eighteen,
and on the 30th of October, 1659, he was admitted an Alumnus
of the English College in Rome; and on the 5th of April,
1660, he left the College and entered the Society at Watten,
and died in the Maryland Mission on the 6th of February,
1684, aged forty-two. He passed there by the name of Gulick,
and was Superior of that mission from 1678 to 1683.
The following report is extracted from the Annual Letters,
S.J., for the year 1653 —
"Among those who joined our Society, to the great edifica
tion, example, and admiration both of Ours and of the Flemish,
was Henry Forster, a man of high family and well to do. His
wife having died some time before, his six daughters took the
veil, and he himself, with his eldest son, consecrated themselves
amongst us in the year 1653. His son, indeed, having, with
456 College of the Holy Apostles.
credit to himself, completed his course of humanities at
St. Omer's College, would have been adjudged fit for the
priesthood, had he been disposed to have prosecuted his
higher studies ; but he determined to follow his father's example,
in the humble and laborious lot of Martha."
The Annual Letters S.J. for the year 1679, among the
summary of the deceased, thus mentions the death of this
holy patriarch, Brother Henry Forster —
" Brother Hemy Forster, a native of Suffolk, died the 5th
of April, 1679, aged seventy-five. In religion, twenty-seven
years; formed temp, coad., sixteen years. After having lived
in the married state for eighteen years, and had a large family
of either sex (the whole of which followed his example), becoming
a widower, he joined the camp of religion, late indeed in life,
but in very earnest. From the first day of his noviceship, he
courageously set himself to the work of taming his nature,
chiefly applying himself to the subjection of obstinate motions
of anger, to which the natural temperament of his body
rendered him very liable. So great was the victory he gained
over himself in this regard, that none was more mild, none
more humble, than he. He was never wanting in the virtue of
charity, and was always intent upon labour, and practices of
piety, and prayer, as became his degree in the Society — that of
Martha. He was a great lover of poverty, and hence arose
his great affection towards the poor themselves, to whom he
was exceedingly devoted. He was most observant of the rules
in the minutest points.
" Full of years and merits, and fortified by all the rites of
Holy Church, he sweetly slept in our Lord, the day and year
above mentioned."
Dodd36 makes the following mention of one of Brother
Forster's daughters, quoting from the Records of her convent.
"Anne Forster, daughter of Henry Forster, of Caddock
Hall [Cobdoke, or Copdoke], in Suffolk, Esquire, became a
Benedictine nun, and was chosen the sixth Abbess of the
English convent of her Order at Brussels, in the year 1676;
and she surrendered the dignity after enjoying it for about six
years. It is remarkable of this family of the Forsters that not
only her father became a Jesuit, but all his children entered
into religious orders, viz., three sons and three daughters."
Dodd is correct about the sons, but not so about the
daughters.
36 Church Hist. vol. iii. p. 325.
Father James Mumford. 457
FATHER JAMES MUMFORD. — This able writer, and dis
tinguished member of the English Province S.J., was a native
of Norfolk. He was bom in the year 1606, entered the
Society at Watten the 8th of December, 1626, and made his
solemn profession in 1641. In 1642 he was at the English
College, Liege, in the capacity of Minister, Consultor, &c.
He was afterwards also Rector of that College. In or about
the year 1650, he was sent to the English Mission, and Norwich
appears to have been his allotted portion. The Catalogue of
the Province for the year 1655 notices him as serving in this
College or District, with a goodly number of offices he had
filled in the Society attached to his name, such as Rector,
Spiritual Father, Socius Master of Novices, Professor of Sacred
Scripture, &c. ; and with all this, that " he was of weak health."
He was also Rector or Superior of this College, which, as he
had also done at Liege, he governed with charity towards his
brethren, and was an example to them of every religious virtue.
He was a man intimately united to God by prayer, and most
zealous for the divine honour and the salvation of souls. He
was distinguished for his charitable compassion for the suffering
souls in purgatory ; applying to their relief every good work
he could. He was inflamed with an ardent desire of suffering
something for Christ, and God was pleased to grant him his
desire ; for a few years before his death, being betrayed at
Norwich, he was seized by the insolent Parliamentary soldiers,
and thrust into a filthy prison, having been first led round the
city in his priestly vestments, amidst the scoffs of the rabble,
and with the sacred ornaments of the altar carried aloft on
spears in a sort of military triumphal procession, with swords
and muskets. All this while, Father Mumford was elated in
spirit, rejoicing that he was found worthy to suffer such
indignity for the Name of Jesus ; and this he so clearly mani
fested in his countenance, that the mob, at first insolent,
changed their sentiments into feelings of compassion for the
sufferer. After a few days he was put on board a vessel,
tightly handcuffed, and his feet fettered ; and after a full day
and night's voyage, was taken to Great Yarmouth, a town
thirty miles distant from Norwich. But in consequence of a
dispute between the two towns respecting their chartered rights,
he was remanded to Norwich, where he was much more
humanely treated than before. A private apartment in the
prison was assigned him, and permission given to the Catholics
to visit him. By some of these he was furnished with a
45 8 College of the Holy Apostles.
breviary and other books, and took that opportunity to write
a treatise, in which he clearly demonstrated that the Catholic
doctrine was maintained by Holy Scripture. After spending
some months in prison, he was liberated on bail, and bound to
appear at stated times at the Assizes before the Bench. This
condition he frequently and duly complied with, although most
inconvenient on account of the distance from his place of
residence, till at length his accuser ceased to appear against
him; and as they could produce no legal evidence of his
priesthood, he was finally discharged by the judges. After
these occurrences, he was Superior of the same district, in
which he was an indefatigable labourer, until his death, in
England, on the gth of March, i666.37
The Annual Letters of the English Province for the College
of Liege, 1650-1, after stating that there were twenty fathers,
twelve students in theology, &c., go on to report an occurrence
connected with the treatise of Father Mumford on compassion
for the faithful departed souls in Purgatory. Of this pious and
instructive treatise the first edition had been nearly all sold
out ; and William Triessemius, the printer at Cologne, was
about to print and publish a second edition, when a son of his,
four years old, was taken dangerously ill, and, deriving no
benefit from medical treatment, seemed drawing near his end.
The pious father seeking for consolation in religion, took up
the first spiritual book that presented itself, which happened
to be Father Mumford's treatise. Meeting with that part of it
in which the author represents works of charity to the souls in
Purgatory as very efficacious for obtaining all favours from
God, the good man felt himself inspired to have recourse to
this means to obtain of God the recovery of his child. His
trade suggested the special mode ; and, betaking himself to
the Church, kneeling before the high altar, he vowed to
Almighty God as follows : " O Lord, my God, if it please
your Divine Majesty to restore my boy to health, I here vow
to distribute one hundred copies gratis of this treatise to
Religious and Ecclesiastics, those most likely to diffuse the
devotion it recommends." Having made this vow, and returned
home from his shop to dinner, he heard with joy and gratitude
that his son was asking for food, and the next day the child's
recovery was already far advanced. The father faithfully
accomplished his vow.
This worthy bookseller experienced a second time the
37 Vide Father Southwell, Bib. Script, S.J.
Father John Clare.
459
efficacy of his charity. His wife became dangerously ill, but
recovered on his promising to distribute two hundred copies
of the salutary work.
Father Mumford's works were : A Remembrance for the
Living to pray for the Dead. This admirable treatise upon the
doctrine of Purgatory has passed through several editions, and
a reprint of it has been lately put out by the Rev. Father
Morris, S.J. (London : Burns and Gates.) Also, A Defence of
St. Gregorys Dialogues. His great work, which, Dr. Oliver
well observes, will ever stamp his name as a controversialist, is
The Question cf Questions, under the assumed name of Optatus
Ductor, which has also passed through several editions. Nor
must we omit his Catholic Scripturist, written, as has been
noticed above, while he was imprisoned for the faith he there
so ably advocates.
FATHER JOHN CLARE.
Father John Clare (really Sir John Warner), the celebrated
convert of his day, who became a Jesuit, passed to the Society
of Jesus from this College. John Warner, Esq., of Parham, one
mile from Framlingham, Suffolk, was created a baronet by King
Charles II., on the i6th of July, 1660, in reward for his loyalty
and faithful services. On the yth of June, 1659, he married
Miss Trevor Hanmer, whose father had been created a baronet
by James I., the 8th of July, 1620. He had two daughters,
both of whom, at a proper age, consecrated themselves to God
in the holy and happy state of religion. By the goodness of
God, Sir John and Lady Warner were converted to the
Catholic faith in the year 1664. Lady Warner, with her sister-
in-law, Miss Elizabeth Warner, were the first reconciled to the
Church, on the 23rd of June, 1664, and Sir John followed their
example on the 6th of July of the same year. Their unreserved
correspondence with divine grace procured for them the in
estimable favour of a vocation to perfection in the religious
state of life. For this purpose they consented to separate,
and renounce each other in time, in the assured hope of being
reunited in heaven, never to part again. Sir John Warner
resigned his estates to his brother Francis, in October, 1664,
and reached Watten, the Novitiate of the English Province,
S. J., on the 20th of March, 1665, where on the 24th of that
month he was admitted to his noviceship, under the assumed
name of John Clare.
460 College of the Holy Apostles.
In consequence of the death of his brother Francis, who
was drowned off Nieuport, on the 3rd of April, 1667 (he had
intended to embrace there the austere life of a Carthusian),
Sir John was obliged to defer his simple vows of religion until
the ist of November, 1667. In 1685, November 29th, he was
made Rector of Watten, and Master of Novices ; and on
Sunday, the 4th of December, 1689, he was declared Pro
vincial of the English Province. He held this office for nearly
four years, when he retired again to Watten. He died there
the 2oth of March, 1705. Several of Father John Clare's
business letters to the Very Reverend Father General and
others, are bound up in vol. v. MSS. Angl., Stonyhurst.
It will be interesting to add some particulars of the con
version of this distinguished member of the English Province.
They are gathered from the Life of Lady Warner, of Parham,
in Religion called "Sister Clare of Jesus? London, 1692. It
mentions briefly the interview of Father Hanmer, S.J., with his
cousin, Lady Warner, which led to her conversion on the
23rd June, 1664, at Parham, by means of Father Travers, S.J.,
then a missioner in the College of the Holy Apostles.38 On her
making known to Sir John her conviction of the truth of the
Catholic religion, and her wish to embrace it, he urged her
not to be too rash, adding, "How uncomfortable a thing it
would be for them to be of different religions ; that he had a
soul to save as well as she ; and that no temporal interest or
loss of reputation should hinder him from doing what was
necessary to obtain salvation. That he was troubled no less
than herself upon what she had related ; and assured her that
he would not rest satisfied till he was thoroughly convinced
which of the two religions was the truest; that perhaps after
diligent inquiry he might be of the same mind, and that it
would be most comfortable for both to be received into the
same church together. But he believed this gentleman (Father
Travers) would not be able to answer such difficulties as he
would propose to him concerning the Roman Catholic faith;
which if he could not, she would have little reason to acquiesce
in those arguments he had given her for it. And lastly, desired
her, for some time at least, to defer for his sake, the change
of her religion, at the same time leaving her to do what she
38 A full notice of Father Francis Hanmer is reserved for a future series
—the history of the College of St. Francis Xavier, or South Wales District,
to which he was attached.
Father John Clare.
461
thought best if his reasons did not satisfy her." Hereupon she
resolved to defer her reconciliation for a while.
The next morning, Sir John accosted the gentleman (Father
Travers), not doubting but that the difficulties he had to pro
pose were unanswerable. Father Travers, however, politely
eluded all questions that might occasion a dispute in religion.
Sir John, perceiving this, told him that he wondered he showed
not the same zeal for his soul, that he had expressed for his
wife's, and did not give him the same satisfaction in his doubts,
that he found he had given her in hers. Father Travers, per
ceiving that she had informed Sir John of what had passed,
desired him to propose his difficulties; which he had no sooner
done, but the Father so clearly and easily answered them, that
Sir John was astonished, and had nothing to reply to his
answers, they being so convincing. Amongst other things,
Sir John asked him, what rational grounds there were for a
belief in Purgatory ? Hereupon he solidly explicated them,
showing the difference between the guilt of punishment, and
guilt of offence, by the example of David, who after the pardon
of his transgression, had the punishment of it inflicted upon
him by the death of his child ; and so ingeniously moralized
upon God's infinite goodness and mercy, that would not permit
Him to damn a soul for one small offence, no more than His
justice would suffer anything that was defiled to enter into
heaven ; and therefore required either a voluntary penance or
mortification to be undergone in this life, or an involuntary
punishment to be suffered in the next, to purify such a soul,
and thereby render it fit for heaven; and also clearly explained
the difference between a voluntary satisfaction made for sin in
this life, and a necessary undergoing the punishment inflicted
for it in the next; and how much more acceptable the one must
needs be to God than the other, and that therefore a small
penance performed in this world was able to satisfy more than
many years great suffering could do in the next— the one being
freely and willingly undertaken, the other suffered by force.
Sir John was so much touched by this discourse, that he told
the Father, "That were he convinced there was a Purgatory
(as he should be, were he once a Roman Catholic), he should
use the best means he could to avoid it ; and he thought none
better than to betake himself to a religious course of life ; the
Roman Catholic Church affording this means of avoiding it,
having many religious houses, whither such as perceived the
great danger the world is exposed to, and the little satisfaction
462 College of the Holy Apostles.
it gave, might retire themselves as to a secure harbour ; which
happiness his own religion wanted." The Father earnestly
discouraged Sir John from such an undertaking, as not being
necessary for salvation, and incompatible with his circum
stances in life ; advising him to take a much more important
course, viz., the disposing himself to become a member of the
Roman Catholic Church, out of which there was no salvation ;
and giving him sound advice how to set about this great work!
Sir John told him he would follow his advice, but, being a
matter of such great weight, he would first consult others of his
own religion, who probably might be able to return some
satisfactory answer to the doubts raised in his mind about the
truth of the Protestant religion, although he could not himself
do so. He begged the Father to give in writing shortly, the
points of religion in which the Catholics and Protestants
differed, and the arguments, &c.
^ What most surprised Sir John was to find that the chief
things objected against Roman Catholics, and which he had
thought unanswerable, were either false, or falsely represented ;
such as idolatry, of merit, forgiving sins beforehand, or giving
leave to sin, &c. The Father promised to do so shortly,
and the very day he (Father Travers) left Parham, Sir John
resolved to set upon this all-important work. He therefore
most earnestly begged of Almighty God to direct him into
that same way that leads to bliss, and which Himself came
into the world to mark out, that by the knowledge of it he
might come to salvation. While he proceeded in these pious
exercises, it pleased God to bring into his mind certain good
thoughts and resolutions of living a more virtuous life, which
he had made in a recent dangerous illness, if his life was
then spared. A dream also came fresh to his memory, to
urge him on, which he had had not long before, of his being
ready to receive the sentence of eternal damnation before the
Great Tribunal, and how much he then wished he might
return again to the world, to make satisfaction by a new life
for his past offences. Also how insignificant all the pleasures
and satisfactions of this world then appeared, and how willingly
he would have sacrificed them all to have freed himself from
the eternal misery he seemed about to be involved in.
These things, presented in so lively a manner to his mind,
wonderfully urged him on, and caused him to make an oblation
of himself to God, begging pardon for past sins, and to teach
him how to love and serve Him hereafter. The fear of his
Father John Clare.
463
wife's death before his own, and the same thought of leading a
religious life that had so affected him when discussing the
doctrine of Purgatory with Father Travers, again offered itself
to his consideration, as a means to make death and judgment
(the most terrible of all things), comfortable and pleasant ; and
that nothing could so much dispose him for such a necessary
separation as death would one day make between him and his
lady, as a voluntary separation beforehand for the love of God.
Sir John was so violently carried away with these thoughts,
that they prevented his giving any reflection upon changing
his religion; a step so necessary to such a state of life he
was so urged to embrace. He communicated them to Lady
Warner, who received them with a flood of tears, the cause
of which Sir John not understanding, begged her to think
nothing more about it ; for unless she was of the same mind
he would put such thoughts away. But she assured him that
her tears were those of joy, that she was still of the same
mind as formerly, regarding a religious life being the happiest
in the world, but she had always put such thoughts aside,
as opposed to her calling in life, and not daring to utter
them for fear of wounding his feelings. Among other things
she impressed upon him, as Father Travers had done, that
a religious state they both so desired could only follow their
being made members of the Roman Catholic Church, none
but that affording the happiness of such a retirement, and that
therefore they ought first to satisfy themselves and embrace this.
Sir John then retired to his closet, where he suffered an
intense agony of mind from various disquiets, perplexities, £c.,
all helping to ripen his conversion. Finding ease in no diver
sion, although it was but ten days since Father Travers'
departure, he resolved to go in person to him and get the
promised paper, from which he hoped to receive some comfort
and satisfaction. He found him just starting for Parham, with
the summary of the Catholic doctrine. He invited him back
with him to Parham, where, reading the articles over to Sir
John and Lady and Miss Warner, the two last were so
thoroughly convinced that they resolved to take the oppor
tunity of the Father's presence to be received into the Catholic
Church before his departure. This they did, upon the eve
of St. John the Baptist's feast, and received the most Holy
Communion on that festival. But Sir John resolved to hear
what those of his Church would say to the reasons set down in
the said treatise, before he would make any change of religion.
464 College of the Holy Apostles.
Wherefore he obtained leave of the Father to show it to
some learned men of the Protestant Church, and for this end
prevailed upon the Father to meet him in London, that they
might be able to confer about the objections that others should
make as to what he had set down in his treatise.
Arrived in London, Sir John first applied to Dr. Buck,
with whom, although he had formerly been his grandfather's
chaplain, and had baptized him, he had no personal acquaint
ance. The Doctor, who was a free-and-easy man, read over
the paper with Sir John, without even asking who he was,
and (as he had also dOne in his interview with Lady Warner,
as we have mentioned in the said memoir of Father Hanmer),
made no objection either against the Real Presence, prayer
to Saints, Purgatory, or satisfaction for sins. But when he
came to that point that there was no true ordination or priest
hood in the Protestant Church (for a proof whereof Father
Travers had alleged what Dr. Thorndike in his Weights and
Measures wished, " That since there was a great doubt in so
essential a point, they would submit to a re-ordination by
the suffragan bishops of Rome" the Doctor was so moved
that he declared " the author of that pamphlet deserved severe
punishment." And when Sir John endeavoured to pacify him,
telling him his citation was out of a Protestant author, and
therefore, unless false, was not so much to be blamed, yet
the Doctor could not be persuaded to read any further, which,
when Sir John perceived, he desired the Doctor "that he
would vouchsafe at least to inform him, since there was a
doubt in the Protestant Church of a point of so great con
sequence as that of true ordination was, whether there could
be any danger of his salvation, if for this reason, as well
as for the advantage of religious houses, which the Protestant
Church wanted (finding himself most particularly moved to
a religious state of life), he should quit the Protestant religion
he was bred up in, to become a member of the Roman
Catholic Church ? " The Doctor expressed his concern that
there wanted that conveniency in the Protestant Church, but
would not own a want of ordination, and still inveighed against
the author of that embarrassing assertion, and earnestly per
suaded Sir John to continue in the Church of England, which
was very good, and had everything necessary for salvation;
assuring him that in a short time they would both be united,
the chief difference between them being the Pope's supremacy,
a power Christ had not given him ; their Church allowing him
Father John Clare.
465
the primacy, but not to be Supreme Bishop; which question
he believed would be decided by a condescension on both
sides !
Sir John was not satisfied with this absurd and illogical
answer, but resolved to go to the Archbishop of Canterbury,
Dr. Sheldon, whom Dr. Buck had quoted to be of his opinion.
And, that he might not be too troublesome to his Grace, he
reduced what he intended to propose to him to three queries :
First — Whether there were a Church established by Christ,
out of which there was no salvation ?
Second — Whether the Roman Catholic Church were a
member of this ?
Third — Whether there was salvation in the Roman Catholic
Church?
Arrived at Lambeth Palace, his Grace would not give him
an audience before he sent up his name, which he did, con
cealing his title. To the first question Dr. Sheldon answered
affirmatively. To the second, he said "// was a corrupted
member ; " whereupon Sir John asked him " if it erred in any
fundamental point?" He answered, "It did not, for then
it would be no Church" Hence out of the premisses granted,
Sir John drew this conclusion to his third query, telling the
Archbishop that then it evidently followed there was salvation
in the Roman Catholic Church. But his Grace told him " that
for Roman Catholics bred and born there might be salvation,
but for him who owned himself to be an educated or bred
and born Protestant it was very doubtful, it being very
dangerous to leave a pure Church to enter into one defiled
with errors." Sir John replying, out of his own words, "that
they not erring in fundamental points, he humbly conceived
it could not be so dangerous as his Grace asserted, to embrace
the Roman Catholic religion ; " to which the reply was, " that
he was not so competent a judge of this as himself, and there
fore should rely upon his (the Archbishop's) opinion, rather
than upon his own." Sir John humbly submitted his judgment
on this point; but having understood from Dr. Buck the esteem
his Grace had for a religious state, from an expression he had
let fall when robing in the lobby to go into the House of
Lords, viz., " How happy it would be did their Church afford
such a conveniency as the Church of Rome did, that brethren
might dwell together in unity, and what a comfort their con
versations would be to each other," resolved to propose the
same question to him as he had done to Dr. Buck, which gave
EE
466 College of the Holy Apostles.
him occasion of relating this passage concerning his Grace,
viz., "Whether the embracing a religious state might not be
a sufficient warrant and motive for a Protestant to become a
Catholic?" His Grace avoided the question by asking Sir
John whether he were married? Who replying that he was,
the Bishop answered, "that it was a vain proposition, because
the state he was in rendered the other incompatible." Sir
John answered, he humbly conceived that a mutual consent
would meet all difficulties. Dr. Sheldon then asked him if
he had any children, and he replied that he had. Whereupon
his Grace told him that he was obliged in conscience to see
them educated. Sir John met this by saying that he con
sidered he should be better satisfying his conscience by leaving
them to a trusty friend with sufficient maintenance, than by
educating them himself with risk of his own salvation.
They were here interrupted by a boy of about ten years
of age, a relative of the Archbishop's, who was going to
Westminster School, with whom the time was consumed in
asking trifling questions; while Sir John, who sat by, justly
concluded that the danger of becoming Catholic was not
so great as my lord affirmed, otherwise he would have thought
his time better spent in satisfying him in a business of such
great moment.
The Archbishop at length told him " that since his weighty
affairs allowed him not so much time as the answering his
doubts required, he would recommend him to one who should
make it his business to do so ; " and therefore called one of
his gentlemen-in-waiting, and ordered him to accompany Sir
John to Dr. Dolbin, the Dean of Westminster, afterwards
Bishop of Rochester, and finally of York, and in his name
desire the Dean to render him what service was in his power,
in the business he came about.39
As Sir John was going out of the palace he met Dr. San-
croft (afterwards Archbishop of Canterbury), a neighbour and
acquaintance of his, entering in, who offered him his service,
and probably afterwards informed his Grace of the rank of
his visitor. For at the Thames' side, Sir John, meeting
Dr. Dolbin just landed at Lambeth Stairs, desired my lord's
gentleman to say nothing to him, but return back and follow
• the Doctor to his Grace, whom he found much more civil
and obliging than before ; who after he had talked nearly a
39 The similarity between Sir John's case and that of Father Walsingham
cannot fail to strike the reader.
Father John Clare.
467
quarter of an hour with the Doctor, they both came to Sir
John, and his Grace assured him that he had thoroughly
informed the Doctor of his difficulties, and that he was ready,
whenever he pleased, to give him satisfaction in them, and
Dr. Dolbin, at Sir John's request, promised to expect him
at his house the next morning for that end.
Sir John went according to appointment, and was imme
diately introduced into his closet, where, perceiving by the
Doctor's endeavours to prevent his proposing his doubts, as
well as by his answering such as had been proposed to his
Grace much after the same manner as the Archbishop before
him, that he was not likely to have the satisfaction he expected,
made few or no objections to what was said, thinking it better
to go away quietly, as in appearance satisfied, than otherwise
give occasion of dissatisfaction both to the Archbishop and
the Doctor, and thereby cause them to divulge what few knew
of, to wit, the disquiet and uneasiness he found in the Pro
testant religion. Nor was the Doctor much bent upon inquiring
into doubts, but took occasion to ask many curious questions*
such as, his wife's name, what relation she was to his old
friend Sir John Hanmer, and being informed she was his sister,
he made greater professions and offers of service to Sir John
than before, for which he returned him thanks. The Doctor
also offered him a book called The whole duty of man, which
he civilly declined, telling him that he hc..d it already. Where
upon the Doctor counselled him "diligently to peruse that
book, and that he would engage soul for soul, provided he
followed the advice he met with there, that he should be as
happy both in this world and the next as he could hope to
be by his entering into a religious state." He added also,
as Dr. Buck had done, "that it was a mere punctilio the Pope
stood upon which hindered the union of the two Churches,
a thing he hoped to live to see decided; and assured hirri
that whenever any other difficulties occurred he should find
him ready at all times to answer them, and to render him
what further service he was able." Which Sir John humbly
thanked him for and took his leave, resolving now to embrace
(as the securest way) that religion in which both allowed salva
tion, rather than remain in one where the contrary Church
(which the Archbishop had owned to be a true one), der-Wl
that any could be saved.
As soon as he had taken this resolution he began to find
some interior repose and quiet in his soul, which from his
EE 2
468 College of the Holy Apostles.
first doubts about the truth of the Protestant religion had been
continually upon the rack, especially during the time he was in
London, and it had so affected his health that he feared by
his present feelings of indisposition that some violent sickness
would follow, and wrote accordingly to Lady Warner, who,
fearing that he might be worse than his letter stated, hastened
to London on horseback. But Providence ordered this for
their mutual satisfaction, that she might be present at his
reception into the Catholic Church ; he having appointed the
next morning after her arrival to meet Father Travers for that
purpose. Sir John was reconciled the 6th of July, 1664, and
afterwards experienced such a transport and security in his
soul, that it is impossible for any one to imagine what this
is but those that have felt it. This step now ushered him
on to execute his other design, of leaving the world. The
enemy of mankind, having failed to hinder the former, resolved
to prevent, if possible, the latter ; objecting to him in lively
colours the sweets of fortune he so abundantly possessed, in
family, rank, estates, &c., with the difficulties of observing
poverty, chastity, and obedience. But God's grace assisted
him with reasons to answer these objections, by a reflection
upon the transitory nature of such happiness, and that if he
refused to follow God's call he might thereby provoke Him
to deprive him of what he chiefly took a pleasure in, as a
just punishment for that ingratitude, and thereby make him
as well miserable in this world as in the next, for refusing
to restore to God what He had so liberally bestowed upon
him.
These thoughts increased his desire to abandon the world
and live a religious life; and finding Lady Warner's inclina
tions intensely the same, Sir John resolved speedily to dispose
his affairs for his going to the Continent by a settlement of
his estates, and in order to do so he sent for his brother,
Mr. Francis Warner, who was then in London.
As soon as his brother came to Parham, Sir John discovered
his intention to him ; that, having no son, he desired to make
him heir of his estates, securing portions to each of his daughters,
and that he would make no conditions with him that might
sway him to do what he himself was not convinced was for the
best, but only desired, in requital, that he would do what he
had done himself, viz., laying aside both passion and interest,
examine the principles of both religions, and upon solid
motives embrace that which he should find the most secure
Father John
tare.
469
for his eternal happiness, and daily beg of God, by His
Sacred Passion, to direct him into the true way to salvation.
Mr. Warner promised to do so, and for this end accompanied
Sir John to London, where, being present at a dispute between
Father Travers and Dr. Chamberlain, then chaplain to the
Duke of Ormonde, he was so convinced of the danger of
continuing a Protestant, that he soon after reconciled himself
to the Roman Catholic Church, and afterwards told his brother
that he was more obliged to him for the manner of giving him
the estate, than for the estate itself. For at first he was so
sure of the truth of his own religion, that, had these advan
tageous offers been made to him upon condition of his
abandoning Protestantism, he would sooner have refused the
estate than have forsaken his religion, and so had never
enjoyed that happiness now experienced in his soul, beyond
his powers to express, and far exceeding any he could hope
for in the enjoyment of the estate.40
Whilst Sir John was in London thus settling his affairs,
Lady Warner did the like at Parham, by disposing things in
such an order that as soon as he returned he might not be
hindered from his journey. She made an inventory of all
things in and about the house, that nothing might be em
bezzled, or out of the way when called for by Mr. Francis
Warner ; and she had done all this so carefully, that Sir John
at his return found nothing wanting for his departure. Where
fore he, with Lady Warner, his two children, and sister, left
Parham the 2oth of October, 1664, and came to London,
where she stayed till the 27th, upon which day, with Miss
Elizabeth Warner, her sister-in-law, and his kinswoman, Mrs.
Frances Skelton, his two children Catherine and Susan, and
a servant, with one Mrs. Fausset, a woman who knew the
Low Countries and was accustomed to conduct young gentle
women on their way to convents, began their journey towards
Dover. Lady Warner then changed her name to Clare. They
immediately embarked on arriving at Dover, Sir John remain
ing privately in London to see what consequences might follow
their departure, and to prevent any ills that might ensue.
A particular providence made them take the first oppor
tunity ; for no sooner had they left London, but Dr. Edward
Warner, one of the King's physicians, and uncle to Sir John,
40 It may be added that several of the servants and neighbours at
Parham followed the examples of Sir John and Lady Warner, and became
Catholics.
47° College of the Holy Apostles.
heard of it ; he procured an order from the King and Council
to stop them. The Mayor of Dover did not receive it until
the packet boat was gone. He took a gentleman who
happened to sail in the same packet to be Sir John.
The Mayor therefore made a return to the Privy Council
accordingly.
Dr. Warner, upon the supposition that Sir John with his
whole family was gone abroad, endeavoured to secure his
nephew's estate, and therefore petitioned the King and Council
for a grant of it, upon pretext of keeping it out of the Jesuits'
hands, who had, he alleged, persuaded Sir John out of his
estate, as well as his religion, and had been the principal
authors of his rash undertaking. His Majesty, who did not
like importunities of that kind, endeavoured to put him off with
a jest, telling him, " if Sir John had a mind to make himself
one, of God Almighty's fools, he must have patience; and that
if he would let him alone a little, he himself would soon be
weary of the course he had undertaken" The Doctor, how
ever, persisted ; urging that it was to prevent the ruin of a
family that had always been faithful to His Majesty, and the
King at last told him to go to the attorney-general, and order
him in his name to do what the law required for the
security of the estate.
The author of the above-mentioned life here makes a
digression for the purpose of showing the incorrectness, if
nothing worse, of Dr. Warner's charge against the Society of
Jesus. He mentions, first, the strong dissuasions used by
Father Travers with Sir John against hastily entering upon
his proposed state of life. Secondly, upon a strong scruple
which Sir John experienced in his noviceship, that after pro
viding for his children, he should have given the residue of the
estate to pious uses, especially a portion of it that had formerly
belonged to an ancient abbey, his Superior assured him that
in the settlement he had made he had acted most prudently,
and had prevented clamours and disturbances which might
have arisen upon any different arrangement; and, as to the
obligation of restitution he \vas quite free, for the Pope had by
a special decree of dispensation (sent into England by Cardinal
Pole in the reign of Queen Mary), made the possession of such
property lawful to all persons, even Catholics, counselling them
only to a greater liberality in almsgiving to obtain God's
blessing upon their estates, which they thus enjoyed by His
dispensation.
Father John Clare. 471
Sir John, finding his uncle still busy in his earnest pursuit
after his estate, though he was assured by his counsel that the
deed of settlement was valid, and could only be set aside by
an Act of Parliament, thought it better to come forward and
check his uncle, than allow him and his brother to be engaged
in litigation. Having been out of London for a day, with his
father-in-law, Sir Thomas Hanmer, on his return, the same
night, he went to the tavern nearest to his uncle's house in
Covent Garden, and sent word to let Dr. Warner know that a
friend desired to speak with him there. When his uncle came,
he was so overjoyed at the unexpected sight of Sir John, or
perhaps so confounded at what he had done, that he was
unable to speak. His nephew, out of compassion, was forced
to make that apology for him, which he ought to have made
himself; thanking him for the pains and trouble he had taken
for the security of the estate ; though there was no need of it ;
inasmuch as he had settled it as firmly as possible by law upon
his brother Francis, who, if he had consulted him, would have
shown him the deeds ; wherefore, now he was assured of this
from his own mouth, he hoped that he would desist from giving
himself or his brother any further trouble in this affair. This
he promised to do, and was as good as his word.
Brother John Clare, now in his noviceship at Watten, met
with a serious distraction by the accidental death of that
brother, Mr. Francis Warner, upon whom he had settled his
estates. This obliged him, by order of his Superior, to
make a journey to England for a resettlement of them, as they
now reverted to him as heir-at-law of Francis. The particulars
of these events are too interesting to be omitted.
In the month of January, 1667, Mr. Francis Warner visited
his brother at Watten. On his way through the Low Countries
he visited several religious houses, and among others the
English Carthusians at Nieuport, where the admirable order
and cheerfulness he beheld amongst them, amidst so much
solitude and austerity, had already, by the influence of grace,
so touched his heart, that he resolved to follow his brother's
example in quitting the world. He never mentioned his
design until, one night at Liege, he and his brother being alone
together, he asked to borrow his biretta, which he put on,
and asked him how he looked in it? Brother Clare answered,
it became him very well, and that he did not doubt but if God
gave him inclination to a religious state, he would find the
same happiness and satisfaction in it as he himself had done.
472 College of the Holy Apostles.
Mr. Francis Warner replied, with tears, that he was sorry he
had not profited by his education at school as he wished he
had done, since by reason of his neglect he could not now
be so happy as to be his brother also in religion. But, he
added, that he had made a resolution of becoming a Carthusian,
in which Order literature was not so absolutely necessary as in
the Society. He expressed his intention to hasten back to
England, there to settle affairs, and on his way to make the
Spiritual Exercises of the Society at Watten, to try his vocation.
Brother Clare was overjoyed at this welcome and unexpected
news, and encouraged his brother with seasonable counsels.
On his way, Francis took his two nieces, Brother Clare's
children, from the Ursuline Convent, Liege, to the English
monastery of Benedictine Dames at Ghent. After calling at
Gravelines upon his sister and Lady Warner, who were equally
rejoiced to hear the good news, he made his retreat at Watten,
and settled his vocation. He then hastened to the Carthusian
monastery at Nieuport, to take a view of the place in which he
had resolved to end his life, and thence to embark for England
to wind up his worldly affairs.
Having waited longer than he intended, as the weather
continued very stormy, his eagerness to compass his happy
design caused him to urge the captain of the packet to venture
out to sea. The captain, overcome by his large promises, and
earnest requests, hoisted sail ; but instead of steering out of
the harbour, got upon a sand-bank, where the vessel stuck so
fast that the following tide quickly filled it with water, and the
waves washed those overboard who came upon deck to escape.
Among these was Mr. Warner, who, as the waves carried him
into deep sea, cried out to those who had got upon the shrouds,
conjuring them, if they escaped, to let the Carthusians know
the manner of his death, and how earnestly he desired they
would pray for his soul. This was done, and in their charity
the monks searched for and discovered his body, which they
buried amongst their own Religious, he having plainly declared
himself a Carthusian in desire. His innocent life merited, as a
reward, a death, which though sudden, was not unprepared.
It happened on the 3rd of April, 1667.
Thus was Brother Clare, with sorrow obliged to resume
again his worldly estate, and to revisit England. Arrived in
London, he received an express from his steward at Parham
(to whom he had given notice of his arrival), informing him
that he had been arrested and sent to prison, that Parham
Father lohn Clare. 473
House had been searched by order of the lord lieutenant of
the county, all the arms carried off, and the house placed
under guard. It seems that the Dutch, having planned a
descent into England, had appeared upon the coast of Suffolk,
about seven miles from Parham, upon which some malicious
persons gave out that Sir John was come over, and lay hid
at his mansion, with a great many more Papists he had brought
with him to assist the invaders. Sir John Warner, whose
family as well as himself had always been loyal sufferers for
the King, was more hurt by being accused of such black crimes
as treason and rebellion, than for any other charge they could
bring against him. He went at once to a friend, then in
London, a major in the King's guard, desiring him to acquaint
the King of it ; but instead, he accompanied him to the
Countess of Suffolk, whose husband was lord lieutenant of the
county, and informed her of what the Earl had done, an act
that could not fail to displease the King, convinced as his
Majesty was of Sir John's fidelity and loyalty. Upon the
Major's testimony, she wrote to the Earl, desiring him to make
all amends to Sir John, who posted off with the letter, and the
next morning handed it personally to the Earl, the consequence
of which was the release of the steward, the discharge of the
guards, and restitution of the arms, with an apology that the
Earl had given the order rather to secure Parham from the
rabble, who had threatened to pull it down, than from any
suspicion of his fidelity. Most of the informers and chief
actors living at Framlingham, Sir John first went thither, lest
the news of his arrival might create another alarm. Here he
was met by the chief inhabitants, who congratulated him on
his arrival, expressed regret for what had happened, and set
the town bells ringing, &c.
This storm being ended, Sir John returned to London to
make a settlement upon his second and only surviving brother,
Mr. Edmund Warner, a merchant in London. Here he met
with Sir Thomas Hanmer, who raised another storm ; for on
telling him of the increased portions he intended to settle
upon his grand-daughters, and the estates upon which he
meant to charge them, Sir Thomas made objections upon the
ground that they were old abbey lands, which he said " never
thrived with the owners, but like a moth, little by little
insensibly eat up the rest of their estates." Sir John, however,
at length satisfied him, by promising to settle other estates
instead.
474 College of the Holy Apostles.
Another and the most severe storm raised by the enemy
against Sir John, came from a source he least suspected, viz.,
a discontentment felt by Lady Warner at the Order of the
Poor Clares, and a strong temptation of trying another Order,
where she could practice greater austerities, &c. This was, in
fact, the last and most desperate assault of the enemy upon her
vocation ; but it was happily and victoriously overcome, by
means of Father Thomas Worsley, who had been her director
at Liege, and who was sent expressly to Gravelines to confer
with her. He did so with such success, that she was restored
to peace of soul, and finally confirmed in her vocation ; living
and dying in the same holy convent at Gravelines.
Father Clare having now finally settled all his affairs,
returned to Belgium, and having made the usual retreat under
Father Thomas Worsley, made his first, or simple vows of
religion in the church of the Poor Clares, before Father Worsley,
on the ist of November, 1667.
Lady Warner died 26th January, 1670. Her two daughters
entered the convent of the English Benedictine Dames at
Dunkirk.
We now proceed to give the lives of two glorious martyrs,
of this College, viz.
1. Father Thomas Garnet, alias Rookwood, who was seized
on his way to Coldham Hall, Suffolk, the seat of the Rookwood
family, and martyred at Tyburn, the 23rd of June, 1608, aged
thirty-four.
2. Father Peter Wright, who suffered at Tyburn, the £f th
May, 1651.
Father Thomas Garnet.
475
THE LIFE AND MARTYRDOM OF FATHER
THOMAS GARNET.
The Holy Catholic Church may be said to have its martyrs
and confessors in defence of every article of its Creed.
The noble martyr, St. Thomas a Becker, Archbishop of
Canterbury, gave his life in defence of the temporal rights of
the See of Canterbury against the rapacity of a powerful
earthly monarch, who had long invaded them to the danger
and scandal of the Church of England. So did our blessed
martyr, Father Thomas Garnet, sacrifice himself by a more
ignominous death upon the gallows of Tyburn in defence of
the spiritual rights of the Sovereign Pontiff, in witness of his
supremacy or Headship of the Universal Church of God. A
new and more stringent form of the oath of allegiance and
supremacy than was known before, was forced upon all
Catholics in 1606. In this oath they were made to swear
(i) allegiance to James I., not only as their lawful King, but
as supreme head of the Church in England; (2) an open
and formal denial of the Headship of the Sovereign Pontiff
in all matters ecclesiastical. This no Catholic could take
without committing an overt act of apostacy. The Holy See
condemned this wicked oath ; and the prisons of England
were choked with Catholic recusants. Many, unhappily, worn
out by sufferings, and in order to save themselves and their
families from utter ruin, yielded and took the oath. The
lamentable example of the Rev. George Blackwell mainly
tended to produce this calamity. He was then in prison;
he fell, and drew a multitude after him. The expostulations
of the great Cardinal Bellarmine were in vain ; he was con
demned by the Holy See, and removed from his office of
archpriest over the Catholics of England.
The members of the English province of the Society of
Jesus distinguished themselves by an unflinching support of
the Supreme Pastor against this act of iniquitous tyranny, and
drew upon themselves the utmost hatred and persecution
Father Thomas Garnet.
both of Protestants, and of lax and nominal Catholics. The
Society had the special honour of giving, in the person of
Father Thomas Garnet, a glorious martyr in defence of this
righteous cause. His steadfast refusal to take the oath, or to
admit its lawfulness, was the main charge against him. It
was not his being a priest and a Jesuit, which, though capital
offences, were not proved by any sufficient legal evidence,
and would not have been publicly known unless he himself
had voluntarily admitted them. A singular circumstance
attended his execution ; in testimony both of the regard in
which he was held, and of the actual cause of his death.
A member of the Privy Council, Thomas Cecil, Earl of Exeter,
actually followed the martyr to the gallows, and repeatedly
urged him "just to take the oath/' and save his life, and this
in the King's name.
After the martyrdom of Father Henry Garnet, who suffered
in St. Paul's Churchyard on the 3rd of May, 1606, the members
of the English Province S.J., as also all priests throughout
the whole kingdom, like sheep scattered by the wolves when
the shepherd is stricken, were proscribed by the severest and
most exterminating edicts and punishments, contrary to the
solemn promises made by the King to his Catholic subjects
to whom both himself and his mother, Mary Queen of Scots,
were so deeply indebted. Amongst other measures was the
new oath we have briefly alluded to. All who were
detained in the prisons were banished from England. Father
Strange, however, of the Society of Jesus, was still detained,
and underwent most savage and barbarous treatment, decreed
against him by the Privy Council. For he was most cruelly racked
for the space of three days by the brutal Sir William Wade, rack-
master of the Tower; and for another three days so severely
tortured by iron manacles, that for the rest of his life he was
enfeebled, lame, afflicted with violent headaches, and a total
ruin of health. However, through the intercession of his
relations, he was eventually banished.1 Amongst other cham
pions in the same cause was Father George Wright, who suffered
severely in prison, and whose life is given in the History of the
College of St. Dominic, which follows this of the Holy Apostles.
Father Thomas was nephew of Father Henry Garnet,
and was born in London in the year 1574. His father,
Mr. Richard Garnet, "a man above all praise," says the
1 A short life of this confessor of the faith is intended to be given in
the History of the College of St. Ignatius, or the London District.
Father Thomas Garnet.
477
writer of an eulogy of the martyr,2 "having more than
once confessed Christ with great constancy, both in chains,
and before the tribunals of judges and magistrates." Mr.
Richard Garnet was a student at Oxford, where becoming
weary of the heresy into which the University had lapsed,
resolved to cross the seas and to prepare himself for the
priesthood by studying theology. He deferred putting his
plan into execution, and through this delay became involved
in the marriage state; and in order to make some pious
compensation for his change of resolution, he vowed to con
secrate his first-born son, should he have one, to Almighty
God and His great martyr, St. Thomas of Canterbury. This
he did, and named him Thomas, after that saint. The life of
Richard Garnet may be said to have been rather a tissue of
afflictions rather than of days, from his youth to his death;3
so much so, that Catholics were accustomed to say of him
and of his son Thomas, that they had made a good division of
favours between themselves ; the father a confessor of the
Faith by the testimony of his sufferings on its account, and
the son by martyrdom in its defence. As to Richard Garnet,
he was the first, or amongst the first, who boldly came forth
into the battle-field to sustain and defend the honour of
religion against all the oppressions with which Queen Elizabeth
attacked it in Oxford, where he studied, and had already
graduated in philosophy, with -a reputation for distinguished
ability and learning.
A Court of Inquisition had been opened in Oxford to
punish and to plunder Catholics; and having found in the
college room of Richard a statue of the most Blessed Virgin,
Mother of God, it was seized by these ministers of justice,
and carried in mock solemn procession through the most
frequented streets of Oxford, amidst the scoffs and blasphemies
of the people, until eventually the judges of this new tribunal
condemned it to the flames. Richard accompanied the statue
of our Blessed Lady, receiving with such great modesty and
joy of countenance the cursings and affronts that assailed him
on every side, that the very sight of him was in itself a rebuke
to the insane fury of the rabble. Having arrived at the court,
followed by a great crowd of all kinds of persons attracted by
curiosity, he there, before that dreaded tribunal, spoke in
2 Collcctio Cardwelli, Vita Martyr, etc. Varia, S.J., P.R.O. Brussels,
vol. ii. p. 277.
y Bartoli, Inghilterra, lib. vi. c. xv.
Father Thomas Garnet.
favour of the cidtus shown to holy images with such great
fervour of spirit and truth of reasoning, that a considerable
part of the students and other members of the University who
had been present, returned home impressed with worthier
sentiments of the ancient traditions and usages of the Catholic
Church. Nevertheless, the judges put him in prison, from
whence being afterwards liberated by means of his friends,
on condition of perpetual expulsion from Oxford, he came to
London, and there studied jurisprudence. Nor did this change
for any length of time tend to better his fortunes, seeing that
for nearly forty years he remained continually exposed to all
the dangers and assaults aimed at the Catholic recusants. He
was often thrust into prison, more frequently spoiled of his
property ; continually under the surveillance of spies, and in
the more rapacious hands of commissioners ; whilst he him
self ever remained constant in his confession of the Faith,
and endurance of these afflictions.4
Such was Richard Garnet, the worthy parent, and the
good instructor, both by word and example, of his son Thomas.
Like a careful father, and that nothing might be omitted that
would tend to a fulfilment of his child's dedication, he kept
him at home, and there gave him a good primary education,
especially well grounding him in the articles of the Catholic
faith. When he was sixteen years of age, in order to remove
him out of the way of all danger, he sent him to St. Omers, in
Belgium, where a College for English youth had been lately
opened by the English members of the Society of Jesus.
Here he made his humanity studies with great success, and
m the end of the year 1595, went to the English College at
Valladolid, lately founded by Father Robert Parsons for the
use of the English Catholic youth, debarred as they were
from all education at home, and obtaining it abroad under the
ban of the same penal proscriptions. Here for the space of
four years Thomas Garnet made his higher studies of philo
sophy and divinity; when, his health beginning to suffer from
the insalubrity of the climate, change of air being necessary,
and having nearly completed his course of divinity, he was
ordained priest, having just attained the canonical age of
twenty-five. He was sent back to England in company with
Father Mark Backworth, a priest of the Order of St. Benedict,
who afterwards suffered martyrdom for his Faith, with Father
Roger Filcock, S.J., and the pious widow, Mrs. Anne Line, on
4 Bartoli, Inghilterra, ut supra.
Father Thomas Garnet.
479
the same day, the 271)1 of February, 1601, at Tyburn gallows.
In the English vineyard Father Garnet laboured for about
six years, reaping a good harvest of souls, both by word and
example. He was especially industrious in bringing those
under his care to a thorough sense of solid piety. So powerful
was his ministry, that several persons in the married state,
and who by age, birth, and fortune were fitted to enjoy the
world, embraced the evangelical counsels, and consecrated
themselves to God by voluntary vows. But turning his mind
to a life of higher sanctity, he applied to his uncle, Father
Henry Garnet, then Superior, to admit him to the Society
of Jesus, which he had long desired to enter. To this he
was chiefly attracted by observing that its members were the
foremost defenders of the rights of the Holy See against the
new and ungodly oath of allegiance and supremacy, which
had been condemned by the Supreme Pastor of the Church.
He observed, too, that upon them and their friends every effort
was made to cast all the odium of its rejection. This conduct
towards the Society inflamed him all the more ardently with a
desire of entering it, especially when he saw that nothing was
further removed from their practices and habits than the things
falsely laid to their charge. Father Garnet most readily
complied with his request, and admitted him on the 2Qth of
September, 1604. He was about to send him into Belgium
to make his usual two years' probation at the noviceship,
when the Gunpowder Plot broke out, and Father Thomas,
though most innocent, being suspected, and all the ports
and outlets of the kingdom being strictly guarded, so that
escape became impossible, was seized with his uncle, though
they were confined in different prisons — the former in the
Gatehouse, Westminster, the latter in the Tower of London.
The fact of his being a relative of Father Henry Garnet, and
the circumstances attending an intercepted letter written by
Father Henry in the Tower to his nephew in the Gatehouse,
led to his being strictly examined by Cecil concerning the
Gunpowder Plot, and that under severe threats of the rack.
Cecil being enraged at having drawn nothing from Father
Thomas to injure his uncle's cause, looking him in the face
with a terrible countenance, said, " I advise you rather yourself
to tell me of your treasons, or else I will take care to draw out
a confession from your mouth at your fingers' ends," meaning
to say, by force of tortures, by thumbscrews, and the rack.
Unable, however, to discover any ground whatever for a
480 Father Thomas Garnet.
suspicion even of his being at all cognizant of the plot, they pro
ceeded no further, but kept him in the Tower, whither he had
been removed, for eight or nine months in close confinement.
Here, by lying on the bare, damp, and frozen ground in his
loathsome cell, in the severest season of the winter, he con
tracted rheumatic pains and a kind of sciatica, which afflicted
him for the remainder of his life.
Father John Gerard, in his Narrative of the Gunpowder
Plot, alludes to the above letter of Father Henry Garnet to
his nephew and the consequent removal of the latter from
the Gatehouse to the Tower.5 Amongst other stratagems,
says Father Gerard, resorted to by the Lord Chief Justice
and the Attorney-General to entrap Father Henry Garnet,
his keeper, who alone was allowed to see him, was directed
to feign himself much moved with his behaviour and
words (as indeed they were sufficient to move a better
and wiser man than him that had not been without grace),
and to pretend that he began to be much inclined and
almost won to the Catholic faith, and in the meantime
to show himself very friendly, and promise to be faithful to
Father Garnet in anything wherein he might do him service.
And the fellow was so cunning in this art of cozenage, and
set so fair a gilt upon his copper, that the good father, being
full of charity, "which believeth all things, hopeth all things,"5
did hope the best of his mind, though he meant not to trust
him so far as might greatly endanger either himself or others
until he had better trial. But yet he made use of his offer
so far as to send by him some notes of ordinary matters (as
the fellow might think) ; first unto a prisoner in the Gate
house, a virtuous priest, and his kinsman of his own name,
unto whom he sent a short letter concerning some necessaries
that he wanted, which letter being written with ordinary ink,
he wrote besides in the margin, and in the free parts of the
paper, some other things with the juice of orange, which could
not be seen without holding to the fire, and would not have
been suspected if the letter had only by casualty come to the
light. But this faithless messenger, opposing his malice to
the father's charity, carried the letter presently to be scanned,
which imported, besides the writing in black, a brief relation
of the father's estate, the effect of his examination, and that
he was so clear of the Powder, that it could not be proved
5 See Father Morris, Condition of Catholics, pp. 166, 167.
Father Thomas Garnet. 481
against him. When this letter was thus read by warming
at the fire, because it could not then be delivered to the
priest, they therefore counterfeited the father's hand, and sent
it to Mr. Garnet in the Gatehouse, to deceive him also and
to make him return answer to the father, that so he might
think himself secure, and be emboldened to commit yet further
trust to this false messenger. This letter was so cunningly
counterfeited, that it could not be distinguished from Father
Garnet's own hand, and it was signed also, and so licensed
to pass, with the Lieutenant of the Tower's brand unto it.
Yet all such necessaries as the father writ for, and the other
sent, were seized upon by the Lieutenant, and the priest
himself brought after in great trouble for returning this
charitable answer. Not only were all the necessaries sent to
Father Thomas by his uncle, but he himself was called into
question about the whole matter and strictly examined, and
so removed from the Gatehouse to the Tower, where he
remained, continues Father Gerard, in likely expectation both
of torture and of death for his charity shown to Father
Garnet, to whom no man could show any friendship and be
withal esteemed, Amicus Casaris.
Cecil afterwards tried another and a darker stratagem upon
Father Thomas Garnet. The martyr, on the evening before
the day of his execution, mentioned to his keeper the fact
that upon his being taken from prison to the ship on the
river for embarkation, in pursuance of his sentence of banish
ment, Cecil sent a messenger to present him with a paper
containing divers deceitful ambiguities and manifest untruths,
injurious to not a few Catholics, and to Father Henry Garnet
himself, in whose feigned handwriting the document was
couched, and who, it was pretended, had sent it to his
nephew. " But," said the Father, " how can I, unless to my
own damnation, approve, for so many truths, such notorious
and grave calumnies against my uncle and these other inno
cent Catholics, and lie against my conscience by asserting
that Father Henry sent them to me, from whom I never
received them, and that the paper is in his handwriting,
which it certainly is not ? " He then left the messenger and
rejoined his keeper. The object of this attempted fraud was
to have reserved this writing as authenticated by the nephew's
signature, as a convincing proof against Father Henry. It
contained the very same things he had frequently seen of the
false assertions regarding the confessions and letters attributed
FF
482 Father Thomas Garnet.
to Father Henry, upon which he was afterwards put to death,
and to make him appear to say things which when dead he
would be unable to refute, and thus confirm the falsehoods
which men had asserted concerning him, both in their deeds
and writings.6
After all their efforts, finding no sufficient ground for
capitally convicting him on the charge of his priesthood and
of returning to England without leave, which was one of the
charges on which he was apprehended, nor even a shadow of
suspicion of any complicity in the Gunpowder Plot, he was
banished by royal edict in 1606, with forty-six other priests.7
Thus exiled, Father Thomas eventually arrived at a better
port than the one at which he was landed. He repaired to
Louvain, the novitiate of the English Province, which had
lately been established, and which he was the first novice
to enter. That novitiate commenced in February 1607, with
six priests, two scholastic novices, and five lay-brothers, under
the care of Father Thomas Talbot as novice-master.8 Here
did this athlete learn the rudiments of a religious life, with
such fervour of soul, and so good an example to the novices,
as to show himself rather a master than a fellow-novice;
and by the testimony of all, his remarkable virtues seemed to
presage his future martyrdom. Father More,9 after mentioning
the foundation of the College at Louvain, relates, as amongst
other prosperous events connected with it, that Father Thomas
Garnet, its first novice, had consecrated it by shedding his
blood for the Catholic faith. He made his simple vows on
the 2nd July, 1607. In the turn of the year 1608 he was
sent back again to England by his Superiors, to resume the
labours of his apostolic ministry. But God intended His
servant to combat, even to death, in defence of the high
principle of His own Vicar's supremacy. He was to set
6 See Bartoli, lit supra.
7 The names of the forty-six are given in Bishop Challoner's Memoirs,
vol. ii., p. 14. Amongst these were the following members of the English
Province S.J. :
Blundell, James. Garnet, Thomas.
Bradshaw (? Barton), Robert. Norris, Silvester, D.D.
Bustard, Robert. Laithwait, Thomas.
Dawson, Edward. Stanney, Thomas.
Flint, Thomas. White, Andrew.
Floyd (or Lloyd) John.
8 Father Morris, Condition of Catholics, cxcv.
9 Hist. Prov. Ang: lib. viii. n. 8. p. 356.
Father Thomas Garnet. 483
Catholics an example of courageously refusing, even at the
cost of life, to take such an oath of allegiance to the King
as would involve disobedience to the Vicar of Christ; and
the Father persuaded men to this fidelity more efficaciously
by his voluntary death than by many years' preaching it to
the whole kingdom.
Shortly after his return to England, being then in Warwick
shire, he was petitioned for by the Catholics of Cornwall ;
and on his way thither (one account says whilst he lay con
cealed in Cornwall),10 he was discovered and betrayed by an
unhappy apostate priest named Rouse, who, in the King's
name, gave him in charge. He was conducted under escort
to London, and again became an inmate of his former prison,
the Gatehouse, at Westminster.11 How long he remained
there, and how treated before his examination, is not known
to us. The following are copies taken from the original of
three examinations of Father Thomas Garnet before Thomas
Ravis, then Protestant Bishop of London, in the valuable
collection of the Old Chapter MSS., which the Editor has
been allowed to copy by the kind permission of the Chapter,
through the Very Reverend Provost Hunt : —
"17 Nov. 1607.
" The examination of Thomas Garnet, a prisoner in the
Gatehouse, taken before the Reverend Father in God, the
Lord Bishop of London.
" Being asked whether he be not commonly known and
called by the name of Rookwood,
10 Dr. Oliver, in the Collectanea S.J., says he was on his way from
London to Coldham Hall, Suffolk, then the residence of the Rookwood
family. This is not improbable, as the martyr was commonly known by
that name, and was probably a relation of the family.
11 This was probably the priest Anthony Rouse, one of the forty
banished with Father Thomas Garnet in 1606 (see Bishop Challoner's list,
nt supra}. He would consequently have been well acquainted with his
victim. In an ancient list of benefactors to the College of the Holy
Apostles, amongst others, "Mr. Michael Hare gave land which was sold
for ^300, with obligation of paying the rent of it to Mr. Rouse in case of
his repentance. The rent was twenty marks a-year, which Rouse enjoyed
for many years. After his death, it was given for the use of some of the
Society helping the poor Catholics in Suffolk or Norfolk. This money,
with other funds, was lost in troublesome times." As Mr. Rouse enjoyed
this fund so long, we may hope that he was converted and returned again
to the bosom of the one true fold.
FF 2
484 Father Thomas Garnet.
" He confesseth and saith that he is so called and known
by the name of Thomas Rookwood.
" That he hath been scarce known by the name of Garnet,
but hath been, within the space of these three or four years
last past, commonly called by the name of Thomas Rookwood.
"Being demanded whether he be a seminary priest or a
Jesuit,
" He saith that he hopeth he shall not be pressed to make
any other or further answer hereunto than such as heretofore
he hath made at his former examination.
"Being showed the oath of allegiance, 3rd James, c. 4,
and every particular thereof, though debated for the present,
he saith that he cannot lawfully take the said oath, although
he doth acknowledge so much authority to be due unto his
Majesty as ever was prescribed unto any sovereign prince or
king by the Word of God.
"He further saith that the same power that was given
unto Christ by His Heavenly Father in the words, ' Data est
mihi omnis potestas in coclo et in terra,' was by Christ given
unto Peter in these words, ' Sicut me misit Pater meus, ita et
ego mitto vos.' And consequently the selfsame authority is
derived from Peter unto all his successors.
"Whereupon the said Lord Bishop inferring, 'Ergo data
est Papse omnis potestas in ccelo et in terra/ the said exami-
nant said, ' Yea, so far forth as maketh for the good of God's
Church through the whole world.'
"Being demanded whether, then, if the Pope, as Peter's
successor, should declare it definitely that it is for the good
of God's church in the universal world to depose King James,
whether then it were lawful for the said Pope so to depose
him, he this examinant saith that he hath no reason [bottom
of the sheet — signed 'Thomas Garnet'] to suppose that the
Pope will declare so with his Majesty, and that his Majesty,
as he thinketh, hath given the Pope no cause so to do. And
being further urged, ' But what if he should so deserve ? ' this
examinant saith, ' Dato uno absurdo mille sequuntur.'
"THO. LONDON. "THOMAS GARNET."
"Endorsed— Thomas Garnet's Exam., 17 Nov. 1607."
"Septimo Aprilis, 1608.
"Thomas Garnet, prisoner in the Gatehouse, being
further examined before the Lord Bishop of London, saith
as followeth —
Father Thomas Garnet. 485
«
"That to take any oath of allegiance unto his Majesty
so far forth as ever any Christian subject either did, or was
bound to do, unto any his native sovereign, he is ready and
willing ; but to burden his soul and conscience by taking
such an oath as under pretence of allegiance, doth not only
imply a breach of the Catholic faith, but also, as he conceiveth,
a violation of his duty unto his Majesty, he is fully resolved
never to do. And therefore utterly refuseth to take the oath
in manner and form as it is now set down, 3rd James, c. 4.
" That he thinketh it would be a violation of the Catholic
faith if he should swear that he doth detest and abjure as
impious and heretical that doctrine and position, viz., that
princes which be excommunicated or deprived by the • Pope
may be deposed or murdered by their subjects, or any other
whatever, because he thinketh that were a violation of the
Catholic faith, to abjure any king as heretical which the
Church hath not denned to be heretical, or is not manifest
by the Word of God to be heretical.
" It being replied that this doctrine and position, viz.,
that princes which be excommunicated or deprived by the
Pope may be deposed or murdered by their subjects, or any
other whatsoever, is heretical by the Word of God, he denieth
that so to be. And being further required to show anything
that is heretical by the Word of God, he giveth that for an
instance of St. Paul, ' Hereticum hominem post unum et
secundum correctionem devita ; sciens quia qui hujusmodi
est, subversus est, cum sit proprio Judicio condemnatus.'
" It being replied that that place doth note what manner
of man a heretic is, and not define any position or doctrine
to be heresy, he answereth that the words may be understood
against a particular person, though not there named by the
Apostle, and consequently note unto us his heresy, though it
be not expressed.
" He being further desired to set down some more sub
stantial and pregnant reason why he doth so peremptorily
deny to take the oath, as if in taking it he should violate
the Catholic faith, saith that the authority of the two Briefs
come from Rome do move him (together with divers reasons
which he forbeareth to specify), and persuade him that he
may not [bottom of page — signed 'Thomas Garnet'] with a
safe conscience take the said oath.
" That he thinketh he should violate his duty to his
Majesty if he should swear that, notwithstanding any declara-
486 Father Thomas Garnet.
tion, &C., as it followeth in the second section, he will bear
faithful and true allegiance to his Majesty, his heirs and
successors, &c., because there wanteth the word lawful.
Secondly, he saith that he is not able to judge of right unto
the crown (if, which God forbid, there should grow a question
betwixt some challenger in England and some other out of
Scotland), and therefore he may not take the said oath without
violating his duty to his Majesty.
" Being desired to set down some better and sounder
reasons why, in respect of his duty to his Majesty, he refuseth
as aforesaid to take the said oath of allegiance, he answereth
that he doubteth not but the reasons by him formerly set
down are very sufficient why he should forbear to take the
said oath of allegiance in regard of his duty to his Majesty.
" He confesseth that his name indeed is Thomas Garnet, but
that he hath been called Sawyer and Rookwood, but denieth
that he went beyond the seas in the year of our Lord 1594, or
thereabouts. Also he denieth that he went beyond the seas
in the company of any sister or sisters of Sir William Wiseman.
Further, he denyeth that Father William Holt, then resident
at Brussels, sent him, this examinant, , unto the English
Seminary at St. Omers, &c.
" Being pressed to say whether he ever was a student in
the said Seminary, he refuseth othenvise to answer than to
say that he desireth not to be urged therewithal, or to make
any other answer thereunto.
" Being likewise charged that he was sent by a mission
from St. Omers to the Seminaries in Spain, and there ordained
a priest according to the Romish fashion, he refuseth to answer
otherwise than as before. Further, being charged that after
wards he came into England, and was admitted into the
Society of the Jesuits by his kinsman, Father Henry Garnet,
then Vice-Provincial of the Jesuits, he answereth unto that
as unto the former. "THOMAS GARNET."
"Octavo Aprilis, 1608.
" Being further pressed that he was so admitted, [and that]
his place of residence was of Coldenham Hall, in Suffolk ;
" He refuseth to answer any othenvise than that it cannot
be proved to be true. Likewise, being charged that he was
apprehended about the time that the Gunpowder Treason was
discovered, in the county of Warwick, or the parts near adjoin
ing, he saith he was not taken in the county of Warwick, and
Father Thomas Garnet. 487
otherwise doth not think fit to answer, but confesseth that about
that time he was brought up to London and imprisoned in
the Gatehouse, and that Father Henry Garnet did write unto
him, whilst he was prisoner there, from the Tower, in which
letter of Father Garnet there was the Lieutenant's hand, and
the same was brought unto him by a warder of the Tower,
keeper of the said Father Garnet : that thereupon this exami-
nant was also removed to the Tower, but upon what occasion
he forbearcth to say, lest by delivering the cause thereof he
should say somewhat that may offend the State, which yet, if
he be urged, he must be fain to do so.
"That he remained there in the Tower until he was sent
away anno 1605 [6], which he doth not think was a banishment,
because he never knew or heard of, nor yet took notice of
his Majesty's proclamation until he came to the ship whereon
he was conveyed away with divers priests, as also with some
other lay Catholics.
" Being offered the use of any books that shall be thought
fit to help resolve his judgment in the lawfulness of taking
the oath of allegiance as it is set down, 3rd James, c. 4, or
any conference with men of his own profession that have taken
the said oath, he saith that he is willing to read, thereby to
inform himself the better what reasons can be brought pro
and contra, but is fully resolved of the unlawfulness of the
said oath, and thinketh that they that have taken it, if they
be of the Catholic faith, have done it out of fear, which he
hopeth shall never so far prevail with him, this examinant.
"THo. LONDON. "THOMAS GARNET."
An eulogium upon the martyr12 states that the Privy Council
had just issued a new form of oath of allegiance. This form
was all the more deadly because more artfully concealing the
injury intended to the Holy See than the former ones; and
Catholics who were less upon their guard would be caught by
the fraud, thinking that nothing was contained in what it
professed, beyond a servile subjection ; and indeed this device
involved not a few of the leading Catholics, following the
example of the archpriest, who had for want of sufficient
precaution fallen into the snare. Father Thomas was for a
long time most urgently pressed in prison to take this oath,
but always steadfastly refused, ever professing his readiness
to swear allegiance to the King, according to the form pre-
12 Col lectio Cardwelli, Vita Martyr. , etc. ut supra.
488 Father Thomas Garnet.
scribed by foreign princes to their subjects. He drew up
a form of oath himself, which will be given further on. Being
asked to consult with those who had consented to take the
oath, seeing that any delay or hesitation on his part, however
small, would afford occasion of scandal, as though the Society
of Jesus, of which he was a member, entertained a shadow
of doubt about the perndiousness of the oath, he answered
that he had no doubt whatever upon his mind, that his firm
conviction was that the oath could not be admitted, and hence
he had no need for delay or deliberation. When threats were
held out, he showed himself imperturbable, and raising his
eyes to heaven, declared his readiness to offer his life for
Christ. As we shall see, his constancy enraged his examiners',
and the Privy Council, who, finding themselves thus defied
by the champion of Christ, ultimately determined upon his
death. Father Bartoli gives an account of an examination
of the martyr before the same Bishop of London and
Sir William Wade, the rack-master of the Tower, a most
cruel torturer of the priests. He fixes the date of the exami
nation the Y^th of June, 1608, shortly before the martyrdom;
and refers to a letter of the -^gth of June, 1608. At first
they examined him upon various points. Was he a priest and
Jesuit ? For they had, they said, proof of this by his having
himself written upon the walls of his cell in several places in
large characters, "Thomas Garnet, sacerdos.'; Three servants of
Wade also gave evidence to the same point, but it amounted
to mere conjecture. Then, had he been a medium for passing
letters to and fro between his uncle and Father John Gerard,
from one rebel to another? The bishop failing to prove these
and similar accusations, or even to establish the slightest
suspicion, laying aside all such minor points, came openly to
the grand one, to which from the beginning they intended to
lead him. The bishop, assuming a courteous tone, yet not
without threats, and urging him by reasonings to the dis
covery, begged him to prove himself a good subject to the
King by taking the oath of allegiance and supremacy, whereby
his case, which must otherwise end in conviction and execu
tion, would be at an end without more ado, and he himself
would obtain liberty and life. To this the Father replied
firmly, that he would not ; adding quickly and positively that
he could not ; for that this oath involved ecclesiastical with
civil rights, and destroyed the one to establish the other : that
he was prepared to swear such allegiance to the King as
Father Thomas Garnet. 489
became a subject, and as far as a Catholic was able to do so —
to wit, reserving the rights of the Supreme Pastor. The bishop,
with the same courtesy as before, said : " This refusal that
you have given, I will not for your good accept, and by the
prudence with which you are sufficiently furnished, and in
the more mature consideration I will give you time to make,
promise me that you will take more wise counsel. Go then,
and take until the feast of St. Luke, four entire months, to
consider; in the meantime, hear what the archpriest, Black-
well, has to say upon it, and by means of a man of the
learning and conscience he possesses, I hope, as he has done,
that you will change your opinion." But the Father courage
ously replied : " I wish to take neither advice nor time to
deliberate upon the yea or nay to that which others so well
know cannot lawfully be done, and as to the Archpriest
Blackwell, I need not to hear him in a matter where the
Sovereign Pontiff speaks and defines to the contrary." Now,
whilst the Bishop was again renewing the offer to Father
Thomas of the four months' delay, and he again refusing it,
Sir William Wade interrupted them, and in a rage turning to
the bishop said, with an oath : " I will never again examine
men of this sort, if this man be not at once sent off to Newgate."
Into this prison malefactors once entering are left without any
hope of going forth, except to execution, it being the nearest
to Tyburn gallows. " As this is your opinion, be it so," said
the bishop. "And if the King wishes him to die, let him
die." To whom the martyr meekly replied : " My lord, I am
not only ready for Newgate, but to be dragged through
Holborn to Tyburn ; and death to me is my highest ambition,
that I may wholly possess my Jesus, to whom long ago I
have given my whole heart." This reply, made with so lofty
a spirit as it was, and uttered at the same time with the
deepest humility and modesty, was a violent blow to both
Wade and the bishop, but as the same Father wrote, affecting
them differently according to their different dispositions ;
Wade, to whose brutal nature any act of lofty virtue could
not but be highly displeasing, was in a rage, and stamping on
the ground like a madman, loaded the innocent Father with
every insult and abuse that he could find words to utter.
But the bishop, affecting the guise of a preacher, and to
reprehend him in a milder manner, " I fear," said he, " this
spirit of generosity savours but little wisdom, and is badly
advised. We must not do evil to arrive at the other world."
490 Father Thomas Garnet.
Adding that he went to his eternal damnation if he trusted in
his good works, &c. Then he went on to say that he had
heard of him through the Archbishop of Canterbury, and
thereby had a great regard for him, and would send him to
his Grace (which, however, he never did), who was, he said,
curious to know whether in him more than in the rest it were
verified, that in taking the habit of the Society, he had
divested himself of all habits of morality, in which he so
abounded before he became a Jesuit. Which Father Garnet
showed to be quite the contrary, and fully met this insinuation,
citing the testimony of all nations of the world in their
continual intercourse with the Society. This examination,
and his removal to Newgate, ended that day's proceedings.
The next day Father Garnet procured an opportunity of
writing to Father Holtby, who had succeeded Father Henry
Garnet, in 1606, as Superior of the English mission of the
Society, giving him an account of what had taken place. He
begged him moreover, in order to remo,ve from himself, from
the priests, and from Catholics in general, the odious calumny
that they refused to swear fidelity to the King, to allow him to
present the following form of oath of allegiance —
" I, Thomas Garnet, sincerely and heartily profess before
the court of heaven, that I will pay to my rightful King James
all fidelity and obedience due and owing to him by the law
of nature and the divine law of the true Church of Christ.
That if this proof of my loyalty is not deemed sufficient,
may God and the whole world be my judge, that no King
can exact a greater fidelity from his subjects than is accorded
to him by the law of God; and that no subject is able to
promise or swear a greater obedience than what is approved
of by the Church of Christ. This is my mind. So help me
God in the hour of my death."
He also implored Father Holtby not to consent to any
attempts which the Catholics might wish to make to liberate
him; for perchance, said he, by the grace of God assisting
me, my death may avail more in the service of the Faith,
and of souls, than my life could possibly do. To induce
him the more readily to make this promise, he gave Father
Holtby as a sign, that on some Catholics making him an
offer of escaping death by some innocent plan, and he, out of
a desire of serving his neighbour, at the first proposal listening
to it, immediately heard within himself a voice speaking to
his heart, and saying to him, " No, endure, persevere ; do not
Father Thomas Garnet. 491
allow so unprofitable an exchange, since the common good is
more assisted in one hour by dying, than by the labours and
fatigues of a life of many years." And this was the cause
of his great emotion and overwhelming joy of spirit when he
heard the sentence of death passed upon him. Several times
afterwards he said with many tears, that nothing that could
happen to him could give him so sensible an affliction and
grief as any event that should intervene between him and
his death. He feared lest, by the intercession of Catholics,
the sentence should be respited, and not carried into execution.
The fourth day after his examination before the bishop
and Wade, he was called to the bar of the Old Bailey Sessions
for trial, and the Attorney General, Mr. Henry Montague,
appeared for the Crown. He was indicted upon four counts,
(i) That he was a Catholic priest by authority derived from
Rome, and remaining in England contrary to the statute of
2yth Elizabeth. To prove this, three witnesses were called,
who deposed that whilst he was prisoner in the Tower he
had written in several places, " Thomas Garnet, priest/' He
readily admitted this fact, though the evidence was insufficient
to prove it. (2) That he was a Jesuit, which he also readily
admitted, though it could not be proved. (3) That, returning
to England, he had seduced his Majesty's subjects from their
duty and allegiance ; this he denied, and by irrefutable argu
ments showed it to be a false imputation, and very great
calumny; for he had no greater desire, nor could he make
greater efforts than he had done, to induce all Catholics to pay
all due allegiance to the King in temporals, and to the
Supreme Head of the Church and Christ's Vicar upon earth
in spirituals. The fourth count, which was in fact the main
one, was that he refused to take the prescribed oath of
allegiance and supremacy. To this he pleaded that it was
not allowable for any Catholic to damage the authority of the
Sovereign Pontiff, who was the Supreme Pastor of the Church,
and Representative of Christ upon the earth. Let them
remove the injurious matter from the oath, and he was ready
instantly to bind himself to any service and fidelity to the
King. If the authority which by divine right is due to the
Vicar of Christ is sacrilegiously arrogated by an earthly prince,
a refusal to confirm this arrogance by oath cannot be imputed
as infidelity to the prince. Hear this, he said, as a proof of
my fidelity to King James; and, so saying, he drew from
his breast the paper already mentioned, in which he had
49 2 Father Thomas Garnet.
written the form of oath sent by him to Father Holtby, his
Superior. He had reserved this copy for the purpose of
reading it publicly in court, and at the place of execution,
by way of protest on behalf of all Catholics, priests, and
Jesuits, that they do not withdraw themselves from the obedi
ence to the King, except where forbidden by conscience and
by the Church of Christ. He was there stopped, and the
paper taken away from him by force, and torn ; but from the
copy sent to Father Holtby it has come down to us. Upon
the slender evidence before named he was found guilty by
the jury, and being remanded back to prison, was brought
up the next day for judgment, when the judges, regardless
of his plea, pronounced sentence of death against him. He
received this sentence so joyfully, that when certain Catholics
amongst the crowds that flocked to Newgate with the desire of
seeing him offered him a rope by means of which he might
have effected his escape from the prison, and at the same time
tendered their services to assist him, he said that he had
rather be raised up once into the air by a rope, than leap down
to the ground twice by the same means. These good people
eagerly sought his blessing, and strove to carry off whatever
they could lay hands upon, to reserve as precious memorials
and relics of the martyr ; to whom the holy man exclaimed,
" What are you about ? And what new kind of pity is this of
yours, to increase your own consolation, and to redouble my
grief? I am yet alive, and possibly may not die." And
returning to his weeping and his first affections, he said, " I
have already mounted up three steps, I have been taken, tried,
and condemned. Alas me ! how intolerable will be my grief
and confusion if I do not arrive at the last grade of death."
The good work of grace, however, which had been begun
in him was perfected even to the end. The last two days
of his life he spent in an underground cell called Limbo,
which was the condemned cell, and lay there heavily chained
and handcuffed, as was usual with the condemned, as a
precaution "against committing self-destruction. Thus he
remained until the 23rd of June, the vigil of St. John the
Baptist, and the day fixed for his execution. Hasten, in one
of his narratives, recounts that, being himself in the same
prison with Father Thomas, in that last night he got up and
announced to the martyr that the light of the day so eagerly
sighed for by him, wherein he was to make the sacrifice of
himself to God, had already dawned. He found him in
leather Thomas Garnet. 493
his dark cell, rapt in prayer, his eyes brilliant with gladness
and joy of soul, that seemed to him to be a certain foretaste of
Paradise. The previous evening he had seen the same eyes
filled with tears, and heard him complaining, in his humility, of
the pious thefts which the devout Catholics had made, even to
his very girdle. This witness had seen him weep with appre
hension lest his great prize should be snatched from him when
almost within his grasp, lest those same zealous disciples
should interest themselves in procuring the King's favour for
his liberation. Now, however, seeing that the dawn of day
ushered in that hour when he should be led out to execution,
and feeling secure that neither pity of these Catholics, nor
(what he much more feared) his own unworthiness, would
prevent his sealing with his blood his faithful adherence to the
Holy See, he was so joyful, so radiant with gladness, so wholly
absorbed in God, and his heart so completely in heaven, that
he appeared to' me (says the same narrator) more like a bride
groom going to his espousals than as one about to suffer a
cruel and ignominous death at the hands of the public execu
tioner. He adds that this great joy was nevertheless accom
panied with an equal modesty, and a certain invincible
patience and fortitude of soul.
As he was leaving the prison, in the courtyard, a man
of respectability and of courteous manner accosted him, and
presented a young man that had read some theology, and
was now come to try his hand with the Father upon a certain
article of controversy between Protestants and Catholics. On
account of the narrow space, however, he was unable to force
his way near, and went from side to side, rather nodding to
the Father than speaking in any consecutive manner. As
the young man had changed from a theologian to a lawyer,
he was especially desirous to warn the martyr not to protest
from the gallows that he died for the Catholic Faith; but
wished him rather to acknowledge that he suffered for his
broken allegiance to his King, and was justly condemned
as guilty of high treason. The Father, smiling, answered
him pleasantly: "Sir, he who is obedient to his prince is
not faithless. The prince issues a command : ' If any priest
returns to England, let him be slain.' I have returned here,
and I consent voluntarily to be put to death, and with all
my heart; thus I give my body to Caesar and my soul to
God— to each one that which is his own." After thus speaking,
he courteously turned away from the young man. Meanwhile,
494 Father Thomas Garnet.
approaching the door where the executioner awaited him, he
prayed him to hasten his pace. Arrived at the hurdle upon
which he was to be dragged to Tyburn, he blessed it, and
stretched himself upon his rude bed. Drawn at the horse's
tail through the streets from Newgate to Tyburn, he found
there an innumerable concourse of persons of every class,
assembled to behold a man of whom it was reported that
he would not take the oath of allegiance, nor even accept
the offer of time to deliberate. More than three hundred
knights and noblemen were present, either on horseback or
in carriages. Arrived at Tyburn, and raised from the hurdle,
he was addressed by Thomas Cecil, Earl of Exeter, one of
the Privy Council, who asked him in the most gracious manner
about various things, and for nearly half an hour argued with
him in so low a voice that I could not well (says an eye
witness) comprehend the whole. He tried to persuade him
to take the oath and save his life, alleging that several priests
had done so, and that many more looked upon it as a dis
putable matter in which faith was not concerned. Why,
therefore, should he be so stiff, and not rather embrace the
offer of the King's clemency by conforming, as others had
done ? Father Thomas replied : " My lord, if the case be
so doubtful and disputable, how can I in conscience swear
to what is doubtful, as if it were certain ? No ; I will not
take the oath, though I might have five thousand lives."
And with these words he cut short all further argument.
Having said this, he was ordered to mount up into the
cart beneath the gallows, which he did joyfully and with
alacrity; when a preacher behind him began to persuade
him to take the oath, and, as though this did not suffice,
added an exhortation to die a Calvin ist ; but the Father,
not attending to him, cast around a glance at the great
multitude present ; then, as though recollecting himself, he
made the sign of the Cross, and kissing the beam of the
gallows, he turned towards the people. But the said minister,
indignant at these ridiculous ceremonies (as he termed them),
exhorted the martyr to abstain from them. Father Thomas
in a tender manner gently tapping him on the shoulder,
said, with a pleasant countenance, " Don't let us quarrel in
this place. Let us part friends." He then in like manner
kissed and blessed with the sign of redemption the rope
which the hangman proceeded to place round his neck,
while the martyr helped him to do so. Then turning to the
Father Thomas Garnet. 495
people, he asked if they would listen to his reasons for a
while, and being answered in the affirmative, and silence
having been obtained, he said : " By the mercy of God, I
am a priest of the Catholic Church, and though unworthy,
and the most imperfect of all, I am a religious of the blessed
Society of Jesus. It is nevertheless the truth that I hold
this day to be the most fortunate and joyful one of my
whole life; and I call God to witness that I say this sin
cerely from the bottom of my heart." The aforesaid preacher,
utterly astonished at a doctrine so entirely new to him, asked
him, in the words of one incredulous, whether there was
any equivocation in what he said. The martyr replied, " No,
sir; if I had been minded to equivocate, I might have taken
the oath and saved my life, which oath I did not decline
out of any unwillingness to profess my allegiance to the
King, which I offered to do, and for that end produced at
my trial a form of an oath of allegiance, drawn up according
to what was looked upon as satisfactory in the days of our
forefathers, to which I was willing to swear; but this new
oath is so worded as to contain things quite foreign to
allegiance, to which in my opinion no Catholic can swear
with a safe conscience." When he had said this, the hangman
began to remove his garments, in which the Father instantly
began to assist with great signs of joy. Being now
undressed to the lower garment, the same Earl Cecil turned
to speak to him, and amongst other things asked, in his
former courteous manner, why when first apprehended he
had not acknowledged himself to be a priest. The Father
replied that he left the ministers of justice to do their own
part, which was to prove it; and moreover, because I have
understood (and, says the eye-witness, he spoke the truth,
as I also remember to have heard elsewhere), that the members
of the Privy Council have very often openly complained of the
inconsiderate readiness of some priests to confess themselves
to be such, without any need at all of doing so, thus exposing
the judges to the necessity of proceeding according to the
laws, and contrary to their wishes, by sentencing them to
death. And to show that it was not the fear of death, and
that none might be ignorant of the reasons for his not dis
covering himself, he had left full evidence of it in several
cells of the Tower in which he had been confined, having
written in full seven places upon the walls, in clear characters,
"Thomas Garnet, priest," which he was quite aware the servants
49 6 Father Thomas Garnet.
of the Lieutenant Wade had read, and had given evidence
of the fact before the Bishop of London and their own master.
Having thus satisfied the earl, he resumed his interrupted
address to the people. He declared that he had lived in
England nine years, during which time he had employed
himself solely in the exercise of his ministerial duties ; that
by the watchful care of Providence over him, he had never
attempted anything either against the King or the State, nor
had such an idea ever even entered into his mind. On the
contrary, to the utmost of his power he had ever solemnly
warned Catholics to be patient under their wrongs, and never
to attempt any such machinations against either. He then
pronounced the before-mentioned form of oath, adding the
reasons why no Catholic could be allowed to take that form
prescribed by the Parliament and Privy Council. Then,
crossing his hands upon his breast, and lifting up his eyes
to heaven he returned thanks for all, and gave infinite blessings
to God for that, the last and happiest day of his life, adding,
" May God turn away His just anger from this kingdom,
and not require an account of my blood at the King's
hands. Domine, nc statuas illis hoc peccatum" He then spoke
as follows : " The apostate Rouse has betrayed me ; may God
forgive him. The pursuivant Cross apprehended me ; may
God forgive him. The Bishop of London thrust me into
prison ; may God forgive him. His secretary, whispering into
his ear I know not what incitements, inflamed him against
me ; may God forgive him. May God pardon Sir William
Wade, the Prefect of the Tower, who eagerly solicited my
death, and Sir Henry Montague, the Attorney General, who
at my trial invented so many things against me. May all
attain salvation, and with me reach heaven." Being warned
to make an end of speaking, he begged the Catholics who
were present to pray for him, for whom he would also pray.
He then prayed God to accept the offering of his blood for
his King and country, and with hands and eyes raised to
heaven, and endeavouring to fall upon his knees in the cart,
which the length of the rope round his neck would not allow,
he recited with a loud voice, and singular tenderness of
affection, the Lord's Prayer, " Our Father," the angelical
salutation, "Hail Mary," the "Apostles' Creed," and the
^hyrnn of the Church, Veni Creator Spiritus — "Come Holy
Ghost," as far as the words in that hymn, Sermone ditans gut-
tera, when the cart was drawn away and he was allowed to
Father Thomas Garnet. 497
hang until dead, by the order and kindness of the Earl Cecil
(who had during the martyr's address frequently forbidden
any interruptions), and the favour of the people. Three or
four friendly persons were permitted to draw him down by
the feet with all their strength, to assist and hasten his
release from suffering, and to put him beyond all danger of
the most terrible part of the sentence, the being cut down
alive, and in that state disembowelled and quartered, accord
ing to the Statute for high treason. Amongst these was a
Protestant relative of the martyr, whom the Father was
observed with one hand to motion away from him, and with
the other to bless him; then fixing upon him a glance suffi
cient to distinguish him from the rest, he closed his eyes
and expired. Other criminals were executed after him for
various offences; but the crowd of spectators, who were
attracted to the scene by the Fathers known reputation,
and to see a man voluntarily dying as a martyr to the oath,
returned back to London. Protestants were also heard to
praise him highly. But whilst the executioner was engaged
in quartering the body for the purpose of affixing the quarters
to the gates of the city, a person came up with disordered
hair, dressed in a green habit, like a wild man of the woods.
This was in fact one Mr. William Atkinson, whose great love
and esteem for Father Thomas Garnet had induced him to
assume that strange guise to prevent his being discovered.
Addressing the executioner, and telling him that the relatives
of this poor convict were in straitened circumstances, he
induced him to make a bargain for no great sum for the
martyr's clothes and some portions of his flesh, which they
wished to obtain as a memorial. But Mr. Atkinson, with
out knowing it, was really purchasing his own life. Not
long afterwards, being overtaken by a strange and most fatal
disease, and already given over by the physicians, he felt
within himself a great confidence of being cured by invoking
the aid of his friend Father Thomas. This he did with
much affection, placing the relics upon his breast, and felt
at once a most salutary relief, insomuch that the next day
he had strength to make a journey upon some necessary
affairs of business.13
13 In the choir of the Church of the College of the English Fathers at
St. Omers, up to the i6th of October, 1762, when the College was violently
taken from them by the Parliament of Paris, was a cupboard containing
the remains of Father Thomas Garnet and Father Peter Wright, martyred
GG
49 8 Father Thomas Garnet.
Father Thomas Garnet was in his thirty-fourth year. Stow,
in his Chronicles, thus honourably preserves the memory of
the martyr. "On the 23rd of June, 1608, in the sixth year
of the reign of King James, Thomas Garnet was executed
at Tyburn, being offered his life if he would accept the oath
of allegiance ; but he refused both the one and the other."
It is said that on the Earl of Exeter, and others also,
relating to the King the beautiful death of Father Thomas
Garnet, and the prayer he offered to God for his Majesty,
James complained of and condemned the imprudence of the
Archbishop of Canterbury and the Bishop of London, and
said they were badly advised in making choice, for putting
to death on account of refusing the oath, a man that could
exhibit to the people so glorious a spectacle of his virtues.
But his happy death was more worthily celebrated at the
Novitiate of St. John's, Louvain, where the martyr was the
first to consecrate himself to God on the feast of the Visitation
of our Lady, 1607. A public act of thanksgiving to God,
and a lasting commendation and memory of his virtues, formed
there a tribute from fervent souls to him who so gloriously reigns
above, among the patrons and intercessors of the Church
militant, and of his own loved Society.
In a letter of Father Michael Walpole to Father Robert
Parsons, dated 26th of July, 1608, of which a copy is sub
joined, it is stated : " This blessed martyr's death seemeth to
have silenced the Parliament oath, as his good uncle's did the
Gunpowder treason."
The following interesting original relation of Mr. Masten,
who was evidently the Protestant chaplain of Newgate, is
preserved in the Stonyhurst MSS., Anglia, vol. iii. n. 84.
" Being necessarily urged out of the duty of humanity to
show what courteous attendance I might to the last rest of
Mr. Garnet, I rose at six in the morning to wish his last
light blessed to him. I found him at his prayers, but yet
in no such extraordinary devotion but that it seemed his
peace was confidently made with heaven long before. This
morning's orisons being ended, suddenly he began to discourse
in 1651, i Qth of May, at Tyburn, and of nine secular priests who had
suffered for religion. The cupboard bore this inscription — Reliqtiice SS.
nondum approbate ct monumenta virorum pice memories. Father Wright's
body was removed to Liege (Dr. Oliver, Collect. S.J. p. 101.)
Father Thomas Garnet. 499
upon the day on which he died, zealously, protesting much
devotion to St. Ethelred, the saint of that day, who being
twice married yet died a virgin, and (said he) since one of
my wives is chastity, I hope for the powerful mediation of
so blessed a maid. His eye was filled of extraordinary cheer
fulness, which the night before I saw once wet only (as himself
testified), and all men might justly witness, for fear lest he
should not suffer the next day, but that some unwished
mediation would hinder him from the sudden accomplishment
of his reputed most glorious service to the Catholic Church.
I shall never forget his words, which have been in effect
these : ' Oh/ quoth he, ' have I through the mighty aid of
the unresistible care of heaven happily passed through two
guards, and shall the least and weakest detain me from
entering into the palace of the blessed? Alas!' said he,
here zealous people have searched for rags from me, intending
to keep them as monuments of piety ; what a derision were
it to my readiness, and what a wrong to my holy resolution
to put me now back from my most expected service. I shall
account it the most heavy affliction I ever had sent me,
if I should now be reputed as unworthy to suffer for His
testimony.' This over night.
"But the next morning, hearing of no hindrances to his
hopes, I protest he appeared to me risen with trebled spirits.
Certainly, for the little space I knew him, I never saw him
appear so full of life, and almost miraculous cheerfulness.
He distributed to the officers of the house liberally, and would
have given more, but (said he) ' I fear the hangman will be
angry if he find no more money in my purse.'
" For my own part, protesting my inability to strengthen
his soul, and my want of learning to dissuade him from any
opinion, I desired him somewhat to comfort his body against
the last encounter, whereupon he asked for a caudle, but
remembering it was fasting day he recalled it, and only drank
some burnt wine. After he had washed he drank, and used
some passionate ejaculations ; he appeared to me more like
a bridegroom that went with a raised affection to his espousals,
than a feeling man bound to the knife of the executioner.
Something he spake so humbly of his own perfections and
weak deservings, that no Protestant, nay, I think no man
but himself can worthily recite them. Therefore I omit to
repeat what my unworthiness shall much wrong to recite.
For his outward appearance in the morning he suffered, I
GG 2
500 Father Thomas Garnet.
dare not, I protest, speak freely whom my imagination per
suaded me he thoroughly resembled. Certainly unto the hour
of his departure he seemed full of a most willing affability,
holy modesty, more than human patience, and most unshakened
constancy. At his departure one of the sheriffs, whose name
I know not, but he seemed a man of much humanity, brought
a young divine to confer with him. A loose skirmish of words
passed betwixt them, and to my weak understanding they
appeared like wrestlers who rather caught for advantage to
take hold, than with plain and clear strength to overthrow.
At the last the divine persuaded Mr. Garnet not to wrong
the State in proclaiming at his death that he suffered for
religion, when assuredly he suffered for treason ; to which he
answered with an humble smile and a self-like modesty, ' Sir,
he that obeys his Prince is no traitor ; I obey my Prince, and
am therefore no traitor.' The minor, being desired, he pro
ceeded : ' Obedience is twofold, active and passive. The law
is, if thou returnest thou shalt die. I render myself most
dutifully, my body to my King and my soul to my God- — so
Caesar hath that which belongeth to Caesar.' With this, him
self hastening the sheriff, and confessing his priesthood and
his holy Order of Jesus' Society, with an astonishing cheer
fulness, he departed, and took his hurdle which he blessed,
and then with an unabated resolution lay down and was drawn
from our eyes, when we with poor prisoners, helpless pity,
only swam in tears after him."
The two following letters are written by Father Michael
Walpole, under his assumed name of Martin Becann, addressed
to Father Robert Parsons, under the name of Marco Mercante,
Venice. Anglia, vol hi. n. 86.
" Good Sir, — I cannot choose but take this fit occasion
of signifying to you the happy martyrdom of Mr. Thomas
Garnet, though I doubt not but you shall hear of it by many
other means. Yesterday, the 23rd of June, and St. John
Baptist's eve, after our account, about nine of the clock, he
was drawn from Newgate to Tyburn upon a hurdle, as the
custom is. In his countenance he discovered much joy and
comfort, as before also in the prison he had shown extra
ordinary forwardness to the sheriff and minister that were
with him in the morning. Yet though his desire of suffering
in so glorious a cause was exceeding great, his carriage was
Father Thomas Garnet. 501
so mild and moderate that it was offensive to none, but gave
exceeding great contentment and satisfaction to all. They
had exceeding little matter against him, but would willingly
have falsified his examination,, at which he took exception in
the Sessions House, especially about the point of murdering.
There were about one thousand at his execution, more than
three hundred horses, and three coaches, in one of the which
was my Lord of Exeter, who spoke with him willingly half
an hour and used him very well, seeming to remain satisfied ;
he spake divers times that he might not be interrupted either
in his speech or prayers, and likewise that lie might not be
cut down till he was dead. The effect of his speech was
to declare his profession that he was a priest and Jesuit,
fighting under the banner of J esus ; that he had been well
nigh nine years in England, in which time all his endeavours
had been only to instruct and help such as he found disposed
in things appertaining to their salvation, without intermeddling
himself with any other affairs; that he was most ready to
show all lawful allegiance to his Majesty, and that he had
divers times offered to take his oath of allegiance, and that
now he had brought with him the form of the oath which
was heretofore taken by all loyal subjects in this realm, and
that he was now also prepared to take it ; but he found that
this new oath, which is by some called the oath of allegiance,
had many other things mingled in it which no Catholic could
take with a safe conscience. He prayed for the King, &c.,
and in particular forgave Rouse and Cross, which were the
cause of his apprehension, the Bishop of London and Sir
W. Wade, who were the chief urgers of his condemnation
and death, and especially the latter ; and finally he beseeched
God that he might see all that were present in heaven. He
likewise protested that he esteemed himself the happiest man
in the world at that present, howsoever it might seem other
wise in the eyes of others. Having ended his speech he
fell to his prayers, pronouncing the Pater, Ave, Credo, and
the Hymn of the Cross with a loud voice, and so the cart
was driven away ; and presently three or four ran in to weigh
him down, and the people cried hold, before anybody offered
either by word or deed to cut him down, and so he continued
till he was quite dead ; and then also no man seemed willing
to cut him down, but at length there was one with a Welsh
bill found out, who had withdrawn, and hidden his bill as
well as he could; and so he was opened and quartered as
5O2 Father Thomas Garnet.
the use is, and his quarters are set upon the gates. He
was offered and in a manner requested to take time to con
sider of the oath till Michaelmas ; but he refused any such
respite, telling them he was altogether resolved, and therefore
they might assure themselves they should find him the same
man then as now. Surely the Catholic cause hath gotten
much by his glorious victory. It is wonderful how all sorts
agreed in his commendation at their return from his execution,
which the most part of the better sort did presently, not
expecting the rest; there were some coiners and women to
die. This is the brief narration of this glorious" martyr, to
whose merits and prayers I humbly commend myself.
"The Spanish Ambassador is exceedingly troubled with
these courses. Mr. Blackwell sayeth that Mr. Garnet is a
glorious man, but I am afraid he will still be miserable.
" D. L.14 was in some trouble these days past. I was
then out of town, and returned not till the night of her
delivery. Some blame her of indiscretion, but as she relateth
the matter she could hardly excuse anything, she said, and
besides spake it with such circumstances and moderation that
the hearers took no offence at those words which are most
blamed, but only at her being Catholic, and giving so good
and resolute reasons of her faith. My Lord Treasurer, who
was informed thereof, was content to take an occasion to
make the Ambassador beholden to him, to which end he
urged these speeches in the worst sense, which troubled the
Ambassador, and made him also incline to condemn her the
more, to prevent the like occasions hereafter, and if he might,
with her departure out of this country. But it will be very
hard for him to draw her to, and besides not necessary for
that he desireth, for which it is sufficient that she be more
wary hereafter, as she will be ; and not to give him offence,
hath abstained from visiting Mr. Garnet in the prison, or being
present at his death, both which otherwise she would have
presumed • and now she did all that was possible for her
to do in absence. You may do well to comfort and animate
her, for so she deserveth, and would be grieved to see her
friends forsake her to give content to others by hindering her
in her best courses, so long desired, and now at length
14 This was the pious Spanish lady, Doila Louisa dc Carvajal y
Mendoza. See her Life, by Lady Georgiana Fullerton (Quarterly Series,
vol. vi. c. v.).
Father Thomas Garnet. 503
obtained in great part, and as she hopeth, at length to be
accomplished, of which these accidents are no bad
signs.
" Thus wishing you all happiness, I always rest,
" Yours most assuredly at command,
" MARTIN BECANN.
" (For mark.)
"The24thof June, 1608 (S.V.)."
Same to same. Anglia, vol. iii. n. 88.
" Good Sir, — I have yours of the 5th of this, since which
time I doubt not you have received the happy martyrdom of
Mr. Garnet, of whom I wrote at large, and yet now think good
to add this more — that it is credibly reported that he being
cast from the ladder, among others that ran to pull and weigh
him down, one was a kinsman of his, but Protestant, whom he
put away with one hand and blessed with the other, and withal
opened his eyes and looked upon him. This is reported from
the party himself. Likewise the evening before his execution,
he signified to his keeper and divers others of good credit,
that my Lord Salisbury had caused him, before his banishment,
to set his hand to a paper as coming from Mr. Henry Garnet,
in which there were many things added most untrue and pre
judicial to others, as he perceived after he had set to his hand ;
and though he disclaimed from them, yet the paper was kept,
and may perhaps be produced hereafter, for the prevention of
which he discovered this much, and meant to have done the
like at his execution, if he might have had time ; but he was
cut off, and some think the going of my Lord of Exeter thither
was chiefly for this purpose. Well, this blessed martyr's death
seemeth to have silenced the Parliament oath, as his good
uncle's did the gunpowder treason. Though still the priests in
the Clink persevere, and Mr. Warnington as forward as any,
that is as Mr. Blackwell, Mr. Charnock, or Mr. Heburn, who
still stand in the defence of themselves and their faculties ; and
they give out that the doctors of Sorbonne are wholly for them.
But the Council inclineth rather to find out some new form, in
which Mr. Pugh hath holpen them well, for he hath presented
a form in the name of all the clergy, which the most mislike,
and none, or very few, will adventure to approve, till they hear
from Rome. The three priests in the Gatehouse are coura-
504 Father Thomas Garnet.
geous, for Mr. Molineux, alias Almond,lr' is in Mr. Garnett's
place.
" And thus, wishing you all happiness, I ever rest your
most assuredly,
" MARTIN BECANN.
" This 26th of July, 1608 (S. V.)
Address — "Al motto Magg. Sigor. il Signer Opim, Marco
Mercante, in Vinegia."
The following is a letter from Father Thomas Talbot,
Rector of the Novitiate S.J. Louvain, and the Novice Master
of the blessed Martyr, to Father Robert Parsons, Rector of the
English College, Rome (Anglta, vol. iii. n. 87) —
" Rev. Father in Christ,—
" Pax Christi.
" I send you now our first fruits of this little garden of
St. John's, viz., the martyrdom of Father Thomas Garnett, our
first novice, and the first which made his vows in our novitiate.
The particulars I cannot relate, but I make no doubt but
Father Baldwin will send them you. It is told us of those
which came out of England that he behaved himself most
constantly. And now, dear Father, you may consider what
joy we have had here at St. John's, for this so happy news, and
what courage we receive to go forward in this our course begun,
whose event we see so happy. Certainly, as it hath pleased
Almighty God to bless our beginnings, so I hope He will con
tinue, and that out of this little novitiate, which hath been
begun with such difficulties and contradictions, I hope He
will bring forth many Campions, many Southwells, and many
Garnetts, who for His honour and glory, and for defence of
His holy Church, and the authority of Peter and his successors,
shall not be afraid to testify that faith which we have received
of our forefathers, of the Apostles, of Christ Himself, and to
sign the same with their own blood, as this our happy Father
(in times past our fellow, but now a most glorious martyr, and
I hope our intercessor in heaven) hath done. Yesterday we
said the Te Deum in the Church, with the prayer of thanks
giving, and I think there is none of us which would not be
partakers, not only of his glory, but also of his death and
15 This glorious martyr suffered at Tyburn on the 5th of December,
1612. See Bishop Challoner's Memoirs.
Father Thomas Garnet. 505
passion. I am sorry we cannot relate the particular circum
stances, but I hope you shall have them from Father Baldwin.
And thus, my good Father, desiring your blessing, and that it
would please you to remember us in your prayers and holy
sacrifices, that we may better imitate the example of this
glorious martyr, I take my leave this i8th day of July, 1608.
" Rx Vce, Servus in Christo,
''THOMAS TALBOTT.
" From Louvain, al motto Rev. &c., II Padre Rob. Personeo,
della Comp. di Gesu, Rettore dal Coll. Inglese, Roma."
The following authors have treated of this Father — And :
Cadoemon, ApoL pro Garneto, c. 6 ; Relatio MS. in Coll.
Angl. in Roma ; Menol. S.J. MS. ; Ribad. in appendix ad
centum M.M. S.J. ; Petrus Oultremon, De viris illust. S.J.;
Jacobus Damianus, in Synop. S.J. 1. 5. c. 26 ; Hil. de Coste,
Hist. Cath. 1. 3. in Edm. Camp. (Gallice) ; John. Rho. variae
virt. hist. 1. i. c. 5 and 9; Elias de St. Ker, in legatione Eccl.
triump. 1. 2. c. 30. n. 74; Tanner, Vita et mors Jesuitarum ;
Morus, Hist. Prov. Angl. ; Bartoli, Inghilterra.
506 Father Peter Wright.
THE LIFE AND MARTYRDOM OF FATHER
PETER WRIGHT.
THE following life of this blessed martyr, and truly noble
champion of Christ, is compiled chiefly from the relation of
Father Edward Courtney vere Leedes, entitled, Mors ob fidem
P. PetriWrighti) who was an eye witness of his martyrdom, and
wrote his account on the spot. This narrative was used by Bishop
Challoner in his Memoirs of Missionary Priests, and was also to
a great extent adopted by Father Tanner — Vita et mors
fesuitarum pro fide interfectorum. We have also made use of a
long and exceedingly interesting report written by Father
Francis Foster, who was the Provincial at the time, and in
London, and also wrote upon the spot. This letter is pre
served in the Annual Letters of the English Province, 1651-52.
Litterce N. P. Provinrialis Anglicz, S. J. ad socios in partibus
transmarinis agentes, defelid morte R. P. Petri Wrighti ejusdem
Sodetatis Londini ob fidem cczsi 29 Maii^ (s.n.) 1651. Some
additional facts are also given from Father Tanner's Vita et
Mars, &c., and Florus Anglo-Bavaricus^ p. 84. Four interest
ing letters of the Father, written a few years before his death
to another Father, of the Society are also annexed.
CHAPTER I.
HIS EARLY LIFE IN THE WORLD.
FATHER PETER WRIGHT was a native of the parish of Slipton,
Northamptonshire, about three miles distant from Thrapston.
He was born in the year 1603, of poor, but respectable parents,
who were zealous Catholics. His father, though unable to
bequeath him a rich patrimony, took care to bestow upon him
the better inheritance of a good education in the local schools $
and the talents and disposition he there displayed gave no
small augury that he would one day become a priest and
Religious. His father was carried off by a premature death,
i
Father Peter Wright. 507
leaving behind him a large family, thirteen in number. Sum
moning his family to his bedside when dying, he earnestly
exhorted them to perseverance in the faith and the orthodox
Catholic religion. Peter was then entering upon manhood.
Compelled by his mothers poverty to seek his own living, he
left home and engaged himself in the service of a country
lawyer, in whose employment he became tainted rather than
imbued with heretical and depraved opinions. He spent ten
years in this situation, ever nourishing the fond hope of better
ing his fortunes, and at last of making a rich marriage with
a lady of rank who was residing in his patron's family. The
lawyer, however, suspecting what was in contemplation, sent
the lady to another place, and thus frustrated the match.
Peter took this heavy disappointment so much to heart, that
leaving both his patron and his house, he turned his thoughts
to a different kind .of life. His father's dying exhortations
began to rise up like spectres before his mind, and so vehe
mently knocked at the door of his troubled heart, that like
a sheep long wandering in error, he began to look about
for a return to the fold of the Church. By means of a Catholic
sister, he was introduced to a pious priest, by whose whole
some advice and opportune instructions, he was much streng
thened in his desires ; but he was not as yet standing upon
firm ground, being carried away by the unsteadiness of youth.
For one day he allowed himself imprudently to be persuaded
to enlist in the English forces serving in Holland, although
naturally he had a horror of the dangers of a military life.
This resolution was so sudden, and, when taken, so hastily
executed, that he did not return home to settle his affairs, and
left everything to the mercy of the first comer. This would
have been about 1626-27. But, while he was thus carried
away by his own impetuosity, Providence was the while
working out its own designs to bring him through storms
to shelter. His innate disposition to virtue could ill
brook the licentiousness of a soldier's life and the de
praved manners of a camp. Therefore, before a month
was over, disgusted with this kind of life, he sighed after some
Catholic land, where he might enlist in the more hallowed
camps of the Church. As no safe opportunity offered itself,
he preferred to run the risk of cutting the rope, than to incur
delay by loosening it. Therefore, in open day, running off in
sight of the whole army, and amidst a shower of bullets, he
got on board a vessel in the Scheldt, and crossed over to
508 Father Peter Wright.
the Brabant side, near the fortress of Santulier, where some
Spanish regiments were lying in ambush to prevent the enemy's
passage. The fugitive was received by them with open arms,
and he now felt himself safe. He was accustomed to relate
how, upon his first arrival, he was greatly strengthened in his
opinions of the Catholic faith and of Catholics, by the striking
contrast he observed in the soldiers of the rank and file ; the
English, given to excessive drinking, while the Spaniards,
naturally grave, evidenced their piety and veneration for sacred
things. He was ever grateful to these preservers both of his
life and soul, and always entertained sentiments of the highest
regard and honour towards the nation. He then pursued his
journey towards Brussels, but found the road infested with
robbers, who stripping and plundering him of his clothes and
money, taught him a lesson, though yet but a mere tyro, to
bear the cross of his Master, despoiled of all. In this plight,
without cloak, sword, cap, or shoes, he entered the gates of
Brussels, and meeting a poor man of his own country he was
asked, whether in joke or earnest, he did not know, how much
money he had left in his purse. He replied, that he was not
very well equipped for his furlough; and his companion led him
to an obscure inn, where he was treated to a much more splen
did supper than he could have hoped for from so poor a man.
He found this good man to be a Catholic, and was encouraged
and advised by him to make a pilgrimage to Rome, the seat of
religion. His friend also fitted him out the following day with
clothes, shoes, cap, and pilgrims' staff for his journey; adding
likewise a supply of silver money for his pocket. Thus
equipped, by little short of a miracle, he pursued his way, and
called at the English College of the Society of Jesus at Liege,
where, on ringing at the bell, he found in the Brother Porter
a true physician of his soul. The Father Rector, on discovering
the talents of the youth, and his parents being likewise known,
was so prepossessed in his favour, that after duly instructing
and reconciling him to the Church, he sent him with letters of
commendation from the English residents of Liege, to Ghent
(1627). There he spent two years, supported by the pious
liberality of the same Catholics, in the Seminary of the Flemish
Fathers of the Society, and during that time displayed such
assiduity as to obtain to be readily chosen among the select
scholars who in the year 1629 were sent from the College of
St. Omers to the English College, Rome, for their higher
studies.
Father Peter Wright. 509
CHAPTER II.
ENTERS THE SOCIETY OF JESUS.
INSTEAD of proceeding to the English College, Rome, with the
rest of the scholars, Peter, having a short time before petitioned
for admission to the English Province of the Society of Jesus,
was sent to the Novitiate at Watten. This favour was received
by no unthankful heart or indocile will. The recent convert
entered on his noviceship with great fervour of spirit. His
universally tractable disposition, his ingenuous manners, and
robust strength, no less of mind than of body, seemed to
promise great efforts for the glory of God and his own sanc-
tification. In the first year of his probation, he had gained so
great a mastery over himself and his passions, that whereas he
was naturally hot tempered and hasty, he became from that
time distinguished for his tranquillity and evenness of temper,
his perfect self-control and self-contempt. From this time
also, until his ordination (says Father Tanner), he strove, by
enduring cold, want, and other voluntary austerities, to temper
his body for the enduring of future harder trials in England,
revolving in his mind nothing else than chains, racks, the
gallows, &c., to be undergone there for the cause of the faith.
He was also most ready in making excursions, even in the
depth of winter, to the neighbouring villages. As he clearly
predicted by these self-conquests his own future bloody
combat, so by catechising poor children he foreshadowed the
dexterity he was to acquire as a preacher. During the three
years of his theological studies at Liege, he continued with
great ardour the practice of catechising in the village churches
of the neighbouring country. So inflamed was his zeal for the
salvation of souls, that he petitioned to be allowed to make
only the three years, or short course of theology, so as to be
the sooner at liberty to enter upon missionary work.
This he succeeded in obtaining. Having gone through the
short course of divinity, he returned again to Ghent, the first
cradle of his new life, for the purpose of making his tertian-
ship, or third year of probation, according to the institute of
the Society. This third year is dedicated to the renewal
of fervour after the distractions of study, preparatory to
solemn profession. In the severe exercises of this period of
preparation, he exhibited himself no less a man, than in the
5io Father Peter Wright.
Novitiate at Watten he had approved himself a novice of the
highest promise. His tertianship being ended, and with it
his religious education, he was sent forth upon the sacred
campaign of souls. His first employment, not the least trying
certainly, nor the least responsible, was that of prefect of
morals over the scholars in the College of the English
Province at St. Omers. He acknowledged that nothing could
be less consonant to his natural inclinations than this trying
ofHce; but he made a generous sacrifice of his own will to
the will of God declared to him by his superiors ; and the
more perfectly to overcome his repugnance, after having
prostrated himself before God in prayer, he went to the
Father Rector of the College and generously offered to
continue prefect, if superiors thought proper, during the whole
of his life.1
A more spacious field, however, for gathering in a rich
harvest of souls, awaited him in the camp, as missioner or
chaplain to the English forces in Belgium. Having been him
self in the army, and possessing naturally a special talent for
winning the hearts of the soldiers, he joyfully undertook the
appointment. His soul had long since yearned for it, and
God so disposed it as a reward for his generous self-conquest
in the matter of the prefectship ; for within an hour after that
act of self-sacrifice he was admonished by the Father Provincial
to prepare for the camp mission. He was ever a stout defender
of the Catholic cause among all ; and when in active service,
whether on the battle field or at sieges, especially where the
struggle was carried on in the cause of religion, he refused no
labour, and shrank from no danger in the exercise of his
functions. So too, when the army was quiet in camp, or
resting in winter quarters, he assiduously laboured amongst
them, preaching, hearing confessions, comforting the sick,
making up quarrels, or relieving the wants of the more needy
soldiers, " of whom," says Father Courtney, " there is now-a-
days enough in the army." Hence he endeared himself to all,
both high and low, and so captivated their hearts, that he
found it no hard task to draw them to a better life, and very
many, forsaking heresy, he reconciled to the Catholic Church.
Before all others he especially won the affectionate regard
of Colonel Sir Henry Gage, a man of deep and sagacious
1 The Father Rector at that time, about 1636-7, was most probably
Father Thomas Worsley, mentioned further on, who was actually present
at Tyburn, and assisted the blessed martyr at his execution.
Father Peter Wright. 5 1 1
penetration. With unwearied zeal he served in camp for
upwards of seven years, partly in Belgium, partly in England,
in both equally approving himself by his industrious zeal
for souls. He witnessed the brilliant action of his colonel,
when Sir Henry was sent by King Charles by a forced
march to the relief of Basing House, the seat of the Marquis
of Winchester, the long siege of which by the parliamentary
army was raised.
Father Peter was introduced on this occasion to the
Marquis and his wife, who perceiving his virtue, gave him
an affectionate invitation to stay with them. This he willingly
accepted, with the desire of being at once a consolation to
them in affliction, and of some assistance in the care of souls.
He spent, therefore, the last years of his life as their chaplain.
During his residence with them in their house in London,
he did not confine himself to that family alone, but visited
other houses of the citizens and nobles, to whom he often
preached, and yet more frequently gave exhortations and
administered the holy sacraments, with constant exertion, and
regardless of danger. He had prepared two sermons shortly
before his death, upon the happiness of those who suffer for
Christ • little thinking, perhaps, at the time, that he was so
soon to give them at the gallows an example more efficacious
than the words of a preacher.2
Before detailing the seizure and final combat of Father
Wright, it will be necessary to notice the general state of
Catholic affairs in England. This may be done partly from
the letter of Father Francis Foster, the Provincial before
alluded to, partly from Father Courtney's Mors ob fidem
P. Wrighti, and partly from Father Tanner's Vita et mors, &c.
Father Foster observes, that from the commencement of this
new republic in England, better times for the Catholics seemed
at length to dawn. Their fortunes were indeed still daily
exhausted by heavy pecuniary fines; yet, inasmuch as the
persecution to blood had ceased, they were able to breathe a
little, deeming themselves well off in so escaping. They were
permitted, by the connivance of the magistrates, a certain
freedom and impunity in the practice of the Catholic worship
in their private houses, the more unmolested exercise of which
they secured by weekly pecuniary agreements made with the
a Among the Stony hurst MSS. is a collection of Father Wright's
Sermons for the course of a year, sixty-two in number, averaging about
thirteen pages in each.
512 Father Peter Wright.
officers themselves, and by constant bribes to keep them quiet,
and prevent these troublesome dogs from barking at the Lord's
flock. The Catholics now entertained great hopes that this
calm might be lasting ; seeing that the Parliamentarians them
selves affected to respect religious liberty. In addition to
this, a new treaty of peace then agitating with Spain greatly
tended, as was commonly believed, towards the tranquillity of
Catholic affairs.
Father Courtney observes that the pecuniary fines and the
severity of their exaction, on account of the Catholic faith,
was so far from ceasing, that this species of persecution never
tried the Catholics more severely than under the sway of the
new Parliament. Especially on the breaking out of the civil
war, partly from an insolent soldiery, and partly by the riotous
rabble, the houses of nearly all the Catholics were miserably
plundered and stripped, the owners ejected, while the houses
themselves were despoiled, shattered, and in many instances
levelled to the ground. Nor were cases wanting in which the
most respectable families, and ancient nobility, driven from
their ancestral seats, were obliged, by flight through woods and
out-of-the-way spots to seek the most secluded hiding-places.
These enormities were perpetrated simply by the popular fury,
without any authority of the magistrates, nor legal warrant,
except perchance in the case of the nobles who were of the
royal party, against whom the Parliamentary soldiers raged
more brutally. In the meantime it was decreed in Parliament,
under the tyrannical domination of the Calvinistic party, that
the most savage penal laws against the Catholics from the
time of Henry VIII. , the rigorous execution of which seemed
to have been for a short period suspended by King Charles,
should be strictly enforced. It was no sooner said than done ;
all the prisons were filled with Catholics of every rank and
condition ; and when these were so crammed that they could
hold no more, then for want of other places they had to resort
to the Thames, and the very ships themselves were converted
into prisons for the innocent upholders of the ancient faith.
But such as were arraigned at the tribunals, and convicted of
having taken Holy Orders abroad, were condemned to death.
Instead of the eifusion of blood, a more severe torture was
inflicted upon the laity ; they were stripped of half of their
goods, real and personal, and thus prevented from taking up
arms for the King : for being thus deprived of their property,
a fifth part being reserved for the support of their wives and
Father Peter Wright. 513
families, they were totally ruined. Lastly, even the goods and
earnings of many were either mercilessly forfeited to the
Commonwealth, or sold by public auction.
The Catholics groaned under these intolerable burthens,
when, beyond all expectation, a new faction emerged from the
camp, called Independents ; by whose influence an army was
marched upon London, the purely Calvinistic party3 either ex
pelled from power, or forced to submit, and another form of
government in Church and State introduced. It seemed good
to the Independent party to grant liberty of conscience, and
to punish no one on the sole account of religion. The new
government, therefore, showed more moderation towards
Catholics in matters of faith, abstained from shedding the
blood of the priests, and from interfering with the Mass and
the accustomed Catholic religious ceremonies. The seeds of
a solid and permanent peace seemed to have been sown, and
this was strengthened by an agreement made with the pursuivants
and priest-hunters three years before, for an exemption, by
money payments, from their usual vexations. It is incredible
how great a relief and breathing-time this interval of lenity,
short as it was, afforded the afflicted Catholics. Although they
had little relief from the heavy pecuniary exactions, by which
many were reduced to poverty, yet the fact that they could
now with somewhat more security enjoy the private exercise
of their holy religion reconciled them to all the rest, and made
everything comparatively tolerable. Many, however, suspected,
and too truly perhaps, as the succeeding calamities attest, that
this act of lenity in favour of the recusants was not sincere,
but was rather a trap whereby the more surely to discover the
Catholics, who were certain to make an ample use of the
concession.
Further hopes were entertained from the repeal during
the past year of certain penal laws formerly enacted against
Catholic recusants, or those who refused to attend the Pro
testant churches. The renewal of a firmer friendship between
the King of France and the Parliament came to crown this
hope. Don Alfonsus de Cardenas, the French Ambassador, was
first among the foreign representatives to acknowledge in the
name of his sovereign the new republic ; and from this recog
nition, as a sort of diversion, all Catholics hoped to derive a
benefit.
This interval of repose lasted but three months. The very
3 Probably the Presbyterians are here included.
HH
5 H Father Peter Wright.
day before the French Ambassador was going to the Senate, to
demand his credentials (it was Christinas Day, 1650), an armed
and lawless body of soldiers attacked his residence, and by
the terror and dismay they caused, broke up the Christmas
devotions of the Catholics, who were assembled there in
considerable numbers to hear Mass. On the first alarm the
priest withdrew, and unvesting himself passed through the
dense crowd, and so escaped. The soldiers had chosen that
festival day, and at that hour, in the certainty of finding and
arresting the priest. They made a most minute search, but,
being disappointed in their expected prey, they arrested
numbers of the Catholics, men and women, young and old,
and even the Ambassador himself and other French nobles
of his suite, who were detained prisoners for some hours.
After a few days, the Ambassador was ordered to depart
the kingdom. It was generally considered by the Catholics
that this first tumult was directed rather against the French
than themselves, until the Feast of the Epiphany, 1651, when
the residence of Count Egmond (who was formerly Spanish
Ambassador), was attacked by a like lawless and furious force,
and similar violence used, amidst the alarm and tears of the
Catholics, who were desolated at seeing the sacred furniture,
the pictures, crucifixes, &c., carried off. These, with the
Catholics who had been apprehended, were paraded through
the streets with the greatest indignity. It was now obviously
a revival of malicious and undying hatred against the Catholic
faith. All doubt on this point was removed when the faithless
pursuivants, who had shortly before received their usual peace-
offering, again resumed their work of priest-hunting. They
conducted this with such severity that none, even of the
leading nobility, eluded their quest. No house escaped ; and
these scrutinies were generally made on festivals, not once, but
repeatedly ; the searches being pertinacious and indefatigable.
To make things worse, the lawless and dominant soldiery,
jealous of the pursuivants who were armed with magistrates'
warrants, and were thrusting their sickles into what they con
sidered their own peculiar harvest, procured for themselves
warrants of similar authority. Armed with these, they went
on exploring parties through the town. They tracked the
priests it every step; they watched the houses of Catholics
for every comer and goer, especially at early morning and
evening, the times when, as they knew, the priests were
accustomed to issue forth upon their ministerial functions.
Father Peter Wright. 515
Every suspicious person, if he failed to give in reply to their
imperious questionings a satisfactory account of himself, was
instantly seized, and carried off to the magistrates. These
searchers did their business so effectually, that in a very short
time they had incarcerated altogether eight priests, amongst
whom was our own brave champion of Christ, Cui suprcmus
Agonotheta Dcus certamen forte dcdit ut
CHAPTER III.
FATHER PETER IS SEIZED : IMPRISONED : EFFORTS FOR
HIS RELEASE.
IN this sudden and most unexpected storm, was our blessed
martyr Father Peter Wright involved. The parliamentary
bloodhounds, hunting down the lives of Catholics, especially
of priests, had scented their prey to the mansion of the Marquis
of Winchester, in London, with whom, as we have seen, the
Father was living as chaplain. An occasion of seizing him
soon presented itself. The feast of the Purification of the
Blessed Virgin Mary was at hand, when the Marquis, out of
his singular devotion to our Lady, was, with Father Wright,
preparing for it with greater solemnity. It was a happy augury,
that on the anniversary of the day on which the Divine Infant
Jesus was offered in the Temple as a victim, Father Wright
should thus enter upon his own sacrifice. The pursuivants
having ascertained that he was in the house, a body of them
concealed themselves in ambush early in the morning of that
day, watching their opportunity of rushing into the house.
This was afforded them by a footman of the family who
had gone out, either on business or by treachery. On his
return, they rushed from their hiding-place, and entered with
him by the open door into the house. Having by some
treachery previously gained all details, they made at once for
the back stairs, and would have gone direct to the chapel and
the Father's room, had not the Marquis himself for some time
detained them in their progress. An opportunity was thus
afforded to the soldier of Christ, had he willed to take it, of
withdrawing to a secure hiding-place. But he preferred to
trust himself to a retreat among the leaden water pipes in the
4 Wisdom x. 12.
HH 2
516 Father Peter Wright.
roof of the house, which he had for some time selected against
the hour of need ; these he quickly gained by an open window.
In his hurried retreat, he left sure traces of his flight behind
him ; his cassock, breviary, and the open window. In the
chapel, also, were various preparations for Mass, and the
cruets ready filled with wine and water. On finding these
things, the pursuivants had no doubt of their prey, and sent
a youth to hunt it out among the leads of the roof. After
searching through one or two of the divisions of the roof, he
discovered the Father, who was seized by the satellites eagerly
waiting the event, and brought down to his room. They then
conducted him to a lower room, where the Marquis himself
was. He was one of the leading nobility of England, and his
wife a lady of equally illustrious birth. They were renowned
for their constant fidelity to the King, but far more noble for
their undaunted profession of the Catholic religion. The
constables malignantly observed the honour and veneration
which the Father received from his noble entertainers, and
from this fact they strongly suspected the real character of
their prisoner. Later on, they used it as one of the proofs
for obtaining his conviction, when indicted and tried for the
priesthood. Meantime, the news spread through the city
among the Catholics that Father Peter was apprehended. This
afflicting news pierced them with the liveliest grief: especially
those who had known him best. Many hoped that he might
be -bought off for money, since the hungry pursuivants into
whose hands he had fallen, were known for their greed of gold,
and in the beginning were actuated only by the ransom they
hoped for, and would willingly accept. But these men, antici
pated a greater reward for their capture from the Privy Council,
or most probably, some who hated the very name Catholic, had
exerted themselves to rekindle the decaying embers of per
secution. The captors accordingly dragged their victim at
mid-day before the Court, shouting according to custom to
the Lord Chief Justice, that they had brought up a traitor and a
priest. But, as the proofs were very slight, his lordship thought
fit in the meantime to commit him to Newgate as a suspected
priest.
At first, he wras placed among the better sort of prisoners in
the lower court of the gaol, where the habitation was less
inconvenient, and where he could at least have a cell to
himself. But a heavy charge was demanded for this accommo
dation, which he was unable, or, from his love of holy poverty,
Father Peter Wriht.
reluctant to pay ; his humility also made him prefer a humbler
treatment. He chose, therefore, to be removed to the upper
court. A new source of comfort here awaited him, as he found
other companions in his chains, his faith, and his hopes of
bliss. For Father Peter was not the first victim of the renewed
storm, several other priests having been arrested and com
mitted not long before. In the preceding year of Jubilee,
when the treasury of Indulgences was again opened in Rome,
it pleased the Divine Goodness, with the recurring Indulgence,
to visit the Catholics of England with a greater weight of
affliction. One in their faith, and alike in disposition as
well as in the cause of their suffering, these fellow-combatants
of Christ were closely united in God, so that, although
of different Orders and rule, they manifested themselves to
be but branches of one vine, germinating from a common
root, fed by one circulation of grace. This little band was
greatly refreshed and strengthened by the arrival of Father
Peter. In proportion as they knew him better, they were
captivated with his virtues and the sweetness of his manners,
which acted upon them as a daily charm. He was, indeed,
gifted with a candour and simplicity of heart truly Christian,
without colour or deceit of any kind. Hence it was an easy
matter for them to live together as brethren of one heart ; and
they used one common table. It might in truth be said that
the prison of these captives was changed into a convent of
Religious. Nor was the opportune liberality of the pious
faithful wanting to them from that time, in abundantly pro
viding for the confessors of Christ. All private donations
to Father Peter, he with most ready charity devoted to the
common use. But the chalice of the Lord is "full of mixture,"
and, among other trials to his patience, it was not the least
that contrary to his Institute and custom, he was obliged to
share his cell and very narrow couch with another. Yet here
again, to his immense consolation, and not without the divine
interposition of Providence, he had as companion the Reverend
Mr. Cheney, a venerable priest, who emulated, while he wit
nessed, the Father's virtues, and who afterwards wrote and
sent to the Father Provincial a long account of what he had
observed.
As warriors love to discourse upon campaigns and the
dubious events of battles, so did these combatants of Christ
frequently discourse upon the mode and points of their
defence, and the probable events of their trials. Soon after
518 Father Peter Wright.
the arrest of Father Peter, the time of the meeting of the judges
approached for the trial of prisoners in London. In modern
times these meetings pass by the name of "The Old Bailey
Sessions," and used formerly to be held nearly every month, on
account of the great number of prisoners. As the Father had
been so short a time in prison, it was the common opinion
that he would not be called to the bar at the approaching
Sessions. So indeed it fell out ; either from anticipation of
his ransom, or because as yet they were not prepared with
evidence sufficient to secure his conviction. They therefore
summoned to the bar the Reverend Mr. Baker, already a
veteran combatant in a similar arena, and the same Reverend
Mr. Cheney, also a well tried athlete. The notorious Luke,
Mayo, and Wadsworth, one of them an apostate, attempted
to prove a case against them. The apostate swore that about
twenty years before, he had seen Mr. Baker saying Mass at an
altar. The difficulty was less in the case of Mr. Cheney,
who, while admitting the priesthood, shielded himself by
another line of defence, the fact of his being a foreigner. He
was born in Belgium, and was therefore beyond the jurisdic
tion of an English Court. Both cases having been left to the
jury, they returned a verdict of not guilty, amidst the immense
plaudits and congratulations of the by-standers, accompanied
with an outburst of indignation and derision against the infamous
informers. The jury accounted to the Court for their verdict,
and said that, sitting in judgment upon the lives of men, other
wise innocent, they did not deem the point of the priesthood
sufficiently proved by the mere fact of the accused being seen
officiating at an altar, unless the witness could go further, and
say that he had been present at the ordination itself. This
verdict gave great offence to some of the legal authorities, who,
to show their displeasure, on the following day, by some new
process, condemned each of the priests in a fine of two hundred
marks, for having celebrated Mass in England. In vain
Mr. Baker argued that, having been acquitted upon the charge-
of the priesthood, he could not certainly be condemned for
saying Mass ; for Mass could not be said without a priest !.
But no small joy pervaded the Catholics, inasmuch as innocent
blood had been saved, and the attempt of malicious men
defeated. This victory is detailed more fully, as it serves
to bring out in striking contrast, the greater goodness of God
in afterwards allotting the martyr's palm for Father Wright.
The Sessions having terminated with this result, there was
Father Peter Wright. 519
a general and certain expectation among Catholics that
Father Peter would shortly be liberated. Meanwhile, Holy
Week and Paschal time came round. Never before were
the sacred sepulchres on Holy Thursday, which had been
splendidly constructed in the chapels of the Spanish and
Portuguese Ambassadors, more devoutly visited and vene
rated by crowds of the faithful. Nor did the fear of danger
restrain them from visiting the prisons, where, with the
servants of God in bonds, some daily and others frequently
refreshed themselves with the Bread of Heaven. Many,
especially of his old penitents, flocked to Father Peter, both
to confess to him as usual and to be strengthened and
confirmed by his conversation and example, always returning
home more joyful and consoled. Paschal time being ended,
the matter of the Father's ransom began to be again
negotiated, and seemed frequently on the eve of being
concluded for a handsome price. The affair was undertaken
by a strenuous agent, who left no means untried to satisfy
the anxious desires of his friends, and especially the daily
importunities of the good Marquis of Winchester, lint God
was pleased to ordain otherwise, designing His servant for
greater things, and inclining his car to His ardent j.-rayers,
who "desired to be dissolved and to be with Christ." The
generous soldier of Christ was justly indignant at the merce
nary yet vacillating conduct of his captors, and earnestly
signified to the Father Procurator " that he was unwilling
that he should treat any further with such merchants — let
them do their own work ; that this life was not so precious
to him but that he would willingly lay it down in death to
gain immortality." Hence from that time, at his own request,
all further treaty for a ransom ceased. His friends, too, still
clung to the hope, and felt persuaded that it was not the
policy of the heads of the new republic to spill the blood of
the citizens for the sake of conscience or religion.
520 Father Peter Wright.
CHAPTER IV.
PREPARATIONS FOR HIS ARRAIGNMENT. HIS TRIAL AND
CONDEMNATION TO DEATH. HIS CONDUCT IN PRISON.
RENEWED EFFORTS TO SAVE HIS LIFE. REV. MR. CHENEY'S
LETTER TO FATHER PROVINCIAL.
FATHER PETER'S fellow Religious, too, entertained the same
hopes regarding the policy of the men in power, until a feu-
days before the approaching sessions at Newgate, when it was
reported through the town that special messengers had been
sent into Kent by order of Rolles, the Lord Chief Justice, to
summon Thomas Gage, an infamous apostate priest, and now
a preacher among the sectaries, to London. This man,
member of a noble and most Catholic family, had a few
years before been guilty of a base defection from the Faith,
and that, too, from a most religious Order,1 amongst whom
he had lived for many years, and had been brought up in the
school of Christ. As usual with apostates, he had fallen into the
lowest abyss of a scandalous life, and must now again crimson
his hands in the blood of this innocent victim, as heretofore in
that of the blessed martyrs, Fathers Thomas Holland, Ralph
Corby, and others. His brothers were eminent and excellent
men. Henry, the eldest, we have already mentioned— the
gallant and loyal colonel. He was a knight and a distinguished
officer in the Anglo-Spanish auxiliary army in Belgium, and
afterwards in the royal army in England. Appointed Governor
of Oxford, he had fallen mortally wounded in an engagement
with the Parliamentary rebel army at Collumbridge, near
Abingdon, January u, 1644. He died in the arms of his
affectionate friend and chaplain, Father Peter Wright.2 Another
brother, the Reverend George Gage, was an excellent priest of
high standing among the English secular clergy, and of great
authority among Catholics. Lastly, Father William Gage, of
1 The Dominicans.
" " Henri cus Hoarclus alias vero nomine Gagaeus, Londini natus
annum agens 1 8 in Festo Sancti Joannis prox. elapso, habens confir-
mationem admissus est nt Convictor inter Alumnos Sanctissimi Dni
nostri a Revdo Patre Thomceo Odoeno Rectore de mandate Illust.
Card. Farnesii Protectoris 17 Oct. 1615. Discesset Angliam versus
23 Sept. 1618 absoluto scilicet cursu Philosophise, evasit egregius vir in
saeculo, ut postquam aliquot annis in Belgio magna cum laude tribunus
fuisset legionis Anglorum transportavit in Angliam ut militaret pro Rege
Father Peter Wright. 521
the Society of Jesus, was a pious and prudent missionary in
England. Nothing gave his family so great affliction as to
have a member, whose Catholic parents had suffered the loss
of their property for the faith, so utterly fall away from it.
This unhappy man was now deservedly dreaded, both as
having before given testimony against the soldiers of Christ,
and because he had been familiarly acquainted with Father
Peter in Belgium. Meanwhile some relief was afforded by
the pious activity of his brother, the Reverend George Gage,
who did not shrink, though at considerable personal risk, to
go to the haunt of vice where the wretched debauchee was
lodging, and to warn him of the divine judgments that were
hanging over him, if he should make himself guilty of innocent
blood. He had regard especially to the safety of two,
viz., Father Peter, about whom there was less discourse,
and Father Bade, the Provincial of the Dominicans in
England, upon whose destruction, on account of some ancient
grudge, the apostate was the more set. After exhorting and
entreating him, in his own name and the names of other
friends, upon the faith of God and man, not to commit so
enormous a crime as to give evidence against the priests of
God in court, his fraternal exhortation so far prevailed that the
apostate solemnly pledged his word to his brother that he
would not injure either of them ; he also suggested to him a
means to avoid the force of the evidence forthcoming. The
Marquis of Winchester and the other friends of Father Peter,
hearing of this promise, rested in some degree of security.
But no reliance can be placed on a man who has broken his
faith with his God. As to Father Dade, he was as good as
his word ; for, while giving evidence that the Father had been
Superior of the Dominicans, he astutely avoided the main
point, viz., his priesthood, showing that though Superior he
might possibly be no priest, and citing the case of St. Francis
of Assisi, who was Superior of his order, yet not in priest's
orders. This argument prevailed with the jury, men decidedly
averse to shedding the blood of the innocent. They at once
Carolo primo contra Parliamentarios, multa cgregie gessit, uncle magnum
nomen et benevolentiam acquisevit, et in tanta fuit gratia apucl Regem et
Magnates ut Gubernator Oxonice creatus sit. Hinc orta invidia, paulo
post occisus prope Abingdoniam, et ut creditur proditorie coesum glandie
tormenti expiravit animam et mortuus est inter amplexus Patris Societatis
confessarii sui A.D. 1645. Hie Pater fuit Wrightus gloriosus postea
Martyr" (Extract from diary of the English College, Rome).
522 Father Peter Wright.
unanimously declared Father Bade not guilty, and he was
thereupon released, and " is now expending himself (says
Father Courtnay) throughout England in the salvation of
souls."
Far different was the lot of Father Peter, through the
treachery of the unhappy apostate. Against all the pro
mises he had given to his brother, he poured out upon him
all the virulence of his malicious heart, and to the very con
clusion of his trial assailed him with every argument he could
bring to bear. It is uncertain whether he was urged on by
his innate envy and desire of revenge, or by pressure from
without. This at least is certain, that on his arrival in London
he went immediately to Bradshaw, president of the Privy
Council, and Rolles, the Lord Chief Justice, by whom, it is
believed, he was instructed as to his evidence and course of
proceeding.
The tragedy having now commenced, the apostate Gage,
accompanied by the chief clerk of the Lord Chief Justice, and
Luke, the pursuivant, came to the prison the day before the
sessions, to ascertain beforehand that he was correct as to his
man. Being called into an adjoining room, Gage was instructed
to salute the father civilly in his own name. Father Peter,
to elude the trick, would not acknowledge Gage. He, how
ever, persisted, and turning to his companions, boldly asserted
that he was the very Father Wright ; that he was well known
to him ; that he had formerly been confessor to his brother,
Colonel Gage ; that he lived with him several days in the
camp in Belgium, between Sassa and Ghent ; that another
Jesuit named Latham was present at the same time that his
brother crossed over into England ; that Father Wright after
wards lived with the Colonel at Oxford, and lastly, was
present at the battle near Abingdon, where the Colonel
received his fatal wound, and had administered to him, when
dying, the last sacraments, in a carriage. Gage, having uttered
these things against the friend of his brother in a somewhat
spiteful manner, then, to obliterate any sign of malice, added
an apology ; that he was moved to allege these things against
the Father on two accounts : First, because the state of public
affairs required it, and he was compelled by lawful authority
to appear ; secondly, that his own conscience induced him to
do so ; and as he was here evidently labouring under a difficult
argument he prefaced it by a reference to history. "King
James," said he, "caused Father Henry Garnet to be punished
Father Peter Wright. 523.
by a just death, not forsooth because he was an actor in the
powder plot, but because he would use no means to dissuade
the conspirators from the crime, being their confessor. I would
not," he continued, " assert against you that you had resolved
upon my death, but as you were my brother's confessor, and
it was notified to you that he had on foot certain designs upon
my life, and had suborned one Vincent Burton to commit
the crime, you ought to have dissuaded them from that wicked
intention ; therefore have I a right to act as I do."
He then added that the Father abounded in powerful
friends in the city, from whom he had just reason to fear that
his life was in danger, especially since that great lady in whose
house he lived, not so long ago caused a most respectable
person, to whose custody she had been consigned by the
Parliament, to be thrust through with a sword.
It would be impossible to conceive the deep grief, and
holy indignation of the blessed martyr on hearing these
infamous lies against his (Gage's) own brother, and the excel
lent Marchioness of Winchester. He was more concerned for
the reputation of the calumniated than for his own safety.
He therefore dismissed the man with a suitable reply. " Go
on;' said he, "do your utmost, since it so pleases you. I
care not a straw for all you are able to do." Indeed, how
prodigal he was of life, and how great was his confidence in
God, he expressed the same day in a letter to the Father
Provincial.
" Wheresoever these things may end, I thank God 1 am
not troubled. I have fortified my soul for all events, and
have resolved not to allay the fury of the satellites in one jot,
being ready by the help of God, to run every hazard. Where
fore I humbly entreat the aid of your prayers, and those of my
brethren, and of friends in the city. Reverend Father, I am
truly your most humble and obedient servant in Christ,
" P. W."
From these beginnings it was not difficult to augur the
event. The day following was the decisive day. In the
morning the athlete of Christ was brought to the court, and
ordered to stand at the bar of the criminals. The court was
densely crowded. There sat the Recorder with his Assessors,
and in the midst of all the Lord Chief Justice Rolles, according
to custom, in solemn assembly. The four accusers— -projects
524 Father Peter Wright.
omncs neqititicc, stood on one side, Luke, Mayo, Wadsworth,
and Gage. The three first gave such paltry evidence that the
court was unable to infer even a suspicion of the charge — the
real and only one being that he was a priest of the Roman
Catholic Church, and a Jesuit. Luke was the first to begin.
He testified that on such a day he had arrested Peter Wright
in the mansion of the noble Marquis of Winchester, before
he was yet fully dressed ; that the prisoner had leapt through
a window on to the roof of the house in order to escape ;
that he found in the said house the chapel with cushions here
and there lying about, with cruets prepared with wine and
water; and lastly, that he had seized the priestly vestments
from the hands of one of the servants who was running off
with them; and he concluded his evidence by relating the
great reverence shown by the Marchioness and the rest of the
family to Wright, upon his being brought down to the lower
room. Wadsworth and Mayo confirmed this evidence, and
then the Lord Chief Justice demanded of the accused what
he had to say in reply. With a modest excuse, the Father
declined to reply until his accusers had completed the series
of the charge against him, which when done, he would then
endeavour to satisfy the Judges and the whole court. He
was turning over in his mind what he should say in defence,
for nothing but what could most easily be met was as yet
adduced against him ; when behold ! at last Thomas Gage
was produced, who had been kept in reserve, like the Triarins,
for the fatal attack, and by a well-prepared, and by no means
inelegant address, being a man of ability, he declaimed against
the Father for nearly half an hour in so violent and marked a
manner, that it was evident from the beginning that he was
instigated by hatred, and a thirst for his blood. The Father
Provincial, in his letter to the members of the Province to
which we have before alluded, states upon this point that
shortly before (which would no doubt refer to the interview the
preceding day, in Newgate), in a private conversation Father
Peter had sorely wounded the unhappy man's guilty conscience,
by giving him a strong warning about his running headlong
into crime, to the ruin of his own soul; again and again
exhorting him to enter into himself, as though about to die,
and to answer before an incorruptible judge, whose rewards to
the just and punishments to the wicked would last eternally.
This wholesome advice, however, profited nothing to a con
science seared by crime.
Father Peter Wright.
525
The sum and substance of Gage's evidence was, that some
years ago he had passed over into Belgium, with the intention
of going to Rome ; and took that opportunity of visiting his
brother, at that time a colonel in the English army in Spanish-
Belgium, in order to prevent him from dismissing the Dominican
Fathers from the said army, and introducing the Jesuits, to
whom he found his brother zealously attached. Staying for
some time longer at a military station, at the long aqueduct
between Ghent and Sassa, he found there a certain Father
Latham, and this Father Wright (thus he always pointedly
called him), for whom a chapel had been fitted up in a tent ;
and this Father Wright he often saw saying Mass at the altar,
and hearing confessions. Being afterwards invited to the
English College of the Society at Ghent, he had been present
also when he had said Mass in the domestic chapel there ; and
at that time Father Wright was a sharer with him of the same
room ; that this same Wright had passed over from Belgium
into England as the chaplain of his said brother. Colonel
Gage, whose confession he had heard when mortally wounded
in battle, and had administered the last sacraments to him.
Then intently and fiercely eyeing the accused, he vehemently
declared, " This is he ; this, I say, is Father Wright himself,
although he is become somewhat grey, yet I know the man
by his voice, his eyes, his countenance ; I know him to be a
priest and a Jesuit." He then affectedly fell to his yesterday's
history of Father Garnet and its application, wishing to excuse
his conduct for appearing in court to give evidence against
a man arraigned for his life, from whom he had never received
hurt or cause of offence. In this digression he exerted to the
utmost of his skill all the force of eloquence, asserting before
that most distinguished bench of judges that his life was in
danger from the powerful friends of Father Wright, and
begging that they would deign to see him protected from
harm.
The blessed martyr bore with great equanimity this intem
perate tirade, uttered as much against the apostate's own
gallant departed brother and Father Garnet, as against him
self. Whilst the man was thus declaiming against the prisoner,
the good Fathers mind was distracted by a double care.
Should he endeavour to rebut the evidence of his adversaries,
or at once openly admit the truth, and acknowledge that he was
a priest and Jesuit ? Having shortly consulted God in prayer,
he decided at last to waive his defence. On the one side he
526 Father Peter Wright.
religiously concluded that in a matter so clear, either to
hesitate, or openly to deny the truth, would give a cause of
scandal to the by-standers ; on the other hand, if by a candid
avowal of the facts alleged, he entailed upon himself a certain
death, might it not be said that he was in some degree
accessory to the shedding of his own blood ? Having there
fore taken his resolution, he prudently decided upon adopting
the middle course, and, as he afterwards wrote to the Father
Provincial, turning towards the judge with an intrepid counte
nance, he thus addressed him : " My Lord Judge, I give
Almighty God thanks from the bottom of my heart that He
has been pleased to dispose that I should be here arraigned,
to use the words of St. Peter, not as a murderer, nor as a
thief, nor a re viler, nor for any crime, but solely for my
religion, the Catholic religion, I say, which was, is, and ever
will be celebrated over all the earth. This is my cause ; this
is the charge against me, if charge it can be called. I have
nothing more to say." Then, with the same serene counte
nance, and in a firm voice, addressing the jury he said : " You
have indeed enough to do in discharging your duty. Weigh
my cause in a just balance, and pronounce your verdict
according to equity and conscience." Having said this, he
turned back as though wishing to retire a little whilst the jury
consulted together, upon which the Chief Justice ordered him
to stand forward, and thus addressed him : " Indeed, sir, you
greatly deceive yourself, if you consider this trial to be for
the cause of religion. I wish you to understand that the point
in question is whether you did not go out of England into
foreign parts, and being there ordained priest contrary' to the
law of the land, and returning back, persuaded the people
to embrace the doctrines of the Church of Rome." "Very
good, my lord;" the soldier of Christ replied, "Nero, Dioclc-
sian, Domitian, and the other tyrants of ancient times might
just as well have objected this charge against the Apostles, the
priests, and all the martyrs of old." " By no means," inter
rupted the judge, " the case is far different. They preached the
true gospel of Christ. You, on the contrary, preach error."
" That is the very point in question," said Father Peter, adding
with emotion : " all manner of heresies and errors are tolerated
in England, but the one only true and holy Catholic religion
of the Church of Rome is condemned, proscribed, and
punished with fire and sword."
Upon this, Gage recommenced speaking upon trifling and
Father Peter Wright.
527
irrelevant matters, drawing out of his pocket and exhibiting
in court the Father's breviary, and also a small picture of
St. Francis Xavier, the Apostle of the Indies, and a manuscript
prayer of St. Ignatius, adding that these were two of the saints
that the Jesuits venerated. These were in fact some of the
spoils taken in the house of the Marquis of Winchester on
the arrest of the Father. These he produced by way of con
firming his evidence. The servant of God could not now
repress the zeal that inflamed him. Hence he took the
opportunity of again closing with Gage, in order to vindicate
the honour of the colonel, Sir Henry Gage, whom the un
grateful apostate had so grossly calumniated. He therefore
brought back to the recollection of the judges the praises of
that renowned officer, the great fame of whose noble character
and valiant deeds was spread throughout the land, and no
one in that court was ignorant of them. " This I am able
to assert of that great soul, that so sweet and courteous were
his manners, that one knows not whether he did not gain
himself an equal name for kindness and philanthropy as for
military prowess. Certain it is that he was held in equal
esteem both by friend and foe.'"' " But,'' said the Lord Chief
Justice, " he was a Papist." " Nay," said the Father, <k he
was a Catholic, nor was his religion unbecoming to him, nor
he to his religion. It is sufficiently clear from his well-known
piety and meekness of character, how unlikely it is that he-
would desire to plot against his brothers life, whose welfare
he so earnestly desired. On the contrary, he strove entirely
to eradicate all remembrance of him and of his misdeeds
from his mind. And for myself, I also forget and forgive
both himself and his injuries." These words stung the apostate
to the heart, so that he turned off the subject to give the
Father an admonition upon the Day of Judgment, and the
hour of death, both of which points the Father had the day
before opportunely urged upon him at the meeting in Newgate.
But now he endeavoured to turn off in the same noisy manner
to a discussion upon the invocation of saints, which being
declined also, he again, to the disgust of the court, began
to beg compassion for himself, as though snares were laid
for him by a man in chains and by his friends, and for a
protection against which he demanded that a military escort
should be assigned him. The Father upon this remarked
that the unhappy man fell under that saying of Solomon—
Fugit imphis, nemine pcrsequcnte.
528 Father Peter Wright.
Gage having now left, the Father retired, while the jury
were still consulting, from the bar of the criminals to an
adjoining apartment, where he was honourably received by a
large crowd of comers-in. Respectable citizens, with other
London jurymen, and various persons, were present, together
with a number of criminals. It is scarcely credible with what
honour and respect he was treated by them. Some congratu
lated him on his wise answers ; others inveighed against Gage
for having so impotently raved against his brother and his
brother's friend. Others remembered to have been present at
his (Gage's) first sermon, when he renounced his faith, on
which occasion he related a silly tale about a mouse having
carried off the Sacred Host whilst he himself was saying Mass,
adding that the man appeared to them to be of a wanton dis
position, and from that time they disliked him, although he
was their own preacher.
After the lapse of about forty minutes, he was again recalled
to the bar to hear the fatal verdict of the jury, which the
foreman pronounced in a sorrowful voice, and which was that
Father Wright was found guilty of being a priest. He received
this sentence unmoved, and, inclining his body as though about
to return thanks, with a most pleasant countenance, he bowed
his head: then, standing upright, with his hands and eyes
raised to heaven, and in as clear a tone of voice as he could,
and as he afterwards expressed to the Father Provincial,
flooded with consolation, he exclaimed, " May the most Holy
Name of God be blessed now and for evermore." Having
uttered these words, he remained silent. Remanded back to
prison, nothing else occurred that day beyond a great anxiety
among the Catholics. Some foreboded the worst, others more
cheerful results from the severe Chief Justice. 'Learned lawyers
were consulted as to what delay might be obtained in carrying
out the sentence of death which would probably be passed the
next day. A humble petition to the Judges and Court was
advised to be prepared, begging them to consider that the
convict would perish by force of those very penal laws, which
they had themselves declared to be tyrannical and out of date.
This petition, which was only prepared the next morning, could
not be handed in before the confessor of Christ had been taken
back to the sessions-house among the criminals, and now
heavily fettered, a sure token of the sentence to be passed.
It was then thrust into his manacled hands by some individual,
who trembling the while let it fall. The Father, who was
Father Peter Wright. 529
unable to open or read it, began to suspect some trick, fearing
lest he might be compromised, and compelled almost in the
final combat to commit some improper action ; for he dreaded
nothing so much as to petition for life by any u:i worthy
mode. However, in deference to the wish of some of the
officers, who appeared to favour him, he consented to
the petition being handed to the Bench. It, however,
failed of effect; for the Recorder taking the occasion to
make a prolix speech, produced Acts of Parliament passed
not only in the time of the Monarchy, but also under the
new Republic, by which priests were liable to do H!i, and
excluded from all grace. Whereupon soon afterwar.ls. for no
other cause than that of the most sacred character of the priest
hood, amidst the breathless stillness of the Court, the Chief
Justice pronounced the horrid sentence in these words : " You
shall be taken back to the prison from whence you were
brought, thence you shall be drawn to the place of execution,
and there hanged by the neck until them art half dead ; your
head shall then be cut off, and the rest of your memlvrs divided
into four parts shall be fixed up at the four usual points of the
city, and may God have mercy upon you ! " This brutal
sentence struck terror and grief into all; he alone, the victim,
stood undismayed. Truly, after the example of the Apostles,
he went from the presence of the Court rejoicing th,;t he was
counted worthy to suffer reproach for the name of Jesus.3
Among his sorrowing friends he alone was cheerful and merry,
and beside himself for very fervour of joy. He testified, in a
letter written the same day to the Father Provincial, that he
had never in the whole course of his life before experienced
sweeter gusts of the Holy Spirit the Comforter, of Whose Feast
that very day was the vigil. The Father Provincial hi his letter
says : "This, his joy at the result of the trial, is evidenced by
the last sentence of a letter he wrote to me on his leturn to
the prison : k Sentence of death is passed upon me, and 1 thank
God for the excess of consolation I experience in my soul! Another
of the fathers, whom I sent in disguise to the prison to impart
to him the last consolations of religion, as to a dymg man,
considered that it would be rather an intrusion upon one
who appeared to him overwhelmed with the superabundance of
holy joy, and who was melted in tears of consolation. He
himself candidly acknowledged to the same father that he
experienced within himself that abundance of divine consola-
a Acts v. 41.
I I
530 Father Peter Wright.
tion that he durst not make it known, for fear of being tempted
to vainglory, and it was only by virtue of an order of holy
obedience that he could be induced to acknowledge it. ' And
know/ said he, ' and tell Father Provincial from me, that in all
my past life I have never tasted spiritual joy like to this, nor
can 1 conceive it possible either to hope for or expect greater
in this mortal body.' The other Father himself was so melted
into tears of joy and tenderness of soul, that he was scarcely
able to relate to me afterwards these words of the blessed
man."
In the meantime, whilst the father in his condemned cell
was thus abounding in heavenly delights, his secular and dis
tinguished friends in London (which, in fact, was full of his
spiritual children) were agitated with far different feelings of
soul. For although it was a matter of great joy to themselves,
and all the rest of the Catholics, that the father was combating
for the glory of God with such exalted and magnanimous
courage, yet when they reflected that such a priest, and one
whom they so greatly venerated, was about to be torn from
them, they could not but be excited with feelings of excessive
grief. All were, in fact, thunderstruck at the event, so unex
pected, since it was difficult to persuade themselves that the
heads of the new Republic would ever allow blood to be spilt
for the sole cause of religion. Hitherto they had professed to
vindicate the liberty of conscience no less than of the person.
But those who were more intimately acquainted with Father
Peter predicted, indeed, his happy lot, though grieving at their
own impending loss. Hence it is incredible what great exer
tions were made by many to retard, if possible, the execution
of the sentence. Pietatis ducebant mwws, nt pioriim servarcnt
parentcm. It happened, also, most unfortunately for their
efforts, that the Houses of Parliament had adjourned for the
Whitsuntide holidays : nor was the Privy Council then sitting.
Had it been otherwise, there were those in readiness who, both
by their authority and money, would have been able to obtain
the father's respite. A man of high rank and great wealth,
though not a Catholic, signified that money would not be
wanting, if a ransom were set upon the father. In this desperate
state of affairs one thing alone remained to be done — to pro
cure, if possible, a few days' respite from some competent
authority. Recourse was had to that universal helper of
Catholics, the Count Alonso de Cardenas, the French Ambas
sador. The representatives of the other Catholic powers had
Father Peter Wright. 531
been for some time dismissed from the realm. His own piety
.and the example of others, and the sight of the tears of the
good Marchioness of Winchester and her family, induced him
readily to lend his aid. He instantly despatched his Secretary,
and afterwards his Chamberlain, to wait upon the authorities
to whom it might appertain to grant the reprieve of the con
demned. At first they treated with the Recorder, who, with a
humanity beyond himself, and even an appearance of grief,
declared that it was not in his power to grant the petition,
and added that he thought it would not be very pleasing to
Mr. Wright, " whose fortitude," said he, " amazed me ; and T
never before admired in any one such a contempt of death and
desire of dying." The Lord Chief Justice was then appealed
to, but was more concise and sparing in his words, giving this
short reply : " I am not able to grant the reprieve." The
President of the Council would not admit the applicants, but
sent a message by another party, that the matter belonged to
-a public meeting of Parliament or of the Privy Council. In
the meanwhile, it was well known that the father would be
executed the day before they met. Thus all their efforts proved
.abortive; not only those of the Ambassador and the other
•Catholics, but also of certain members of Parliament, who
•ceased not unsparingly and openly to profess that trials of this
kind were not consonant with the spirit of the Republic ; and
that, although they had hitherto succeeded in gaining some
repute for moderation both at home and abroad in matters of
religion, yet that this good fame would be completely destroyed
by the blood-shedding of this one man. One member of
Parliament also wrote an excellent letter to the Lord Chief
Justice to caution his lordship upon this point. But vain, we
may say, were all efforts. Divine Providence had already
•decreed to Father Wright his martyr's crown.
Thus between these fervent souls — his Catholic friends on
the one part, and Father Peter on the other — a certain holy
contention seemed to be going on : they by indefatigable
•exertions eager to save his life ; whilst he, on the contrary,
was quietly preparing himself for the death he so ardently
desired.
Upon this remarkable case Father Foster, the Provincial,
in his letter, makes the following reflection : " To me indeed
it seems, after a careful review of all the facts, that this our
most blessed Father was chosen and set apart for this palm,
by the special favour and decrees of God. For humanly
II 2
532 Father Peter Wright.
speaking it could scarcely happen that he alone in this new
Republic should be visited with the extreme sentence of death
for the cause of religion, seeing that it had hitherto kept its.
hands unstained with blood in matters of conscience ; which
shortly before had repealed those very penal laws by which
he was condemned as redolent with tyranny ; which only a
few days before had actually acquitted at a public trial other
priests, fellow-prisoners of Father Wright, notwithstanding they
had been found to be priests by the same evidence that had
convicted him ; which received deputations and petitions in
his favour from so many notable persons, including the French
Ambassador himself, and deprecating the proceedings as
utterly inconsistent with its boasted spirit of moderation, &c.
All which circumstances whilst I ponder them, I am brought
at once to the conclusion ' that this soul was pleasing to
God' — Plaritinn fcrisse Deo animam illius, who willed to
bestow the reward of glory upon His soldier for his well-
earned virtues, and hastened to crown him as it were the
proto-martyr of this new republic."
But to return to Father Wright's prison, from which we
have digressed. When he beheld himself thus destined to
be sacrificed upon the altar of the gallows, as a victim for the
cause of religion, his first object was to present himself in the
Divine sight as a spotless lamb, by cleansing his soul in a
general confession of his whole life, and to wash away his
faults by his tears, which were afterwards to be effaced in the
better laver of his blood. And therefore, being doubtful if
any of his co-religious would be able to reach him, on account
of the great danger to be incurred, he made his general
confession to his fellow-captive the Reverend Mr. Cheney,
to whom he had also made a similar confession on his being
first committed to Newgate, as though he had received some
divine presentiment that he must quickly lay down the taber
nacle of his body. His conduct, indeed, throughout confirms.
us in the belief that such was the case. " Oh ! admirable
virtue of the man," exclaims Father Foster in his letter, " who
at the same time that he was, as I may say, like a river over
flowing with divine delights, yet from him also flowed the
waters of sorrow and tears of penitence. This showed the
more praiseworthy care, as being in the case of a man of
such religious integrity, and about to die for Christ, the less,
necessary. Prudent as he was pious, he tempered joy with
mourning. He listened to the advice of St. Austin, that no^
Father Peter Wright. 533
one although unconscious of any actual offence, should depart
this life without penitence. Truly God is taken with pure
victims, and unites Himself more strongly and liberally to
holy souls."
Having thus cleansed his soul, the blessed martyr would
gladly have spent the rest of his time alone, had not charity
for his neighbour almost entirely engrossed his attention.
When the first news of his certain condemnation got abroad,
eager crowds of Catholics of every rank and condition, and
of cither sex, flocked to the prison, desirous with a certain
kind of pious emulation, to catch the last words of the blessed
man; some would congratulate the noble athlete of Christ
upon his approaching palm of victory and happiness, others
implored the aid of his prayers when he should have arrived
in heaven, others sought his salutary advice or his privileged
benediction ; he heard the confessions of many, and these
general ones ; to many, and especially to those lie knew, he
gave pictures with his own signature (one of his friends alone
sent him six hundred of these for signature) ; he wished God
speed to all, and was unwilling to omit a kind word to any,
blessing all on going away with the sign of the cross, and
following them, on their leaving, with prayers for their welfare.
There was none in that great concourse who did not retire
inspired with feelings of great joy, and congratulating themselves
on having cither spoken a word to, or at least seen, the saintly
man. An almost constant homage continued until night, only
to be renewed on the next morning. Not a few among the
Protestants began to entertain a great admiration of the
Father, and these also, mingling with the crowd, would come
to the prison, that they might contemplate the countenance
of such a man. When indeed he met with those whom he
had begotten to Christ, his children in the Gospel, or whom
he had fed as his penitents with the food of the sacraments,
then his paternal charity would be enlarged ; he would
insist on embracing them, and bedew them with his tears,
and could with difficulty separate himself from them. For
the two last days of his life, he was so occupied in this manner
as to be scarcely able to get any portion of repose. His
historians express great astonishment how any man was able
to receive so many visitors, and so thoroughly satisfy them,
exhausted as he was by a two days' trial for his life, by a long
incarceration, and with the expectation of his terrible death.
But He who added strength for the combat, strengthened him
534 Father Peter Wright.
also to expend his charity upon his neighbours. Thus did
the blessed Father Peter occupy the remainder of the time
left him upon earth. And now dawned the thrice happy
day when, relieved from the troubles of this miserable
life, he should be translated to the rest of a blessed eternity.
Having therefore spent his last night partly in watching and
contemplation, and partly in necessary repose for the purpose
of renewing his strength for the combat, he went to the altar at
break of day, and prefaced by the Sacrifice of the unbloody
Host, his own bloody oblation. Then the holy priest drank
the last chalice of his Lord's Blood, which he was presently to
repay to the same Lord with the interest and addition of his
own. He was assisted at Mass by the Reverend Mr. Cheney.
He devoted what remained of his time after Mass and thanks
giving, to the consolation of the Catholics, who returned again
and again to him, and could never be satisfied with seeing and
speaking to the blessed candidate for heaven. After having
satisfied them all, as far as the remains of his precious time
allowed, he visited the priests his fellow-prisoners in the Lord,
tenderly embracing each of them with a joyful and sweet
countenance, wishing them a last farewell, until they should
at length meet again " in the liberty of the sons of God."
There was not one of them who did not shed tears, and piously
envy him the honour of the cross that awaited him.
The following letter was written by his affectionate friend
and fellow-prisoner the Reverend Mr. Cheney, from Newgate,
to the Reverend Father Provincial, in praise of the virtues
of the blessed martyr, and as a record of his own personal love
and veneration for him—
" Reverend Father, — Some have brought me your Reve
rence's commands, which from my great love and veneration
for the friend so lately snatched from us, impose a grateful
task upon me, who, unworthy as I am of that happiness,
happened to be the sharer both of his cell and couch.
Being but a frail man, I cannot indeed deny that his departure
is bitterly felt by myself, and those more intimately acquainted
with him. But this I may say without any sign of boasting,
that I fearlessly assert that no man ever attended the last day
of his friend either with less grief, or rather mourning, or with
more copious tears of sincere joy. He was by nature wonder
fully formed for attaching the souls of others to himself; his
courteous manner, united by Divine grace to an upright and
Father Peter Wright. 535
truly noble soul, not so much allured the affections of men
as bound them to him as it were by encircling chains. I was
permitted (and here I congratulate myself upon my good
fortune) to observe most intimately his manner of action and
of life ; and when I had accurately, I may say even to
curiosity, made my observations, I discovered in how very
rare a manner they were enjoyed in him, with a certain
innocent freedom void of any cloak of pretence. His open
frankness of heart towards all acquainted with him, not only
excited their affection, but even veneration towards him.
Whilst he was detained here our fellow-prisoner, nothing was
observed in him but what was equable, no change of counte
nance or mien. For even from his first entrance here his care
was to season all the incommodities of a prison by a certain
wonderful courage and cheerfulness of soul ; and hence it
happened that after the fullest observation we never remarked
the contrary ; as if this was the only alleviation of trouble,
and the sole fountain whence all the joy we may be permitted
to look for here below, should issue. I know not if it be
possible for anything more admirable to be seen than in what
follows. Far from suspecting that his journey to eternal
felicity was approaching him so speedily, from daily assurances
we received from without, it was a matter of uncertainty which
of us two should be the first to be discharged from Newgate.
When therefore it was first announced that he was to be tried
for his life, we intently gazed upon each other, and stood in
astonishment as though some prodigy had happened, What I
now relate the grace of God could only have effected. For
the person, Winfield by name, who accompanied him on his
return from the sessions'-house, solemnly asserted, with tears
of joy running down, that he never before observed in any one
such great presence of mind and intrepid courage. We had
resolved by arrangement to receive him on his return from the
court with all the serenity and cheerfulness we could muster, in
order to relieve in some measure the weight of sadness that
might afflict him ; but on his arrival he exhibited such great
hilarity of countenance, and was, as it were, so beside himself
for very joy of heart, as though now delivered from all dangers
and troubles, he was summoned from this miserable state of
existence to the last stage of attaining felicity. He related to
us in confidence the mode of proceeding he intended to
adopt at the bar, and how he was prepared to answer
the evidence that might be adduced against him by the
536 Father Peter Wright.
pursuivants (a thing which did not seem to promise
much difficulty). 'Yet when/ said he, 'this Thomas
Gage gave such clear and convincing proofs of my priest
hood and religious profession to the Court, then indeed
I resolved that I would neither attempt to rebut or to
weaken the evidence against me. With regard to myself,
I esteem it no little honour that whilst he lived with us in
prison, I shared with him a part of his couch. I must needs
confess that our nightly inconveniences were more severe than
those by day, for it was a new and unusual thing to both of
us thus to share our prison bed, especially as it was narrow and
very incommodious, and so was the cause of no little incon
venience to both. But as this was the greatest portion of the
troubles we had to endure, animated by his words and example
I embraced the trial with a contented mind. ' For if,' said he,
'the Palaestra lacked ever so little of these trials, what place
would be left for exercising our patience?' And thus by
mutual encouragement every difficulty was overcome. During
the time he was left in quiet to himself, after receiving sentence
of death (altogether two nights) he slept so soundly that it
seemed almost impossible to awaken him ; and so still, as
though void of those sad and feverish imaginations which the
near approach of death is accustomed to imprint on the mind.
Formerly the least motion, even breathing itself, was accus
tomed to awaken him ; but having received the fatal sentence,
his senses were so wrapt in sleep as to become, as it were,
impervious to all approach. Oh, tranquil soul ! Oh serene
security of heart, which neither the near approach of death,
nor any other care could disturb ! The state of health of both
body and mind would, without doubt, have been injured had
he not been refreshed by this sound and almost unbroken
repose.
" Such was his dexterity with visitors, that addressing all
in an affable and courteous manner, dissipating every cloud
of gloom by a pleasant countenance and agreeable conver
sation, he dismissed them, not without exciting astonishment
in the most sedate among them.
" When the day appointed for his glorious triumph arrived,
he was awake before I called him, being then five o'clock,
and the hour was come for preparing himself for his happy
journey to eternity. He then said, ' My friend, I feel myself
greatly oppressed by drowsiness, and although a long journey
is before me, yet I hope before midday to be in a secure
Father Peter Wright. 537
lodging.' He thereupon arose, and as soon as I was ready,
prayed with me. He observed that his time was short, and
he wished to spend some portion of it in again making his
general confession to me. This he did briefly indeed, but
with great fervour. He appeared, I may truly say, totally
transparent, and from his exterior candour of manners, it is
not difficult to conceive the interior whiteness of his soul.
Having performed this duty to his own consolation, he pre
pared himself for duly celebrating, and, as I assisted at his
Mass, I frequently beheld him breaking forth in those ardent
flames of love and joy which were nourished in the bottom
of his heart, and which, although at other times they would
frequently betray themselves, yet never more vehemently, never
brighter, than at that time. Having finished the Holy Sacri
fice and his thanksgiving, he descended to a lower room,
where he found refreshments prepared, and being told they
were for the purpose of strengthening him for his combat,
he took them without hesitation, adding that, feeling by the
Divine goodness he had sufficient strength of soul, he trusted
that strength of body also would not fail him.
" An artist had been sent with an introduction to me in
order to take his likeness. When I learnt this, I begged
him not to think it too much trouble to sit for him. He
prepared himself accordingly; but that no part of the time
should be lost and fruitless, he strengthened the souls of
those who were present with words replete with consolation,
which were so many internal witnesses of his confidence. He
repeatedly warned the artist not to delay, as lie was expecting
every moment to be summoned away.4 Nor was he deceived,
for in about half an hour his expectations were realized.
" When the sheriff's officer knocked at the iron bars and
he heard his own name called out, he immediately broke
forth in these words, ' I come, sweet Jesus, I come.' Then
leaping up, he hastily and joyfully embraced us, and grasping
my hand, exclaimed, 'Farewell, my chamber-fellow and bed
fellow, ere long we shall see each other again in heaven.' As
he was going out I said, ' I will not yet leave you.' ' I know
4 This artist was no doubt the one sent by the lady by desire of her
Protestant husband, as mentioned later on in the account of his miraculous
conversion, p. 555. The facility with which the martyr sat for the
artist, a thing which otherwise must have been most repugnant to him,
points, in connection with that marvellous event, to something out of the
ordinary course of things.
538 Father Peter Wright.
you will not,' he answered, and again seizing my hand,
he retired with me, as he was accustomed to do, to
another part of the prison, where we found a truly miserable
group, who were condemned to suffer the extreme penalty of
the law with him, one and all of whom seemed to be over
whelmed with stupor, deploring their unhappy fate with
mournings and lamentations, their faces streaming with tears.
These persons were as much astonished at the Father's joy
as he was at their grief. 'Will not this day,' said he, 'put
an end to all our lives?' On their assenting, 'Would,' he
said, 'that it may open to all a gate to a happy eternity.'
Then one of them named Webb said, ' I hope, my master,
we shall enjoy a mutual meeting in heaven.' 'You rightly
hope,' said Father Peter, ' if we both acknowledge the same
Church.' As he was about to follow up the speech he had
commenced, one of the officials begged us to retire into
another room, where we should be apart from the crowd and
noise, but in reality the object was to interrupt the salutary
advice he was giving. Then leaving this miserable group,
who continued lamenting their own unhappy condition, yet
wished all success to Father Wright, we were conducted to
a large and spacious place, where we saw a certain preacher
walking about, who, according to custom as it appeared, briefly
and hastily put the Father in mind of his last hour, asserting
that they (the ministers) were both educated men and mindful
of their duty ; nor did he think that having run over so great
a part of his course, he (the Father) would retrace his steps ;
wherefore, extolling his firmness and constancy of soul, he said
that he had not the least doubt about his eternal felicity.
" Father Peter thanked him for the kind feeling he had
evinced, and prayed God, by a ray of His divine light, to
make known to him His will, and to teach him the right
path that would lead him to heaven. The minister then left
us, having saluted the Father, not without signs of gratitude.
Then having spent half an hour in pious conversation, in
which he exhibited wonderful ardour, he was summoned down
to be placed upon the hurdle. It is impossible to express
in words the air of triumphant joy he displayed, and the
swiftness with which he walked, so that the officers could
scarcely keep up with him, and on arriving at the hurdle,
turning to me he said, ' My companion, upon this bed I shall
lie alone; henceforth you will have yours to yourself.' Then
sitting upon the hurdle he said, taking my hand, ' 1 have
Father Peter Wright. 539
sinned much in life ; I am sorry for my sins ;' and, having
mutually embraced and imparted the kiss of peace, I gave
him absolution, and so we were parted from each other."5
Thus wrote this venerable priest.
CHAPTER V.
HIS TRIUMPHAL PASSAGE FROM NEWGATE TO TYBURN.
IN England it was a part of the sentence upon those convicted
for high treason, that they should be drawn to the place of
execution upon a hurdle. All who suffered for the faith in
England were compelled to undergo this ignominy of traitors ;
as if they were traitors to an earthly monarch who were sub
servient to the Divine, and betrayers of their country whose
great effort it was to save souls. This was the kind of punish
ment now prepared for our combatant. He met the sheriff
of the city at the entrance, with the other officials and attended
by a large posse of constables. An immense multitude of
spectators was gathered around, forming a confused crowd.
In the midst lay a sledge upon the ground higher than usual.
It was a kind of hurdle made of osier and straw, somewhat
resembling a low car. To this four horses were linked, decked
out with plumes and little bells. " One might have imagined,"
says Father Foster, " the High Priest going into the Holy
of Holies." The executioners reverently laid the venerable
5 Nadasi, S.J., in his work, Pratioscc Occnpationcs Morientium in Societate
fesu (Romce, 1657), in his second chapter, "Secunda occupatio : Frequens
confessio," &c., after quoting at length examples from St. Stanislaus Kostka,
Yen. Cardinal Bellarmine, &c., he said, " Denique in Societate fuere, qui
desiderabant non ab ordinario tantum confcssario, verum illo absente,
ab aliis quoque, ac aliis pnxsentibus pnemissa confessione, absolvi ; ac
velut in ipso illo actu mori." He then quotes a striking example of
Father Rorive at Mussiponte in 1636, who, in the dead of the night, feeling
himself threatened with apoplexy, got tip and went to a confessor who
happened fortunately to be in the same room, made his confession and
died. He then gives the example of Father Peter Wright, " Non absimile
quid fuit id, quod cum P. Petro Wright Anglo evenit, quern, cum in odium
fidei in patibulo pendcre, subtracto curru, inciperet, signo doloris paulo
ante de peccatis pramisso, Confessarius, qui prope inter turbam erat, rite
absolvit." Father Nadasi is mistaken as to the time, and evidently alludes
to Father Wright's several confessions to the Rev. Mr. Cheney.
540 Father Peter Wright.
servant of Christ, upon whom all eyes were fixed, upon the
sledge, not stretched out upon his back as was customary
with others, but gently placed in a sitting position supported
at his back ; nor was he bound tightly down to the hurdle, but
merely with loose bands, at which the Father, gently smiling,
.asked them if they did not at least expect him to run away.
A cap or hat covered his head, and a violet-coloured mantle
was thrown over his body, and his hands were joined on his
breast, fastened with a silken band ; for the ministers of cruelty-
remitted much of their accustomed severity, out of compassion
for his innocence, and veneration for his sanctity. Next to
the martyr's hurdle followed three carts filled with the lowest
malefactors ; then two coaches containing some convicts of
the higher ranks of society, who had been convicted and
condemned for some notorious highway robberies. These
were followed by a long train of noisy horsemen, and many
persons on foot, partly javelin men to keep off the crowd,
partly musketeers to overawe them, and so closed the troop.
Such a multitude flocked to this great spectacle, that the
oldest man could scarcely recollect its like. In the streets,
.and in booths and stalls, and at the windows and doors, and
upon the roofs of the houses, they crowded the whole line of
march from Newgate to the gallows at Tyburn, a distance of
about two miles, to be witnesses of the first scene, at least,
of this new tragedy now being played by the actors of the
new Republic. "I," says Father Courtnay, "who write this
account, was personally present, and beheld this cavalcade
passing through the principal street of London, with no
less wonder than joy, when I saw the Father sitting boldly
rather than reclining, clothed in a purple cloak of rough cloth,
his head covered, his forehead bare, a smiling face, beaming-
eyes, and a certain air of majesty and cheerfulness in his
comportment, exciting a feeling of astonishment in all. It
was rather a triumphal procession than of one going to
execution, bearing more the appearance of rejoicing than of
grief, unless by chance you turned your gaze from the hurdle
to the carts and coaches that followed it, which presented a
miserable aspect of mourning and wailing, showing by their
contortions and useless lamentations how unwillingly they
were carried off. It was easy to distinguish, by the diversity
of their gait and whole appearance, between the innocent and
the guilty, both their fate and its cause.
Father Foster says, "As to myself, I went to Holborn,
Father Peter Wright. 541
along which the Father was to pass, mingling with the
crowd. I came, and I saw, and was permitted to enjoy
one hasty passing glance of my beloved confrere, truly both to
my great profit and delight. His whole carriage, his gravity
and modesty, mixed with feelings of joyful emotion, violently
excited within me admiration and love. Indeed, the majesty
of his countenance seemed to me to be superhuman."
The pious boldness of the Catholics enhanced the triumph
of the victor ; excited by the eager desire of witnessing the
sight, they poured in from every side, from the streets, the
suburbs and country, in such numbers, that on whatever side
he chanced to look, his eyes met some penitent or friend. The
sight of this most brave man inspired even the weakest females
with courage, some of whom penetrating through the dense
line of soldiers, actually sat upon the very hurdle. One of
these was indeed liberally rewarded for her pious boldness.
Having for many years suffered from a scrupulous turn of
mind, from thenceforward every cloud was dispelled, and she
gained a serenity of soul for which she had never hoped. The
men behaved even with greater boldness, either reverently
kissing his hands, or stealing away some relic ; and in order
to satisfy the desire of the faithful, a certain lady had bought
some yards of woven silk, which, being blessed by the Martyr,
she divided into fragments and distributed to numbers. Many
carried pieces tied to their hats. Others put into those hands,
bound for Christ, gold and silver coins, by doling out which
to the poor he doubly enriched the donors. Vast crowds
approached him to beg his holy prayers either for themselves
or their families ; all who drew near reverently bowing their
heads, asked his blessing, which some begged upon their knees
in the sight of all, and which he pronounced with a loud voice.
The driver of the sledge himself, an ignorant but humane
man, having so often heard him pronounce the well known
formula, Bencdicat Pater, c\:c., caught it up, and on seeing
any one running to the sledge, turning back towards it, he
would cry out, Benedic Pater. Among the crowd were many
distinguished by birth, many noble ladies, closely veiled or
under some disguise to prevent recognition. Even when the
influx of the crowd was at its height, none retired but fully
satisfied and with feelings of incredible gladness. Great was-
his affability in speaking to all ; great the cheerfulness of his
countenance ; with an unwearied effort to gratify all, accom
panied with words of sweet and tender piety. Such reverence,
542 Father Peter Wright.
in a word, appeared in his mode of acting, and the compo
sition of his whole body, that many could not satiate themselves
with gazing upon him, but would often go and return again,
unable to tear themselves away. One man was prompted by
his affectionate zeal to run forward again and again to points
in advance of the procession, and thus obtained no less than
twelve opportunities of speaking to the Father. Those of the
higher class, from their carriages and windows by means of
their pages sought his blessing, whicli the Father, sweetly
raising his eyes, and as, far as he was able, his hands and
body, gave them in succession with a placid countenance.
But his emotions of joy were never livelier than when he was
passing the house where he was told the Marquis of Winchester
and his noble lady were awaiting him ; when he caught sight
of these his especial friends in a balcony at an upper window,
surrounded by their family and others, begging his blessing,
he was overwhelmed with joy, and used all his efforts to raise
himself from his straw couch to perform this last office ; he
did what he could and managed to bless them with a distinct
form of the sign of the cross, all the more grateful to the
receivers, because made with hands that were manacled for
Christ. Truly happy patrons who had nourished such a
guest. More happy he who by such distinguished merits
repaid his hosts to their great joy.
Wonderful to say, in such an immense multitude densely
crowded with noisy soldiery, and so large a gathering of aliens
from the Catholic faith, not a sharp or reproachful word was
heard. Father Wright had conciliated his very enemies by a
certain natural grace, which it pleased God on that day to
impart to him in greater measure. His firmness and constancy
of soul caused astonishment, and the alacrity with which he
went to death, his manifest sanctity, joined to a simple dignity
of bearing, as of one on the threshold of eternity, inspired even
his adversaries with veneration. Hence none of the attendants
prevented the Catholics from their pious officiousness ; no one
hindered them from approaching, except when the press became
too dense ; no one throughout was found harshly to rebuke
those who addressed the Father. " I observed," says Father
Courtnay, "many who were silent, as though thunderstruck,
except when they broke forth into his praises, as if their hatred
had been congealed, and had passed into the opposite feeling
of kindliness. Indeed, a companion of mine was at a loss to
distinguish which were the loudest, the praises and acclama-
Father Peter Wright. 543
tions of Protestants or Catholics ; for, to the equal admiration
of both, the blessed Father was drawn like a triumphal victor
to Tyburn, the Calvary of England, deeply dyed with the blood
which for more than a century past had been offered by holy
priests for the crimes of England.
"At Tyburn you might have seen a new theatre prepared by
that immense multitude that spread on every side, presenting
rather the bosom of the plains than of the city. Whilst I passed
along the streets, blocked up with spectators, I had believed
that none would have been left in the city, but on reaching
the place of execution, I thought that all London had removed
from its site. They who could estimate numbers reckoned the
concourse at twenty thousand. Nearly two hundred carriages
lined the streets, in which were some of the principal nobility.
There were no fewer than five hundred horsemen composed
of men of rank and opulent citizens. These were chiefly
mingled with the carriages, and surrounded the gallows in
such a dense mass that collisions and overturns were appre
hended, and that many would be trampled under the horses'
feet. Another inconvenience was that many persons mounting
on the tops or hoods of the coaches nearly crushed them in
by their weight. The crowd of pedestrians was pushed further
back for fear of being kicked by the horses, and congregated
in thick masses here and there on every rise of the roads. At
length the whole field and the neighbouring deer inclosure l
waved to and fro with a dense multitude of living souls, the
greater part of whom were too far off either to see or hear.
In many of the more curious, the desire of seeing was so
urgent that they climbed to the tops of the trees, and sat
upon the branches, though at a distance. The great danger
was near the gallows, but this was unable to deter some pious
persons, though on foot, from awaiting the arrival of the
Father under the very beam, in order to embrace him on
being taken from the hurdle."
1 Vicimim cervorum septum — Hind, now Hyde Park.
544 Father Peter Wright.
CHAPTER VI.
HIS GLORIOUS MARTYRDOM AND WHAT FOLLOWED.
" ON arriving at the place of execution, behold ! the magnani
mous champion of Christ met with an unexpected happiness ;
for he found himself assisted in rising from the sledge by the
outstretched hand of Father Edward Latham, a man most
dear to him of all the Society, and his quondam confrere in
the Camp Mission in Belgium, as the apostate Gage had
testified at the late trial. Dressed in a hempen smock frock,
disguised as a common hodman, he had mingled with the
crowd, and in his eagerness to console his blessed companion
at his death, he was careless of incurring the risk of his own
life. Being at once recognized, it is impossible to express
the joy of the dying Father. They applied themselves instantly
to the one only affair, damnatus capilc confitetur; absolvitur.
The disguise was so complete that none of the by-standers
suspected it. Some little delay being thus occasioned, as
the time passed so quickly and unconsciously with them, the
officers interrupted them, and some of them struck Father
Latham some smart blows, saying, ' Be off, you troublesome
hodman ; what do you mean by annoying a dying man ? '
Then, having placed Father Peter in the cart, they drew it
to another side of the gallows, and thus tore him away from
the sight of the sorrowing hodman. But neither here did the
good Jesus suffer His beloved soldier to want encouragement,
for by design, and a preconcerted plan, another priest of the
Society, was at hand, who for the greater certainty of being
seen had mounted the hood of a coach; between them a
signal had been mutually agreed upon for asking and receiving
the last absolution. And indeed on whichever side the martyr
turned his eyes, his fellow Religious had so surrounded the
gallows, that he found others ready also to give him the abso
lution. Nor was it becoming that he who by thus nobly
shedding his blood, was rendering illustrious the Society of
Jesus, should find degenerate fellow soldiers who would shrink
from exposing life itself for his consolation in his combat."
There were altogether thirteen criminals, convicted of
various offences, that day to suffer with the Father. Four of
these, as we have before observed, were men of the higher
class of society. These, as a mark of distinction, were hung
Father Peter Wright. 545
from a separate beam; three others, also, less conspicuous,
were hung upon another. The Father was reserved for the
basest of all, and he was placed in the midst of three women,
thieves of the lowest class ; God so disposing it, that he who
would suffer for the love of Christ should undergo His shame
also, in being ''reputed with the wicked." When placed
amidst these unhappy ones, like a rose among thorns, he began
to communicate the fragrance of the word of life, and to preach
the message of salvation. But no sooner did he commence
speaking than a Calvinist minister interrupted him, and so con
tinued, making a noise like the yelping of a hound. Being
therefore, frustrated in his holy purpose, and entirely self-
recollected, he buried himself in close communion with
God. Many asserted that no sight could be so sweet or lovely
as to behold the martyr amongst the thieves, thus transfixed
for nearly an hour (during which time the other criminals were
being executed), with closed eyes and hands joined upon his
breast, or raised to heaven, and his body motionless, showing
most visibly that his holy soul was rapt in God, and was now
soaring forth to Him to whom presently, freed from his earthly
bonds, he was to depart ; and it was but due to the servant of
God, that having spent his last three days in acts of charity to
his neighbour, he should spend his last hour in this heavenly
communing with his Lord. Father Foster says there were
some who affirmed that a Protestant minister, in their hearing,
said to the Father, when thus occupied with God, that if he
would have a little respect for himself, and renounce his errors,
there was yet room for pardon and hope of life ; whereupon
the Father, as one aroused from sleep by the voice, asked
whether he said this sincerely, or otherwise? The minister
replying that he had spoken sincerely, and bringing out some
passage of Holy Scripture, the Father instantly caught him up :
1 ' Get thce behind me, Satan; thou art a scandal to me? I
have long ago resolved to die a Roman Catholic, and willingly
would I a thousand times shed my blood for the same faith."
Upon hearing this the parson, thinking his labour lost, said no
more to him.
Hitherto we have preluded the tragedy with the admirable
fortitude of our noble hero. The last act remains to be told,
and this, to many, would have been one of commiseration; but to
our Father, victor, rather than vanquished, it was the path to his
highest glory. All the rest having been executed, the hangman
JJ
546 Father Peter Wright.
now approached, and intimated to him that all was ready, that
he might dispose himself for his last moments. The rope had
been put loosely about his neck an hour and a half before.
The invincible athlete, nothing daunted at the close proximity
of death, and death in this terrible form, turning himself to the
multitude, hushed into a death stillness, with the same calm
countenance, addressed them in the following brief speech
from the cart, as from a funereal pulpit —
" Most noble Sirs and dear fellow-citizens, — This is a short
passage to eternity. The time is short, as you see, for me ; I
have not much to say, nor do I desire to detain you long.
Accept, therefore, the outlines of a speech. I am brought
hither, convicted of no other crime but that of being a Catholic
priest. I confess I am a Catholic ; I confess I am a priest ; I
confess I am a Religious of the Society of Jesus, or, as you
call it, a Jesuit. This is the cause for which I die ; for this
alone have I been condemned to death, nor is any other charge
alleged against me than the performance of the functions of
my calling in propagating the Catholic faith, which is spread
throughout the whole world, taught through all ages from
Christ's time, and will be taught for all ages to come till the
end of time itself. These duties have constituted my greatest
happiness during my whole life, and the profit of my soul ; for
this cause I most willingly sacrifice my life, and would die a
thousand times for the same if it were needed ; for I regard it
as my greatest felicity that my good God has chosen me, most
unworthy, to this blessed lot, the lot of the saints. This is a
grace which so unworthy a sinner could scarcely have wished
for, much less hoped for. And now I beg of the goodness of
my God, with all the fervour I am able, and most humbly
entreat Him that He would vouchsafe to enlighten you, who
are Protestants, with the rays of His divine truth, to receive
and embrace the true faith. As for you Catholics, my fellow
soldiers and comrades, as many of you as are here, I earnestly
beseech you to join with me, and for me, in prayer till my last
moment, and when I shall come to heaven I will do as much
for you. I give you my last benediction (at the same time
making the usual sign of the cross). I forgive all men ; and
now farewell till we all meet in heaven in a happy eternity."
Having spoken to this effect, he wiped his face with a
towel which a friend beneath the gallows had handed to him,
and which was thus tinctured with his precious sweat. Then
he again recollected himself a while in prayer, offering himself
Father Peter Wright. 547
up as a victim well pleasing to God — and the cart was drawn
away. At the same moment he raised his hand, which was the
signal agreed upon for the last absolution, which was duly
imparted.
Contrary to the usual custom of being hanged in a nightcap,
or some other head covering, his face was exposed, and the
multitude stood amazed at the novelty of the spectacle presented
to their eyes ; for he exhibited no signs, as is usual in the case
of hanging, of any frightful distortions of the face, nor did his
countenance show anything horrible or alarming. On the
contrary, he appeared.to be smiling, retained his usual colour,
was perfectly composed, and in every feature appeared as
though alive. Whilst all were astonished at the prodigy, the
Catholics especially greatly rejoiced, gathering from thence
quam pulchrum esset pro Christo mori. " It might be said,''
observes Father Foster, " that the innocent priest of Christ did
not die by any violent separation of soul and body, but rather
sweetly fell asleep in our Lord ! "
Thus died Father Peter Wright, a man renowned by many
titles of praise, and adorned by God with many gifts ; but in
nothing more brilliant than that he alone of the eight priests
confined in prison (of whom two were condemned to death,
two others convicted upon the charge of priesthood, and the
rest exposed to the same dangers with him, and others also,
who in the meantime had been captured) — that he alone, as by
a certain special privilege, beyond all expectation, should be
destined for so glorious a combat and so noble a palm.
The usual barbarous sentence that the condemned should
be cut down alive, was so far remitted that he was allowed to
hang until dead. His body was then cut down, decapitated,
dismembered, drawn and quartered, and his heart and bowels
burnt. His head, for many days afterwards, presented the
appearance of that of a living person, to the wonder of all
•spectators. The usual custom of holding up the heart by the
executioner, calling out at the same time, " Behold the heart
of a traitor," was omitted. The quarters were intended,
according to the sentence and common custom, to have been
fixed upon the gates of the city and on London Bridge ; but
the Sheriff of London, who, by virtue of his office, superintended
the execution of the criminals, when he saw that the Father
was dead, demanded in a loud voice, and with a humanity
wholly unheard of, if there were any relations or friends of the
noble gentleman (for so he called the Father) present ? And
JJ 2
54-S Father Peter Wright.
this call being reiterated by the crowd, great numbers came
forward. " Take/'' said he, " the head and members, and bury
them with all the honour you wish." The friends, rejoicing at
the offered treasure paid some money, and joyfully and at
once carried off the sacred relics in a cart, for fear lest the
unexpected favour might be recalled ; " and hence it is," says
Father Foster, that I have in my possession the mortal remains
of our most blessed brother in Christ and confrere Father
Peter Wright, more precious than all jewels and treasures. I
possess his venerable head, still most pleasing to look upon,
retaining his own sweet smile, which he exhibited in the midst
of death. One might almost be inclined to say that perhaps
the head participates with its glorious consort the soul in some
little share of its joyful bliss."
"The concourse of Catholics to see and venerate the relics
of the blessed Father," continues Father Foster, "is truly great,
without end or measure; and in order that nothing should be
wanting to the sum of our joy the heart also of Father Peter
is in the posession of Catholics. Count Egmond, out of his
singular devotion towards the English Martyrs, which he has
clearly shown by many proofs,3 commissioned his servants,
to linger behind at Tyburn after the execution was over, and
the crowd dispersed, and whatever relics of the Father they
found to bring to him as sacred treasures. They readily
obeyed his orders, and, in turning over the cinders and
1 The Duke of Gueldres, who, under the assumed name of Count
Egmond, or Egmont, was the Spanish Ambassador in London from
1640 — 1645, nacl tne highest veneration for the English Martyrs, and was
present at the execution of eleven at Tyburn during that period. Among
others, of Father Thomas Holland, Father Ralph Corby, and Father Henry
Morse, all S.J. He made a large collection of the relics of the martyrs,
and conveyed them to the Continent on his return, and caused a solemn
attestation to be drawn up and signed by himself, dated St. Victors, Paris,
July 26, 1650. In it he gives particulars of the relics and to whom they
appertain. A copy of this most important and deeply interesting
document, taken from the Public Archives at Lille, was published by
Mr. Simpson in the Rambler for 1857, vol. ii. p. 119, with an excellent
article upon the subject of the English Martyrs. This document was
prepared as the date shows, shortly before the death of Father Wright.
The good Count appears to have been again in London in 1651, though
not as Ambassador, probably, and, as we see, was again present with his.
servants at his old work of charity and devotion towards the martyrs.
This document has been made use of in the late process for the beatifi
cation of the English Martyrs, and a copy of it annexed to the evidence,
taken before the Court in July, 1874.
Father Peter Wright.
549
ashes of the fire, they unexpectedly struck against what had
the appearance of a small piece of coal, which proved to be
the holy heart itself, much charred and burnt, indeed, yet re
cognizable. So that, as many waters of persecution could not
extinguish his charity, so neither could strong flames consume
his flesh. Thus the Divine Goodness willed to reward his
athlete, that no portion of his body which had been entirely
immolated for God, with the exception of the bowels burnt,
should be wanting to the Catholics, in order, doubtless, that
they might hereafter be duly honoured. Others, equally
desirous of possessing some relic for their own private vene
ration, ran with great ardour to the spot where the holy body
had been quartered, with garlands or girdles to dip in his
blood, or to procure some particles of his flesh or hair. Nor
were they molested or driven away by the officials, as had
previously been the custom, but free access was afforded
them. From the time that heresy had afflicted England,
never had the Catholics been made partakers of so great
.a consolation and dear a pledge."
They preserved the sacred relics in a safe place, whither
the Catholics in crowds were eager to flock to venerate them,
,but from motives of prudence this was discouraged. It was
however impossible to refuse admittance to many, who could
never be satisfied with looking upon his venerable head, and
kissing his sacred flesh. " The head," says Father Courtnay,
41 still continues with its most placid smile to breathe a love
and veneration more majestic than that of a human being.
Those who visited the sacred deposit before it was embalmed
bear witness to having inhaled divers heavenly odours such
.as they had never before experienced. One in high authority
.amongst us was present2 when a nobleman introduced his
wife's sister, of the ancient family of the Earl of Shrewsbury.
On entering the place they perceived a certain admirable
perfume so fragrant that they thought it could only come
from heaven. They searched everything to ascertain if by
chance there was any spice or aromatic herb beneath, but
nothing sweet-smelling was found. Whence it was naturally
concluded that the odour issued from the sacred relics, im
parted to them by the soul in heaven, as a testimony that the
body had been a good odour to Christ upon earth. That
which I relate of the fragrant odour seems the more striking
.since the member of our Society who was present was neither
2 This was probably Father Foster the Provincial.
550 Father Peter Wright.
of a quick smell, nor did others who followed immediately
afterwards observe the fragrance. Whether what I relate
regarding the sweet odour, is above the force of nature or
not, is not for me to define ; I only assert that this prodigy
was evidenced to many."
In thus mentioning the relics of the blessed Father we-
should add that the Annual Letters of the English Province
of that date, after speaking of him as dying for the faith, say,
Cctput venerabile et membra dissecta unguent is delibuta apud '
nos sunt. The late Dr. Oliver, in his Collectanea S.J. says, .
• "The body was kept, it seems, at St. Omers, until 1762,
when I believe it was conveyed to the College Sacristy at
Liege. For the details of the incorrupt state of his body at
Liege College, in 1781, see page 63 of Talbot's Faith and
Doctrines of the Roman Catholic Church (Dublin, 1813)."
At Lanherne Convent is a picture of Father Wright,
" Petrus Wrightns passus 29 Maii, 1651, Soc. Jesu;" with
a relic marked, "Rev. Father Wright, M." At Stonyhurst
College there are also the following relics — " H. No. 13, Ex
Came P. Wright, M. No. 14, Cloth, blood-stained, Ex san
guine B. P. Petri Wrighti, Londini, pro fide interfecti. No. 15,
Cloth, blood-stained, P. Wright, SJ. K. No. 12, B. P.Wright
(formerly at the Novitiate, Watten). L. No. 3, Sangttis J3. P.
Pet. Wright, Mart:' At St. Beuno's College— C. No. 3, "Rel.
of B. F. P. Wright," from Lanherne Convent. At Durham, in
the possession of Provost Consitt — No. 3, " Relics of Fr.
Wright, SJ."
But to return to our history.
"His exit," says Father Courtnay, "was our triumph, the glory
of which was enhanced by various circumstances. It occurred
in the early springtide, with a brilliant sun, tempered by a mild
south-east wind ; it was on the second feria of Whitsun week ••
and lastly, the execution of other criminals of rank, and the
great number of the condemned, truly excited the whole city.
Hence an innumerable multitude of spectators had collected
in the streets and fields, God so disposing it by a singular pro
vidence, that all eyes being attracted to His servant, they
should be so many witnesses of Catholic fortitude, and should
depart with a general astonishment at such a display of pru
dence, constancy, and piety. Not a voice was heard deriding
the priest, although the name is so odious to Englishmen, no;
one was heard who did not highly applaud him. For days
Father Peter Wright. 551
after his death, he was the common topic of conversation,
always accompanied with amplest praises. His memory is still
fresh, and will flourish for years to come. The Earl of [name
erased], who stood near the gallows at the time of the execution,
and who ranks among the first of the English nobility in wealth
and station, is reported to have publicly asserted afterwards,
' That he had, indeed, seen many Christians die, but among
them all he had never seen one die so piously and nobly/
A soldier among the crowd of horsemen, being asked for what
crime that priest was executed, replied, ' He has more of
courage than crime.' A certain member of Parliament, a man
of great talent and standing, who, while indulging his sarcasm
against Catholics, yet highly reprobated the sentence against
the Father, made a no less pointed remark. 'The Papists/
he said, "according to their custom, are acting their absurdities
in worshipping the dead priest, but we have acted much more
absurdly in condemning such a man to death.' Moreover,
that attestation to the innocence of the Father should not
be wanting, the editor of a certain weekly London gazette,
makes the following honourable mention of the death of Father
Wright, and its cause. 'To-day (Whit Monday), fourteen
persons condemned to death, were led out from Newgate prison
to Tyburne. Of these, one was a Jesuit, an excellent man, of
a firm and undaunted courage, who was hung in defence of
his religion, and his body according to custom, quartered.'3
This eulogy, such as it was, highly offended the apostate Gage,
who inserted an article in the newspaper, in wrhich, after laud
ing himself, he endeavoured to persuade the world that the
Father died for treason. No wonder that a man who had
renounced his faith in God, should be so active and persistent
a calumniator. A reference to the report of the trial will show
that neither in the verdict of the jury, nor in the sentence of
the judge, is any mention made of any other charge, except
3 Newspapers were then in their happy infancy. Father Foster, in
giving the above extract, observes: "There are in London, as also in
many other large towns, persons who report the daily occurrences and more
remarkable events of the place, and of other localities also ; which are
published in certain letters and despatches commonly called gazettes. These,
when printed, are sold weekly to the public, ever eager for news." The
reader need hardly be reminded of Macaulay's graphic account of the rise
and progress of English newspapers in the seventeenth century, given in the
first volume of his romance of history. It would be well for himself and
the public, if all his narratives were equally reliable.
552 Father Peter Wright.
that of his having been ordained priest abroad, and returned to
England for the conversion of Protestants to the Catholic
Church.
"Far different was the opinion of a writer of candour and
learning, a Protestant, who soon afterwards, under the name
of 'Christian Moderator/ copiously and elegantly labours to
prove that the consciences of Catholics are not to be forced
by penal laws and violence. Referring to the case of Father
Wright, he thus treats of his death and the cause of it. ' Nor
can I avoid protesting how highly indignant I was at the dis
gusting report regarding Wright the Jesuit, dragged like a
traitor to Tyburn for the cause of religion ; and the more so,
because up to that time I had predicted moderation in the
present Government ; that it would not shed one drop of
blood on religious accounts. The confiscations of their pro
perty, indeed, by which Catholics, though peaceful, are afflicted,
are entirely repugnant to our principles and institutions; yet
the dire necessities of the Republic, appeared greatly to
moderate the odium of this pecuniary seventy. Now, with
a heavy heart, I throw down my arms, and at length, covered
with confusion, I recall the argument with which I was accus
tomed hitherto to extenuate this iniquitous proscription for
conscience' sake, and to assuage the minds of so many well
affected and religious men, to whom that cinimarum petunia,
as King James used to style it, was always so greatly displeas
ing. In that matter, indeed, I met with no little success, but
in this I cannot with a safe conscience make any further
attempt, lest I should seem to lay a burthen on the people,
and myself to contribute to it.
" ' I avow, indeed, that by these confiscations, all our
principles are violently shaken, or rather, by inference, entirely
disjointed and dissolved. To what end, during all of this
time, are our weapons principally applied, but that religion
should be foisted upon us by force of arms ? To what end so
many and such toilsome counter-marching of soldiers, so many
edicts published, except that at length they would obtain
liberty for tender consciences? Do they thus finally exhibit
truth in love ? Thus finally build up in meekness, as becomes
the servants of the Lord ? Let us beware, indeed, that we fall
not into the hands of the living God. Let us beware of the
interior voice that calls to us : "Judgment without mercy upon
those who show not mercy." Besides the atrocity of the
sentence, as I take it, the very judicial trial itself has many
Father Peter Wright. 553
singular and unusual points ; inasmuch as nothing was proved
against the accused, except that many years ago he had cele
brated Mass in Flanders, and this upon the evidence of one
witness only, who did not shrink from confessing in open
Court, that he was influenced by an ancient and private grudge
against the prisoner, which he said was partly the cause of his
coining to London to give evidence against him. No disturb
ance of the public quiet, no breach of the peace, was even
objected against him. This was the only charge — that he was
a priest, and in England. And that this was so, is proved even
by a Protestant minister, who out of charity to him made him a
promise upon the very gallows, that he might yet save his life
if he would renounce the errors of Popery : and when he
magnanimously refused the offer, as repugnant to his con
science, saying that if he had a thousand lives he would most
willingly give them all up in defence of the Catholic religion,
he was hanged amongst thieves and homicides, and presently
quartered as a traitor ! And yet in the meanwhile, both the
undersheriff, the jury, and even the judge himself, and all who
in any manner were the authors of his judicial murder, one and
all professed that nothing was so dear to themselves, nothing
so consonant with reason, as that none should be in any way
coerced in matters relating to salvation. May God grant that
this mode of procedure, so brutal, so plainly abhorrent to the
Gospel, especially this most bloody one, so distasteful to the
spectators, and so little advantageous to its authors, may at
least not be injurious to our continental brethren, may not
cause alienation amongst friends and kindred, and scandalize
the whole world. For even upon the very day itself of the
execution, I myself heard a man of ready wit observe, "When
things come to this pass, that contra fcudus armts, we contend
for the reforming Church, proscribe the goods of Catholics, and
wish to persevere in doing so, although they themselves but
little persevere in that their own religion ; when we are cook
ing up a clandestine peace with Spain, and in the meantime are
doing away with Jesuits by public hanging, sit anima mea cum
philosophis" So writes this 'Christian Moderator/ in this
book, printed and published in London, under the very eyes of
England, and of those who then bore sway.
"We can hardly conceive anything more as coming from
his point of view, or any ampler or more valuable commenda
tion of the Father, and of the cause of his death. Catholics,
of course, members of the household faith, united in one creed,
554 Father Peter Wright.
and one heart in the divine praises, joined also with one
voice to sound his praise, and in this, that of his Divine
Master. I cannot omit to name (amongst others), the
following account, sent to us by an illustrious lady in her own
handwriting. She visited the Father in prison, two days
before his death, and received a present from him of a small
picture of the Nativity of Christ, upon parchment, which he
asked her to keep in memory of the giver, and at the same
time to recite daily a Pater and Ave for him, until his perilous
combat should be over. Returning home joyful with her little
present, Avhich in her gladness she showed to others, she
neither herself, nor any of the others who saw it, remarked
anything upon the parchment besides the picture itself, and
the Father's name written upon the back. Neither on Whit
Sunday, when, mindful of her promise, she again curiously
examined it, did she observe anything more upon it. But on
the Monday, as the hour of the Father's being taken to execu
tion approached, she took out the picture in order to say her
promised prayers, when she beheld spots of blood here and
there about the name of the Father on the back. To
this day the drops appear so distinct, that it would be
itself a marvel had they been overlooked before. Whether
these blood spots came by accident, or were put there by an
unseen hand, I would rather leave others to decide, to whom
it pertains. The pious lady accepted it as a sign that the hour
was at hand in which the Father should shed his blood to
water all England as with a heavenly sprinkling. This event
was indeed a sad omen of his bloody death. What follows is
a more joyful token of his assured felicity. In the midst of
the horrors of his execution, as the Father, suspended in the
air, drew his last breath, lo ! a little bird (they say it was a
sparrow), on a sudden, whence coining no one could tell, flew
through the forest of javelins, between the gallows and the
martyr's head, then spreading its wings, it poised itself over
the crown of the head for some time, as hawks are used to do
in the air, and settling there, seemed to all the spectators
(some of whom called out to it), that the bird would perch
there by way of a sacerdotal crown upon the Father's head.
This prodigy again drew all eyes upon the dying man, and
inspired many with the thought that perhaps God designed to
show by this sign that the most happy soul of the Father, now
freed from the prison of the body, like a bird had at that
instant flown away to its heavenly home. Truly could Father
Father Peter Wright. 555
Peter sing with the martyrs of old : Anima nostra sicut passer
crepta est de laqueo venantium; laqueus contritus est, et nos liber ati
sumus* At all events, it excited the applause of all, and the
Catholics wonderfully exulted, and were not only filled with
incredible joy, but inspired with renewed courage of heart by
the death of their priest, so honourable and precious."
A writer records the following amongst other cases of the
supernatural5 —
" We relate the following upon the clear testimony of a
noble lady. She was a Catholic, but her husband, a man of
high birth, was most hostile to his wife's religion ; he especially
detested holy pictures, and whilst his wife was engaged at her
prayers he would frequently rush into her oratory and tear in
pieces, like a madman, any pious pictures he found there.
The lady in her affliction opened her case to Father Thomas
Worsley, S.J., who procured for her a written promise from
Father Wright, who was about to die for the Faith, to pray to
God at the very place of execution for her husband's con
version. She kept this note as a treasure, and put it up,
as she thought, in a secure place. But it could not elude
the close scrutiny of her husband, who found it, but to
his great profit. For his wife, expecting he would be
inflamed with his accustomed rage, on the contrary, found
him suddenly changed. ' How is it,' said he, ' that Father
Wright entertains such great kindness towards me, that
in the very article of a violent death, forgetful of himself,
he should remember me?' Then again, addressing his
wife, he said, 'By all means see that a portrait of so dis
tinguished a man be painted, and that I get it as quickly
as possible, that I may make some return for such an
act of unmerited friendship.' The pious lady did so, and
handed to her husband a vivid likeness of the Father, not
without some fear lest he would tear it in pieces. But not so,
for the nobleman thanked his wife for it, hung it in a good
situation, and appeared to be moved with affection for his
patron. He moreover sought the friendship and conversation
of the Fathers of Society, and by degrees became so inflamed
with the desire for religion, that he could get no rest, until by
the aid of Father Worsley, he entered the Catholic Church, in
4 Psalm cxxiii.
5 See Florus Anglo-Bavaricus, p. 87.
55^ Father Peter Wright.
the bosom of which, not long after, full of hope he rendered
up his soul to God."6
" It is not without cause," continues the same author, " that
I here mention Father Worsley, both because possessing great
skill in treating with various characters of men, he brought
many from their native errors into the fold of the one true
Faith, and also because he honoured Father Peter in life,
assisted him at his death, and venerated him in heaven
with great devotion. Whilst Father Worsley was labouring
in the conversion of convicts under sentence of death in
Newgate (of whom he is said to have converted about sixty
each year, becoming himself almost a constant inmate of that
prison), the thing coming to the ears of the Privy Council,
they were so indignant that they issued a warrant for the
Father's apprehension, and gave orders that should he be
taken, he should be tortured by a public flogging at the cart's
tail along the whole way from Newgate to Tyburn gallows.
But by the Divine protection he succeeded in crossing safely
over to Belgium, and for some time acted as Spiritual Father
in the College of the Society at Liege. At length, attacked by
severe sickness, which he bore with the greatest patience, he
found much consolation from the fact that near the chapel of
the Infirmary was preserved the mutilated body of Father
Peter, who without doubt gave assistance in death to him
who had before stood by him in suffering."7
6 This may have been the occasion of the artist mentioned above,
PaSe 537-
7 We may here add that Father Thomas Worsley, alias Hervey, son
of John Worsley and Leonora Garniez, of independent fortune, was born
at Louvain on the 3ist of May, 1597, entered the Society of Jesus at
Antwerp on the 3Oth of September, 1614, having made his humanity
studies at Antwerp for nine years with the Fathers of the Society. He
was professed of the four solemn vows on the 8th of December, 1629.
On the death of Father William Baldwin, Rector of St. Omers' College,
S.J., in 1632, Father Worsley was appointed his successor. Having
finished his three years of government of that College, he was ordered to
the English Mission (1634-5) where he distinguished himself by his zeal
and charity, especially to his fellow-prisoners after his own apprehension.
In their conversion he was very successful, as we have seen from our
quotation from Florns Anglo- Bavariciis. Dr. Lingard (History of England,
vol. viii. p. 645) gives a list of arrests of priests and Jesuits made by the
renowned pursuivants Wadsworth, Mayo, Newton and Luke, between
1640 and 1651; amongst others is "Thomas Worsley, alias Hervey,
indicted and proved, and reprieved by the Spanish Ambassador and
others." Mention is also made of Father Worsley in the life of Father
Henry Morse, martyr, who suffered at Tyburn on the 1st of February,
Father Peter Wright. 557
" Well done ! brave combatants of Christ ! " exclaims
Father Courtnay, "a progeny will never be wanting to the
Church in England so long as blood flows in the veins of
1645. He was then engaged in his dangerous work of charity in Newgate
in disguise amongst the prisoners. The life (quoting a manuscript at
Stonyhurst) says, "that Mr. Hervey having stayed with some twenty
gentlewomen all night in Newgate [they had been visiting the martyr the
previous evening], was in the morning detained and kept prisoner there by
the pursuivants. About noon the gentlewomen got away for some twenty
pounds, but no money would be taken for him. Wadsworth says his
name is Worsley, born at Antwerp, and that he is a priest. The Spanish
Ambassador will claim him for his Catholic Majesty's subject. What
paper Mr. Morse had written the pursuivants got and tore in pieces." The
Spanish Ambassador, as we see above, did claim him. Very interesting
mention is also made of this Father in the life of Miss Elizabeth Warner,
sister of Sir John WTarner, alias Father John Clare, S.J. [see Life of
Lady Warner, p. 293—4. Abridgment.] Miss Warner was a Poor Clare
in the Convent at Gravelines, and suffered greatly from desolations.
Father Worsley was the confessor of the house. " She was once in a
profound desolation, and found no ease from heaven, which she seemed
even to have tired out with her constant and fervent petitions for assistance.
And being able to receive none from any upon earth, because Father
Thomas Worsley (the only person from whom she used to receive comfort,
or at least direction how to bear her afflictions), was absent at Watten,
she kneeling down in her cell in this desolate condition, chanced in a
chink of the wall to perceive a little paper rolled up sticking between the
bricks (their cells being then only separated with bricks, without any
plastering), which she taking out and unfolding, found these words written
in it : ' Be at rest, and afflict yourself no more ; it is well between God
and you.' This filled her sad heart with joy ; she looking upon it as sent
from heaven, because she had never before received any such paper from
Father Worsley, whose hand she found it to be. And when she showed it
to him, he owned it was so, though he never remembered to have written
it : and doubted not but that God (for reward of her fidelity) had permitted
her good angel this way to play the part of a comforter in his absence,
hereby to increase her confidence in His all powerful assistance, even in the
greatest desolation : and what effect his counsel, together with this favour,
wrought in her soul may be gathered from the following act which she
afterwards daily made to God with the approbation and permission of her
ghostly father." This oblation is then given, and two spiritual letters to
Father Worsley.
Father Worsley's name also frequently occurs in the same interesting
work. He was empowered by Father John Clarke, then Provincial, to
receive the profession of Brother John Clare (Sir John Warner), which was
done on the ist of November, 1667, at Gravelins. He was also em
powered by the Bishop of St. Omer's to receive the vows of Lady Warner
(Sister Clare of Jesus), which he did on the same day, and at the Convent
of the Poor Clares.
Father Thomas Worsley died at Liege on the 8th of February, 1671,
aged 71.
558 Father Peter Wright.
English priests ! May Peters arise ; may Pauls arise again,
who will joyfully shed their blood for the salvation of souls in
their native land ! May God grant that a most abundant
harvest may respond to the recent seed of Father Peter's
blood. For from the time of his death, many have been
reconciled to their Holy Mother Church. Indeed, at the
very place of execution, a great stir amongst souls was excited,
which was expressed by tears, sighs, and groans, even from
many men. So that it was not surprising that one of the
softer sex, a woman who was present, and had long struggled
with God and the truth, urged on, as by additional goads, by
the sight of the dying priest, breaking into tears and sobs,
solemnly promised that she would instantly cast off all further
hindrances.
" A nobleman returning in his carriage from Tyburn in con
versation with his friends about the execution, declared that
he would die in no other religion but that which could minister
so great courage, and give such hope of an assured felicity.
" We trust," continues Father Courtnay, " that many will
daily come in and surrender themselves into the hands of
Christ, as vanquished in the battle of Truth. Amongst others,
I wish that the servant, that wretched hound of the pursuivant
Wadsworth, who hunted after and caught the servant of God
in the roof of the house, might yield himself. This man,
after the death of the Father, like another Judas, betrayer of
innocent blood, began to be tormented with such stings of
conscience that he was very frequently upon the point of
putting an end to his life by a death like that of Judas. Not
many days ago that infamous searcher, disgusted with his pay
for priest-hunting, ran away from Wadsworth, his employer,
with his clothes, money, and whatever else he could secretly
carry off with him ; to the no small loss of his most iniquitous
master. Precipitated from one calamity to another, he fell
at last into despair, hating the very light ; and declared to a
Catholic whom he met some time ago, that he should find no
rest until he had hanged himself. And some say that this did
happen to the miserable man. But I have not yet been able
to ascertain the real facts from any competent authority.
I sometimes rather hope that he may become a partaker of
the mercy, and not of the vengeance of the martyr's sacred
blood, and emerging from the deep gulph of his sins and
despair, may return in safety from a fatal shipwreck to the
harbour of salvation."
Father Peter Wright. 559
The following is a short eulogy of the blessed martyr
among the State Papers in the Public Record Office, Brussels :
Carton, SJ.
" May 28[9]. This day is kept the memory of the glorious
death of Father Peter Wright, who in the year 1651 was con
demned to die in London by the Protestants for being a
priest of the Society of Jesus. He received the sentence of
death with such abundant proofs of spiritual joy, that he
affirmed in all his lifetime he had never felt greater comfort.
At the place of execution he rejected the Protestant minister,
who offered him the choice of life if he changed his religion,
or death if he persisted ; testifying openly that if he had a
thousand lives he would sacrifice them all for the only true
Catholic faith. The Protestants themselves, full of admira
tion and astonishment at his conduct, wrote singular commen
dations of him, yet not without grief and envy that the Roman
Church, by means of the generous death of Father P. Wright,
had so gloriously triumphed in England, once their own."
" Father Wright spent nearly twenty-two years in the
Society, and was in his forty-eighth year, an example to the
spiritual coadjutors of the order, in which degree he had been
professed for ten years. His memory lives in perpetual bene
diction, and flourishes for the increase of the Church, the
consolation of Catholics, an ornament to the priesthood, an
honour to " the least Society of Jesus," and to the everlasting
glory of God and His most Blessed Mother."8
The following are copies of four letters in the handwriting
of Father Wright in the Stonyhurst collection of manuscripts.9
In the handwriting of Father Green at the head of the letter
is "Autographum B. Patris Pctri Wright, Martyris"
" Sir, — The chiefest news this week affords is our great
preparations for Ireland ; the houses have voted two thousand
horse, and eight thousand five hundred foot to be taken out of
Sir Thomas Fairfax his army to be sent thither, but are
extremely troubled in that they know there is a petition framed
by the Independents and some of that army, to which have
subscribed eleven thousand, for the not disbanding or sending
for Ireland any part of that army, for liberty of conscience that
they may have the royal assent to keep them from damage from
what they have done, and that they may have an Act of Parlia
ment passed for that purpose ; which petition is considered by
8 Father Courtnay's Mors ob fidem, £c. 9 Anglicc, nn. 5, 6, 7.
560 Father Peter Wright.
the Houses to be of dangerous consequence, and much
retarding the service of Ireland. Whereupon by order are
sent for the Lieutenant-General Hamond, Colonel Hamond,
Commissary-General Ireton, and Colonel Rich, who are the
men that took the said superscription, as also another prime
officer for saying publicly that he who should refuse to put his
name should be cashiered the army. Also a declaration is
published by the Houses to require all men to desist in that
petition, assuring that those who shall do so shall, notwith
standing they have subscribed, be looked upon as men who
heretofore have done good service and should be remembered
with a bountiful recompense ; but if any shall persist they shall
be held disturbers of the State and public peace; likewise that
the forces which are called from remote quarters do return,
being there is no need of increasing that army, and the country
where it is, much impoverished by such a multitude. Ten
pounds were given to him who brought the news of the sub
scribers, and also money and other rewards ordered for those
soldiers which refused. Major-General Skippon, a zealous
Presbyterian, is sent for from Newcastle. It is said he shall
be appointed general of that army, because Sir Thomas Fairfax
is thought inclining to Independency. What will be the end
of this, time will show ; however, it is hoped that our Parlia
ment abounding with money, will therewith so work upon the
affections of the Independents that at length they will con
descend to what shall be required. Thanks are also ordered,
and all their arrears, to Colonel Rossiter's regiment, being
the only pure regiment that hath conserved itself spotless from
that crime of subscribing. The King is kept so close that
there is no more speech of him than if there was no such man.
The six Scottish Commissioners, which have been so long
looked for, are now upon their way; then we shall see what
they will do with the King, who is threatened much if he take
not the Covenant and sign the propositions. Poor man, he
is as much afflicted for his conscience as ever poor Papist
was, for the Houses will grant him none but Covenanter
Ministers, which he refusing is debarred of all.
" Sir, I am your humble servant,
«PE. W.
" London, this 2nd day of April, stilo veteri. This is the
third letter I have written to you.
" For Mr. Joseph Simons, these. Recommended to Mr.
John Clayton, Antwerp."
Father Peter Wright. 561
In Father Green's handwriting is the following— "Aufo-
graphum B. Patris Petri Wrighti, Martyr is"
" Sir, — The inclosed paper is a speech made by a Judge
of our law, called Jenkins, who having been long prisoner
in the Tower for siding with the King, was called before the
Commissioners of Examination, whereof that famous and zealous
Parliament man, Corbet, was chief. None of them made any
reply thereto, but, being surprised with his unexpected answers,
stood amazed at his resolution and sent him back to the
Tower, where he remains in as great or rather greater freedom
than before. There is yet no certainty what Sir Thomas Fairfax
his army will do. The general opinion is it will not disband,
for as yet the Parliament hath not ready for them the ^200,000
(which notwithstanding is one of the least things required by
the soldiers), and I believe will not suddenly procure it, the
City exacting so great security for the same — (i) As delin
quents' estates at Goldsmiths' Hall not compounded for; (2) the
estates of Papists and others in the Exception out of mercy ;
(3) the remainder of bishops' lands not disposed of; (4) the
security of the grand Excise of the kingdom. The soldiers
in that army cry, Viva the King, and this last week back,
beat soundly a Presbyterian constable in Norfolk, and some
others, for refusing the King's health. The Scottish Com
missioners, as Duke Hamilton, the Lords Lotherdale and
Dumfermline, are at length come to town, to join with our
Commissioners to try if they can persuade his Majesty to
take the Covenant and pass the resolutions, and 'tis said they
will give him ten days to consider, at the end of which, if
he refuse, then let him look to himself. He, on the contrary
side, remains the same, and seems resolved to condescend
unto them in nothing. He hath leave now to go some days
in the week to the Lord Vaux's house at Boughton to bowls:
the Parliament hath [granted] every second Tuesday in the
month a play-day to the apprentices of London. Exceeding
good they are to all sorts of people, for which as some say
we shall know what our religion shall be within this month,
for from Tuesday next the house hath appointed fourteen
days together to consider thereof, and the Assembly of Divines
to bring in their places of Scripture. My prayer is that we
may have and keep a good one.
" Sir, I am your humble friend,
[Some pious thief has cut off and stolen the signature.]
" London, this 23rd of April, 1647.
KK
562 Father Peter Wright.
" To Mr. Joseph Simons, these. Recommended to Mr.
John Clayton, Antwerp."
Endorsed by Father Green, " B. F. Peter Wright's auto
graph."
" Upon Friday last the grand council of the agitators
at Putney voted to have no King ; but General Cromwell,
understanding what the Scottish Commissioners' message was,
both to the King and the two Houses, made an earnest speech
unto them to the contrary, telling them how dangerous such a
vote would be to the whole army ; for, said he, we have
hanging over our heads a black cloud from the north that
we shall not be able to disperse, for should we persist in
that opinion, not only the whole kingdom of Scotland with
all their Presbyterian brethren here, but all the King's party
would join against us to our inevitable ruin. This made a
stop of the business, though many of the agitators stormed
thereat. In this printed paper inclosed you will find the
Scottish speech and demands, which speech hath also troubled
both the Houses, they not knowing what answer to return
thereunto ; neither is the trouble less in the army among
themselves, for Cromwell, Ireton, and the principal officers
are earnest to come to a speedy conclusion with the King.
Rainsborough and the agitators are of a contrary opinion,
.and maintain the sense of the army to be that which was
put out in book by the agitators of the five regiments, which
was as bad almost as could be for the King, and ill enough
for the Presbyterians, for by it scarce one of them will be
permitted to remain in the House, and their ministers will
be pitifully provided for, for all tithes should be taken away,
and all sorts of people should have liberty of conscience, &c.
Hereupon, by instigation of the officers, Sir Thomas Fairfax
hath revoked his commission granted to the agitators for their
agitating, and remanded them to their quarters, calling also
all the soldiers together, and causing this next week a general
rendezvous to be, where the soldiers (as it is said) shall deliver
their own sense whether they are for the agitators or officers.
This rendezvous, as I understand now, is to be upon Monday
next. In the meantime, both agitators and officers labour to
make their party strong by endearing themselves unto the
: soldiers, and many are of opinion that the agitators will prevail,
for upon Tuesday last a soldier of Colonel Husory's regiment,
which lies about Streatham, four miles from London, was, for
Father Peter Wright. 563
a mutiny against the officers, condemned to the gauntlet, that
is, to be stripped from the girdle upwards and to be whipped
by the soldiers of the whole regiment as he should pass through
them, and being put into this post, no not one of the soldiers,
though commanded by their officers present, would touch him
themselves or suffer their officers. The agitators are high
against the King, and so is that party of the Parliament which
sides with them ; for upon the Gunpowder Day a Presbyterian
minister, preaching bitterly against Catholics before the Lower
House, caused the old inveterate hate to be revived in them,
and they to begin to talk in the House to act against them,
until Martin, a professed enemy of the King, stood up and in
a speech said that that treason of the Papistry, nor any treason
he could call to mind, were to be paralleled with the King's
.against the State. And upon Wednesday last a chief agitator
said publicly at a meeting that that man which is called a
King was no better than a wild boar muzzled by them, and
if they should take the muzzle off his snout, which for the
safety of the people they had now put on, he would gore
them as deep as ever, and therefore in no case would he
ever consent it should be done.
" This day being Friday we have strange news, which is,
that the King for certain is gone from Hampton Court, but
the manner, how, or upon what conditions, is not certainly
known. There are for the present two reports. The first,
that he is gone to some far distant garrison by the connivancy
of the officers of the army, to have him out of the power
of the agitators and soldiers, if the soldiers upon their meeting
should declare for the agitators. Others confidently affirm
that he is stolen away without the knowledge either of the
Parliamentary army, Scottish Commissioners, or any other than
his own party, and these relate that he departed privately from
Hampton Court at the time his guards were changed, and
passed over the ferry at Ditton all alone at five of the clock
at night, not being missed till eight by the howling of his
dog which he had shut up in his closet, and that at this
ferry he met Ashburnham and Egg, and being on horseback
to go with them he despatched away five letters, one to the
Upper House, another to the Lower, a third to the Scottish
Commissioners, a fourth to the Lord Montague, chief of the
Commissioners from the Parliament, and the last to Colonel
.Whalley, who had the guard of his person. The effect of
the first two was that he was certainly informed his life was
KK 2
564 Father Peter Wright.
in danger, and therefore the law of nature gave him leave
to provide for himself, but he would be in such a place as-
to be ready to correspond with his two Houses when they
could assure him a way of settling a firm and grounded peace ;
that to the Scottish Commissioners was to thank them for
their large proffers, and that he would make use of them when
he saw occasion ; by that to the Lord Montague he thanked
him and the rest of the Commissioners with him for their
civilities, and that he was retired for a while for reasons
best known to him ; and that of Whalley was to will him
to have care of Hampton Court till his return. These are
all the particulars that I can yet learn of his going away.
By the next I shall be able to write [more] certainly, till
when,
" I am your servant,
"P. W.
" November i2th [1647]."
" Sir, — The Dippers in our county increase much ; they
are now for dousing over head and ears, and allege two places
of Scripture for it : John iii. 23 — " And John also was bap
tizing in Ennon beside Salem, because there was much water
there!' Whereupon they infer that he chose that place to
douse them in because there was much water. The other
text is Romans vi. 4 — " For we are buried together with Him
by baptism unto death" — which kind of death, say they, is
best performed by drowning. The practice of this doctrine
had lately a sad effect in Lincoln. The passage is most
certain. The Dippers having persuaded a poor man to be
re-baptized, brought him to the river below the bridge ; and
whether it was that his hair was too short, or the stream too
strong, the careless Dipper let the poor creature go and drowned
him. One Dr. Kayner, a famous Presbyterian, and others of
his companions, have instituted this form of baptism—" I bap
tize thee into the Father," &c. Their meaning is into the
covenant of the Father, &c., for of this they make a long
harangue before the baptism.
" Yesterday, as the Committee of Goldsmiths' Hall was
treating the business of Papists' compositions, one Allen, an
alderman, came and opposed, reprehending the Committee for
meddling in a business they had nothing to do withal, for,
saith he, all Papists' lands were given in the beginning of
the Parliament, by the Parliament to the City for the security
College of the Holy Apostles. 565
•of the moneys they then lent them. Yet the Committee hath
^sent a certificate thereof to the Council of State. What oppo
sition Allen or any other will make there, or in the Parliament,
time must tell. The Scots have lately received arms and ammu
nition from Holland, and their grand council is removed from
Sterling to St. Johnston's. The Kirk was against this removal,
but they were enforced to submit, the cavaliering party being
there strong. We have taken a castle or two near Edinburgh,
.and our mayne goeth there gallantly on. They begin to shoot
at us from the Castle, but they kill more of the Edinburgh
folk than they do of us. We have had an insurrection in
Norfolk by the Presbyterians, which we hope we have appeased;
yet some letters say that Rosseter and King are still up
in the Isle of Ely. Last night our State had ill news from
Ireland ; that which we expressed of Clanricards' beating was
not considerable, and since that they have killed seven of our
best troops of horse, not giving quarter to any one of them.
Adieu.
" Yours,
"P.
" December 5th."
The Annual Letters of the English Province are scanty
in the early times, on account of the danger and difficulty of
letter-writing, amid the unrelenting persecution carried on
against Catholics and their faith. We will briefly notice a
few of the leading facts.
1635. In the Suffolk district of this College, a ritualistic
movement somewhat similar to that of our own times sprang
up. There occurred one of those attempts which have been
made from time to time in the State Church to impress on the
people the necessity of, and to establish the practice of con
fession of sins to the Church minister. In the present instance
the attempt was defeated by the indiscretion of one of the
ministers. A lady of high rank had confessed to him. Soon
afterwards, amidst the hilarities of a tavern, the parson made
known to his gay companions what he had thus confidentially
learnt. This breach of confidence put a stop to the practice,
as may be supposed.
1636. Some remarkable cures of dangerous diseases
through the application of relics of the blessed martyr,
566 College of the Holy Apostles.
Father Robert Southwell, by his surviving sister are recorded.
In this and the preceding year, cases of evil spirits cast out
by the exorcisms of the Church are noticed.
1637. A Master of Arts of Cambridge was converted to
the Catholic Church.
1638. Two of the Fathers were chiefly employed this year
in teaching boys their religion and " elements." The rest
were occupied in the usual missionary duties. The Catholics
were desirous to increase the number of the Fathers, but none
could be spared. Among fifty-two cases of conversion of
Protestants this year, was that of a woman who became a
Catholic by the advice of a Protestant minister, who was
himself also received into the Church before he died.
1639. Among the conversions this year to the Faith was-
that of a Fellow of one of the Colleges of Cambridge : he was
in consequence deprived of his fellowship, apprehended, and
brought before the tribunals in London, where he was required
to give heavy bail not to leave the kingdom for foreign parts :
he also suffered other great vexations.
Another Protestant minister acknowledged the truth of the
Catholic doctrine, but unhappily deferred the duty of embracing
it ; nor was he able on his death-bed to repair his fatal delay.
There were some remarkable instances of the recovery of
health following the reception of the sacraments.
A case is mentioned of a young gentleman who had been,
in his education inoculated with hostile feelings towards the:
Society of Jesus, so that he would not even read the lives of
its Saints, and attributed a bad motive to every action of the
Fathers. Being completely changed, after accidentally coming
into communication with some of them, he was ever afterwards
their admirer and zealous co-operator.
1640. Among the conversions to the faith recorded this
year, many more who were brought to a full knowledge and
conviction of the truths of our holy religion, were deterred from
embracing them by the apprehension of the storm with which
the kingdom and the Catholics in particular were threatened,
and the great political changes which were expected, especially
after the Scottish army had invaded the Northern Counties.
In this state of things, the main object of the Fathers was to
strengthen the attachment of the Catholics to their faith, and
to animate them to bear with constancy whatever sufferings.
Providence might permit their enemies to inflict upon them ;.
and to induce them to implore the mercy of God, and to seek
College of the Holy Apostles. 567
by fasting, prayer, and other exercises of piety, to appease His-
wrath justly incurred by their sins. These labours were not
fruitless. Many were relieved from their fears, and many who
had begun to waver, were inspired with Christian fortitude.
During each year, the Fathers were able both to send over
boys to the seminaries on the Continent, and young ladies to
convents for education ; varying in number each year.
1641. In this district, as elsewhere, the Fathers experienced
the effects of the increased violence of the persecution. It was
only by the utmost vigilance that they could escape the active
pursuit of their enemies, who were too often guided by infor
mation derived from false brethren. Following the injunctions
of the Gospel, they fled from city to city; they often sought
concealment in woods and caves, without other solace or
society than Christian patience ; going abroad mostly in the
night, to give comfort and spiritual help to the Catholics.
By means of considerable alms which were placed at their
disposal, they were enabled to relieve the temporal wants of
the more indigent Catholics. Through the special protection
of God, none of the Fathers during this time fell into the hands
of the pursuivants.
There is mention of one of those attempts which had been
made from time to time by Protestants to devise some com
promise by which Catholic and Protestant might be brought
to religious agreement. The author of this scheme proposed
among other things, that many of the forms of prayer in use
among Catholics, should be retained in his united church,
and among the rest the Litany of the Saints, but with some
omissions, among which he proposed, unaccountably, to leave
out the petition to be preserved from a sudden and unprepared
death. It was very remarkable that, shortly after, the person
died both suddenly and unprepared, suffering the very evil
which he had so strongly refused to pray against.
A case of miraculous cure is mentioned by means of an
Agnus Dei, a small portion of which the sick person swallowed
by advice of one of the Fathers.
1642 ct seq. About thirty were in 1642 converted to the
Faith. In Suffolk, &c., the Parliamentary party had numerous
and zealous adherents.1 Accordingly, the Catholics who re-
1 See Mr. Darcy's letter to Father Henry More (alias Talman), ante,
p. 425, detailing the excesses of thsee rebels. The author of this letter, I
believe, was Mr. Henry Forster (Brother Forster, S.J.), under the assumed
name of Darcy. — [EDITOR.]
568 College of the Holy Apostles.
mained faithful to the King were deprived of their property,
driven from their houses, and dispersed ; some seeking con
cealment among their acquaintances, but most escaping to
the Continent. The Fathers became thus exposed to great
dangers and hardships, yet they continued to devote them
selves, as they were able, by day and by night, to their
missionary duties. One of the Fathers had gone to London
on some business. During his absence, the rebels broke into
and plundered the Catholic house in which he usually lived,
placed the master of it in custody, dispersed his children
amongst different Protestant families, that they might be per
verted, and turned the house into a military station. The
Father, having finished his business in London, set out on his
return to the country, ignorant of all that had taken place.
As he drew near the house, he observed some change in the
approaches to it, which put him on his guard. Instead there
fore of going into the house, he went cautiously to a window
and looked in. Seeing a strange female domestic, he asked
for a Flemish woman servant who had lived in the house
with the Catholic family, and to whom he said he had a
message to deliver. The woman answered that she had
been removed from that house, with her mistress ; and was
going on to tell him what had happened, when one of the
soldiers came up, and taking him by the arm, conducted him
to the military party. They examined him closely, but could
not elicit anything to criminate him. He accounted for his
inquiring for the Flemish servant, by saying that he had for
some time resided in Flanders, and had been sent to England
to transact some business. They finished, however, by saying
that he was, no doubt, a Papist ; and they accordingly made
him mount upon a lean horse without saddle, and so con
ducted him to a fortress seven miles off. He was here ex
amined by the governor, to whom he admitted that he was
a Catholic. The governor said that he had no doubt but
that he was a priest also, and had been sent over from France
by the Queen as a spy. He accordingly ordered that he
should be confined in a close damp dungeon under ground,
in which a number of common soldiers were already im
prisoned.
Here he underwent great sufferings and privations for
nearly three months. He was examined a second and a
third time without any result. Proposals were made to him
to set him at liberty, on payment of a sum of money, and
College of the Holy Apostles. 569
he was sent in custody to London, that he might procure
his ransom. But the officer into whose charge he was
delivered, being more zealous in the popular cause, ignored
the agreement about the ransom, and brought the Father at
once before the Parliamentary Commissioners. By these he
was examined, and the oaths required by the Parliament to
be taken were tendered to him. On his refusal to take them
he was committed to Newgate prison, where he found many
of his brethren already confined ; and it was no small relief
to him to have them for his fellow-prisoners, instead of the
rude soldiers with whom he had been associated in the
country. He had daily before his eyes : "Quis nos separabit a
charitate Christi? &c. Sed in his omnibus superamus, proptcr
Eum qui dilexit nos"
1647-8. The following is the paper written for the Annual
Letters of this College or district by Father Sankey the
Superior, referred to in the short account of him given at
p. 411, ante. It shows that cases of obsessed persons were
common in England in those days. Indeed, throughout the
kingdom, the annual reports in the olden times abound in
such cases, and in the successful use of the Rites of Exorcism
in the Catholic Church.
"Pro annuis Coll. S.S. Apostolorum, 1647-1648.
" What here followeth, the under-written can testify to be
true as being an eye-witness of the passage.
" FRANCIS SANKEY."
"One of our Fathers of our least Society of Jesus being in
England, as I take it, in the year 1643, or thereabouts, as he
was performing that supreme service to God at the holy altar,
after consummation, being to give the most Blessed and all-
praiseworthy Sacrament of the Eucharist to the people there
present, who as far forth as I can remember, were about the
number of twelve persons, turning himself as the manner is to
the communicants, and saying, Ecce Agnus Dei, &c., one of
the company in the chapel or place of sacrifice, cried out with
a loud voice, as much terrified with some fearful and horrid
spectre, looking out at the window, as if he would leap into
the street of Norwich city in Norfolk, insomuch that the priest
judged it necessary to turn to the altar with the Sacred
Relic of Relics, the most venerable Sacrament, and then
desired the people to help him down, the party ran with such
570 College of the Holy Apostles.
violence against the door, which was hard by the altar, as if
he would have broken it to pieces, with danger of throwing
himself headlong down the stairs, and when he was out of
the place he was very quiet and no more was made of it, but
divers were of an opinion that it was some diabolical power
that could not endure the presence of his Judge that had
condemned him to hell for his great pride and ambition.
" To this same priest of the Society it happened that being
to take a journey into the northern parts, by leave of his
Superior, the night before his journey was so troubled with
dangerous apprehensions of what might befall in that journey,
that he was forced to go to his Superior to free him from this
obligation ; and whilst the Superior was considering how to*
give a satisfactory excuse to some people of good calling,
in whose company he was to travel, came a messenger with
a letter to desire him with all haste to go to one that was
dangerously ill, either by reason of some frenzy, or else as
by some understanding men, whereof one was a priest, it
was thought to be under some diabolical power. Time there was
taken to consider of it, and it was finally concluded that some
trial might be made whatever [? whether] the devil had any
power or no. Lastly the manner how it was to be done
was proposed, and this priest of our Society, when it was pro
pounded to speak what he judged best, made this answer,
that, being men generally are sinners, and consequently though
such power be given by our all-powerful Master, Jesus Christ,,
to cast out devils, or to vanquish all demoniacal fancies
unto His substitutes, the lawfully made priests by the Church
of Rome, yet he for his part was most inclined to ascribe
this power tc the same Jesus Christ, present now in the
Eucharist, as He was in humanity shape formerly, though
not after the same manner, as is by our holy mother the
Catholic Roman Church expressed, and so the best to be
done, after consecration, and by virtue of the Blessed Sacra
ment and Sacrifice [was a] trial to be made, which was assented
unto by all. But to pitch upon the party that should be
the actor there was some difficulty, which at last was over
come, and it was resolved that the said Father of our Society
should effect what had formally been agreed upon, who,
having been at confession and prepared himself as well as.
he could before the breaking of the Sacred Host in the most
holy Sacrifice of the Mass, he took the most Sacred Host
with him, and in the presence of some discreet Catholics, went
College of the Holy Apostles. 571
to the bedside where the party lay distempered, commanded
by virtue of Christ Jesus, present before them all there, that
if the devil had any power that then he should make some
expression thereof; when, presently the party made an ugly
and a kind of horrid voice, dissonant from the ordinary tone
of the voice ; then presently the said priest commanded by
power of Him there present that he should depart and not
molest the party infirm, [who repeated] after him a confession
of Faith, an acknowledgement of the Real Presence, a detesta
tion of sin, with an act of contrition, and such like works,
which were spoken in a different tone, and after an accustomed
manner of voice. Thence after some days, the party being
on the mending hand, our said Father returned for Norfolk,
where presently he was sent for to Mr. Jerningham, who
was then in danger of death, who. at his approach being
exceedingly glad saluted him with these terms, that he was
the man who was to help him, and such like ; and so after
some days, he reconciled that knight unto the Catholic
faith, who formerly for many years had laid in schism, and
frequented Protestant churches ; who, within a month after
his conversion, having received his Viaticum for his journey
to heaven, departed from earth to enjoy a better habitation
in paradise, out of which none shall ever be evicted.
"This present year of our Lord God, 1648, it fell out
that a party formerly noted for a scandalous life, and
being in a chapel, where was one of our Fathers, then
at his prayers, a pious thought coming into his mind,
and rising up from his prayers spake thus to the party,
calling him by his name. * There is one thing may do
you good, and help you to gain your salvation ; ' who,
being somewhat surprised to hear himself called by his
own true name, asked what that was, and it was replied
by the said Father, that three or four days of spiritual
exercises, or retirement of spirit, would do the deed ; which
motion was accepted. Yet being attempted twice, it would
not take by reason of some obstacles. At last, about the
Holy Week, the bud was turned to blossom, desires ended
in effects of a sincere conversion, after nine days' retirement,
and a perfect general confession made him confess that he
had been blind, and gives now singular example to all, in all
that is good and virtuous."2
2 Collectio Cardwelli, varia S.J. Archives de VEtat, Brussels, vol. i.
p. 361.
572 College of the Holy Apostles.
1650. Among the converts to the Catholic faith this year
was a Cambridge man of high talents, and greatly beloved by
his fellow-collegians. His conversion drew down upon him
great hatred, and was an effectual bar to his future academic
prospects. He had been a leading preacher of high repute
among the Protestants, which rendered his loss all the more
severely felt by that party.
1654. The following letter regarding this district is histori
cally interesting.
" Mr. P. Rock to Col. Mackworth.
"Ipswich in Suffolk, 15 Dec. 1654.
"Right Honourable,' — May it please your honour to remem
ber that I did inform you of twenty-three Popish priests that are
in these parts; Mr. Gilbert informed me that it was your pleasure
to have me write to you, if I could find any, that could prove
them priests, which causeth this boldness in me to trouble
your honour with these lines. I have spoken with the man
that did inform me of most of them, and he will take his
oath, that he hath seen five or six of them execute their
priestly office, and will find others that shall prove the same
against those and others of them; and he will bring me to
the places where they and their Church stuff are kept, and
also show me the person that they employ as a post to carry
letters among the Papists ; this man hath a relation to a great
Papist in the country, whereby he hath gotten this knowledge ;
and if your honour may think it may be for the glory of
God, and this good of the Commmonwealth, I shall use my
best skill to get them apprehended. If you please to let me
have a warrant, and power to call to my assistance officers,
military and civil, to search for them, at Christmas will be
the best time to look for them ; for then they will be employed
at gentlemen's houses ; or if your honour shall think fit to
employ any man else in this business, that may be more
fit for it, I shall give him all the light I can ; for I conceive
that man which undertakes it, shall never be out of danger
of his life ; yet I shall willingly put that in my hand if I
am called to it. I know where they have some long pieces,
and pistols, and muskets, and swords, and rapiers ; and
when any Papist in this country ride, they be very well armed,
and here be very many in Norfolk, Suffolk, Essex, Lincolnshire,
and Cambridgeshire hath some. I could give your honour
College of the Holy Apostles. 5 73
a further account of some of them; but I fear I am too
tedious, wherefore I beg pardon for this boldness, and shall
wait for your honour's commands at Mr. Robert Hall, his
house in Ipswich, where I shall endeavour to show my
thankfulness for the many favours I have received from
your honour, by my faithfulness in what you please to com
mand me.
" Your honour's faithful servant,
"POLICARPUS ROCK."
The superscription. — " To the right honourable Colonel
Mackworth, at his lodging in the Green Mews, near Charing
Cross, London — humbly these present."3
1671. There is no further special notice of this College
until this date, when the Annual Letters make a general
remark relating to the whole Province, to the effect that
in England there were one hundred and thirty-two Fathers
labouring upon the mission. These were like soldiers
in an army, which, although under the command of one
general, and all proposing to themselves the same end, the
glory of God and salvation of souls, nevertheless occupied
each his several post. Some were chaplains in the families
of the nobility and gentry, strengthening them and their
households by sound doctrine and the Sacraments, as a guard
against the depravity of heresy and vice. Others were like
skirmishers, running hither and thither,4 traversing country
and villages, and visiting the houses of the Catholics at stated
periods ; often taking long journeys to refresh them with the
holy Sacraments, consoling them with the word of God,
embuing them with sound doctrine, and bringing back many
from the first beginnings of heresy to the liberty of the sons of
God, restoring them to our holy Mother the Church. Others,
combating with the heretics themselves, would engage their
ministers in controversy; proving both by word of mouth,
and by books, their falsehoods and distortions of Scripture,
the ancient Fathers, &c. All were instant, both at home and
3 Thurloe's State Papers, vol. iii. p. 23.
4 Thus, indeed, did they especially fulfil their mission as members of an
Order which has been called "The Light Horse of the Church;" ever
on the move, and ready at a moment's notice to exchange place for place,
wherever a prospect opened of extending God's glory, and winning souls.
574 College of the Holy Apostles.
abroad, in lending their aid to the utmost of their power, to
the urgent needs of their common country and of individual
souls.
Several of the places included in this College or district,
which were served or visited by the members of the English
Province at various periods, contribute much interest to its
annals. We will mention a few of these.
I. BRADDOX, or BROADOAKS, ESSEX. This was the house
of the Wiseman family, the great harbourers of the priests,
and who were such severe sufferers for the Faith in the time
of Elizabeth and James I.
Bradokes or Broadoaks, the old family mansion of this
branch of the Wisemans, stands in the fields two miles from
Wimbish Church. The estate at Northend, in the parish of
Great Watlham, was called Billocks, and had been in the
possession of the family since the time of Edward IV. In
1551, Bradokes came into the possession of John Wiseman,
Esq. of Felsted, whose son Thomas was the husband of Jane,
who was well known as " the Widow Wiseman."
William, the eldest son, is said to have been subsequently
knighted. His wife was Jane, daughter of Sir Edmund
Huddlestone, Knight ; and his children, John, Dorothea,
and Winefrid. John, who married Mary, daughter of Sir
Roland Rydgetey, had two daughters Lucy and P^lizabeth,
and an only son, Aurelius Piercy Wiseman, who was killed
in a duel in London, 1680. The following inscription on
his tomb-stone in Wimbish Church may be seen in Wrights'
Essex —
Here rest the sad remains of Aurelius Piercy Wiseman, of Broadoak,
in this parish, esqre., the last of the name of that place, and head and chief
of that right worshipful and antient family, who was unfortunately killed
in the flower of his age, Dec. n, 1680.
Amongst others, Fathers Henry Garnett, the martyr, and
John Gerard, with Brothers Richard Fulwood, and Nicholas
Owen, the martyr, were certainly there.
The following are extracts from the papers in the Public
Record Office, London, in which mention is made of this place.
1592. In P.R.O. Dom., Elizabeth, vol. ccxliv. n. 7, may be
seen two forms of indictment of Richard Jackson, priest, for
College of the Holy Apostles. 575
.-saying Mass at Braddocks, and of various members of the
Wiseman family for being present at Mass, on the 25th of
August and the 8th of September, 1592. This paper is
'endorsed Massemongers.
" I594» January 2nd. State Papers, Dom. Eliz. vol.
•ccxlvii. n. 7. Richard Young to Lord Keeper Puckering.
" Mr. Worsely and Mr. Newall have been to Widow
Wiseman's house in Essex,5 and found a Mass preparing,
.but the priest escaped : they brought Robert, her son :
William Clarke a lawyer, &c., recusants, who all refused
-to take an oath to answer matters touching the Queen and
State : he has committed them close prisoners apart one from
the other. They also found in the house Mrs. Wiseman's
family, servants, &c., all recusants. He thinks they ought
-all to be sent for and examined, as Mrs. Jane Wiseman's house
is the only place of resort for these wicked persons. She was
-at WTisbeach with the Seminarists and Jesuits, but repented
she had not gone there bare-footed. She is a great reliever of
-them, and made a rich vestment and sent it to them."
" J594, April 4. Vol. ccxlviii. n. 68. Same to same.
" If he should give him orders for examining the prisoners
committed, wishes Sir Thomas Wilkes, &c., to be employed
.therein, with some of the counsel-at-law, as some of the
prisoners have long lain in oblivion, and by delay and
.lingering, matters of great importance are hurt and hid.
Young incloses to the Lord Keeper a list of seven recusant
servants found in Mr. Wiseman's house [Braddox], who will
not take the oath of allegiance, nor answer anything. One
Thompson was apprehended when his master was taken, but
.fled with his master's best gelding, and a handful of gold that
-he gave him. Wiseman is a continual receiver of Seminary
priests : went to Wisbeach to visit the priests and Jesuits
<there, and since his imprisonment there was a Seminary priest
in his house, who escaped from the Justices, leaving his
apparel behind. Mrs. Jane Wiseman, William Wiseman's
mother, has also been a great harbourer of priests and other
bad persons, and went to Wisbeach with her two daughters,
where she was absolved and blessed by Father Edmonds the
Jesuit, since which her daughters have been sent beyond seas
to be professed as nuns, as her other two daughters were
5 At Northencl, Great Waltham, near Chelmsford.
5 Jb College of the Holy Apostles.
before. Her son Thomas is a Jesuit in Rome or Spain.
Robert Wiseman, her other son, is also an obstinate recusant,
and a prisoner in the Clink. Mrs. Jennings, her kinswoman,
sojourned in his house, and is a perverse recusant, as are three
others who sojourned there : two were apprehended."
" 1794, June 13. Vol. ccxlix. n. 12.
" In one of Father Henry Walpole's examinations he says :
He has heard that Garnet, alias Roberts, alias Whalley, was
kept at Mrs. Vaux's house, and at Mr. Wiseman's, and that he
had been at Braddox."
"In another confession of Father Walpole's on inter
rogatories, same vol., n. 44, he says, ' Garnet is at Mrs. Vaux's
or William Wiseman's. John Gerard has been at Mr. Wise
man's.'"
" 1594, May ii. Vol. ccxlviii. n. 103.
"The examination of John Frank (the traitor who
betrayed Father Gerard). He says, when the pursuivants went
to old Mrs. Wiseman's house at Northend, on December 26,
Brewster, a priest, was hid in a chimney, and was fetched
away by William Suffield, William Wiseman's man. He gives
notices of other priests received by the Wisemans ; Scuda-
more [a • secular priest called alias John Wiseman] ; Rook
Chapman, born in Samford; Gerard, alias Tanneld, alias
Staunton, a Jesuit ; Richard Fulwood, was with Mr. Wiseman
in the examinant's house, when Mr. Ormes, a tailor of Fleet
Street, took Gerard's measure by the name of Tanneld.
Gerard lay one night at the Lady Mary's [Percy's], in Black-
friars, and Ralph Willis his servant, lay at examinant's house.
Since Richard Fulwood has been a prisoner in Bridewell, he
has written to Gerard, and sent to Lady Mary's : Received
and took the letter to Gerard at Mr. Wiseman's house at
Braddox, where Gerard was hid whilst the pursuivants were
there. He heard them read it ; Fulwood writing that he
expected torture every day; Gerard said he wished he
might bear some of Fulwood's punishment. Willis said that
John Jeppes, Wiseman's man, could do hurt in revealing
matters, and that Jeppes let Staunton [Father Gerard] and
Willis through his grounds from Mr. Wiseman's house at
Braddox. The satin doublet and velvet hose found in
Middleton's house at Gerard's apprehension, were Mr. Wise
man's, and the cuffs Mrs. Wiseman's.
College of the Holy Apostles. 577
" Last autumn was sent by old Mrs. Wiseman from North-
end, to Mr. Gerard in London, with Scudamore, alias John
Wiseman, the priest, Richard Fulwood, Gerard's man, and
others. John Jepps had them a week at his house, and then
they embarked at Gravesend and went over to Middleburg,
and thence to Antwerp, &c.
"Nicholas Owen, who was taken in bed with Gerard the
Jesuit, was at Wiseman's house last Christmas twelve months,
and was called Little John and Little Michael; the cloak
he wore was Wiseman's : he was at Mr. Emerson's house at
Felsted, whilst Mrs. Wiseman lay there. William Wiseman
has Muckin Hall, in Rochford hundred, which was Thomas
Wisemans, a Jesuit in Rome. Richard White owed Thomas
Wiseman ^400, which was to be paid to William Wiseman.
The writings were in Wiseman's counting-house when the
pursuivants were there. If they had been taken they would
have ridden off to White with a counterfeit acquittance,
Wiseman having told him to so."0
" 1599, August 12. Vol. cclxxii., n. 36.
"Sir A. Capel to Secretary Cecil. The townspeople of
Starford have brought me, John Gurgune, whom they stayed
on suspicion of being a Jesuit priest, with certain superstitious
wafers, which I send together with his examination, and a
book written by him containing some Popish prayers, and the
form of Mass. He only confesses that he is a messenger to
carry wafers, &c., to Mr. Wiseman's house at Broadoaks, Essex.
I send him to you, not knowing whether there may be any
further matter to be got from him."
The following notice of this excellent family is given by
Father Morris : 7
" Among those to whom Father Gerard gave the spiritual
exercises while in this residence, were two brothers of the
name of Wiseman, who entered the novitiate of St. Andrew's
in Rome, under the name of Starkie and Standish, ; which they
assumed/ says Father Gerard, 'as a remembrance of me;
for under these I passed in the first and second county where
I took up my residence.' The one died there, and the other
at St. Omers not long after. Their eldest brother was William
fi For a full copy of this examination see Condition of Catholics, p. xli.
7 See Father Morris' Condition of Catholics under James /. Second
Edition, pp. xxx— xxxii. We refer our readers to the same work for
further information about the Wisemans.
LL
578 College of the Holy Apostles.
Wiseman of Braddocks or Broadoaks, a family mansion which
stands in the fields, two miles from Wimbish Church, in Essex.
He had lately come to his estate on the death of his father,
and had made himself a large deer park in it. There he lived
like a little king in ease and independence, surrounded by his
children, to whom as well as to his wife he was tenderly
attached. As he kept clear of priests from the Seminaries,
he lived unmolested, feeling nothing of the burthen and heat
of the day; for the persecutors troubled chiefly those who
harboured the Seminarists, not caring to inquire after those
who kept the old Priests, that is those who had taken Orders
before the reign of Elizabeth. In his house there was living
my host's mother, a most excellent widow lady, happy in her
children, but still happier in her private virtues. She had four
sons and four daughters. These latter, without exception,
devoted their virginity to God. . . . Her sons were all pious
young men ; two, ' Thomas and John/ died in the Society,
as was related above : the third, ' Robert/ chose the army,
and was lately slain in a battle with the heretics in Belgium :
he fell fighting when all around him had surrendered : the
fourth, 'William, who married Jane, daughter of Sir Edmund
Huddlestone, knight/ was master of that house, who to his
mother's great joy had given himself up to every good work.
" Mrs. Wiseman, or 'the Widow Wiseman/ had a house of
her own at Northend, Great Waltham, which had been in
possession of the family since the time of Henry VI. On
Father Gerard's recommendation she went to live there, and
maintained a priest, ' in order that so noble a soul, and one
so ready for good deeds, might be a profit not only to herself,
but to many, as in fact she became. Her house was a retreat,
and no small protection both to ours and to other priests.'"
As we have seen by the before-mentioned papers in the
Record Office, the good widow and her son William were in
bad repute with the Council. "She was condemned in 1598
to the princ forte ct durc for refusing to plead when indicted
for harbouring Father Jones alias Buckley, the Franciscan
martyr. ' However, on account of her rank, and the good
name which she had, the Queen's Councillors would not
let such barbarity be practised in London. So they transferred
her after condemnation to a more loathsome prison, and
kept her there. They wanted at the same time to seize
her income for the Queen. Now if she had been dead,
this income would not have gone to the Queen, but to her
College of the Holy Apostles. 5 79
son, my host. The godly woman therefore lived in this prison,
reft of her goods but not of her life, of which she most desired
to be reft. She pined in a narrow and fifthy cell till the
accession of King James, when she received a pardon and
returned home : where she now serves the servants of God,
and has two of Ours with her in the house.' "
Father Gerard says further, that " While Braddocks was
my headquarters, I found time both for study and missionary
excursions. I took care that all in the house should approach
the sacraments frequently, which none before save the good
widow, used to do oftener than four times a year. Now they
come every week. On feast days, and often on Sundays,
I preached in the chapel. Moreover, I showed those who hold
leisure, the way to meditate by themselves, and taught all
how to examine their conscience. I also brought in the
custom of reading pious books, which we did even at meal?,
when there were no strangers there: for at that time, we
priests sat with the rest, even with our gowns on. I had
a soutane besides, and a biretta, but the Superior would not
have us use these except in the chapel. In my excursions
I almost always gained some to God. There is, however, a
great difference to be observed between these counties where
I then was, and other parts of England : for in some places
where many of the common people 'are Catholics, and almost
all lean towards the Catholic faith, it is easy to bring many
into the bosom of the Church, and to' have many hearers
together at a sermon. ... On the contrary, in those parts
where I was now staying, there were very few Catholics, but
these were of the higher classes ; scarcely any of the common
people, for they cannot live in peace, surrounded as they are
by most violent heretics. The way of managing in such cases,
is first to gain the gentry, then the servants ; for Catholic
masters cannot do without Catholic servants."
The widow Wiseman and her husband, Thomas Wiseman,
had four sons, as we have named before, viz. —
William, the eldest, of Braddox.
Thomas, who entered the Society in Rome (St. Andrea's),
set. 24, May 26th, 1592, under the assumed name of William
Starkie, and died at St. Omers in 1596.
Robert, who died in battle in Belgium.
John, who entered the Society with his brother Thomas,
at Rome, under the assumed name of Robert Standish. He
died the same year 1592, in the novitiate.
LL 2
580 College of the Holy Apostles.
The reader is referred to Father Morris' Condition of
Catholics, p. Hi. £c,, for a full and thrilling history of a search
at Braddox, on Easter Monday, the ist of April, 1592, and of
the escape of Father Gerard. The facts are shortly these.
Father Gerard, on account of threatened dangers, had risen
early on that morning and was trying to get ready for Mass
before sunrise, when suddenly the house was surrounded by
pursuivants, headed by two magistrates, and thus all escape
was cut off. The servant of Mr. Wiseman, John Frank, had
turned traitor and given information of Father Gerard being;
there. The doors were kept fast until Father Gerard with
the altar furniture was stowed away into a hiding-place near
the chapel by Mrs. Wiseman. He had wished himself, to
go to another hiding-hole near the dining-room as being less-
suspicious, and also affording him the means of getting some
thing to eat, which the other did not. But by a wonderful
providence Mrs. Wiseman would not consent, and eventually
the one near the dining-room was discovered. The searchers
broke in, locked up Mrs. Wiseman, her daughters, and the
Catholic servants in various rooms during their search. They
spent two days, when finding nothing they thought Father
Gerard had left on the Easter Sunday, so the magistrates
went away, leaving the constables to take off Mrs. Wiseman
to London to be imprisoned and examined. The traitor
Frank was left behind with others to take care of the house.
Mrs. Wiseman, not knowing of his treachery, and anxious
to relieve Father Gerard, who would otherwise die of starva
tion, having taken no food for four days except a biscuit
or two and a little quince jelly which Mrs. Wiseman had
hastily given him on entering the hiding-place, actually told
him (Frank) where Father Gerard was, and ordered him to
let him out. This the traitor promised to do faithfully, but
instead, called back the magistrates who the next morning:
renewed the search. After a long search they actually came
upon the very place, and partly opened it, and he must
have been discovered but for a marvellous display of Divine
Providence in answer to the Father's earnest prayer that he
might escape for the sake of the good family, in whose hos
pitable mansion he had been so charitably entertained. The
searchers' eyes, and memory too, appear to have been com
pletely blinded, and Father Gerard eventually escaped.
His hiding-place was in a thick wall of the chimney behind
a finely laid and carved mantel-piece. At the end of four
College of the Holy Apostles. 581
days the searchers gave up, leaving Mrs. Wiseman and her
•domestics free. Father Gerard could not have held out
much longer ; he was all wasted and weakened, as well with
hunger as with want of sleep, having to sit so long in
such a narrow hole. Mrs. Wiseman herself too had eaten
nothing during the whole time, not only to share the
distress of Father Gerard, but to try upon herself how
long he could live without food, and especially to draw
down the mercy of God upon him and her family by fasting
and prayer. She was so completely changed, that Father
Gerard says he should not have known her but by her
dress and voice.
II. COLDHAM HALL, SUFFOLK, the residence of the ancient
Rookwood family, will ever be dear in the recollection of the
Province, as connected with the noble martyr, Father Thomas
Garnet, alias Rookwood, whose history we have already given.
As we have seen, Father Thomas was betrayed by an unhappy
apostate priest, named Rouse.
In an ancient list of benefactors to this College is the
following item : " Mr. Michael Hare gave land which was
sold for ^"300, with obligation of paying the rent of it to
Mr. Rouse in case of his repentance : the rent was twenty
marks a year, which he enjoyed for many years. After him
it was given to some of Ours, helping the poor in Suffolk
or Norfolk. This, with other moneys were lost in troublesome
times." This Mr. Rouse is supposed to be the betrayer of
Father Garnet, and we may hope, from his having enjoyed
the above fund, that he repented and was converted.
This mission or chaplaincy remained with the members of
the Society for many years, and was frequently served from
Bury-St. -Edmund's.
III. HENGRAVE HALL, the seat of the Gage family, will
also be ever dear in the recollection of the English Province,
.as connected with two of our Fathers.
i. Father William Wright, the courageous impugner of the
impious oath of supremacy, the form of which, as imposed
upon Catholicism in 1606, was even more stringent than
before, for which fearless conduct he was imprisoned in
Newgate, and escaping thence retired to Leicestershire, where
.he founded the mission of the Society of Jesus about i6o7.8
8 See his life, p. 275 ante.
582 College of the Holy Apostles.
2. The glorious martyr Father Peter Wright, chaplain
of the Gage family, whose life has been given above.
IV. INGATESTONE HALL AND THORNDON HALL, the
seats of the noble family of Petre, the chief founders and
benefactors of this College, and to the present day the constant
friends and patrons of the English Province " of the least
Society of Jesus." Amongst other chaplains residing there we
find the historian Father Henry More ; and in later times,
Father Thomas Eccleston, son of Henry Eccleston Esquire, of
Eccleston, Lancashire, born 1659, was there at the close of
the seventeenth, and beginning of the last century. This
Father was an alumnus at the English College, Rome, in
1677, and joined the Society in that city in 1697. When a
secular he had the misfortune of being drawn into fighting
a duel, in which unhappily he killed his adversary. This so
affected him, that renouncing the world he became a religious
of the Society of Jesus. His picture, a full-length portrait, was
formerly at Eccleston Hall. He is represented as pointing to
his sword thrown on the ground.9
Succeeding to the Eccleston estates, he gave them up to
John Gorsuch Eccleston, Esq. He usually passed in religion
by the name of Holland. He was rector of the College of
St. Omer from August, 1731, to September, 1737. He died in
England 3oth December, 1743. He wrote a treatise called
The Way to Happiness, 1726. A new edition was printed
in 1773.
Father Gilbert Grey, vere Talbot, thirteenth Earl of
Shrewsbury, for some time served as chaplain between 1720
and 1730. Father Gilbert Talbot, for the last twenty-five
years of his life was thirteenth Earl of Shrewsbury, though no
title could add to the lustre of his virtues. One pedigree
makes him eldest son of Gilbert, second son of John, tenth
Earl of Shrewsbury ; another contends that he was the son
of Thomas, fifth son of the said John, Earl of Shrewsbury.101
He was born in the year 1670. Renouncing all the prospects
of fame and fortune, he entered the Novitiate of the English
Province S.J. at Watten, the loth of April, 1694. He is
9 Letter of the late Father Nicholas Sewall to Dr. Oliver, 23rd
December, 1831, in Arch. Prov. Angl.
10 BurkJs Peerage says that he was eldest son of Gilbert Talbot, who-
was second son of John, tenth Earl.
College of the Holy Apostles. 583
described by all that knew him, as a man of prayer, of un
affected humility, of great self-denial, and of such charity
towards the poor, that occasionally he stripped himself of part
of his clothes to cover the needy. On the 29th of August,
1709, he was solemnly enrolled among the Professed Fathers
of the Society. By the death of Charles, twelfth Earl, and first
Duke of Shrewsbury (at Isieworth, ist February, 1718), the
humble Father succeeded in right to the earldom. He had
long before renounced the family estates in favour of his
younger brother, George Talbot, who married Mary, daughter
of Thomas Viscount Fitzwilliam, of Merrion in Ireland. For
several years Ingatestone and Dunkenhalgh were the scenes
of his missionary labours. He was rector of the College of
St. Aloysius, or the Lancashire district, 1734 — 1738. At the
end of this period he removed to London, where lie died
22nd July, 1743, at the age of seventy-three. He was buried,
as appears by the register book of Old St. Pancras, in the
burial-yard of that church. He also served the mission of
Preston, about 1700; also the little mission of Billington,
near Blackburn, regarding which mission a letter from Father
Talbot, dated 3rd October, 1736, is still preserved in the
Archives of the College of St. Aloysius.
Though now touching upon more modern times than
form the scope of the present volume, we must not omit
the following account, taken from a manuscript in the Archives
of the Province, of the visit of his Majesty George III. and
Queen Charlotte, to Thorndon Hall, written by Robert Edward,
the ninth Lord Petre, grandfather of the present and eleventh
noble lord, William Francis Henry, who has been pleased
most kindly to supply the editor with the dates of the royal
visit, and to express his lordship's approbation of the insertion
of the paper.
The King and Queen arrived at Thorndon Hall on the
1 9th of October, 1778, and on the following day reviewed the
troops at Warley, and left Thorndon on the 2ist.
"The accounts in the different newspapers of his Majesty's
visit to Thorndon have been as wide from truth as any of
their other intelligence ever is, and as it may not be disagree
able to you to hear a little of it as it really was, I shall
endeavour to describe it in few words. Being the first Catholic
that has ever had such an honour since the Reformation, and
especially as happening just after the favour we have received,
you may easily imagine that in such a situation I should leave
584 College of the Holy Apostles.
nothing possible to be done unaccomplished, in order to give
his Majesty the most royal and respectful reception, and most
splendid entertainment that money, joined with a most ardent
desire to please him, could effect.
" Against his Majestys' arrival on the first day, which was
about three o'clock, I had assembled all the country, some on
horseback and some on foot. The horse advanced to meet his
Majesty a little beyond Brentwood, and returned with him
through the town (which I had caused to be ornamented with
boughs and flags), the bells ringing, and bon-fires blazing with
out number round the country so as to be either seen or heard
from all the windows of my house. The army arranged on
each side of my avenue, the park of artillery giving a constant
fire, his Majesty in the midst of this advancing with all his
suite, accompanied with innumerable horsemen, was, I think,
the finest sight I ever beheld.
" On their Majestys' arrival at the door, Lady Petre and
I received them. I had obtained leave to have the honour
to act as her Majesty's Chamberlain, and to wait on his
Majesty as Lord of the Bedchamber. I handed her Majesty
out of the chaise and upstairs, where the whole apartment
had been new furnished. There we had the honour to kiss
their Majestys' hands. As soon as possible dinner was served
up, and Lady Petre dined with the Queen, as did Lady
Egremont and Lady Amherst. I dined with the King, the
lords that accompanied him, and the general officers. I served
the King, and Lady Petre the Queen, at table. I shall say
nothing of the dinners, as they were like other great dinners,
where everything possible to be had or cooked is served up.
The desserts were quite new come from Paris, and were both
days quite different. As to the second day, it was much the
same as the first with regard to the entertainment. I shall only
say that one hundred and fifty dishes were served up to the
King and Queen's tables, and that (their suite included) there
were seven tables. How many dishes the five tables for their
attendants had I don't know, but two of them were served
in plate, and were of consequence. The evening passed in
playing cards with their Majesties in the presence-chamber,
and his Majesty's talking with the officers in the outward room,
as nobody but I and Lady Petre ever went into the presence-
chamber without the King or Queen sending for them. After
dinner I had his Majesty's leave to drink several toasts : he
drank a good glass of wine, and was extremely cheerful and
full scope in following out that interesting science in the
/ \
drank a good glass of wine, and was extremely cheerful and
College of the Holy Apostles. 585
affable. I shall say nothing of the review, which was very
fine, and very much admired by all military people. Shall
only add that the King and Queen's affability, politeness, and
attention to everything that was done for them surpasses all
that you can imagine. They expressed themselves here in the
strongest terms, they have talked of nothing else in London
but of the obligations to us for our entertainments, of their
happiness while here, and that they shall never forget Thorndon
and its inhabitants. I should not have tired you with this
long story had you not desired it in your last letter. The
account I have given is written in haste, but I hope you will
be able to form some idea of the fete, which I am happy
enough to hear gave everybody satisfaction, and that it was
thought to be well conducted.
"PETRE."
A mistake is made in page 394 ante, which we wish to
correct. The principal benefactor, or rather founder of this
College, in 1632, was William, the second lord, and not Robert,
the third, although that nobleman was also a kind friend and
benefactor to it. Several members of this family, the Fidlers
and Cranham (Essex) branches, became members of the
English Province. The annexed pedigree, which the Editor
has been enabled to prepare from information kindly furnished
by the Honourable Mrs. Douglas, sister to the present Lord
Petre, shows no less than five. Of the Fidlers' branch
were John Petre, Esq., grandson of William, the second
Lord Petre. On the death of his wife Mary, daughter of Sir
Francis Mannock, Bart., in 1689, he abandoned the world and
its fickle fortunes and deceitful joys, for the solid peace and
happiness of the religious life, and entered the Society as a
lay-brother, and died, in 1697, at St. Omers' College. His
two sons, John and Robert (under the assumed names of
Mannock), followed his example, and both became Professed
Fathers [see pedigree]. It is very probable that some of the
following were of the same branch; but the sad loss and
destruction of records we have so often to deplore in the times
of persecution, prevents our tracing their histories.
Thomas Petre, born 1663, entered the Society 1679; a
Professed Father, who lived for many years with the Waterton
esquires of Walton Hall, and died there January 5, 1729, aged
sixty-six. He was a great botanist, and appears to have had
full scope in following out that interesting science in the
586 College of the Ploly Apostles.
gardens of Walton Hall.11 Also Father Richard Petre, who
died at Ghent, September 21, 1692. Also two other Robert
Petres : one was a victim in the Gates' plot persecution, and
was arrested, but discharged on bail in July, 1680; he appears
also to have been again imprisoned at the breaking out of the
Revolution of 1688. The second Robert was born in 1700;
entered the Society in 1719 ; became a Professed Father, and
died at Dunkenhall, Lancashire, April 27, 1766; and Father
William Petre, who was born 1650, entered the Society 1670,
and died at Ghent 1722. The pedigree of the Cranham branch
shows the celebrated Father Edward Petre, who succeeded to
the baronetcy, and whose life is reserved for the history of the
College of St. Ignatius (or the London District), 1678 — 1710 ;
and his brother Charles, who was the first Rector of the
College of the Society, opened in the City of London in 1686,
and which, with the flourishing one at the Savoy in the Strand,
was broken up on the retirement of James II. in November,
1688. On that occasion Father Charles was arrested, but soon
after released, and crossed over to Belgium. A full account of
these stirring events is also reserved for the same history.12
11 See many letters of his to the famous botanist, Richard Richardson,
D.D., F.R.S., in 1723; NiclioUs* Literary Illustrations, vol. i. p. 330,
ft seq., where is also a letter from the then Lord Petre to the same Doctor.
12 The Editor takes this opportunity of introducing the following paper
(Lansdoivn MSS., Hurghley Papers, 33 Plut. n. 1 6), in which frequent
mention is made of the Petre family. The original is endorsed, "10 Aug.
1581. A declaron of certain Papists, £c., writ by G. E., is by one that
was sen-ant to the old Ladye Petre.'''
[This G. E. was George Elliot, the base apostate and traitor, who
betrayed Father Campion at Mr. and Lady Yates' house at Lyford, Berks.
Vide Mr. Simpson's Life of Campion, p. 221 et seq. The spelling is as base
as was its author, and has therefore been changed to render the document
readable. This information -was probably one of the first fruits of the
man's apostacy or reconciliation. — EDITOR,]
"Certain notes and remembrances concerning a reconciliation, by me
exhibited to the Rt. Hon. my good the Earl <5f Leicester.
" The names of all such Popish priests as I have been acquainted withal,
and at this time can call to remembrance :
Blackburn. Smith. Physter.
vSheppard als. Chapman. Jackson. Blackwell.,
Lee als. Cooper. Hudson. Scott.
Todd. Pytts, and one other Chester als. Barlow.
Hayter. with him, name for- Norris, and one other
Sutton (three brothers). gotten. with him, name for-
Glaslyer. Shert. gotten.
Wade or Ward. Newman als. Meredith. Thompson.
Cook. Clitherow. Thirkill.
Payne. Gray. In all thirty.
College of the Holy Apostles. 587
V. LOZELL, SUFFOLK, the residence of Henry Drury, Esq.,
was a noted refuge and harbour of priests in the cruel days of
"The names of all such Papists as carry the countenance of gentlemen
or gentlewomen, which I know of my own knowledge, as also such as
have been made known unto me by report of Papists.
" Yorkshire. — The old Lady Wharton who hath in" her house a priest
that is steward of her house.
"Derbyshire. —Sir Thos. Fitzherbert ; Sir Thos. Gerard ; Mr. Longford ;
Mr. Rolleston ; Mr. Powtrill of Westhallam ; Mr. Shirley; Mr. Bentley ;
the old Lady Foljambes ; Mr. Whittall ; Mr. John Fitzherbert.
"London. — The old Lady Pembroke; the Earl of Southampton;
Lord Montague ; Lord Compton ; Lady Goodwin ; Lady Paulctt, she hath
a priest, is steward of her house ; Sir Geo. Peckham ; Mr. Talbot ;
Mr. Francis Browne ; Mr. Wm. Browne ; Mr. lidw. Peckham ; Thos.
Gerard ; Mr. Philip Bassett ; Mr. Chas. Bassett ; Mr. Wm. Rogers ;
Mr. Loveday ; Mr. Cocks ; Mr. Littleton, who I take it has an office in
the Court ; Mr. Smith, Dr. of physic ; Mrs. Treville, wife to Mr. Lodowick
Treville ; the wives of Sir K. Baker's two sons ; the wife of Sir John
Goodwin's son and heir.
"Staffordshire. — Mr. Rich. Fitzherbert; Mr. Dracot of Painsley ;
John Trevan, a man of good countenance but no gentleman.
" Berks.— M*. Yates.
" Oxfordshire. — Mr. Moore.
"Kent. — Mr. Tho. Roper; Mr. Geo. Gouldwell ; Mr. Fingean, he
hath a son, &c.
"Essex. — The old Lady Petre ; the young Lady Petre ; Mr. Milford,
Mrs. Pascall, widow ; Mr. Pascall, her son and heir ; Mrs. Napper ;
Mrs. George."
' ' Sir John Petre is supposed among the Papists to bear good will that
way, and three causes which I now remember move me to think it rather
to be true. I. For that his wife is known to be an earnest Papist, and so
by him suffered. 2. For that he keepeth in his house a schoolman called
•Watham, who hath spent a great time beyond seas, and we all know
to be a Papist ; for I have been divers times at Mass with him at the old
Lady Petre's. This Watham teaches Sir John his son and heir, and
learneth him amongst other things such prayers as Papists use. And
third and last of all, I being the old Lady Petre's servant, the last summer
it happened I went on business to Sir John Petre's house in Sussex, Sir
John and his wife being then at home, at which time I found there the
aforesaid priest, Hudson, and another priest with him whose name I have
forgotten. They were then newly come from beyond the seas. This
Hudson was some time steward in the house of Sir Wm. Petre, and then
departing Sir Wm. his service, about nine or ten years ago, went beyond
the seas, leaving then Sir John within the compass of the Papists' Church,
and now at his arrival though belike to have found him as he left him, took
upon him boldly to tell him of an array that was either prepared or
preparing by the King of Spain and the Pope, and that it was bent
towards the realm, and that there were certain prayers set out beyond
the seas, and delivered to the Papists, there to be used and said among
other prayers for the good success of the said array. Sir John thought
the said Hudson (so I hear say) to be unwise for declaring any such
588 College of the Holy Apostles.
Elizabeth. This place gave, in the person of Mr. Henry
matters to him, and told his wife of him, and willed her to be beware of
him. Whereupon she told two of her men that be Papists, and wished
that her mother, the old Lady Petre, had warning of him, lest perchance
he might be suffered to say Mass there ; and so the two men told me
of it in manner aforesaid, and wished me to make haste home to give
warning to them for that they said they would go thither. And so I
went in haste and found the said priests there before me, and told my
lady what I had heard of them. And so she being then something
timorous gave them but cold entertainment, so that they tarried there but
one night.
Payne to be examined- "The said Priest Payne went about once to persuade
[Burleigh's hand.] me to kill (Jesus preserve her) the Queen's Majesty,
and said there were divers matters from the Pope published against her,
that it was lawful to kill her Highness without any offence to God ward.
And said unto me that he had talked beyond the seas with the Earl of
Westmoreland, Dr. Allen, and divers other Englishmen touching that
matter, who left him to understand that the Pope would yield as much
allowance of money as would fully furnish fifty men, to every man a good
horse, an army sword, a privy coat, and a pocket dagger. These men
should be had in readiness against some convenient time that her Majesty
went in progress, not all in a livery, but in sundry sorts of apparel.
And for that it was supposed your honour, my Lord Treasurer, and also
Secretary Walsingham were like to be there, and that you were all thought
to be enemies to the Papists, it was appointed that four or five should
set upon her Majesty's royal person, and so upon the sudden to destroy her
Highness ; three upon your honour, three upon my Lord Treasurer, and
three upon Mr. Secretary Walsingham as aforesaid. The rest of the
said company of fifty to be ready when the deed were done to come to
and fro with their horses amongst the people to dash them out of counten
ance that they should not know what part to take.
A nobleman "And that withal there should be a nobleman
[Burleigh's writing.] (whom to me he would not name) ready well appointed
near the Tower, presently upon the deed done, to enter therein and keep
the same, and that forthwith the Queen of Scots to be there proclaimed
Queen of England. And further, he said, he doubted not but that the
aforesaid Mr. Talbot would be aiding therein. And
Fran. Elliot, RolxTam- tnat one Robert Elliott, servant to the aforesaid Lady
[BurfeiPh^Vv°r?fnS' Paulett> Robert Tamistie, then servant to the said
Sir John Petre, and one Philip Lowes, then servant to
the old Lady Petre should be of the number of the fifty aforesaid. And
this is all that yet I can call to recollection."
"Certain further notes by me remembered concerning my aforesaid
reconciliation.
"About this time twelve months I served the aforesaid old Lady Petre,
and having some doing for her as touching her lands, I received also for
Sir John Petre, certain rents, who had then as I took it a very good
opinion of me in respect of dealing, which I dealt in under his mother and
him. The said Sir John had many times before persuaded me to go to your
church for fashion sake, and in respect to avoid the danger of the law,
yet 'to keep my own conscience. And then at the same time he persuaded
College of the Holy Apostles. 589
Drury, a member to the Society, in the degree of lay-brother.
me to do the like, saying I might lawfully do it. And further saith he,
Do you think there are not that go to the church that bear as good a mind to
Godwavds as those that refuse, yes, and if occasion serve, will be able to do
better service than they which refuse to go to the church. Yet would
I not for anything wish you to participate with them either in their prayers
or Communion. And I verily think that Sir John, although he goeth to
the church, doth not receive the Communion.
"Robert Tamistie, whom I before in other notes named, being then
Sir John Petre's man, told me that Sir John was very timorous in respect
of the laws, but Mr. Talbot hath said unto me (saith the said Tamistie)
that if he were, as the said Sir John, he would not willingly part with
any such as the said Tamistie is, for, saith the said Mr. Talbot, the time
will come he will need such fellows. And if you do by any means go
from him, I will give you the best entertainment I can.
" Mr. Lodowick Gryvell was imprisoned about Easter was two years,
concerning a fray between, as I take it, Sir John Conway and him. The
said Mr. Gryvell, upon the release of his imprisonment, came to the old
Lady Petre's, his mother-in-law, and shortly after I heard the said old Lady,
as many times before she had done, say that your honour was a great enemy
to the said Mr. Gryvell, both touching that matter and other causes before.
But yet, saith the said Lady, let my Lord of Leicester take heed, for a
time will come that a revengement may be by my said son-in-law used.
"Priest Shepherd alias Chapman, whom I before in my other remem
brance named, told me that if the Queen's Majesty by any means were
taken away, that the Queen of Scots should be Queen of England, and
that Mr. Rolleston was sure to be one of her Privy Council, for that said
priest thinketh as well of the said Rolleston as of any one in England.
"I verily think Mr. Francis Browne or Mr. Chas. Bassett can tell of
the Jesuits where they are, for that indeed Mr. Browne and Mr. Bassett
were (by the report of one Humphrey Heyton, late steward to Mr. Thos.
Rooper) not long ago very often in company with the said Jesuits, and so
was the said Heyton in like manner ; this Heyton is now beyond the
seas, unless very lately he be returned, and it is not long ago since he sent
letters over to the said Mr. Bassett. They were conveyed first to one
George Stoneide, a vintner's man at the White Bell in New Fish Street,
and so by him delivered over to the parties, according to certain instructions
to him from the said Heyton sent.
"Priest Thompson, whom I before named, brought two books (set
out by Campion and Parsons) to his master, Mr. Thos. Rooper, his
house at Orpington in Kent, and did leave both or one of them to one
Mr. Tyles Virar, of the said town.
"There are two bookbinders in Powell's Churchyard, called Cawood
and Holder, whom I verily think were of the council for the printing and
binding of the said Jesuits' books, for I am sure they sell Papistical books
forbidden to be sold. And this is all yet I can remember.
" G. E."
" Oxfordshire.— John Payne said Mass at Mr. William Moore his
house at Haddon, upon Sunday, being the 2nd of July, Anno. Regze.
23. At which Mass were the said William Moore and his wife ; one
5QO College of the Holy Apostles.
We give the following short notice of him, taken from the
State Papers of the Public Record Office.13
" I have been most at Mr. Henry Drury's, of Losell, Suffolk,
whose wife, during his imprisonment was content, so long as I
would stay there, to give me meat, drink, and lodging, and
that when at any time he did come home did never bid me
depart, but rather friendly did use me, because I did for three
years before teach his two sons, and had otherwise served
him as faithfully as I could. And because I felt myself at
my first coming unable to travel continually, partly by weakness
of body, partly for want of skill, audacity, and behaviour,
determined with myself, if I could, to stay in some one place,
though I take pains to teach children."
Henry Drury, one of the above-named two sons, appears
to have become a lay-brother, and to have died in the novitiate
about the year 1594. His father and elder brother having died,
he came into the property. Father Morris, upon the authority
of Watson's Decacordon^ says that it is almost certain this Henry
Drury was Father John Gerard's second host. Father Gerard
arrived in England in 1588. The following State Paper
mentions him.15 It is a list, by a Government informer, of
priests and Jesuits and their entertainers :
" Names of J- — is, etc.
"Suffolk. Hance,<7//#j Draiton,
brother to Hance that suf
fered."
" Places of resort.
" Henry Drury, of Losell."
His death is also mentioned in one of Father Henry
Walpole's confessions in the Tower.10 Speaking of persons
he knew abroad he says : " Also one Mr. Henry Drury, who
died lately at Antwerp, had some sums of money, of his own
Mrs. Tempas ; one other gentlewoman, daughter of the said William ;
Edward Moore and Mary Moore, brother and sister to William Moore ;
two serving men-servants to the said William, and myself. Godsaffe
said Mass there on Tuesday, the fourth of the said month, at which Mass
were all the persons aforesaid, the said William Moore excepted.
" G. E.;'
13 Confession of a priest, Dom. Eliz., vol. 175, n. 75 ; date about 1584.
No name given.
14 1586. Dom. Eliz. vol. cxciii. n. 13.
15 Dom. Eliz. vol. ccxlix. n. 44. 1594.
College of the Holy Apostles. 591
or others, which were to be made over when I came from
Brussels."
Father Gerard went to live with Henry Drury about Sep
tember, 1589. Father Morris17 thus records Father Gerard's
first acquaintance, and subsequent residence with, Mr. Henry
Drury, but Father Gerard purposely omits the name.
" After some six or seven months I received a visit from
a Catholic gentleman of another county, a relative of one of
my spiritual children, who was very desirous to make acquaint
ance with a Jesuit. He was a devout young man, and heir
to a pretty considerable estate, one half of which came into
his possession by his brother's death, the other portion being
held for life by his mother, who was a good Catholic widow
lady. Her son lived with her, and kept a Priest in the house.
He had then sold a portion of his estate, and devoted the
proceeds to pious uses, for he was fervent and full of charity.
After the lapse of a few days, as I saw his aspiration to a
higher life and his desires of perfection wax stronger, I told
him that there were certain spiritual exercises by means of
which a well-disposed person could discover a short road to
perfection, and be best prepared to make choice of a, state
of life. He most earnestly begged to be allowed to make
them. I acceded to his request, and he made great spiritual
profit thereby, not only in that he made the best choice, which
was that he would enter the Society of Jesus as soon as
possible, but also because he made the best and most proper
arrangements to carry his purpose into execution, and to
preserve meanwhile his present fervour. After his retreat he
expressed the greatest wish that I should come and live with
him, and I had no rest until I promised to submit the matter
to my Superior. For my own part, I could not but reflect
that my present public mode of life, though in the beginning
it had its advantages, could not be long continued, because
the more people I knew and the more I was known to, the
less became my safety and the greater my distractions. Hence
it was not without acknowledging God's special providence
that I heard him make me this invitation. So after having
consulted with my Superior, and obtained his permission to
accept the offer, I bade adieu to my old friends, and stationed
a priest where they might conveniently have recourse to his
ministry.
17 Condition of Catholics, " Life of Father Gerard," p. xxix.
592 College of the Holy Apostles.
" In my new abode I was able to live much more quietly
and more to my taste, inasmuch as nearly all the members
of the house were Catholics, and thus it was easier for me
to conform to the manner of life of the Society, both as regards
dress and the arrangement of my time. . . . Whilst in this
residence (and I was there all but two years), I gave much
time to my studies. At times I made missionary excursions,
and not only did I reconcile many, but I confirmed some
Catholic families in the Faith, and placed two priests in stations
where they might be useful to souls."
VI. NORWICHIS was a very ancient mission of the Society.
We have already named Fathers Sankey and Mumford, two
of its early missioners. Father John Gerard, also, who first
landed in the county, and often visited it, may have resided
here, though in close concealment. In the intended history
of the Province in the times of Gates' Plot and the Revolution
of 1688, we shall have to return to this city.
The following extract from the State Papers19 is a curious
specimen of the reformed Church in Norwich at that time.
" Edward Gaston to Mr. Haddon, Master of Requests.
" Since your departure from Norwich the preachers of the
city have taken in hand (both for their better exercise and also
for the education of the people), prophesying, which is done
once in three weeks, when one first interprets a piece of
the Scriptures, which at present is Paul to the Romans, for
an hour, and then two others reply for half an hour, when
we end with prayer.
" My Lord Bishop, at his last giving orders, admitted none
that had no knowledge of the Latin tongue or that exercised
any secular occupancy, by means whereof John Cayme was
not admitted, for he lacked the Latin and was a butcher."
VII. WISBEACII CASTLE, which may with truth be called
the tomb of Catholics in the reign of Elizabeth, was also
included in this district, though it had probably ceased to
18 Nordo -Vices, or the Northern VUL The capital of the Kings of
East Anglia. In the time of St. Edward the Confessor it was so considerable
a place as to contain twenty-five churches within its limits. In Catholic
days it was full of religious houses and churches. A reference to Dugdale's
Monasticon will amply repay the reader's trouble.
19 P.R.O., Dom. Elh. vol. xii. n. 27. 1564.
College of the Holy Apostles. 593
be used as a place of incarceration long before the formation
of this College. The name of this celebrated Castle is said
to be derived from Wise, the ancient name of the river Ouse,
and Bee, a Saxon word signifying a place near the confluence
of two rivers. William the Conqueror here built a castle,
which was destroyed by a flood. Another was built on the
same site by Bishop Morton, and became the episcopal palace
of the Bishops of Ely. In the reign of Elizabeth it was used
as a place of confinement for State prisoners, and in the time
of the Commonwealth was bought by Thurloe, Cromwell's
secretary. Some short description of this Castle and dungeon
is given in the first volume of this series, in the Life of Thomas
Pounde, S.J.,20 quoting from Bartoli.21 Mr. Pounde was en
tombed there with Father Weston, and many others, for ten
years. It is called " a famous Castle," and is truly so, for
the horror of its dungeons, and the blessed company of so
many priests and most noble confessors of the Faith sent
thither to rot in the foul atmosphere of that fetid and marshy
place. It is situate in the Isle of Ely, an island at that time
formed by the waters of various rivers that washed the extremity
of the county of Cambridge from the north, between Lincoln
and Norfolk. The ground is there so low that, until drained
as now, it had no sufficient outlet for the water of the many
streams running into it, which thus for a large extent within
became stagnant and brackish. A creek of the sea which runs
up inland added to this ill character of the spot. The Castle
was half in ruins, a most antique place, and for a long time
abandoned and forgotten, till that it occurred to the recollection
of the Ministers of Elizabeth to prepare it as a fitting place
to despatch their victims by a lingering death in its pestilential
atmosphere, and so save themselves the odium entailed by the
crying injustice of so many public executions.22
Amongst other sufferers in that terrible prison was the
20 P. 67.
u Bartoli, Inghillcrra, lib. i. c. xv. p. 123.
- Father Tanner (Vita d Mors Jesuit, p. 21, Life of Father Thomas
Mettam), says of this place : " It is fifty miles from London ; formerly a
castle of the Bishops of Ely, now rather a ruin than retaining the semblance
of a building ; surrounded with cracked walls oh every side ; roofless,
because the avarice of heretical bishops has removed the lead and copper
sheeting ; without ceilings, the joists and rafters having been torn down.
A place destined by Elizabeth for a common sepulchre of Catholics and
priests, who were kept in close confinement and excluded from all inter
course with those dear to them."
MM
594 College of the Holy Apostles.
eminent Father William Weston, alias Edmunds, whose life,
by Father Morris, S.J., has just issued from the press.23 He
entered the Society in 1575 at Rome, and was sent to the English
Mission in 1584. Sailing from Dieppe, he landed on the coast
of Norfolk in September of that year, accompanied by Brother
Ralph Emerson, S.J., and a gentleman named Hubert. He
was appointed successor to Father Jasper Heywood, as Superior
of the Jesuits in England, that Father having been committed
a prisoner to the Tower. Great were the fruits of his zeal,
seconded by a holy life and engaging manner. Philip, Earl
of Arundel, was one of his converts. Father Weston was a
prisoner for the Faith for seventeen years, partly in the Clink
prison and the Tower, London, partly at \Visbeach Castle.
While in the Clink he was in daily expectation of being sum
moned forth to Tyburn. On the accession of James I. he was
discharged from prison, having nearly lost his sight through
the rigour of his confinement. He left London for Rome the
1 3th of May, 1603.
After some stay there he became Rector of St. Alban's
College, Valladolid, where he died in the odour of sanctity,
9th of April, 1615, aged sixty-five. His skull was brought
to Stonyhurst College, i5th March, 1843, and is now preserved
at the English Novitiate. Wood,24 in a short notice, says that
he was born at Maidstone, Kent, and was contemporary with
Edmund Campion the Jesuit, in the University of Oxford,
which place he left and went beyond seas and entered the
Society of Jesus, 1571, aged twenty-five, and that he died,
leaving behind him a precious name amongst the brethren
of his order. We abstain from further notice of this good
Father, and refer our readers to Father .Morris' volume.
Thomas Pounde, S.J., the great confessor of the Faith, was
also for some years a prisoner in this castle. The reader
is referred to the life of that veteran soldier of Christ,
in Series I. Historic Facts, lives of Pounde, Gilbert, and
Father Darbyshire. The Editor avails himself of the present
opportunity of supplying two omissions in the life of Thomas
Pounde. The first is the confessor's own most interesting nar
rative of his cruel sufferings, which may be seen in the P.R.O.
London, Domestic, James I. vol. xxi. n. 48. It is endorsed —
" A malicious discourse of the sufferings of a recusant"
23 Troubles of our Catholic Forefathers, Series II.
24 Wood, Athen. Oxon. vol. i. p. 591. Edit. 1721.
College of the Holy Apostles. 595
" My God, my God, the eternal God of the Catholics, only
to Thy Almighty Majesty (to whom the greatest earthly
monarchs are but dust) I make my complaint to judge and
discern my cause, and to witness between Thy enemies and
me what their justice hath been towards me, and what my
weapons or offences against them, almost these forty years.
Thy admirable mercy it was which delivered my soul out of
the very jaws of hell mouth about the thirtieth year of my age,
perchance for the comfort and consolation of any sinner, never
so great, never to despair. The favours of Court and of all
this sinful world I found to be but very mermaid's allurements
to perdition. My age is now sixty-eight years complete, this
29th of May, 1606 [a mistake for 1609]. The same year born
into this world that Father Edmund Campion was . . . and to
suffering some like disgraces, sweet Jesu, for Thy holy Name's
sake as he did. Half these sixty-eight years Thou hast accepted
me to be for Thy Catholic cause in prison, and three times
there for to be put in irons. My first imprisonment was in the
town of Ludlow, and the shortest of all other, but for one fore
noon's space ; but much the sweeter for my fellow and partner
in that imprisonment, Father Thomas Stevens, these thirty-nine
years since a famous preacher of the Society at Goa, where
their . colony of St. Paul's is, at the East Indies, of whose
great favours there showed to many of our English Protestants
thefe sometimes arriving, they have in the history of their
navigation given good testimony. He and I going on foot,
first to see the ground in Herefordshire which moved, and
beyond that to Ludlow to try our legs in footmanship, because
we walked out, while we rested our blistered feet for a few
days in Ludlow, to see the high cliff called Olee Hill, we
were suspected forsooth for spies come to view the country.25
5 This prodigy of nature made a great stir at the time, and no doubt
drew many others to see it besides Thomas Pounde and his faithful com
panion, Thomas Stevens.
Spede thus quaintly mentions it under the head of Herefordshire.
" Things of rare note in this shire are said to be Bone Well, a spring not
far from Richards Castle, wherein are continually found little fishes' bones,
but not a finne seen ; and being wholly cleansed thereof, will notwith
standing have againe the like, whether naturally produced, or in veynes
thither brought, no man knovvith.
"But more admirable was the worke of the Omnipotent, even in our own
remembrances, and yeare of Christ Jesus 1571, when the marshy hill in the
east of this shire, rouzed itselfe out of a dead sleep, with a roaring noise
removed from the place where it stood, and for three days together travelled
MM 2
596 College of the Holy Apostles.
My second imprisonment was in the Marshalsea, for certain
months, by Mr. Sands committing me only for visiting and
comforting the best that I could of a merchantman of London,
one Whitelock, in Mark Lane, which was possessed.20 My
third removing from thence was upon bonds, down into
Hampshire, to my own mother's house, but not suffered there
a year in quiet. My fourth removing from her and committing
was by Home, into the gaol of Winchester for a few months.
My fifth removing was from thence, and from all other Catholic
gentlemen of my own country, up by myself to the Marshalsea,
and there kept five years. My sixth removing from thence
was by Mr. Elmer, for a year to Starford Castle, in greater
desolation, by myself alone, in revenge partly of my Six
Reasons, and partly of my petition, which I put up at the
same time in the name of all the Catholics, for public disputa
tion upon even conditions to be granted for open trial of our
cause. My seventh removing from thence was up to the
Tower of London, when Father Campion was apprehended
by Judas Elliot (for which good service his red coat was given
him), and there kept four years. My eighth removing from
thence was by the Queen and the Council, once more to my
mother's house, first in Hampshire for half a year, and after
wards to the brick house at Newington, until the beginning
of the tragedy of the King's good mother's death. My ninth
removing again from Newington was for a year into the White
Lion at Southwark, where, out of my window, I saw the
bonfires and banquets in the streets for our King's mother's
death; a justice there saying to me in derision, at sight of her
from her first site, to the great amazement and fear of the beholders. It
began to journey vpon the seventh day of February, being Saturday, at
sixe of the clocke at night, and by seaven in the next morning had gone
fortie paces, carrying with it sheepe in their coates, hedgerowes and trees ;
whereof some were overturned, and some that stood upon the plaine are
firmly growing upon the hill ; those that were east were turned west ; and
those in the west were set in the east ; in which remove it overthrew
Kinnaston Chappell, and turned two high way es neere a hundred yards
from their usual paths formerly trod. The ground thus travelling was
about twentie-six acres, which opening itself with rockes and all, bare the
earth before it for foure hundred yards space without any stay, leaving that
which was pasturage in place of the tillage, and the tillage overspread with
pasturage. Lastly, overwhelming her lower parts, mounted to an hill of
twelve fathoms high, and there rested herself, after three dayes travell ;
remaining his marke, that so laid hand upon this rocke, whose power hath
poysed the hills in his ballance."
26 This is the case referred to in the life of Pounde, p. 33.
College of the Holy Apostles. 597
picture in my chamber, that he was sorry for the loss to all
Papists of so great a friend. My tenth removing from thence
was to Wisbeach Castle, in the Isle of Ely, and there kept ten
years. My eleventh removing from thence — and three more
with me, viz., Father Edmonds, Mr. Southworth, and Mr.
Archer, priests — the first into the Counter in Wood Street, for
six weeks ; from thence into the Tower again, for my second
durance there, for three years more close imprisonment, and
that my twelfth removing : my thirteenth removing from thence
was with Mr. Alabaster and Mr. Archer to Fremingham Castle,
and there kept three years. My enlargement from thence was
by the pardon of course at his Majesty's coming to the crown ;
and afterwards my committing by the King himself to the
Gatehouse for my fourteenth durance ; and from thence to the
Tower for four months, my fifteenth durance. From thence to
Fleet, at twice, for three months, my sixteenth durance. Of so
many committings and manifold afflictions so many years for
my zeal of the holy truth and honour of Thy house, sweet
Jesu, send me some special comfort in Thee at my last hour
against all the enemies of my soul, for Thy accepting of me so
oft and so long to some partaking with Thee in Thy sufferings.
Some defamation besides Thou knowest that I have endured,
and besides all privy crosses ; moreover, of worldly substance
no small losses by most intolerable oppressions, even to
distressing of some orphans and innocents, whose dependence,
under Thee, is wholly of me, to our great distressing, I say
many times, but most of all at this present, for repayment of
that which of creditors we have borrowed for our poor main
taining, while this ravening State hath robbed us these many
years of two parts of our poor revenues, taking away the
children's bread, and giving it, Thou seest to whom. Thus
groaning, we lie under as grievous afflictions as ever did the
Israelites under the Egyptians. Vice is advanced and virtue
punished ; falsehood is impudently maintained, and truth
obstinately resisted, yea, as their fleeing from any open trial of
their cause manifestly betrayeth most certainly against the
contradictors' own conscience. The godly under persecution
.are still in misery, the ungodly they flourish still in prosperity.
This makes the atheist to think in his heart there is no God ;
and from the grievous scandal lately given by a few, in whom
Abner his words to Saul were verified, that it is a perilous
thing to put men in desperation, and whether any other were
in it, God knoweth, the most innocent of Catholics do stink
59^ College of the Holy Apostles.
now in his Majesty's nose, his heart being much hardened
against them, whom his royal mother at her last hour so well
wished to, specially commending them for her sake to his
favour, whensoever he should come to reign, as now he doth
in her right over them. Were we not recomforted by daily
meditating how far greater indignities Thy own majesty, sweet
Jesu, suffered for us, it were able to shake our confidence in
Thee. But Thy own blessed Mother's heart was pierced with
many sharper swords of sorrow, and Thy great Apostle
St. Paul was five times whipped with whips, and three times
with rods, besides public stoning once for a blasphemer.
Therefore, what are all the despisings and disgracings in this
world now to such moths and worms as we are in comparison
of Thyself and Thy greatest saints. Neither can all these
heavy crosses inflicted by him upon us, which promised more
Christianity to protect us, make us to cease our prayer for him
and his prosperity. ' Maledicimur/ said the Apostle, ' et bene-
dicimus, blasphemamur et obsecramus, persecutionem patimur
ct sustinemus ; tanquam purgamenta hujus mundi, facti sumus
omnium peripsema.' They which curse us, we bless them ;
they which blaspheme us, we pray to God for them ; of them
which persecute us we take compassion. We are become as
the outcasts of this world, contemptible as the pavings of
pavements under men's feet. WThat remaineth for them which
any means have to flee out of this Egypt into any Catholic
country more flowing for them with the spiritual milk and
honey, but all speedy despatch thereto ? " Exi de terra et de
cognatione tua,' said God to Abraham, 'et veni in terrain,
quam monstravero tibi.' If God's sweet providence in all
extremities have wonderfully provided for us here in this land
of such desolation, where every man in his own country is of
least estimation, His blessing and comfort may be more with
us in foreign peregrination for His more honour undertaken ;
He loving the pilgrim as ever He did, suffering him to want
neither food nor clothing ; and oh, how piercing are His
callings thereto, how sweet also His promises, therein to
provoke us ! 'If any one come to Me,' saith our Saviour,
' and hateth not father and mother, wife and children, lands or
livings, yea, and his own life, he cannot be My disciple/
Again, ' Whosoever shall forsake father and mother, wife and
children, house and land, for following of Me, shall receive a
hundred-fold in this world, and in the world to come life
everlasting/ Yea, moreover, as He assured St. Peter, when He
College of the Holy Apostles. 599
asked Him what their reward should be which had forsaken all
that they had and followed Him, ' Verily/ said He, * when the
Son of Man at the dreadful day of judgment shall come in His
glory to judge men of the world, you shall be so secure from
damnation, that ye also shall sit with Him upon the judgment-
seat, as judges with Him upon the world.' Is it so, my good
King ? Is it so, my good lords, ye which here devour unstable
souls like bread as it were into excrements, which neither will
come yourselves into the only ark of safety, nor suffer any
others, if you can keep them back from it ? Do ye believe the
Scriptures or no ? or can ye forget that ye are but mortal men,
to give account of all your doings, and the more mighty ye be,
if ye abuse your authorities, to suffer most mighty torments.
Oh, what will your judgment be for so long resisting against
the Holy Ghost, from so long sinning, not only yourselves, but
making so many millions of souls to sin with ye ! My heirs be
of age to enjoy the gift which I have given them, of all that I
have, to be as loyal subjects to the crown in all -temporal
things, as who is most, their obedience to God and His
spiritual Vicar, in all spiritual causes concerning their soul's
everlasting safety, first reserved. My dear country, God con
vert thee out of this pitiful captivity of schism and heresy.
My sovereign liege lord, with so fair issue blessed of God,
how gladly would I give my life for your conversion, that ye
might reign for ever, both in earth and heaven ! I envy not
your Majesty's greatness ; I hope you will not malign at my
fleeing and abjecting of myself rather to be a doorkeeper in
the house of my God, to which, in my heart I have these
many years been dedicated, than to be, if I might, among the
highest in your Majesty's favour."-7
The second omission is the following letter in the P.R.O.
State Papers, Dom. Eliz. 1586, September i, from four justices
of the peace of Surrey, to Secretary Walsingham, on their
reapprehending Thomas Pounde, who had been bailed out
of the Tower by his mother under bond not to leave England :
" Upon the late bruit of arriving of foreign forces, watches
being provided, and order taken for stay of seditious bruits
and for searches of suspected places— upon search, one Mr.
Poundes, of the Co. of South1 was found, that heretofore hath
had (as he saith) twelve years' imprisonment for religion (as he
27 State Paper Office, Dom. James I. vol. xxi. n. 48.
6oo College of the Holy Apostles.
pretendeth, but he is either impaired in mind or otherwise) ;
giveth very rash and unadvised speeches, affirming that the
cause of foreign forces was by reason of robberies and piracies,
and not by the Catholic means ; and that he meant to have
made bonfires : and being demanded why he would so have
done, he affirmed that it was to declare his innocency ; and
when these speeches were misliked, and it was said to him he
was to go with the officer for his forthcoming, he said that then
he was sure he should remain during the Queen's life. The
same speeches being also suspected as proceeding either of
guilty conscience or else of some hope of her Majesty's peril,
we have also sent your honour a letter found with him, and as
it seemeth written to him. And in consideration hereof, as
for that also he confessed himself to be the man named in
certain papers of notes of such as were suspected, we have
committed him to prison ; he allegeth that by the lords of the
Privy Council he was committed to the keeping of his mother.
We will" proceed further with him as we shall be directed
by your honour, or otherwise leave him to your honourable
wisdom.
" EDWARD FENNER, EDWARD BELLINGHAM,
" EDWARD SAWYER, WILLIAM GARDYNER.
" Southwark, ist Sept."
A very interesting biographical sketch of Thomas Pounde
in the Rambler, vol. ii. 1857 (from the pen, we believe, of
Richard Simpson, Esq.), and to which we refer our readers with
pleasure, says that the following letter written to Pounde is the
one referred to by the justices in their report to Walsingham :
"+ Sub cruce laboro.
"GooD SIR, — As I was verye glade to heare that youe
were plunged oute of the ponds and pitts of infinite perills
when youe were freed from the tragicall Towers, whence rather
was expected your marterdome then youre enlargement; so
hearing yl youe were rdegatus in insula and confined to a place
of perpetuall imprisonment never to be sene or harde of of
youre lovinge frends dwringe the tymes of persecutyon : I
asswre youe even Gladius doloris pertransivit animam ?neam
quod talem amicum amiserim, aijus amidtia tarn jitcundissima
olim perfrui solcbam. Howbeit nowe latly, havinge receyved
youre goulden cordiall coumforte, and made partaker wth my
aflicted frende of youre country's prouysye,28 et tibi gratnlor et
College of the Holy Apostles. 60 1
mihi gandeo, et habetur et referetur a nit (cum potero) tibi gratia,
semper. And forasmuch as, being acquainted wth your zealous
godly constancy, I have known your disposition to be delighted
rather wth authentical antiquities than wth new-fangled novel
ties, I send for your new-year's gift an oulde booke of Contem
plative Centiloquies, in wch ar comprysed a swete delectable
himme made of the Cros wth a dolefull songe of the nitingall
toutchinge Christ's passion, wch youe will putt pen to paper to
give it a new Inglish liverye. Were, fruere, lege, relege, perlege,
contemplando meditare, et meditando contemplare, et (quam
graphice poteris) in nostram Jdeomam [sic] traducito, sic semper
honos nomenque tuum sine fine manebunt. Thus being merye
wth my sorrowes when I wryte unto youe, besechinge oure
Lorde to bles youe wth all benedictyons temperall and eternall,
I ende. Vive, vale ; supercs longos Nestoris annos.
"Tuns pro arkitratu [sic] tuo,
" STEPHANUS CAPTIVUS."
" This Stephanus Captivus is probably Stephen Rousham,
the martyr of Gloucester, who had been long Pounde's fellow-
captive in the Tower, having been brought there May 19,
1582 ; kept in the hole called Little-ease for eighteen months
and thirteen days, and then removed February 12, 1584, to the
Marshalsea. He was banished in the following year. The
'Golden Cordial Comfort' was probably a poem of the suffer
ings of Catholics, which Poundes had sent him."
We subjoin a copy of the original letter of Thomas Pounde
to Father Robert Parsons, dated the 3rd of June, 1609, which
is preserved in the Stony hurst MSS. Anglia, vol. iii n. 95.
Father More and the other historians of his life, give but a
very meagre extract from, or rather the spirit of it.
" Having received your most loving letter to me of the
3rd of January, Right Rev., with our Father Cl. [Father-
General Claudius] so fatherly commendations and remembrance
to, and of one of the unworthiest of his children about three
months past, and thereupon expecting here my humble
governor his direction to me, until the i5th of May. At
length, upon the 29th of May, upon which very day of
that month I was born and christened, and my age
then just seventy years full completed, I received his loving
answer. To whose reverence here so near me as to your
6o2 College of the Holy Apostles.
own, so - far distant, I fall upon my face for very confusion
of so many years' muteness to you both (my rule therein also
failed towards my nearest Superiors) and my negligence
towards your reverence inexcusable, whose special love and
affection towards me (belike for my love and zeal of our
Blessed Edmund C. [Campion]) his honour of glorious
memory, could not contain itself, but in some of your good
monuments [writings] wherewith God's happy afflicted flock
(not only in England but elsewhere far and near are exceed
ingly comforted and confirmed) to give me such titles as
the very hearing some time of them, out of such records
may make me to blush, and how could I then contain my
pen from rendering some kind of congratulation again to
you (such a Jacob-like wrestler with God Himself for the
conversion and preservation of your whole country as you
are), which attributed much more to me for a little suffer
ance by God's good favour laid upon me, than anything
else in me could deserve. O Father, 1 am too much
ashamed of it. Truly nothing else it was but a little (nay
not a little) pusillanimity. The last letter that I wrote to
the greatest of our Council was thus subscribed. Tot awiis
in statcra appcnsiis T. P. If any strength or weight in that
time were God's gift, it was (not of myself). And yet you
have seen now my weakness towards such whom in our
spiritual warfare the highest of our powers here are not ignorant
that I most honour them of all men living. And whereof
came such weakness? I will truly show you. When, after
thirty years' imprisonment through ten prisons, under most
hungry caterpillars and many other oppressions, and in that
space ^4,coo spoil suffered of my substance, by i20h for
twenty years yearly paid to the Queen and her patentees (my
land for all that, by God's strange preserving, a good esquire's
estate) worth between the King and my two nephews with
my own reservations, yearly above a thousand crowns.
"When after all this I say nine of our Council had set
their hands to a licence for me to pass over sea, they well
enough weeting [knowing] what my privy meaning was, there
to have rendered up myself at the Society's feet (what they
laid in wait for, it was suspected). But my farewell here
given out in a few verses to honour my native country in the
best manner that I could. When I was ready to have cut
off all cables, and to cross the seas towards you, our dear
Father WYs last words to me were out of the Apostle whose
College of the Holy Apostles. 603
spirit was in him, Non quarimus vestra scd vos. Behold my
Superior here sent me word (under whose hold I must be
tanquam baculus in manu Domini) that my good will and
readiness were sufficiently seen ; but nevertheless I must stay
on this side until both he and I did hear further from F. G.
or with his privity from you. In which meanwhile, by long
expecting and re-expecting to hear from you, I still remained
mute, like one ashamed of my barrenness to such a company.
So many years through intolerable oppressions of so miserable
a time, and therefore more desirous to prostrate myself to
some of you there by visible presence than by any letters,
to appear, as it were, empty before you in comparison of
presenting you with myself, the tree itself with whatsoever
fruit it may yield you, such as it is. Now in your desiring
to hear (as due correspondence between the Superior and
the inferiors every head and its members doth require)
of what comfort I am in my course, and what fruit I
reap thereof, your reverence doth make me to remember
what our Royal King and Captain, under whose glorious
banner of the cross our warfaring is, did inquire to know of
His disciples, " Quern dicunt homines esse Filium hominis."
An unprofitable member I acknowledge myself. And yet, as
long as I find so much comfort in this course taken upon
me, that I hope I shall say still to my last hour (as at Ipswich
openly long since I did, when for news by the pursuivants
to be carried back to the Council, to whom, by their spies
it was not before unknown, laying my own hand upon the
breast of my cloak, I protested to them that I would not
change that cloak for the Queen's crown). So long, I say, I
had rather your reverence should inquire what the voice is
that ab his qui foris sunt, as well as from friends more con
versant, what men say of this man and his ways, but a little
contrary to theirs ; of this man in the furnace so long at
weyling [wailing]; and in the end where rest and cherishing
should be sought, so yielding up his patrimony to his Catholic
nephews given him of God from Protestant parents, to be
bred up and adopted as his own children. A strange thing
I may tell you, I hope without vanity, giving the glory to
[the] God of all tribulations. The State hath almost wearied
themselves in persecuting and pilling of me, seeing me and
mine so brought down, and my sails so set to another course
than outwardly I bear still the name of. And yet the very
Protestants, yea, and some also Puritans, seeing my contempt
604 College of the Holy Apostles.
of that which they so scrape for, do somewhat muse at it,
and are not unready to any neighbourly kindness that
lieth in them to serve me. Yea, Salisbury himself (upon my
plain telling him what our Gospel taught out of Christ's own
mouth, that it was more blessed to give than to take, and
a fortiori, much more blessed to give than to take away from
Catholics, as they had taken so much from me), took so much
compassion on me for his own honour, as to give me back
20U for my relief of 2ooH which for a ward that fell to me
of one of my tenants he had taken from me, and given it to
his secretary.
"Moreover, to keep my weapons from rusting, and me
wheresoever I am waking, I have not wanted daily crosses
for three years' space, very near to my own doors. " Attamen
intercessione B. Virginis, totiusque in ccelis Societatis, Deo nobis
protectore, Deo nobis adjutore in his omnibus superavimus.
Hi sunt spiritualis militiae nostrae triumphi. Nee tamen in
his justificati sumus, sed cum timore et tremore usq. ad
horam mortis, quae nobis est tarn incerta ut salutem nostram
operemur multo cautius vigilandum.
" Touching the state of my health, the constitution of my
jumentum hath been strong in a mean degree, and my stomach
still meetly strong for my years ; only my sight these two
years is grown very dim and hardly knoweth to read a small
print with any spectacles. Any rheumatisms or distillations
never troubled me, yet if I should much use any waterish
and extenuating meats, they would breed soon the scurvy to
a prisoner, or in any like life, as once in the Tower they
did to me.
"Your reverence will give me leave in secret to you to
show some experiences of so long a hermit's life. I retired
myself from the life in Court to solitary life in the country,
near seven years before any committing of me to any prison ;
which being added to my thirty years' imprisonment, with the
time since my enlargement, may resemble my life in that
respect somewhat hermit-like for forty years' space. So long
have I found some experience, that next to humility of heart
and meekness of spirit, fervent love of God and holy Church,
with contempt of this world, there is nothing more dreadful
to the devil than fasting and prayer, adding also watching to
it, or else early rising (the disciplines of our holy patrons
now in heaven are scarce imitable, but the third part of that
in use makes him soon to flee). But to return to your
College of the Holy Apostles. 605
hermit's forty years' experience. So long he hath practised
the abstinence of one competent meal the day, taken at the
common dining hour, endeavouring always to a light supper,
which, if it be not of any flesh, but rather some pittance of
cheaper feeding, as every stomach shall best agree withal, not
only less burthening the stomach, but the less to burthen the
purse, whosesoever the charge shall be. These I dare com
mend to be as quick a taking hook for fishers of men to
use now in England (where Catholics are pilled and preyed
on to the bare bones, and yet neither any succour sent them,
nor any zeal of God's house showed for them), as quick a
taking hook, I say, for this miserable time as a right good
sermon j with which blessed bait, through so many false
brothers as here now are risen, there is almost no safe fishing
for them. Only within some gentleman's house of mean
estate, yea, or in meaner place, a prompt and plain preacher
might do great good, to the great comfort of many devout
souls. Of which talents I humbly beseech my reverend
superiors here to help me to one rather of our own Society
than of any other coat, tarn proptcr virinum bonmn quam propter
vestrmn majorcm honorem (to whom I would have the secret
of our estate as open as the sun), although our doors are
shut to none. For my N. [nephew] is that way, as all other
way very valorous and zealous, and his constancy well tried
from his infancy. If Samson were some way proud and weak,
who may not have some infirmity, and yet by God to be
turned to his good ? For the fruit which I have found in so
long abstinence (et quoniam validiora sunt exempla quam verba\
I have made a secret memorial of the hardest of it in these
nine verses following, that it may plainly appear to have had
no rigorousness in it in a life at such rest as mine hath here :
"Sat michi prandenti tres haustus, coena superq.
Prandenti libra sit cibi, sic nomine coenae
Esto librce panis pars tertia, fructus abite ;
Forte tamen casei similis pars tertia grata.
Nee me laute magis quam fratres scimus egenos,
In votis mihi sit vel vivere, vel recreare.
Sit vinum infirmis ; mihi sit cervisia potus,
Nil mihi cum medico ; cibus medicina valenti.
Et memet pascens pasco simul esurientem.
" My sight now is dim and weak to write any more than
of great necessity. Therefore the acknowledgment signified
to my Reverend Father Western, from his long pupil in
606 College of the Holy Apostles.
Wisbeach Castle and comforter, what I could in the Tower,
how much I am bound to honour him in my heart (and next
him to love my dear brother some time, but many happy
spent years since that, ten thousand miles hence ; I mean
my Father Thomas Stevens), which was my first messenger
for obtaining of my admittance into the Society, will be, as I
hope, not uncomfortable to them, nor yet to my loving Father
Ed. Co. of our College at Fremingham [Father Edward Coffin],
whose hand I knew to be the secretary of your reverence's
letter, having sent to my Reverend Father General (the poor
mite of an affectionate child) and to yourself, dear sir, and
to Father Weston the like, as to my governor here, yea both
F. W., for each of you and them, a London knife, with damask
haft of the finest making, whereby to remember me, and the
[same] to my Father Ed. C., your secretary, in requital of
his book which he gave me at his last departure, with his
name in the end of it. These I did provide of purpose for
tokens to so many of your reverences, against my intended
voyage over two years past, belike in bonum omen of
my hearing at least from you in such manner as of late I
have.
" Immediately after my release out of the Fleet, I sent a
great packet to Father Wh. als Ga. [Whalley als Garnet] by
Richard Fulwood, with many particulars in it not only of all
my last troubles, but of all the chiefest things which I had
put up to the King, part whereof was my reply to Crowley
within Father Campion his lifetime. I sent up from Starford
Castle by Justice Snag, both to the L. of London and to the
Council, to cause it to be rejoined to, for the credit of their
cause; as to his Majesty, I still continued the like demand, to
show that no obstinacy was in us, if we might be convinced in
any error. If Father Wa. did never send any particulars of
that packet over to your sight, perchance your reverence would
be willing enough (considering what accidents have since fallen
out) to see some of them yourself, or else to my Governor
here to refer them. Humbly beseeching all your reve
rences to remember me to God in your holy prayers. At
my house at Belmont. My verses for my farewell at this
mark is above mentioned I have also inclosed, if they be
worth seeing.
" One of your most devoted children, although hitherto
least beneficial
"THO. P."
College of the Ploly Apostles. 607
The following verses were inclosed in the above letter,
written two years before —
" Prastantissima liujus insignis insulce patrioe meae dulcissimos commoda.
" Anglia musarum mater hrec peperitq ; priori
Oxonium partu. Te (Cantabrigia) secundo.
Haec tot sanctorum Regum mater atq. sepulcrum,
Hie tot martyrio Sancti supra astra levati :
Totq. Sacerdotum nunc Carnificina. Quid ergo ?
Non ausim celebrare meo tua commoda versu ?
Audeo et audebo, cave tu (Lutherane) placebo.
Septima pars Regni Sacris celeberrima votis,
Qureq. suam repetet quondam clos Sacra Marias
Templa, seges, naves, mulier, bos, lana, metalla,
Panni, cornipedes quovis bene principe digni.
Dant pluviam nubes, flores et flumina montes.
Melleq : lacte fluunt campi, dant requora pisces,
Quid referam quales, quibus est genus omne natantum ?
Est mare pro muro (vos non ingrata colons)
Estque salis ferri, stanni, est et copia plumbi
Et crocus in latis (merx quam ditissima) campis.
Instar et ignis habet lapides cognomine seacoal,
Hocq. faber sua ferra liquat ferrarius igne.
Hoc silvse umbrosze : vivaria deniq. multa,
Cervorum et damarmn grex pinguedine clams.
Tectaq. nobilibus Dominis O quam speciosa?
Planities, montes, fontes non igne caventes.
Non lupus in silvis (taceo quod mente revolvo).
Est potus quovis melior cervisia vino.
Dremonis invidia cui inventum credo tobacco.
Delicicc O nimium multce atq pecunia multa.
In bello cives fortes, in pace fideles.
Rustica gens (mirum dictu) quam militat audax,
Gens munita satis sine muris, sat sibi dives,
Ingenio pollens, quibus ars fere absq. labore est
Musica, et (heu) saltans nimium famosa juventus.
Lauta viatori, si quoerat, ccena, deinde
Et cubitum Isetus, quoniam hospes ab hospite tutus.
O fortunatus nimium bona si sua novit
Angligena, admonitus vanasq. rclinqueret aras.
Csctera non dicam, tibi Christus sed benedicat,
Tot mihi tarn charos ut in te sinat ille perire.
Nos patriam fugimus, Thomas cognomine Pondus ;
Omne solum forti patria est, valeatis amici.
.Etatis su£e 68.
1607.
Thomas Pounde, as we have seen in his letter, mentions
his nephews to whom he had been a parent, and that one of
them was very valorous and zealous, and his constancy well
tried. He may very probably be the party named in a letter
6o8 College of the Holy Apostles.
of Father Anthony Rivers, S.J., dated April 28, 1602, written
to Father Robert Parsons, addressed Signor Ridolfo Perino,
Venice.29 In speaking of one Bomer, an apostate student of
Douay, who had turned Government informer, he says,
" Bomer with his pursuivants, meeting with one Mr. Henry
Pounde, that had been a traveller, the day after the execution
[of Father Francis Page, S.J., and the Rev. Robert Watkinson
at Tyburn, April 20, 1602] would have staid him as a priest
and traitor; he inquired by what name they arrested him,
and what warrant they had, which they refusing to show, he
drew upon them in the streets, hurt the pursuivant in divers
places, and defended himself most valiantly against many
'prentices that came with halberts to help the pursuivant, and
had not his sword broken, he would have beaten the whole
street before him. Having wounded and hurt many, and
being himself wounded and disarmed, he yielded, and was
carried before the chief justice, where he testified himself as no
priest, and was therefore wronged by their manner of proceeding.
Notwithstanding, for that he was a Papist, and had been a
traveller, he was sent to Newgate. The pursuivant is like to
die ; the gentleman is much pitied, and highly commended for
his valour by all sorts."
We do not trace what became of Mr. Henry Pounde, but
as he was acting in self-defence he was probably soon released.
Father Thomas Mettam or Met/iam, S.J.,vA\o died a martyr
for the Faith of Christ in Wisbeach prison, is the last we shall
notice, and must devote a few pages to that holy priest in con
cluding this portion of the history of the College or District
of the Holy Apostles SJ.30
Deeply venerated by all English Catholics was Father
Thomas Mettam. He was born in the year 1532, or there
abouts, of a good family. Dodd31 says, "That he was of a
considerable family in Yorkshire, a son probably of Sir Thomas
and Lady Mettam presently mentioned, educated at Douay
and Louvain, in one of which Universities he took degrees in
divinity, and became licentiate in that faculty. He was an
excellent scholar, and in great repute with Dr. Allen, who sent
29 Many of Father River's letters are preserved in the Old Chapter
collection, London, and some few intercepted ones are in the F.R.O.,
London.
30 See More, Hist. Prov. S.J.; Tanum Vita ct Mors Jesuit: pro fide
inter/; Bartoli, Inghilterra ; Dodd, Church Hist., &c.
31 Dodd, Church Hist. vol. ii. p. 109.
College of the Holy Apostles. 609
him upon the English Mission from Douay, in the year 1574.
He laboured at that function with great success, and was a
kind of oracle among his brethren in Wisbeach Castle." In
Father Bridgewater's Concertatio Eccl. Cath. mention is made
of Sir Thomas Mettam, knight, " a just man and fearing God,
who, with his lady, were for many years prisoners for the faith
of Christ." Sir Thomas had formerly lived in great friendship
with the martyred Earl of Northumberland, then a captive
(1572) for the faith, and had an ardent desire to see the
noble confessor in his chains, that he might encourage himself
by his example, the more constantly to persevere in his holy
purpose. He gained his desire : he saw him, addressed him,
and bade him farewell, and returning to his prison, after a
few days rendered up his soul to God; ut sicut in vita scse
dilexerant ita ncc in morte separarcntur.
A Lady Mettam is also mentioned among other ladies as
confined in York prison by Lord Huntingdon, the President
of the North, " a rank heretic," in the narrative of the
Babthorpes of Babthorpe, in Father Morris' Troubles of our
Catholic Forefathers, Series I.
Father Mettam was a man of varied and profound erudi
tion, and for his skill in the classics, with Hebrew, history, &c.,
he took the Doctor's cap in Philosophy and Divinity. To
this was united solid and manifold virtue, leading him to the
love of God above all things, and to a due estimation of the
value of souls and a sense of his own nothingness ; all which
tended to increase the esteem of Catholics for him and to
conciliate the implacable hostility of Protestants. Escaping
from England, he duly prepared himself in the colleges abroad,
and having reckoned the cost of life and blood, devoted
himself to the salvation of his countrymen ; taking holy
orders, he returned speedily to England, where he arrived in
September, 1574. From his very entrance into the island,
chains were his welcome. His portion, indeed, was simply
imprisonment for seventeen years; and in prison he died.
At first he was confined during four years in the Tower
of London, where the foulness and squalor of the place
brought him to death's door. The cruel clemency of the
Privy Council, however, so far relieved him, as to change him
to another prison. He was there treated with a little less rigour y
and not so closely confined, so that by the more liberal use
of necessary food, having somewhat recovered his strength of
body, his hopes revived of being spared to pursue the one
NN
6 io College of the Holy Apostles.
great desire of his heart, which his strict confinement in the
Tower had rendered impossible, of being admitted to the
Society of Jesus. He therefore wrote a letter to Father
Thomas Darbyshire, then living in Paris, and his most inti
mate friend, urging and entreating him by every means in his
power to promote the affair for him.32 This Father Darbyshire
did, and the result appears by the following letter of the Very
Reverend Father Mercurian, General of the Society:
" I have received great consolation in our Lord from the
letter of your Reverence, written to our Father Darbyshire,
because of the holy and salutary desire which is expressed
in it. As this desire comes, we feel assured, from the motion
of the Holy Spirit, we should fear to be resisting the Giver
of all gifts and graces, were we not on our part to cooperate
with your Reverence's wishes, and, as far as in us lies, antici
pate your consolation. Therefore, according to the power
conferred upon us by Christ, though unworthy, in this Society,
we receive your Reverence into our fold, and unite you to
the body of the Society in every respect, and embrace you
in spirit as a true member of it, and make you a sharer in
all our labours, merits, and privileges. We hope, indeed, that
the Divine Goodness, Whose property it is to hear the desires
of the poor, will also be pleased at some future time to grant
that your Reverence, being delivered from these troubles, may
be curs, not in spirit and affection only, but in person and
in deed. But nevertheless, should it please His Divine
Majesty to decree otherwise, we pray God at least that we
may be hereafter united together in the eternal mansions of
heaven.
" But in the meanwhile, so long as the Divine Will thus
disposes present events, you must nevertheless consider your
self as a member of the Society, although in bonds and
wonderfully helpless in body. Rather, by how greater and
harder things you suffer for Christ's sake, so much the more
may you deem yourself in the sight of God, Who sees ^ the
heart, to be a disciple of Christ and a true son of the Society.
It remains for me, however, to admonish your Reverence to
keep your secret, and not rashly to disclose to any one the
faculty we now grant you, nor at all, unless you can do so
without danger, or some good end may call for it. We pray
our Lord Jesus Christ to prevent your Reverence largely with
32 See the Life of Father Darbyshire, Historic Facts, First Series.
College of the Holy Apostles. 6n
His blessings, and to impart to you strength from above to
correspond worthily with so great a vocation, and that neither
persecution nor the sword, nor things present nor future, may
ever separate us from the charity which is in Christ Jesus,
Who is blessed above all for ever. Amen.
"Rome, 4th May, 1579."
Father Mettam was not long allowed to enjoy this more
commodious prison; but with restoration to health he had
again to bear harder things, being frequently transferred from
one prison to another, always accompanied with fresh accession
of sufferings ; for having in some prisons succeeded in taming
his rough warders by his meekness, patience, and the example
of his innocent life, it often happened that, passing to a fresh
gaol, he would have to experience anew, from their studied
inhumanity towards priests, the ill-treatment of a strange gaoler,
uninfluenced as yet by his sanctity. But it happened that the
servant of God, from this selfsame variation of prisons, always
painful to the body, experienced all the greater consolation
of soul ; presenting him, as it did, with new occasions for the
exercise of his zeal among the malefactors. These were made
up of every description of offenders, with whom he found his
successive prisons filled. The insults, reproaches, and worst
of treatment they heaped upon him, both from heretical spite
and uncultured insolence, formed a great addition to his suffer
ings. Yet eventually, these men, having ever before their
eyes the standing sermon of his devout life, and hearing him
reason so powerfully upon every point of eternal truths, con
fessed themselves conquered, pronouncing him to be a holy
man and one that had greatly profited their souls. His fre
quent discussions upon points of religion with Protestant
ministers and preachers aided not a little to this ; these,
according to their custom, would boldly and contemptuously
present themselves to challenge him to dispute with them, but
would return with their heads down, silenced and abashed.
Father Weston, his fellow-prisoner, affirms these victories to
have been both frequent and distinguished, and such as made
the very name of Father Mettam terrible to the preachers.
Father Tanner observes upon the successful prison labours
of Father Mettam and other captive members of the Society,
that whilst those who were at large could scarcely effect any
work of note, owing to the fierceness of the persecution and
the sagacity of the pursuivants, they themselves, shut up in
NN 2
6 1 2 College of the Holy Apostles.
their prisons, were making a constant succession of converts.
These, in turn, on regaining their liberty, would go forth as so
many domestic preachers of the holy Faith they had received.
It was, perhaps, on this account, and because of the great
concourse of Catholics that flocked to him for direction and
consolation, that the Privy Council deemed it more advisable
to remove him from London, and consequently added him to
the list of those who had been selected for confinement in
Wisbeach Castle, as to a school of severer suffering and the
exercise of greater patience. Father Bartoli says, " We have
before described this place, and the miserable condition of
life of the Confessors of Christ destined for it. We had,
a quasi college there of three ; few, indeed, in number, but
in virtue, each of them without a rival. These were Fathers
Mettam, Weston, and Thomas Pounde."
About thirty-five priests and lay-Catholics inhabited this
wretched prison. These were either under sentence of death
or perpetual imprisonment. Amidst such miseries, truly buried
alive, some of them were kept in solitary cells, some had com
panions of their dungeons, and all so closely confined that
they could never go out except at the same time to one
common table. Nor then, unless with Protestant witnesses
to dine with them, of whom the chief was Gray the gaoler,
a brutal man, and so determinately hostile to Catholics, that
he openly declared that, were it proposed to him that he
would never find grace and salvation, except amongst Catholics,
he would prefer to die and be lost eternally than to be saved
as a Papist. This unhappy man was taken off by a dreadful
end, which was over-ruled to the great spiritual benefit of his
daughter, who, immediately upon her father's lamentable death,
renounced her heresy and became a Catholic.
The sufferers at Wisbeach were entirely excluded from
all intercourse with friends ; only Protestant ministers were
admitted to treat upon affairs of religion, and the bearers of
the alms of the faithful, upon which alone they depended for
existence. The place was closely guarded, within and without,
day and night. The hatred of the guards against the soldiers
of Christ, their revilings and insults, not unfrequently accom
panied with pelting of stones, made up their constant con-
fessorship. They had, however, one consolation amidst all
these sufferings, the secret celebration of the Divine Mysteries,
means for which they contrived to retain in spite of the vigi
lance of the guards who would now and then break in upon
College of the Holy Apostles. 613
them, but were always baulked. Leave was given to those
who were sixty years of age to go about the prison more
freely and to visit each other's cells. They made use of this
liberty, especially Fathers Mettam, Weston, and Thomas
Pounde, to practise religious discipline, doing everything by
the sound of a bell, such as the appointed time for morning
meditation, examination of conscience, spiritual reading,
study, &c. Each one also, according to his strength, added
corporal mortifications to the rigour of the prison. They had
at stated hours, lectures upon Holy Scripture, instructions in
Greek and Hebrew, explications of questions of faith and
morals, and exhortations on virtue and the perfection of their
state. This course of life being reported abroad throughout
England, Wisbeach Castle began to grow so noted a place in
the estimation, not only of Catholics, but of Protestants also,
that it came to be held rather as an academy of most learned
men and a school of every virtue, than a prison of malefactors.
It pleased God at length to take to Himself Father
Mettam, who was then not less than sixty years of age, with
scarcely any sickness or mental disease beyond the wear and
tear of a seventeen years' imprisonment. On feeling the near
approach of death; with his mind raised to God, he prepared
for the reception of the last Sacraments, having received which,
he placidly rendered up his soul to God, surrounded by a
company of noble champions of the faith, his fellow-prisoners,
in the month of June, 1592. His prolonged though bloodless
martyrdom brought great glory to the holy cause for which
he died. Nor was he less honoured by obstinate hatred with
which the heretics regarded him ; in proof of which, ten years
after his incarceration, when seventy priests were, by virtue
of a commission from the Queen, taken from their various
dungeons in England, and sent into permanent exile [1585].
Father Mettam was excluded from the benefit of this act of
royal clemency. Still kept a prisoner, he was reserved for a
lingering death, by a punishment all the more severe as it
was more prolonged.03
33 Frequent mention is made of Fr. Metham in the life of Fr. William
Weston— Troubles of our Catholic Forefathers. Series II.
jfouttlj
PART II.
COLLEGE OF ST. HUGH;
OR,
THE LINCOLNSHIRE DISTRICT, S.J.
THE COLLEGE OF ST. HUGH,
Or the Lincolnshire District (formerly the Residence of
St. Dominic}.
THIS Residence was one of those established by Father Richard
Blount, the first Provincial, about 1633. It included the
county of Lincoln. In the year 1675, we reac^ m tne Annual
Letters, that by the authority of the Very Rev. Father General
Oliva, it passed into the title of a College, and was afterwards
generally known by the name of St. Hugh.
The following places appear to have been served or visited
by the Fathers of this Residence, though they would doubtless
make missionary excursions throughout the whole District.
Even as late as 1781, Father Richard Knight, for many years
missioner at Lincoln, in a corespondence with another Father,
speaks of his having ridden about five hundred and fifty miles
in five months; being then between sixty and seventy years
of age.
Blyborough (the Southcote Kingerby Hall (the seat of the
family) Young family)
Boston Lincoln
Brigg Little Paunton
Driby Market Rasen
Dunstan (near Lincoln) Reasby
Irnham Sixhills-Grange
Kerman
The average yearly number of Fathers attached to this
Residence, from its commencement until the year 1677, was
about eight. The number of conversions, as far as they are
recorded, was about twenty per annum ; but this return must
have been very imperfect, in consequence of the difficulties
of the times.
Among the various Fathers serving in this District, the
following must be briefly noticed.
I. FATHER JAMES SHARPE, who often passed by the assumed
name of Pollard. He was a native of Yorkshire, born of a
6i8
College of St. Hiigk.
respectable family. He was a convert to the Catholic faith,
and entered the Society in 1607-8, set. 31, being then already
in holy orders. At one time he was Professor of Sacred
Scripture and Hebrew at the English College S. J., Louvain. He
was promoted to the degree of a professed Father on the i2th
May, 1622, and died in the Residence of St. Dominic, nth of
November, 1630, aet. 54. It does not appear how long he was
a missionary in St. Dominic's Residence. Under the initials
of J. S. he published in quarto, the year he died, a work,
De Private Spiritu Hcereticorum, divided into two parts. The
following interesting account of his sufferings for his religion,
at the hands of his own parents and relatives, is given in
Father Henry More's History of the English Province S.f.,
lib. viii. n. 9. The events recorded would appear to have
occurred in Yorkshire.
After a short history of the combat and martyrdom of
Father Thomas Garnet, who suffered at Tyburn, 23rd June,
1608, Father More continues: "There, indeed, the martyr's
laurel was gained by the effusion of blood. . . . Let us see
a combat of another kind, and in the useless efforts for the
conversion of his parents, let those learn a lesson who are
carried away by an over ardent zeal for bringing their relatives
to the Faith, and in how great danger they may be involved
if they suffer themselves to be led by their own judgment
rather than by that of their superiors. For although he came
off a victor, not of his parents, but of himself, nevertheless,
every one should not be too ready to offer himself for this,
lest being over self-confident, instead of relying upon God
alone, he be overwhelmed by the torrent of pleadings, tears,
and lamentations, and so sink and perish."
About this time (1608) James Sharpe came to the novice-
ship, being already a priest. After completing his two years'
probation, he returned into England and wrote the following
narrative to our Very Reverend Father General, Claudius
Aquaviva.
" Very Reverend Father in Christ, —
P. C.
" Four months ago, I wrote your Paternity some
account of my life, and my endeavours to convert my parents ;
but as events turned out contrary to my expectations, I
thought it would not be ungrateful to your Paternity (after
consulting Superiors) if I recounted to you a few things regard-
College of St. Hugh. 619
ing the termination of the affair. On my first arrival in
England, I frequently treated with my parents, both in person,
and, when absent, by letter, as to leaving their residence and
neighbourhood and moving elsewhere, where I should be
able to live more familiarly with them, and they would have
a better opportunity of profiting by the society of Catholics,
and thus find a more ready means of salvation ; they at length
acceded to my request, and pledged themselves to perform
every thing according to my wish ; so that nothing else seemed
wanting "but to meet with a suitable house. This task I
joyfully and most readily undertook, having regard less to the
pleasantness of locality, than to the sweetness of gaming my
parents to our holy religion. But I fell myself into the snares I
had designed for their capture. My parents, indeed, changed their
residence of their own accord, but it was in order to circumvent
me, and betook themselves to a house belonging to a certain
doctor of divinity, a Protestant Archdeacon. In the interim
they gave notice, with no amicable intention, to my friends
that I should come to communicate with them at that place.
The Catholics were not up to the manoeuvre, and urged me
to satisfy them. I consented, and visited them on the eve
of the Ascension. We began to treat about the situation of
the intended house and the domestic arrangements. They
promised to accompany me to the place I had designed.
Whilst we were settling these matters, behold, the said Doctor
and his wife came themselves to live at this house. He had
solemnly promised me some time before, and had written in
a letter still extant, the following declaration : ' May I never
see the face of God, if I do not allow you a safe ingress and
egress to and from my house.' This he had frequently and
faithfully performed, treating me kindly at his house (for,
pitying his heresy, I hoped on this account to be of service
to him as well as to my parents). He had also asked for,
and obtained a licence under the public seal of the Archbishop
of York, that I should freely converse abroad with my parents.
He also led me to my father's house, and reconciled me to
a Justice of the Peace who some time before had arrested me
as a priest. Everything seemed to go swimmingly, according
to my wish. But whilst on the day after Ascension Day,
I was preparing to take a journey with my father to seek
after a new house, a Justice of the Peace having been
summoned by my father and the Doctor, suddenly hastened
to the house and entered the room, inquired much about
62O College of St.
my state of life, and the places I had frequented. He charged
me with having said Mass in the house of a certain nobleman.
Quid multa ? He provoked me to disputation, and at length
committed me to the custody of my own parents, for they
showed him the licence that had been granted them by the
Archbishop of York. The Justice of the Peace, to carry on
the scheme, pretended to threaten my father ; warning him
to keep me in safe custody, and bound him in a heavy
pecuniary penalty to that effect. Two domestic servants, by
way of constables, were appointed to guard me, lest I should
escape on returning home. Thus I was led, in strict custody,
to the house of my parents. Relatives and neighbours flocked
together, congratulating themselves on the prosperous issue
of the plan. My parents, rejoicing at the success of the
affair, and happy in their fraud, assailed me with new devices.
They desired me to be of good heart, promising me abundance
of money, better clothes, and all things needful. I was kept
there for some days that I might receive the visits of friends,
and this was done under the outward show of gladness, though
but to conceal the dart in the treacherous soul. The Feast
of Pentecost being at hand, I was seized with a vehement
desire to celebrate that day amongst the Catholics. I accord
ingly applied my wits how to manage an escape. Whilst
I was considering this, I was invited to a neighbouring town,
where a public meeting was to be held. I consented, on condition
that I was not to come in contact with anypreacher for disputation,
nor magistrate for examination. They accepted the terms,
and we started. But there was in that town a certain noted
minister, who although by profession a physician, skilful in
the law, and holding the authority of a magistrate, nevertheless
took upon himself the care of souls. They invited him to
meet me. He was crafty in disposition, bland in speech, and
fully acquainted with the conspiracy against me. Privately
summoned, he came in as it were ex improviso, saluted me
most politely, and entered into a long discourse on religion;
after a slight skirmishing upon one or two points of controversy,
he invited me to his house, or rather ordered me there by virtue
of his authority ; on these terms, that if I should draw him over
to my side, or he should draw me to his, I should have my liberty,
but if not that I should depart in the same custody in which I
had come. My parents accepted the terms on my part, and
promised that I should be ready for the contest after the feast.
Things being thus arranged, I began to reflect upon the dubious
College of St. Hugh. 621
and suspicious faith of the Doctor, and upon the treacherous
schemes of my parents, who not only were unwilling to
conform to me in matters of religion, but left no stone un
turned to entice me to their sect. I therefore resolved to turn
my mind again to a flight. On a certain night, my parents
being gone to rest, and the servants lodging at a distance from
the door, I went out, shutting them all up, and locking the
door; and being ready booted, I hastened to saddle and
bridle the horse. The servants, who were locked up, discover
ing it, raised an alarm ; leaped out of the window, pursued
me with naked feet, overtook me, and seized hold of the horse.
Frustrated in this hope, I took to my heels, thinking to reach
the house of a Catholic fifteen miles distant. But they, having
aroused the neighbours, guarded the roads, and pursued me
both on foot and horseback. Exhausted with running and
perspiration, nothing else was left to me but to give myself
up to the pursuers and return home. My parents having
gained this victory, most carefully examined everything, and
strengthened the windows with iron bars. My mother was
my keeper by day, and would not let me leave her side.
By night, my father lay down upon the same bed with me.
Being full of suspicions, they durst not trust me to the care
of others, lest perchance they should admit any relatives to
converse with me. Thus things went on for some days, when
I was led to the house of the said Doctor, where I remained
five days in the company of my parents. I held daily dis
putations with him, chiefly upon the Canon of Scripture, and
every duty of civility \vas observed towards me. Gaining
nothing by soft speeches and arguments, he persuaded my
parents that a longer delay was necessary, when he did not
doubt that at length he should conquer, for he boasted that
he had brought over many priests and laymen captives to his
religion.
" I returned home again, when it happened most unfortu
nately for me that the Catholics who were anxious to know my
situation sent a certain person in the garb of a beggar in order
to visit me and know how matters stood. But before we could
possibly converse, my parents caused the person to be arrested
and carried off prisoner to York gaol, where he is now detained.
Not content with entirely fencing off all approach to my friends,
they daily admitted Protestants, that if not conquered by reason
ing they might at least allure me to their side, by wearing me
out with importunate debates. They offered me an ample
622
College of St.
inheritance, saying to me, ' All these will I give you, if falling
down you will adore according to our faith — Hcec omnia tibi
dabo, si cadens -adoraveris secundum fidem nostram? They pro
posed marriage, offering me a wife with a large fortune, and
above all, the hope of possessing the property of the family.
My mother especially urged this upon me. These were com
paratively light matters. In truth, I was more sorely assailed
by the continued entreaties of my parents, their tears, and eyes
apparently moist with weeping, their worn faces, and words
enough to melt a heart of stone. I am not inventing idle tales.
What was I to say, when compelled to see both my parents
upon their knees before me, with upraised hands, uttering in
the most pitiful manner these words : ' Have pity upon me, my
son, have pity ; pity your father, pity your mother, pity the
womb that bore thee, and the breasts that nourished thee.
You received your life from us, and do you repay us by causing
our death ? Pity, at least, these grey hairs, pity our old age ;
do not bring down our grey hairs with sorrow to the grave.
Do not, like the serpent, gnaw in pieces your mother's bowels ;
are you not moved by your mother's wrinkled face, wet with
tears ; have you no pity for your father, no sense of religion
towards God? Cursed be the hour in which you were begotten,
and the time in which we have nourished and brought you up.
Will a son thus desert his father — thus abandon his mother?
Ungrateful son, first take this knife (offering me one at the
same time), and cut our throats rather than be compelled to
witness your unhappy end.' I do not exaggerate; they repeated
these things over and over again, a hundred times. There was
no hour of the day, no place, no meeting each other, but these
lamentations resounded in my ears. What, you ask, were my
feelings under these harrowing circumstances ? Indeed, I could
not but grieve, but I was accustomed to relieve myself by the
words of our Saviour, ' Qiti diligit patrcm et matrem] &c. — ' He
that loveth father and mother more than Me is not worthy of
Me.' That noted saying of St. Jerome also occurred to me,
and was indeed represented to the life : 'Si mater spar so crinc,
scissis vestibus ostendat ubera quibus te nutrietat, si pater in
limine jaceat ; per calcatuni perge patrein, sice is oat Us ad Crucis
vexillum evola; solum pietatis genus est in hac re esse crudeletrf—
' Should your mother tear her hair, and show you the breasts
that nourished you ; should your father lay himself across the
threshold; tread upon your father, and with dry eyes flee to the
standard of the Cross; in such case the only kind of com-
College of St. Hiigh. 623
passion is to be cruel.' I refreshed my soul with this spiritual
consolation ; by this coat of mail I defended myself against all
temptations of flesh and blood. But whilst these things were
going on, the Archdeacon himself, of whom I have before
spoken, invited me to dinner. After many ordinary topics had
been canvassed, the conversation at length fell upon a recent
edict of the King, banishing all. priests from England. Rejoiced
to hear this, I began to make known my priesthood, for my
parents had concealed that fact ; and I regarded the edict as a
benefit whereby to gain my liberty. I often treated with my
parents, and solicited friends to persuade them, that if I was
discovered to be a priest, their property would be in great
jeopardy. But no entreaties, no arguments could move them ;
the hope of sometime bringing me back to their religion pre
vailed. I wished to appear before the magistrate openly as
a priest. But this was not allowed, and all facility was denied
me. It happened opportunely that the said doctor often in
vited me by letter to discussions, and this by public authority.
I willingly appeared. Amongst other things, I requested to be
furnished with a copy of the said edict of banishment. As I
read it, being asked if I were a priest, I voluntarily admitted it,
desiring it as a benefit; but the matter did not succeed as I
had wished, for forthwith I was sent to York before the Royal
Commissioners, and detained for seven weeks, waiting the
decision of the chief President. During this interval, my
parents took precautions against my being sent to the common
gaol ; lest, by intercourse with the other priests there I should
become more courageous. They managed to have me con
fined in private custody, in the house of a most incorrigible
Protestant, and one most hostile to Catholics, where nothing
met my ears but wranglings, blasphemies, and such like
abominations ; and lest I should get any breathing time, my
parents themselves also came. My mother remained in the
same room with me from morning till evening, either to soften
me by her tears, or to intercept any letters that might be
written to me, and to hinder the access of any Catholics. She
sat down when I did, accompanied me in walking, and followed
me if I left the room. If I said my hours (for I always had
my breviary with me), with the door shut she would watch
me outside. If I had business with any one, she would be
present, and discuss everything. A certain Catholic wished to
meet me, and, to do it with less suspicion he came in company
of a Protestant minister. My mother invited him to dispute
624
College of St. Hugh.
with me. He said, absurdly enough, he wondered that I,
forsaking the national religion, should have embraced one
unknown to himself and many others. The keeper of the
prison, standing by, indignantly said, ' What, you say you are
ignorant of their Faith, when you undertake to impugn it ? get
about your business ! ' And, loading him with reproaches,
turned him out of the house. My mother denounced all
Catholics as seditious and treasonable persons. She inveighed
against those who supplied them [in prison] with anything,
whether clothes, money, or lodging. Especially against a
certain priest of venerable age, and very learned, who was
detained in the same prison ; declaring that he had perverted
her son. At length, she herself, anxious to conclude matters
with me, frequented sermons, and if anything was said against
Catholics she reported to me, and strove to persuade me. She
invited me to hear a sermon, promising to put me in a secret
place in the church, and that the sermon should not be upon
subjects offensive to my ears ; she offered me wool to
stuff in my ears, would I but only just once be present.
Seeing me immovable, she again had recourse to her lamenta
tions. 'Will you then do nothing for me, my son? I have
been to your Church, and have heard Mass, and do not con
sider my conscience wounded on that account. All our doctors
do this : are you more prudent than they ? I will stand for
you in the Day of Judgment, I will answer for you. Con
science teaches us to venerate our parents ; you neglect them.
You multiply prayers as though you cannot be saved without
them. You worship images, whereas God alone is to be
worshipped. But if you will return home with me, I will
allow you all these things ; I will pray with you, I will fast
with you, and for your sake I will distribute whatever alms
you wish : will nothing of all this move you ? O unhappy
mother that I am/ &c. And with these and similar exclama
tions she wearied me from morning till night. They preferred
my remaining in perpetual imprisonment to going into exile,
in order that they might enjoy the sight of me. They
treated this affair with the Royal Commissioners and judges,
and also importuned for it by bribes. Consent was obtained,
provided only that I would attend at a sermon, or take
the oath of allegiance and supremacy lately framed. I con
sented to attend a sermon on condition that I was allowed
immediately after in the same place to preach aloud to the
people. This did not please them. In the meantime, the
College of St. Hugh. 625
pseudo-ministers of the Gospel constantly visited me ; for my
parents never omitted to bring to me any one of them who
was remarkable for learning. The Lord gave me a mouth
and wisdom whereby to furnish a satisfactory answer to my
opponents, and to the expectation of the audience."
Thus wrote Father Sharpe to our Very Reverend Father
General Claudius. He was then sent into banishment, and
returning into England after some years of labour in that
vineyard, he was solemnly professed on the i2th May, 1622,
as we have already mentioned. He did not long survive, dying
on the nth November, 1630.
II. FATHER JOHN BLACKFAN was a native of Horsham, in
Sussex; born in the year 1560; promoted to the degree of a
professed Father in 1603, and died in this residence the i5th of
January, 1641, aged eighty-one. He was a Cambridge student,
and took the degree of M.A.; and was a man remarkable for his
integrity and candour of soul. At that time Catholicism in
England was deeply afflicted. At College he was seized with
a contagious disease, by which, together with reading the works
of St. Austin and other Catholic writers, his conscience was
aroused and his mind was led towards the Catholic faith.
However, he deferred his conversion, being held back by the
free course of life in which he indulged. He was at length
compelled, in quite a supernatural manner, to embrace the
Catholic faith, and brought over with him a young man who
was the head of an illustrious family. Father More1 relates the
occasion of Father Blackfan's breaking through his trammels.
He had a vision, or dream by night, in which he saw clearly
before him our Lord Christ sitting as Judge, before Whom he
was accused of many things, especially for delaying to follow
out the instructions and good motions he had received in his
said readings. The Judge condemned him to be tortured by
pains in the bowels, which he really felt, and this so severely
that he cried out that the commands of the Judge had been
exceeded, and he then made a promise never again to attend
the prayers of the schismatics. He not only stood to his
promise, but the better to please Christ the Judge he imposed
upon himself a severe fast of four days a week ; he spent his
nights in watching and prayer, and by day retired himself in
the times of recreation ; and in this course he persevered for
six months, before he could meet with any Catholic. At length
1 Hist. Prov. AngL lib. viii. n. 26, p. 384.
00
626
College of St. Hugh.
a respectable man one day met him, and asked him whether
he wished to hold familiar intercourse with a priest. " Most
willing I would do so," he said, " but I fear none is to be
found, so many having been made away with in these years."
"Fear not," said he; "I will shortly teach you where you
may meet with one." Returning after the interval of a few
days, " Go," said he, " to such a wood, and the person you
desire will meet you." He went accordingly to the wood, and
there met with an old priest of the time of Queen Mary, who,
after a short conversation, first of all absolved him from
excommunication, using the solemn rites of the Church, even
to the striking his bare shoulders with a twig of a tree during
the time of his reciting the Psalm Miserere. He then appointed
him to return to him at a certain time and place, to make his
general confession. He came accordingly, and after a long
examination by the priest, was reconciled to the Catholic
Church. He kept up his adopted practice of fasting until he
crossed over to the Continent. Tn the year 1587 there was
a great preparation made in England for opposing the intended
Spanish invasion, and this rendered all navigation most difficult.
God, however, was his leader, and was pleased to bring about
an opportunity of his crossing over to Dieppe. From thence
he went to the English College at Rheims ; from Rheims he
went to Valladolid ; and after his course of studies there, was
received into the Society of Jesus in 1593, being then aged
thirty-four. He met with much trouble on his way to Valla
dolid. The English College of the Society had been then just
founded (1588-9) by the exertions of Father Robert Parsons.
Doctor Barrett, the then President of Rheims, being over
stocked, sent to Father Parsons' new establishment ten or
twelve promising youths. Amongst them were Father Blackfan,
then a sub-deacon, with Father Henry Floyd, S.J., then a
deacon,2 and another youth named John Boswell. War was
then raging in France between the Leaguers and the King
of Navarre, and the roads were everywhere impeded by
the constant marching and countermarching of the soldiers of
both parties, nor were any of the other ways through France
more practicable. They were, therefore, constantly falling in
with the troops ; but, by the goodness of God, they escaped
safely. They had the greatest difficulty in persuading Du Plessis
Mornay (who wished to pass himself off as one of the chief
2 The life of this eminent Father is intended to be given in the History
of the College of St. Ignatius— London District.
College of St. Hugh. 627
pillars of the Calvinists) that they were Englishmen, Catholics,
and clerics, on their way to Spain for their studies. This was
soon after the Spanish invasion (1588), and the two nations
being then at enmity, Du Plessis Mornay insisted that they
were going upon another errand, to the injury of their own
Prince and country. He therefore declared them to be
traitors or spies, and was for sending them to Rochelle to be
shipped off for England (he had previously sent over certain
glorious champions, who afterwards suffered death for Christ).
However, by producing some influential letters of recommen
dation which they had fortunately brought with them, and
which stated the cause of their journey to be the prosecution
of their studies, and at the intercession also of the wife of
Du Plessis Mornay, they were at length released from custody.
Sailing from Nantes to Bilboa, they had to encounter at
the Castle of Burgos no less a storm than the one they had
passed through in France. The day after their arrival in the
city, as they were returning from the cathedral to their inn,
they were arrested by the officers of the Inquisition, on whose
information is uncertain. It was published throughout the
whole city that they were Lutherans, and brothers of Admiral
Sir Francis Drake, who had been some time previously
sweeping the Spanish seas, and was then leading a fleet to
invade Portugal. They were thrust into the House of
Correction, and their effects and money seized. But the Court
of Inquisitors, finding nothing about them that could cause
the least suspicion, and having inspected the letter they had
brought from Dr. Barrett, and one they had received from a
certain Spanish Father, professor of theology, addressed to the
Rector of the College of the Society at Burgos, they were
furnished with proper accommodation for the night. The
next day, being summoned to the Court, and having fully
explained the cause of their journey, they were liberated with
many apologies. About the money, however, their common
stock, there was no slight difficulty. The keeper of the prison
obstinately denied that any had been taken away. Blackfan,
from whose bag it had been abstracted, maintained the contrary,
and described the coin as being seventeen gold Spanish pieces.
He had no witness — it was his simple assertion ; it prevailed,
however; the intention of these foreigners was now known
and clear.
The gaoler still persisting, the Court of Inquisition sent an
officer with orders to seize and sell his articles of silver goods,
oo 2
628
College of St. Hugh.
unless he instantly gave up the money. At last, out came the
very identical sum that Blackfan had described and sought for.
On the following day, as they were preparing to depart, the
Court of Inquisition ordered a certain person of authority to
conduct them to the market-place. Here he made known to
the surrounding crowd that no shade of suspicion rested upon
them ; that they were exiles for their faith, and had passed
hither on their way to pursue their studies, meditating a return
to their native land with noble and courageous hearts, superior
to all the cruelties of the heretics. Thereupon the people, who
had before been disposed to insult them, began to venerate
their constancy in the faith, their probity of life, and fortitude
in adversities. He then led them to the city gates, pointed
out the road to Valladolid, and, courteously saluting them,
bade them good-bye. 3
Being afterwards called to Rome, Blackfan did good service
there in forming the minds of the youth of the English College
both to virtue and a conciliatory tone towards the Institute of
the Society, which several eminent scholars at that time
embraced. Returning again to Spain, he was solemnly pro
fessed of the four vows, i6o§, and laboured in the College of
Valladolid with no less fruit than at Rome. He was confessor
to the celebrated Dona Louisa Aloysia de Carvajal, and was
the first to turn her attention to commiserate our unhappy
Island ;4 and, although he did not come to the opinion that
she should pass over to England, on account of the various
troubles which she would have to encounter there, nevertheless,
by the advice of many doctors and holy men amongst the
Spaniards, she did cross over, and preferred Father Blackfan
to accompany her party, whom, in manners and language, it
was hard to distinguish from a Spaniard ; so much so, that he
more than once fell into danger amongst his countrymen, and
in the year 1610 was apprehended and committed to the
Gatehouse prison in Westminster.5 Non est inter improbos
tuta a calumnia quantalibet sincerissima integritas. They en
deavoured (by the instigation, it is alleged, of the pseudo-
Archbishop of Canterbury, Abbot), to asperse the character of
this most innocent man by charging him with the highest
3 More, Hist. Prow. Angl. lib. v. n. I, c. 2.
4 See the life of this noble lady, by Lady G. Fullerton, 1873. ^
5 This arrest was not, as Father More says, in 1610, but in 1612.
This appears by the two letters of the Archbishop of Canterbury to
James I. , presently set out.
College of St. Hugh. 629
crime. They suborned a person to swear that he had heard
Father Blackfan promise a certain goldsmith eighty thousand
gold crowns to find a man who would assassinate King James.
The diligence, however, of the Father exposed this wicked
fabrication. He wrote to Father Anthony Hoskins at Brussels,
who instantly went to the goldsmith, got him examined before
the magistrates ; and his evidence, denying the impudent lie,
being reduced to writing and duly signed, and the public seal
of the city affixed, was forthwith sent back to London and
given in evidence of the falsity of the charge, and the Arch-
• bishop put to the greatest shame.
The following are copies from the originals in the Public
Record Office, of the Protestant Archbishop of Canterbury's
letters to the King before referred to, informing his Majesty
of the arrest, &c., of Father Blackfan.
Dom. James I. 1612, vol. Ixx. n. 33. [Archbishop of
Canterbury to the King.]
"Most gracious Sovereign,— ... I am not forgetful of
the business touching the two Jesuits, and on Thursday last
I thought I had light upon Blount ; but on Friday morning
I found it otherwise for the man, but not for the matter. For
employing some persons of good discretion to attend secretly
the Ambassador's house (who yet lieth in Barbican), they
discovered on Wednesday morning at four o'clock, one coming
out of that house in this manner : First the porter came out
into the street and viewed whether the coast was clear or no,
and then spying no man stirring, he steppeth in, and imme
diately the other person cometh out, and goeth towards the
fields. Those who attended observed this; but because his
beard somewhat differed from the description sent to me, they
let him alone. But on the Thursday morning at five o'clock,
finding the same person to come out there again, and the
porter to do as he did the day before, they imagined that there
might be some little error in describing of his beard ; but
resolving howsoever that he was worth the taking, followed
him into the fields, and from thence a mile or two as far as
Ratcliff, where he offering to take a boat, they laid hold upon
him. This forbearance to take him near the Ambassador
Innigaes' house was by my special direction, which I gave
in charge partly because Innigaes should not know what was
become of him, and partly because the other for whom we
lay wait should not be s.cared by the taking of their fellow.
630
College of St. Hugh.
And accordingly I have hitherto caused him to be kept safely
and secretly in a pursuivant's house, for his arrest could not
be so well concealed if he had been sent to prison. In the
meantime, we give not over the pursuits of Blount and
Pelham.6 By this which is before written your Majesty will
see apparently that the place of his lodging was in the
Ambassador's house. And there for aught I know, may
the other two remain, but they shall do well to lie close.
" The party now taken is a principal Jesuit, who nameth
himself upon his examination Thorneton ; but in further
debating with him on Friday, he confessed unto me that
beyond the seas they call him Blackfan, but I know his true
name to be Blackman, and that he was bom at Horsham
in Sussex. It is thirty years ago that he ran beyond the
seas, and hath lived much in Rome and Spain, being confes-
sarius to the English Colleges in those two places. I mean
Rome and Valladolid, for the space of eighteen years, in which
time by his subtle and fair carriage, he got much love and
reputation with the scholars, but was indeed special man of
trust with Parsons and Cresswell, the rectors of those two
Colleges. Since his coming into England, he maketh the
despatches between Jones, the Superior of the Jesuits, who
lyeth always near London, and Holtby, who was the Superior
next before Jones, and lieth commonly in Yorkshire. In a
word, he is a man full of action ; and if any in the land can
yield an account of any evil purpose, this is like to be the
man.
" I directed my watchmen that whomsoever they light
upon they should forthwith search, to see what papers they
had about them. They did so to Blackfan, and found two
or three, whereof one was a part of a letter rent in the middle,
and written on the back side with another hand. There are
in it some things worth the observation; as that Pelham's
name is three times used, and mention made of accounts,
as if he had the laying out of sums of money more than his
own. That there is the word Barbican, as if his business
lay that way. That Juan de la Cruz is named, as if his affairs
were with Spaniards. But in the letter itself a man may guess
at more. In the sixth line Sp. meaneth Spain. In the seventh
line I conceive it to be meant a hundred thousand crowns,
sent from the King of Spain to his Ambassador, which may
easily be conjectured by the piece of the word [sador] torn
6 Vei-e Father Alexander Fairclough (alias Pelham).
College of St. Hiigh. 63 1
off from the end of the line, and sticking in the margin, by
reason of the sealing-wax. By Canterbury, Shrewsbury, Pe.
.are intended myself and the Earls of Shrewsbury and
Pembroke. Your Majesty may see what I mean by the
copy sent here withal, which is written in the same form
as the original is, which I keep here with me, lest per-
adventure it should be lost. And some use we may make
of it.
"When Blackfan was caught and conveyed to safe
custody, he wrought with the messenger's man that he would
convey a letter for him to the Spanish Ambassador's porter,
part whereof was written in English and part in Spanish. I
send your Majesty now also a copy thereof, for I caused this
letter to be brought unto me. A man may gather thereby
that money may easily be had by a Jesuit in the Ambassador's
house ; that they will use it to corrupt their keepers, and that
there is amity between Blackfan and the Secretary to the
Ambassador. In these terms things now stand with great
silence, my endeavours going on for the taking of Blount
and Pelham.
" But in speaking with Blackfan I have not used one word
concerning the Spanish Ambassador, nor examined him at
all touching his being or lying in that house, partly because
I am not willing to strike upon that string till I have your
Majesty's directions what to do, and partly because I aim
.at some further matter (and the forbearance of a few days
will do no harm). For I learnt by a sleight that Henry,
.the Ambassador's porter, who is of counsel and great trust
with the Jesuits, hath delivered secretly to his friend (by whom
it cometh unto me) that even now in London are Jones, the
present Superior, and Holtby, who was next before him. And
if this prove true, then is there some great assembly of the
Jesuits from divers parts, which must intend no good design
ment among them. We omit no diligence or vigilancy for the
discovery thereof.
[Other matters of no interest follow.]
"And so craving pardon for this my long letter, with
prayers to the Almighty ever more to bless your Majesty, I
jest most humbly,
" Your Majesty's most bounden
"Servant and Chaplain,
"G. CANT.
"From Croydon, August 10, 1612."
632 College ' of St. Hugh.
Same to same. Same vol. n. 52.
"Most gracious Sovereign, — ... I have caused Black-
fan the Jesuit secretly at ten of the clock at night to be
committed close prisoner to the Gatehouse, where he hath
the sight of no person but only one who bringeth him meat.
I have also caused the keeper to call him by a strange name,
that none may understand who it was that was sent unto him.
And besides my first examination of him, which was general,
and nothing touching the Ambassador's house, I have said
nothing to him, because he is fast enough ; and I am in hope
to light upon some more of those at whom your Majesty
further aimeth, so. that as yet I forbear to mention the main
purpose.
" I heard your Majesty once speak of a Spanish priest
whom God had enlighted with the knowledge of His truth,
and that he had an intendment to come to England. There
was very lately such a one that came to London, and made
himself known to the Italian Minister and others, giving them
to understand that he had lain several years in the Inquisition
for his conscience ; but before I could speak with him Don
Pedro de Suniga by a train got him to his house in the
Barbican, and there (as I am informed by the ministers of
the Dutch and Italian Churches in London, who complain
exceedingly thereof) he keepeth him as a prisoner. An act in
my judgment most insolent, and not to be endured, that he
should violently detain a poor soul who is now under the
protection of so great a king as your Majesty is. And if
Sir John Digby, now Ambassador of your Majesty, should
play such a part in Madrid with Cresswell the Jesuit,
or any of our English fugitives, besides the clamour which
would be spread thereupon throughout all Christendom,
the people of Madrid would violently take him out of
the Ambassador's house. I doubt not but your Majesty
will proceed in a more calm course; but in my poor
opinion it were lit that with some speed he were required
at Suniga's hands, least by poison or murder he come to
his end.
"... Looking over some papers of last year, I meet
with an advertisement touching Blackfan the Jesuit above-
mentioned, and that is, that he is a man personally known
to the Archduke, and that the Archduke maketh a special
account and reckoning of him.
"So beseeching the Almighty evermore to bless your
College of St. Hugh. 633
Majesty both in body and soul, and to confound all those who
intend any evil unto the Lord's anointed. I rest, £c.,
" G. CANT.
"At Croydon, August 17, 1612."
By his letters, Abbot can find nothing against the Father,
and yet, to curry favour with the King, was eager to convict
him.
The following interesting passage connected with Father
Blackfan is taken from a long MS. report of events in England.
The date is 1612." "At the sessions held at the end of the
term, there was a priest arraigned and condemned upon a
question demanded of him by his keeper's wife — whether, if
one should kill the King, he might absolve him ; the which he
answered that, if one should kill the King of France and be
truly penitent, he might. For which he was condemned and
executed, my lord of Canterbury having obtained the same of
the King, promising him that it would be very profitable to
their cause, for that the priest was both timorous and unlearned;
which, when the King' heard to be otherwise, he raged exceed
ingly, and said he would execute no more.8 At whose death
a Protestant, beholding his undaunted courage and bold spirit,
full of life and comfort, concluded in himself that he only was
happy on account of his religion, and thereupon went from the
gallows to the Gatehouse prison, and desired to speak with a
priest. They bringing him to Father Blackfan he resolved for
the best, and was reconciled within a few days, for which my
Lord of Canterbury clapt up close Mr. Blackfan, where he still
remaineth, and at the same sessions was indited."
Having been detained in prison, where he suffered extreme
want of everything for thirteen months, he was sent into exile,
and succeeded Father Percy as Vice-prefect at Brussels. He
continued in that office for nearly three years, then returned
to Valladolid, and succeeded Father William Weston, upon
his death, as Rector of the College, in April, 1615. Having
accomplished his triennium, he went to Madrid) and became
Vice-prefect there. At length, returning into England he
laboured most usefully in that vineyard to a great age, in
this Residence. Being desirous of spending the short
7 Stonyhurst MS. Anglia, vol. iii. n. 119.
8 This priest was the glorious martyr for his faith, the Reverend John
Almond, who suffered at Tyburn gallows, 1612.
634
College of St. Hugh.
remains of his feeble life at the Novitiate of Watten, he
obtained the Provincial's leave to do so. Starting on his
journey, he had scarcely ridden four miles when he fell off
his horse, and was carried home again. There he recom
mended the matter to God, and on awaking in the morning
these Spanish words were upon his tongue : Hermano, morad
alia? He remained, therefore, in the same place he had occupied
for so many years, and died there, prope octogenarius, i3th
January, 1641. The summary of the deceased calls him eighty-
one years of age, and states, amongst other things, that he
was a model of religious virtue ; most severe towards himself,
afflicting his body, and, with St. Paul, bringing his rebellious
flesh into subjection, by means of severe abstinence, and
corporal inflictions even to the last. He was so great a lover
of humble employments that, although he had filled most
of the chief offices in the Province, he zealously laboured
for seven years in grounding one boy alone in the rudiments
of grammar, contenting himself with this reflection, that this
one object of his care might eventually become the means
of many entering the Society, and of a numerous progeny after
his death.
Father Blackfan is named (as Blackman) in Gee's list of
priests and Jesuits in and near London, about i623.10
He is thus described in a paper in the P.R.O., Domestic,
James /., State Papers, vol. ii. n. 44. 1603. [Endorsed,
" Particular description of Sir Griffin Markham, and many
other Jesuits.'']
"A particular of the names and several descriptions of
Sir Griffin Markham, and divers other Jesuits and Seminaries
which James, my servant, saw, and I took of him."
[Among others.] " Black^ a Jesuit, a very tall and big man,
his head and beard black, cut with a pirkedevant ; he hath long
mustatoes ; his feet go much outward, and his knees inward ;
of the College of Cologne, in France."
9 i.e. Brother, remain here. The account adds, that thirty-six years
before, Father Blackfan had known a certain Brother Germanus at Madrid,
as though his name was associated with these Spanish words. But this
is probably a mere suggestion of Father More, who might have been
unacquainted with the language, and misled by similarity of sound, or
identity of derivation. Brother Germanus himself may, in those former
days, have played thus on the word ; and the two may have come together
into Father Blackfan's mind.
10 Foot out of the snare.
College of St. Hugh. 635
III. FATHER FRANCIS BERRY, a native of Lincolnshire,
born 1598, entered the Society in 1622; took the vows
as a Spiritual Coadjutor, March, 1634. He had held the post
of Minister and Professor in some of the Colleges abroad ;
and, in 1642, was Rector or Superior of this Residence and
District, and had then been on the mission ten years. He
wrote to the Very Reverend Father General Caraffa a letter,
dated 22nd May, 1646, of which the following is a transla
tion.11
Father Caraffa had just been elected General of the Society.
" Our Veiy Reverend Father in Christ.
P.C.
"While writing this my first ex-officio letter, I at
the same time transcribe the hearty affection with which I
congratulate our whole Society, though not your Paternity,
since I well know that a most weighty burden is laid upon
your shoulders, conducive rather to trouble than to joy.
"This one thing I pray our good and great God, that
He will be pleased ever to favour all your Paternity's efforts
and labours.
" As to what regards our affairs ; we have been for these
four years and more most grievously oppressed, no rest, no
settled abode. About the beginning of these disturbances
we numbered ten priests in this our District, and struggling
hard for a maintenance. The Catholics are nearly deprived
of their property, several are driven from their homes, and
yet they are constant and cheerful in their misfortunes and
trials ; from which a certain person amongst the Protestants
invents a calumny, saying that the Papists are thus joyful and
courageous in the rapine of their goods, because they are
nourished by a certain secret hope of some future help,
whereby they may defend and reinstate their party. This
one thing I assert, that I have never seen in such afflicting
circumstances so divine an aid to shine forth, and so great
a joy to spring up in the hearts of the faithful, deeming
themselves happy to suffer for their fidelity towards God and
their loyalty to the King. I do not recount all that is known
of the injuries sustained by the people caused by the war;
it would be too long to do so. I see now before me a most
splendid mansion, shamefully dismantled; a most noble lady
reduced to such distress, as not even to have a bed for herself,
11 The original is preserved in vol. v. MSS. Angl Stonyhurst, n. 23.
636
College of St. Htigh.
except a poor cottage one, which she had succeeded in
borrowing. Her lord and husband for the last four years
has been denied access to his house, been stript of his
abundant income, and has not ventured as yet to return
home. I have recently returned from a town that, after a
siege of six months, capitulated to the enemy [probably
Lincoln] ; and I lie concealed, as their troops are quartered
here, so that very few even of the Catholics are aware
of my return. I have lost all my sacred furniture ; my
well-stored library has been plundered, torn up, or burnt;
and what I deem the greatest loss, a portion of a copy of our
Institute has perished; the rest I still hold, though almost
useless. Whilst we retained the royal garrison, we could more
freely perform the ministerial functions of our Society amongst
the Catholics.
"A few have fallen away from the Faith. More have been
proscribed. As an unbounded liberty of believing leads many
to atheism, so the dread of this licence reduces some to
orthodoxy.
" As to our annual income, since our lot is almost the same
as that of the Catholics and Royalists, we have received
nothing for these three years. Although the alms of the pious
are few and small, yet we have contracted no debts.
" I will detain your Paternity no longer, at whose feet I
humbly cast myself, begging for myself and my confreres your
holy benediction.
• " Your Paternity's most humble servant and son in Christ,
"FRANCIS BERRY.
" Dated this 22nd May, 1646.
" From England, and the Residence of St. Dominic."
" Adm. Rdo. in Christo Patri Nostri,
" P. VINCENHIO CARAFFA, S.J.,
"Praepositi Generali."
Father Berry survived the date of this letter without seeing
much relief afforded to his brethren, and died in this district
ist June, 1656.
IV. FATHER THOMAS LEUKNER is mentioned in a catalogue
for 1642 as being a missioner in this district. He was a native
of West Dean, in Sussex ; born in the year 1587. He entered
the Society, and was one of Father John Gerard's first novices,
on the removal of the Novitiate to Liege in November, 1614.
College of St. Hugh. 637
In a letter from Liege, dated iQth September, 1614, Father
Gerard says : " There is Mr. Leukner, who growing of late
to a full resolution of entering the Society, and being so much
known in England, and in the Court as he is, so that he
could not be concealed in the English College at Rome, being
to go daily to and from the schools, and his father (as he
considers), being morally sure to lose his place (which is worth
unto him one thousand pounds a year, and his estate not
great besides it), he therefore thought it very needful to stay
his journey to Rome. Mr. Leukner is a man every way fit for
our employment ; he hath a very good will, both quick and
judicious, and an excellent good disposition, with a fine
behaviour and experience, and, which I most respect, he is,
and will be a solid, virtuous, and spiritual man. He hath
learning sufficient to begin logic, which, after his novitiate,
he may do privately in France. I beseech your reverence
to send order for his admittance." Father Leukner died
(probably in this Residence) 1645, aged fifty-eight.
V. FATHER ADRIAN TALBOT (whose real name was
FORTESCUE, was a son of Sir Francis Fortescue, Bart., of
Salden, Bucks), is said to have exercised his missionary
functions in this Residence for some time about the year
1638. He will be more fully noticed in the intended history
of the Residence of St. George.
VI. FATHER JOHN GROSE, alias FELTON, was a native
of the County of Norfolk; born 1580. At the age of
twenty-three he \vas admitted an alumnus of the English
College Rome, on the 2nd of October, 1603, and took the
usual College oath on the 25th July following. After
receiving all the minor orders in Rome, he was crdained
priest i5th October, 1606; and at the age of thirty, in 1610,
he entered the Society of Jesus, and was promoted to the
degree of a professed Father on the i2th May, 1622. Under
the assumed name of Felton, for the purpose of more secure
concealment, Father Grose with great zeal, laboured in the
English mission for twenty-seven years.12 Dr. Oliver says
for thirty years. His labours appear to have been chiefly
confined to this district. It is scarcely possible to name
any of the calamities and inconveniences of those persecuting
times, by which he was not tried, especially in the latter days,
12 See Tanner, Vita et mors Jesuit, fro fide interfect.
College of St. Hugh.
when the Parliament, rising in rebellion against the King,
proceeded to revenge, by open war, his lenity towards the
Catholics, and raged with such fury against the secular clergy
and Jesuits, that in no corner of the kingdom, by no art, nor
habit, could they be effectually screened from the pursuivants.
Yet Father John was prodigal of his life amongst these daily
deaths, provided only he might sell it at the price of
martyrdom : he did not cease from holding public assemblies
of the Catholics, and performing the functions of his ministry,
and never omitted (an act in which he was singular) to gather
the faithful together for the space of so many years, on
every Sunday and Holiday, either to preach to them or to
explain the Christian doctrine. In these indefatigable exer
tions he was not only moved by the hope of bringing an
abundant harvest into the garner of the Church, but he deemed
them well repaid could be but pick up one single ear of wheat.
To lead back one precious soul to the sheepfold of Christ,
he was ready to pour out his life and blood, to spend both
body and soul. He acted on this spirit admirably on the
occasion in which he fell into the hands of the enemy and
went forward to his death, which was as follows —
Father John Hudd, who was charged with the crime of
being a priest, and whose conviction and execution for high
treason at the approaching assizes appeared certain, was
confined by the Parliamentarians in close custody in Lincoln
gaol. The extreme danger of his beloved companion, deprived
of the strength and solace of the holy Sacraments of the
Church, appeared hard to Father John, but how to remedy
it he could not devise. Far from being able to penetrate
into the prison, he could not enter the city. Resolved, never
theless, though at the cost of his life, to break through every
obstacle, he dressed himself in the garb of a peasant on the
market day, and, mingling with the country people who were
carrying their produce to market, he entered with them in the
dusk of early morning without accident. He tried during
the whole of the day, by every contrivance, to penetrate the
prison, but in vain. Failing there of his purpose, he mingled
again with the peasants, as one who had sold his marketings
and was leaving the city, when he was stopped by the sentinels
at the gate. At that time they had liberty to detain at pleasure
any who they suspected of being priests ; these they would
keep in custody, and sorely treat them unless they redeemed
themselves by money. They arrested Father Grose and con-
College of St. Hugh. 639
ducted him to the governor to be examined on suspicion of
being a priest, of which, however, he afforded no indication
or ground for suspicion. This arrest seemed to Father John
most opportune for obtaining his wish; he hoped that he
might be confined in the same prison with Father Hudd, to
whom he longed, at whatever cost, to afford the consolations
of religion. But the Governor destroyed this hope by ordering
him, to his great chagrin, to be detained in military custody,
and to be transferred to another prison. This order, however,
whilst it precluded him from all hope of reaching Father
Hudd, gave him the privilege of enduring for his Lord the
iron fetters and other calamities of that prison, and the insults
and injuries of wicked men, of which for some weeks he
had his daily portion, even to the extremest want of food,
clothing and bedding. In the meantime the royal army was
preparing to retake Lincoln from the Parliamentarians; all
the military captives, together with Father John, were carried
off in boats to the deserted Church of St. Botolph, and there
detained in custody.13
The Father, who was now upwards of sixty-five years of
age, was confined here for three months in the depth of
winter, in a place open on all sides to the weather, and
wanting in every aid, in fire, comfort, and clothing to repel
the piercing cold of night. He was again removed to a
place more convenient indeed for the body, but a more
grievous affliction to his soul, as he was then compelled to
hear insults, blasphemies, and curses against God from wicked
men, which he felt more than all his sufferings. At length,
after an imprisonment there for seven months, whereas no
probable indication of his priesthood, nor evidence to capitally
convict him could be gathered, they began to throw out
hopes of his release, if he would redeem it with a sum of
money. This being at length raised by the liberality of the
faithful, he was discharged from the confinement of his prison,
but with health and constitution so broken by his long
sufferings, that in a short time he was released from the
prison of his body in peace. On being discharged from custody,
his host, into whose family he had been received, being ruined
by the evils of the civil war, and driven into exile, Father
Grose was compelled to betake himself to a house which had
been ruined and pillaged by the military. Here, before a
13 This would have been Boston, or St. Botolphs'-town, so called from
the saint of that name, who built the abbey there.
640 College of St. Hugh.
month had well passed, terminated that life which had
been dragged on wearily, tried by so many sufferings
in chains for Christ. After saying Mass on the 27th day of
February, 1645, and whilst in the act of making his thanks
giving, he fell upon the floor half dead, and a little after
placidly expired amidst ejaculations expressive of penitence
and singular love of God, aged sixty-five.
Father Grose is shortly noticed in the Floras Anglo-
Bavaricus^ where the author commends his zeal and remark
able desire both to preserve and to propagate the Catholic
faith through the space of twenty-seven years. After mentioning
that he never omitted Sunday or festival, to gather the faithful
together for their religious duties and instruction, this writer
applies to him the words of the Apostle, Insta opportune, im
portune.
The Annual Letters of the English Province S.J., for the
College of St. Dominic, also notice Father Grose and his
charitable efforts to reach Father Hudd in Lincoln gaol.
According to the State Paper in the Public Record Office
(copied in p. 404 ante), being a certificate from the officers
of the Port of Dover of priests and Jesuits sent there
for transportation, February, 1620, Father John Grose had
been a prisoner for the Faith previously to that day. His
name appears there with Fathers John Curry and Thomas
Everard.
VII. FATHER JOHN HUDD was a native of Durham.
Born in 1571, he entered the Society late in life, 1622,
aged fifty-one. All that can be gathered about him is
taken from the history of Father John Grose, as above,
and from the Annual Letters of the Residence of St. Dominic,
.for 1649. From 1640 to 1649, no annual reports are given,
for which the reason is assigned that, during that period
the number of priests who suffered for the Faith was less
than in some preceding years. It was probably found that
the extreme severity produced other than the desired result,
both in regard to the zeal and constancy of the clergy,
and the return of Protestants to the Church. Yet the hatred
to the Catholic religion borne by the popular party, which,
since 1645, nac^ been advancing to sovereign power, was
increased in intensity. They constantly avowed their deter
mination to root it out of the land. Letters sent by the
14 P. 75-
College of St. Hugh. 641
ordinary means of conveyance were in danger of being inter
cepted, and thus exposing to danger both the writer and the
family that harboured him. Hence the letters and accounts
that were sent were both few, brief, and far between.
In 1649 tne Residence of St. Dominic had possessed
a house of their own for nearly twenty-nine years, in
which one or two of the Fathers generally resided. It was
a building of mean appearance, but on that account, and
from its situation, well suited to their purpose, and of great
advantage to the Catholics of the country, especially to
the poorer class, who resorted to it for their spiritual duties.
and were often liberally relieved there in their temporal wants.
But this refuge did not escape the hostile vigilance of the
Parliamentarians. They broke into the house three several
times, and plundered whatever was worth taking; but they
had almost despaired of finding what they were most in search
of— the Catholic priest. At length one of them, in making a.
last search in an obscure room, observed a rope hanging loose.
Suspecting this might lead to some discovery, he called back
some of his comrades who were leaving the house, and they
pulled the rope. It opened a trap door, and thus exposed to
their view the object of their search. It was Father John
Hudd, who had concealed himself under the roof, with the
furniture of the altar, and in his hurry had omitted to draw up
the rope after him. A loud shout announced their success. The
venerable Father was of a delicate constitution, and seventy-four
years old or upwards, and was at first unable to stand on
account of the constraint he had suffered in his narrow hole.
They carried him out in his cassock, and put him on a horse
to convey him to the neighbouring town, bringing his servant
with him. As they approached the town, in order to draw on
their captive the insults of the rabble, they made the servant
put on the clerical cap, or biretta, and walk before the horse,
whilst they rang the bell used at the altar. The next day the
Father was conveyed in the same manner to Lincoln, and there
imprisoned. This would have occurred in the year 1644.
They set the servant at liberty, after stripping him of what was
worth taking. The venerable appearance of the Father, and
his patience and gentleness, moved the gaolers to compassion,
and they provided for him to the best of their power. But
what the good Father most desired was the spiritual assistance
of some one of his brethren, and the more so, as the Assizes
were drawing near at which he might probably be tried for his
PP
642 College of St. Hugh.
life. It was at this time that Father John Grose made the
heroic attempt to get at Father Hudd in Lincoln prison, which
ultimately caused his own death, as we have seen.
Father Hudd was not, it would seem, brought to trial ; the
King's forces soon afterwards retaking Lincoln, when he was
set at liberty. He remained bedridden for the rest of his life.
He joyfully resigned his soul to God in the year 1649, aged
seventy-eight, after overcoming some remarkable assaults of
our spiritual enemy. In religion twenty-seven years.
The same Annual Report thus continues, and introduces
us to another confessor and martyr in Lincoln gaol —
VIII. FATHER THOMAS FORSTER, S.J.— The spiritual wants
of the Catholics of this district, caused by the loss of these
two good missioners, were relieved by the accession of Father
Thomas Forster. Being obliged to fly from the scene of his
mission in Yorkshire, he chanced to come into this district,
where, seeing that help was needed, and being more desirous
of labour than of rest, he resumed his missionary occupations.
In a mean garb he went about the country on foot, visiting
the poor afflicted Catholics, and extending his welcome services
to the few gentry who were able to remain in the country.
But he was not allowed to remain long at liberty. He was
arrested on the public road on suspicion, by a justice of the
peace, who happened to be passing, and committed to prison,
where he was treated with great severity. He was twice had
up before the magistrates for examination, and remanded to
prison, though nothing could be proved against him. From
his prison he found means to send a letter to his Superior, in
which he says : " I have not been worthy of the happiness
which I have longed for during forty years. Blessed be God,
Who has granted me at least this tribulation of imprisonment ;
and I humbly beg of Him to receive it as some part of the
satisfaction due for my many and great sins." After two years'
confinement he died of dropsy, brought on by sufferings and
privations. His Superior contrived to visit him on his death
bed, and to administer to him the Sacraments, to the great
consolation of both. Thus, as in other instances, as some of
the Fathers were imprisoned, others took their places with
alacrity, and continued their labours, especially amongst the
poor. Father Forster died the 3ist of March, 1648, /// vinculis
pro fide Christi. Owing to the loss of records, we cannot trace
College of St. Hugh. 643
his age, or the date of his entrance into the Society of Jesus.
He was probably labouring in the Yorkshire mission from about
1608.
In the Public Record Office, Dom. James /., State Papers,
November, 1605, vol. xvi. n. 56, is the declaration of a
Government spy, Edward Brymstede, late factor at Lisbon,
stating his intercourse with Forster, an English Jesuit, who
tried to pervert him to Romanism, argued on the lawfulness of
King-killing, and prophesied speedy destruction to James I.,
unless he tolerated Catholics. This may have been our Father
Thomas, then perhaps living at the Residence of the English
members S.J. at Lisbon. That he should have endeavoured
to convert the spy is very probable. Of the alleged argument
in favour of King-killing, our readers may judge from the
proofs of Catholic loyalty we have brought forward in other
portions of this history.
IX. FATHER RICHARD ASHBV, whose real name was
THIMELBY, was of the respectable and ancient family of that
name in Lincolnshire. He was born in the year 1614, and may
have been a son of Richard Thimelby, Esquire, of Irnham.15
15 Father Morris, in Series I., 77/6' Troubles of our Catholic Forefathers,
in the article upon Father Tesimond, p. 156, thus mentions this family,
quoting from the Chronicle of St. Monica's Convent. " Mrs. Brooksby
had a daughter who married Richard Thimelby of Irnham, in the county
of Lincoln. Their daughters Winefride and Frances entered the Convent
at Louvain in 1634 and 1642. In 1668 Sister Winefride was elected Prioress
of St. Monica's Convent, the third in that office. . . . This generation of
the Thimelby's was doubly connected with the family of the Astons [of
Tixhall, Stafford]. . . . Sister Gertrude Thimelby, the widow of Sister
Winefride's youngest brother, Henry Thimelby, and daughter of the first
Lord Aston, was professed at St. Monica's the 29th of September, 1658.
. . . These are mentioned only on account of their relationship with
Eleanor Brooksby, 'Mrs. Ann Vaux's sister,' as the same Chronicle words
it, all very good and constant Catholics, who kept Father Garnet, the
worthy martyr, in their house, the chief of the Jesuits."
Amongst the State Papers, P.R.O., Domestic James I., 1603, vol. vii.
n. 50, is "a list of the names of the Jesuits in England, with the chief
places of their abode," and which is endorsed by Salisbury, "A note of the
Jesuits that lurk in England." Amongst others is found, " Mr. Johnson
ivith Mr. Richard Thimelby, in Lincolnshire."
Father Bridgewater, S.J., in his Concertatio JZccl. Cath. in Anglia, De
Pcrsecutione Angl. p. 30, edition 1594? makes the following deeply inter
esting mention of another member of this ancient and faithful family.
" But the following, which happened at the same time [1581] and in the
same city [Lincoln], must not be omitted. A lady of noble birth, and
young, having first obtained permission, entered the prison to visit her
PP 2
644 College of St. Hugh.
He joined the Society in 1632, and the Annual Letters describe
him as vir doctus et prudens et amore Instituti excellent. He
was solemnly professed of the four vows in 1646. After
teaching philosophy, and discharging several collegiate offices,
he was ordered to the English mission, where, as we shall
presently see from the Annual Letters, he laboured very
diligently, and chiefly in this Residence and district, his native
county, of which in 1655, as appears by the Catalogue of that
date, he was Rector. In 1666, on the death of Father William
Campion, he was appointed to the responsible office of Master
of Novices at Ghent, and in 1672 became Rector of St. Omers'
College, where he died in 1680, aged sixty-six.
Father Thomas Jenison and others, who suffered much in
husband, who was incarcerated there for the cause of religion. Being
known to the gaoler, and thus caught in his net laid for her, he ordered
her also to be detained a prisoner. Mrs. Thimelby, either from the shock
caused by this inhumanity and perfidy, or else from the foul air of the
place, was seized with severe sickness, and brought into extreme danger of
life, and when she appeared hourly about to expire, Mr. Thimelby, over
whelmed with grief, earnestly implored that she might be removed outside
the prison, and obtain the aid of matrons, but his request was refused.
O fcrrea pectora. "
Challoner mentions that Gabriel Thimelby, gentleman, died in prison.
Dodd, Church Hist., vol. Hi., mentions several of the same family,
three of whom lost their lives fighting for the cause of Royalty, in defence
of King Charles against his rebel Parliament, viz., Charles Thimelby, a
captain at Worcester ; Robert Thimelby, a captain at Newark ; and
Nicholas Thimelby, a gentleman volunteer at Bristol. Edmund Thimelby,
of the Irnham family, became a secular priest, and died, Provost of the
Collegiate Church of St. Gury in Cambray, about 1690. (Dodd, ut supra}.
A member of this family, Henry Thimelby, also under the same
assumed name of Ashby, was admitted convictor amongst the alumni of
the English College, Rome, aged nineteen, by Father Thomas Fitzherbert,
the rector, on the i8th of October, 1628. Having spent three years in
philosophy, he left for England on the 9th of October, 1631. Optima
indolis et suavissima conversations .
Another, viz., Edward Thimelby, under the same assumed name of
Ashby, aged twenty, was admitted on the 3Oth of November, 1636, by
Father Fitzherbert, the Rector, as a convictor. He left the English
College on the I2th of November, 1639, and lived for a long while in
Rome. Natura stiavis, in studiis satis profecit.
" Thimelby, or Thimbleby, was the name of an ancient knightly family,
seated at Pelham, in Lincolnshire, in the reign of Edward III. [See
Clifford's History of Tixall, p. 223]. Towards the end of the fifteenth
century Richard Thimelby married the heiress of Sir Andrew ^ Lutterell,
Knight, of Irnham, in the same county. This lady brought with her to
the "family into which she married, besides a claim to the barony of
College of St. Hugh. 645
the persecution raised by Gates' Plot, are reserved for the
intended history of that eventful period.
The Annual Letters of the English Province relating to
this College or District are as usual in those trying times,
but scanty. The cause of this we have already stated in the
notice of Father John Hudd.
1637. The report is confined to a detached narrative
of a vision vouchsafed to a young lady of thirteen years
of age, the daughter of parents of high birth and great
virtue, but not wealthy. It is one of that class of narra
tives of supernatural or miraculous occurrences, which rest
on no other authority than the apparent trustworthiness
Lutterell, the manor of Irnham, which continued in Catholic hands until
comparatively recent times. [Irnham was for many years served by
Fathers of the Society of Jesus. Father Thomas Clarke, deceased, was
the last missioner there (1844-45), when the estate passed into Protestant
hands. The present handsome chapel was built in 1823. — ED.] Their
son Richard Thimelby married a daughter of Mrs. Brookesby, daughter
of Lord Vaux, of Harrowden. [See Troubles, First Series, pp. 156, 369.]
This Eleanor Brooksby and her sister, Anne Vaux, were Father Henry
Garnet's brave benefactresses. Two of Eleanor Brookesby's grand
(laughters, Winefride and Frances Thimelby, joined the English Augiis-
tinians, as we have before seen. Henry Thimelby, the younger brother
of these two, married Gertrude, daughter of Walter, the first Lord Aston,
of Forfar, and on her husband's death she also entered the same con
vent. Her niece, Catharine Aston, the daughter of her brother Herbert
Aston and of Catharine Thimelby his wife, entered St. Monica's convent
at the same time. Elizabeth, another sister, married Richard Conquest,
of Houghton Conquest, Beds ; and on the death, sans issue, of her eldest
brother's grand-daughter, Mary, the wife of Thomas Gifford, of Millington,
the property passed to the Conquests. Mary Conquest, heiress of the last
of that name (Benedict Conquest, who died in 1753), married Lord
Arundell of Wardour, and thus Irnham passed to the Cliffords through her
daughter Eleanor, wife of Lord Clifford of Ugbrooke.
"Winefride, Frances, Catharine, and Elizabeth Thimelby had two
brothers besides Henry, already mentioned. The eldest was Sir John
Thimelby, Knight, with whose son John the male line of the Thimelby's
expired. The other was the translator of Father Binet's work, Purgatory
Surveyed, &c., Paris, 1625, viz., Richard Thimelby, alias Ashby. He
spent nearly fifty years in the labours of the Society, and held many
important offices. He taught philosophy at the English College, and
polemical or controversial theology, of which in those days there was a
professorship distinct from that of dogmatic theology. He laboured on the
English mission for sixteen years." — [Extracted from additional note
to Father Anderdon's edition of Purgatory Surveyed, £c. pp. xi., xii., xiii.,
1874.]
646 College of St. Hugh.
of the narrators, yet are not to be discredited for any
external improbability, since there are similar narratives
which are in the highest degree authentic. It is at least
one of great beauty and simplicity. The father of this
pious family, influenced by gratitude to our Saviour for
the institution of the Blessed Eucharist, resolved to form a
sanctuary in his house, in which the most Blessed Sacrament
might be constantly preserved. On the night of the birth
of Christ in the preceding year, the Sacred Host had been
deposited in the Tabernacle prepared for its reception. On
the 3oth of the following January, the daughter passing near
the domestic chapel, went in, as was her custom, to pay a
short visit to the Divine Guest, whose abode it now was.
After a brief prayer, she attempted to rise and go away,
but found herself unable to move. Presently she ceased to
see any of the surrounding objects except the Tabernacle,
which now appeared suspended in the air, and surrounded
with a bright light which spread all around. As she gazed
on this spectacle, the door of the Tabernacle opened, and
disclosed to her view a form of an Infant of superhuman
beauty, exhibiting the five wounds of the crucified Redeemer.
From these wounds issued rays of light, which far exceeded
in brilliancy .the light of the Tabernacle. A head female
domestic who happened to be present, observing the unusual
fixed attitude of her young mistress, went up to her and asked
her to go downstairs. The young lady answered that she
would not move while she saw her Saviour present before her.
The servant alarmed, went to fetch some restoratives. The
Divine Infant now grew suddenly sorrowful, and wept. The
young girl became agitated by fear, lest she had offended her
Saviour, but her fear was soon dispelled, for the vision resumed
its former appearance, and speaking, invited her to draw
nearer. She approached and prostrated herself before the
altar. Then the Divine Child, having blessed her with the
usual Catholic rites, told her that the cause of His sudden
sadness was a grievous transgression of a certain noble lady ;
and that He would have her to know that such transgressions
crucified Him as it were anew. He then told her that if her
parents had been wealthy, riches would have corrupted them,
as they had others ; but that now He esteemed them more
than others who possessed abundant wealth. Finally, He
gave the girl some directions for her own conduct, which
determined her to practise thenceforth a far higher per-
College of St. Hugh. 647
faction. The domestic now returned with another matron,
and one of the young lady's brothers. They led her out of
the chapel, while her reverted look was still fixed on the
vision. She soon resumed her ordinary state, yet frequently
expressing her gratitude for the glorious vision she had been
permitted to witness. She repeatedly related it in detail, and
without variation, to her mother and one of the Fathers who
resided as chaplain in the family. "
The favour conferred on this pious family did not end
here. On the festival of the Purification of the Blessed
Virgin, three days later, one of the sons, a boy of ten years
of age, whilst the Blessed Sacrament was being administered,
saw a great brightness proceed from the Sacred Particle as
it was given to one of the family. The sight elicited from
him a cry of admiration, which he afterwards accounted for
by relating what he had seen. Other blessings followed : the
father of the family who was then absent, suddenly felt a
powerful impulse to virtue, for which he could not account.
He unexpectedly succeeded in a law suit against a powerful
opponent. The mother soon after was saved from imminent
danger of a fatal illness, besides other favours. The servants
experienced an unusual fervour in the practice of virtue. The
house itself, as if protected by the presence of the Divine
Guest, narrowly escaped a threatened conflagration.
1640-5. There is no report, probably for the reasons
stated above.
1649. The report, which is a full one, is embodied in the
memoirs we have given of Fathers John Grose, John Hudd,
and Thomas Forster.
1650-1. Amongst other conversions to the Catholic faith
this year, one was that of a Protestant minister, who always
previously imagined that he had received a peculiar call and
grace from God to diffuse the doctrines of his religion. His
conversion was consequently a subject of great displeasure to
Protestants and a consolation to Catholics.
1651-5. The reports are chiefly confined to details of the
zealous labour of Father Richard Thimelby, alias Ashby. He
was the Superior of the district. A certain noble lady, a
penitent of Father Richard, who had been seized with a
violent fever, appeared to be drawing near her end. Having
fallen into a sort of slumber, she thought some one took her
..gently by the hand, and told her to ask that the Litany of
Loreto might be recited to her, and that she would then get
648
College of St. Hugh.
better. No one was in the room at the time. As soon as
her attendant returned, she desired that the Litany might
be said. When it was finished she fell into a sound sleep. On
awaking she was found to be free from fever, and greatly
refreshed, to the astonishment of all present. Her sister, a
Protestant, and a lady of great talent and active mind, who
had been accustomed to ridicule the doctrine of the invocation
of saints, at once changed her opinion on this point, and
was afterwards instructed by Father Richard and received into
the Church.
In 1654, Father Thimelby was called up in the night to
a Protestant clergyman, who had been for some time convinced
of the truth of the Catholic faith, but had been withheld from
embracing it by temporal considerations, and was now alarmed
by a severe attack of fever. The night was very dark, and
the Father lost his way, but Providence at length guided him
to the house. He duly instructed the sick man, administered
the Sacraments of Penance and Extreme Unction, and saw
him die happily an hour after his arrival.
Three families in this district, nearly related, who had been
engaged for twenty years in scandalous hostility and ruinous
litigation with one another, were reconciled by the prudent and
zealous mediation of the same Father. They were not, all of
them at least, Catholics, since the conversion of one person
was expected to follow the happy reconciliation.
Very little else is reported until the times of Gates' Plot,
and the Revolution of 1688, when the Chapel and Presbytery
at Lincoln were destroyed by a " No Popery " mob, and a
flourishing College of the Society there was broken up.
BRIGG, one of the places named as served or visited by
the Fathers of this district, is mentioned in the following-
paper in the Public Record Office, in connection with Father
Henry Garnett the martyr (alias Darcy), who said Mass there
on one occasion, in i6o4.1G The confession of one JohnHealy,
a servant to Launcellot Carnaby of Hatton, Northumberland ;
who says (inter alia] : " In Lincolnshire, he hath heard Masses
at Twigmore, Thornham, and Brigg, where one Mass was said
by one Darcy a Jesuit ; at the other places by one Nicholas,,
an old priest, whose surname he knows not. At the Mass
at Brigg, which was at Easter last was two years [1604], there
were present, besides himself, Mr. Constable, son to Sir Philip
16 State Papers, 1606, Domestic, James /., vol. xx. n. 45.
College of St. Hugh. 649
Constable, and his wife, &c., and many others whom he knew
not"
Mr. G. Young of Kingerby, in an interesting MS. account
of the Missions of Lincolnshire,17 dated 1840, "prepared,"
to use his own words, "with much care and labour," relates
the following case of two old French priests who escaped to
England at the first French Revolution. As we shall not have
occasion to revert to Brigg, we give it here.
" From 1770, to the breaking out of the French Revolution
in 1789, the Reverend R. Newton (alias Fawcett) said Mass
at Brigg on the fourth Sunday of each month at the house
of a Mr. Bernard in Bigley Street, until a French emigrant
priest of the name of Fromantine came, which I think would
be about 1794. He died in Brigg about 1803. The Rev.
Mr. Saunderson succeeded, but was not long here. The
Rev. Peter Moulin, a French emigrant priest, came in March,
1815. Mr. Musgrave, of Brigg, gave land and built a house
for him and his brother Pe're James T. Moulin; these two
good priests came I think from a Derbyshire mission here.
They themselves with their own hands built the chapel.
Pere J. T. Moulin died at Brigg in 1822. The other brother
continued until his death in 1836. Many anecdotes were
told me by the last named brother ; one was that on the
breaking out of the French Revolution, he and his brother
escaped from prison by plying the gaoler well with drink at a
supper they invited him to (for being of a very respectable
family they had consideration shown them in their confine
ment). When the gaoler and his attendants were asleep from
the effects of the drink, they let themselves out of the prison,
returning the keys by placing them under the door. His
brother suffered so much from gout that he was obliged to
carry him ; they generally concealed themselves in the woods
by day, travelling by starlight during the night. The first
day, they rested beneath the arches of a bridge among the
rushes and in the water, and heard their pursuers conversing
about them whilst crossing the bridge. After some days
they reached the sea-side, and were fortunate in passing safely
to England. Pe're Thomas Moulin often told me that before
they were taken to prison they buried the family plate, and
although so many years had elapsed, he still so well remem
bered the spot that he could go and place his foot upon it.
I frequently suggested his returning to take it up again as it
17 This MS. is preserved in the Archives of the English Province.
'650 College of St. Hugh.
might be useful to him in his old age, for his pecuniary
circumstances were by no means good ; but he always replied
that the horrors of the French Revolution had given him such
a dread of his country that he never could be induced to
return again."
CLAXBY, near Lincoln, was in the olden times served by
Father John Pansford. The following short eulogy of him
is taken from the summary of the dead of the Province, 1668.
He was a native of Hampshire; born about 1590; entered
the Society 1620. He was a very holy man, and on account
of his many and great virtues, beloved and venerated by all
.his brethren. He was remarkable for his candour of soul,
an agreeable gravity of manners, and continued mortification
of his senses. He possessed a great esteem for religious
poverty, making much of the least thing, and with difficulty
.allowed himself the use of the money which his Superior
deemed to be necessary for him. He was accustomed in
all things to regard only what would be most pleasing to
God and useful to his neighbour. To his extreme old age
he was a most active and meritorious missioner ; at the same
time thinking most humbly of himself. He would often
congratulate himself upon his being, as he said, unfit for
any office of superiority. He was once captured by the
Protestant priest-hunters, and endured with great courage
an imprisonment in a London gaol. He would without doubt
have been eventually crowned with martyrdom at Tyburn,
but for the urgent intercession of Queen Mary Medina of
France, which was so far successful that his capital sentence
was respited, and exchanged for banishment from his native
land.
In his conversations he possessed the happy art of prudently
introducing spiritual subjects, and of recalling that of others
to some subject of piety. He was a most strict economizer
of time, often complaining of its shortness, and that he could
never find sufficient leisure to devote to God and himself.
He spent the last six years of his life in preparation for
death, dividing his time between prayer and spiritual reading.
At length, worn out by age and infirmity, he died in great
repute for sanctity, as became a genuine son of St. Ignatius,
and worthy of the annals of our Society. He died the
9th of November, 1668, aged seventy-eight: Dr. Oliver says
eighty.
College of St. Hugh. 65 1
KINGERBY HALL, the seat of the ancient Catholic family of
Young, was connected with the English Province of the Society
of Jesus from the earliest times. Mr. G. Young, in his MS.
before referred to, says : " The early history of this very ancient
mission is difficult to trace. There was a chapel in the old
hall, and, as many old persons tell me, there were hiding-places
which were used in the troublesome times. Many think it was
a very early mission of the Jesuits. The old hall was taken
down by my father, who built the present Kingerby House on
its site in 1803. The good old Catholic family of the Knights,
of Snasford, in this county, took a lease of the old hall in
1702. These good people doubtless had a priest residing there,
but the first that I am able to trace here was chaplain to
Mrs. Knight, mother of the .Rev. Richard Knight, many years a
Jesuit missioner at Lincoln, and who died there suddenly in
1793." In a letter of Mr. Thomas Arthur Young to the late
Rev. Randal Lythgoe, Provincial, dated 6th May, 1854, he
says : "In 1719 died John Young, of West Rasen, Papist, who
married a Vavasour, daughter of Dr. Vavasour, and brother of
the baronet.18 In the Will Office, Lincoln, I found the will of
the said John Young, and to which is attached the signature of
the Rev. Father Andrew Norris,19 so that these parts have
always been under the pastoral charge of the Jesuit Fathers.
18 And perhaps a sister of Father Walter Vavasour, S.J., who entered
the Society in 1681, and for many years was missioner at Preston, where he
died in 1740, aged 76. Father William Vavasour, probably of the same
family, entered the Society in 1666. Retiring from England at the per
secutions of Gates' Plot, he died at Nieuport, 23rd April, 1683.
No less than four of this ancient and staunch Catholic family, were
alumni of the English College, Rome, viz. :
1. James Vavasour, born 1561, admitted an alumnus at the age of
twenty, igth November, 1581, ordained priest 1586, and was then sent to
Rheims to complete his theology, and there died.
2. Thomas Vavasour, born 1558, admitted an alumnus 2nd November,
1581. In 1587, he was sent to Apulia to collect alms for the support of the
English College, Rheims, and was murdered by his guide near Ban.
3. Henry Vavasour, under the assumed name of Manners, was admitted
a convictor among the alumni, 25th October, 1615. His age is not stated.
He left the College for England on account of bad health, I2th July, 1620,
leaving behind him an example of every virtue.
4. John Vavasour, born 1628, admitted also a convictor among the
alumni I5th November, 1649. He left the College for England in 1651.
19 Father Andrew Norris was missioner at Lincoln on the breaking out
of the Revolution of 1688, and the destruction of the chapel, &c., there, an
account of which will be given in the intended history of those times.
Father Norris was Superior of this District in 1701—1704.
652 College of St. Hugh.
The death and burial of the father of the said John Young
is recorded in the West Rasen register as follows : " Popish
recusant, affidavit made before the magistrate"
Mr. Young considers that Kingerby was once " the chief
station of the Society in the county, and perhaps in the
kingdom."
LINCOLN. — This ancient city was probably from the earliest
times connected with the Society of Jesus. It stands upon
the site of one of the towns or hill-forts of the ancient Britons,
and under the Romans was an important colony called Lindum.
In the reign of William the Conqueror it became a bishop's
see, that of Dorchester, near Oxford, being then translated
hither. In 1125, Lincoln was greatly damaged by an earth
quake. The cathedral was built by Remigius, Bishop of
Lincoln, and completed on his death in 1092, by his suc
cessor, Robert Bloet. In Catholic times Lincoln had a goodly
array of religious houses, for an account of which see Dug-
dale's Monasticon. Within its walls are buried the two
Saints Hugh, the one, the great bishop of that name, the
other, the child who was crucified by some Jews. Two
letters of the late Rev. Father James Laurenson, S.J., then
missioner here, to Dr. Oliver, relative to the " little St. Hugh,"
contain the following passages. The first is dated the i4th
April, 1831 : "I have lately made the tour, at two or three
different times, of ' the pride and glory of Lincoln/ The more
I see of it the more I find to admire. I think they do very
little to keep this noble fabric in repair, considering the
immense income. The east end is really a disgrace to them.
Here lies the great St. Hugh, but not a vestige of his once
magnificent shrine is now remaining. A plain marble slab marks
the spot where repose the ashes of this great and holy prelate.
" In passing by the shrine of the little St. Hugh,1
I was assured of a curious fact, and it is told by old
Marshall who shows you round, and is fully confirmed
by the Wilsons and others. Not many years since they had
occasion to repair the flags in the south aisle, where the
mutilated shrine of the blessed little martyr stood. His
remains were in a marble coffin, elevated above the pavement,
and were removed into the adjoining sacristy. Curiosity
prompted several to examine the contents. Among the rest
were old Marshall and Dr. Beattie, now practising in the town.
1 Martyred August 27, 1255.
College of St. Hugh. 6 5 3
Upon removing the marble top they found a lead coffin within,
on opening which the body of the young saint was, to their
astonishment, discerned quite perfect, and undecayed. It was
replaced immediately, and the coffin as it now is, removed to
its former station ; not however, before the Doctor took his fee,
for he cut off one of the fingers, and still boasts of having this
precious relic in his possession, and a lock of his beautiful
auburn hair. The house where the dear little Saint was
martyred has been rebuilt, or much repaired, but is never
occupied. I pass it almost every day, and generally beseech
him, and the great and glorious bishop, to pray for their
benighted countrymen and citizens. But so wedded do they
seem to the things of this world, that were both saints to start
from their tombs, to preach and testify the truth to their fellow-
citizens, to me it seems none would verify more to the letter
than they, the prophetic saying of our Saviour, 'They have
Moses and the Prophets, let them hear them/ Alas ! poor
Lincoln, religion, I assure you, is at very low ebb indeed
here.
The second letter is dated 3ist August, 1831. "Since last
I wrote to you I have seen Dr. Beattie, and he tells me that it
was in 1791 that the body of little St. Hugh was exposed.
He obtained a finger and a lock of the hair, which were plun
dered from him subsequently, and which he told me he greatly
regretted. His account of the state of the body does not bear
out old Marshall, for he says it was quite in a skeleton state,
and that the skin which remained was quite dry and of a tan
colour. The child could not have been more than seven or
eight years old. He also adds, that the hands seem to have
been mutilated, as if something had been driven through them,
and the body is still, he says, in the same stone coffin, and
replaced in the same spot as formerly, above ground."
Mr. Young, in his MS. says: "The Jesuits have never,
even during the most troublesome times, been without a
missioner at Lincoln. A college of theirs was established
here, even in the days of persecution ; as we find in ancient
works of several of the Order who were arrested or imprisoned
here."
We shall have to return to Lincoln in our continuation of
the history of St. Dominic and St. Hugh, to give an account of
its flourishing little college on the accession of James II. and
of its destruction with the chapel, &c., by the rabble at the
Revolution of 1688.
ALPHABETICAL INDEX.
ABERGAVENNY, Lord, grandson
of 317.
Agazzari, Fr. S.J. 162 note.
Ainsworth, alias Skevington
(priest/ 141.
Alart (priest) 160.
Alabaster (priest) 138, 597.
Alford, Michael, Fr. S.J., life of
299, seq.
Robert, Fr. S.J. 416.
Allen, Card. 75 (his nieces 117)
141, 151 note, 205, 220,
221, 272, 588 note,
family of, pedigree 132.
Allot, Mr. 222.
Alman ('priest) 243.
Almond (priest, martyr) 504.
Aloysius, St., College of (alias
Lancashire District) Hist. I,
seq.
Ammyas (priest) 141.
Andrew, Win., Esq. and his son,
Introd. note p. xv.
Apostles, Holy, the Coll. of,
Hist. 393, seq.
Archer (priest) 597.
Arden, Robert, Fr. S.J. 306.
Arrowsmith, Edmund, Fr. S.J.
(martyr) life of 24—74 >
arrested 34, 35 ; con
duct in prison 37 ; trial
38, seq. ; cruelty of
judge 39, seq.; con
demnation 42, 43 ; suf
ferings in prison 43,
seq. ; execution 46, seq. ;
miracles and attesta
tions 61 — 72.
Edmund, Dr. 27.
Peter 26, 27.
Robert 27.
Thurstan 26, 135 — 138.
Arundell, Charles, 220, 221.
Lord, of Wardour 645
note.
Thomas, Sir 241.
Ashby, Richard, Fr. S.J. (see
Thimelby.)
Ashley, Sir Anthony 262 note.
Askew (priest) 141.
Aspinall, Richd., schoolm. 136 —
138.
Aston, Catherine (nun) 645 note.
Hon. Herbert 645 note.
Lord 233, 643 note.
Mrs. Ann 137.
Atkinson, Mr. William 497.
Atwood, John (a boy) Introd.
note p. xv.
BABBINGTON, Lady 432.
Baccar, Mr. 221.
Bagshaw, Dr. 239, 244, 247.
Bailey, Richard 251 (letter).
Baker (priest) tried and acquit
ted 518.
Baldwin, Wm., Fr. S.J. 142, 550-
note.
Bancroft (archpriest) 184, 277,
340 note.
Barber, Rev. Francis 34 note,
46 note, 52 note.
Barkworth, Fr. O.S.B. 478.
Barlow, Ambrose, Fr. O.S.B. 54,
55-
Alex., Esq. 137.
Dean of Chester 36, seq.
R. (priest) 55.
Barnes, John (priest) 132 note.
Barret, Dr. 135.
Barrow, condemned for pub.
books 223.
Bartleet, Richard, Fr. 95.
Bartlet (priest) Introd. notep. xiii .
Alphabetical Index.
Barton, Richd., SJ. 232.
Thomas, SJ. 233.
Bassett, Charles 587, 589 note.
Philip 587 note.
Bassett (or Baggot) 224.
Robert, Sir 228.
William 272.
Bastard (or Bustard), Robert,
Fr. SJ. 482 note.
Bateinan (priest) 141.
Bath, Mr. 291.
Bavaria, Duke of 287.
Beal, Barth. 228.
Beattie, Dr., of Lincoln, 652, 653.
Beaumont, Fr. Joseph 68 ; cured
by Fr. Arrow-smith 69.
Robert 419.
Bedingfield, Mr. Anthony 453.
Edward 232.
Henry (alias Silisdon), Fr.
SJ. 234, 290, 421.
John 95.
Thomas, Sir 453.
Beesley (priest) 141, 142.
Bell, James (priest, martyr) 135,
136, 138, 143.
Thomas (apostate priest)
345, 348, seq.
Bellamy, Mr. 170.
Bellarmine, Card., letter of 267 ;
his works convert Fr. Edward
Turner and his mother 309,
note.
Bennett, Sir John 291, 293.
Bentley, Mr. 587 note.
Edward 272.
Bentney, Win., Fr. SJ. 316.
Bernard, Mr. 649.
Berry, Francis, Fr. SJ., letter of
635.
Bickley, Ralph, Fr. SJ. 95.
Birket (archpriest) 203, 204.
Bishop, Dr. Win. 106 note, 132.
Blackburn (priest) 586 note.
Blackfan, alias Blackman, Fr.
S.J., life of 625, seq.
Blackwell, George (archpriest)
153 note, 275, 276, 285, 475,
502.
Blainscough hall 75 and note.
Bloomfield, John (a boy), Introd.
note p. xv.
Blount, Lady 68.
Richard, Fr. SJ. (Pro
vincial) i, 271, 394;
letter 396, 421,629,630.
Blundell, Francis, Fr. SJ. 69.
Fr. James 482 note.
Blyborough 617.
Bolsack, Dr. 336, 344.
Bosgrave, James 106, 132 notes,
165, 327 note.
Boston, 617.
Boswell, John 626.
Braddox, Essex 574, seq.
Bradley, Richd., Fr. SJ., life of,
dies in prison 178.
Bradshaw (? Barton), Robt., S J.
482 note.
Brereton, Mrs. 137.
Brever (priest) 141.
Brewster (priest) 576.
Briant, Alex., Fr. SJ. (martyr)
160, 161, 170.
Brigg (priest) 141.
(mission) 617.
648.
Bristow (or Briscoe), Stanislaus
(priest) 161, 169.
Dr. 157, 172.
Britton, Dr. 141.
Brooksbye, Edward, Esq., and
Mrs. 315, 643 note.
Brown, Thomas (priest) 130,
141.
Mr. Anthony 431.
Sir George 431.
William, SJ. (Montague)
life, with pedigree 428,
seq. ; miraculous ap
pearance of, after death
441.
Bruce, Esq. 448.
Buck (priest) 141.
Dr. 464, 465.
Buckingham, Countess of, 264.
Burge, John, schoolm. 136, 138.
Butler (priest) 141.
Henry 230.
Rev. Philip 68.
CALVIN 336, seq.
Campion, Fr. (martyr) 26 note,
28 note, 149 note, 151 note,
153, 154 note, 165—170, 201,
216, 237, 261 note, 289,
314, 324, 326, 327, 589 note,
595-
Canterbury, Archbishops of
(Prot.)ioi, 223, 276,282, 283,
285, 291, 320, 333, 465 seq.,
628 seq. (letters of).
Alphabetical Index.
657
Cardenas de Dom (Fr. Ambas.)
house attacked 513, 530.
Carey, George 306.
Gregory, Sir 163.
Michael, S.J. 307.
Mrs. 426.
Carnaby, Launcelot, Esq. 648.
Cartwright, Humphrey (schol.)
136, 138.
Carvajal, Doria Louisa de 236,
418, 502, 628.
Catholics, sufferings of 7, 8.
Catillo, Fr. S.J. 277.
Cattrell (priest) 141.
Cedder, William (priest) 132
note.
Chad St., College of, History of
193, seq.
Relics of at Swinnerton
231.
Chalcedon, Bishop of 203, 204,
217, 262, 299.
Challoner, Ellen 136, 138.
Chamberlain, Dr. 469.
Chapman Rook 576.
Charke, Mr. 324, 335, seq.
Charnock (priest) 503.
Cheney, Rev. Mr. 517, 518.
Cheseldine of Brandon 308 note.
Chester, Bishop of 30, 32, 33,
39—44, 77, 117—132,
135,137, 1 58 letter.
alias Barlow (priest) 586
note.
Cipher alphabet, 394, 395 note.
Clare, John, Fr. S.].(see Warner,
Sir John).
Clark, John, Fr. S.J. 551 note.
Thomas, Fr. S.J. 645 note.
William, a lawyer, recu
sant 575.
Clarkson (priest) 141.
Clerkemvell, Jesuit College at
seized 30 note, 419.
Clifford, Lord of Ugbrooks 645
note.
Clifton, alias Norris, Fr. 3, 9 ;
Introd. note p. xi.
Clifton, Cuthbert, Sir 9
note ; Introd. note p. xi.
Francis, Esq. Introd.
note p. xii.
John, Esq. Introd. note p.
xii.
Laurence, Esq. Introd.
note p. xii.
QQ
Clitherow (priest) 586 note.
Cloudesley 222.
Cobham, Lord 151, 152, 154.
Cocks, Mr. 587 note.
Coffin, Edward, Fr. S.J. 606.
Coke, Edward, Sir 251 note.
Colleton (priest) 132 note.
Collingwood, Fr. S.J. 233.
Compton, Lord 587 note.
Coniers, Father Thomas, S.J.
68, 69, 140.
Samuel (priest) 132 note.
Conquest, Benedict, Esq. 645
note.
Mary 645 note.
Richard, Esq. 645 note.
Constable, Mr. 648.
Sir Henry 272.
Sir Philip 648.
Conway, Bridget, cured by Fr.
Arrowsmith 69.
Cook (priest) 586 note.
Richard 226.
Cooper, Fr. 242.
(priest) Intr. note p. xiii.
Copley, Mr. 202.
William 221.
Corby, Ralph, Fr. (martyr) S.J.
548 note.
Cornforth, alias Bilton, Fr. S.J.
Introd. note p. xiii.
Cottam, Thomas, Fr. S.J. (mar
tyr), Life of 145 — 177 ; early
life, 145 ; letter of, 146 ; ad
mitted to Society 148, 149 ;
seized and escapes, 149 — 152;
surrenders himself 152 — 156 ;
tortured, &c., tried and con
demned, 156 — 170; executed,
170 — 176.
Cotton, Francis, S.J. (Neville)
232.
Mr. 264.
Courtney,Thos., Fr. S.J. 199,213.
Coventry, Bishop of, Letter 159.
Cowell, Dr. 337, seq.
Cowley, Fr. 142.
Creitchton, Fr. S.J. 219.
Cressy Serenus, O.S.B. 304, 305.
Cresswell, Joseph, Fr. S.J. 226,
236, 241, 242, 630, 632.
Croft, Herbert, Bishop of Here
ford (apostate) 300,301
note.
Sir Herbert (knight) 301
note.
658
Alphabetical Index.
Cromwell, William 117.
Culpage (priest) 136, 137.
Curry, John, Fr.SJ. 404,431,640.
Curtis (priest) 141.
Curzon family 264.
DADE, Fr. O.P. 521, 522.
Darbyshire, Fr. SJ. 200 note, 6 10.
Darcy,Mr.,Letterof425; Introd.
note, p. xvi.
Dawson (priest) 141.
Edward, Fr. 482 note.
Dean, William (priest) 132 note.
Derby, Earl of 117 — 121, 127,
128, 135, 144.
James, 7th Earl of, con
version of, execution,
&c. 9 seq. ; correction
and observation upon,
see Intr. note p. xi. seq.
Dewhurst, Mrs. Elizabeth 136,
138-
Digby, Sir Everard 197, 267.
Dippers, Sect of 564.
Dodd, Rev. Charles, death of,
and dying statement 58.
Dolbin, "Dr., Dean of West
minster 466, 467.
Dolman (priest) 432.
Dormer, Sir Robert 272, 431,
432.
Douay College 141.
Dove, Sir Ralph, Introd. note,
p. xv.
Dowgell (priest) 141.
Downham, Dr. 348, seq.
Dracott, Mr. 587 note.
Driby 617.
Drury, Henry, Esq., of Lozell,
SJ. 587, 588, 590-
Dtickett, George, Fr. S.J., Letter
of 437-
Dudley, Prebendary 231.
Dunstan 617.
EAST, Edward, Esq. 199.
Eccles, Henry, see Leech Hum
phrey.
Eccleston, Dame 68.
Thomas, Fr. SJ. 582.
Edmund, Fr. O.S.B. 23.
Egmond, Count, Duke of Guel-
dres, Spanish Ambassador,
house attacked 514, 548 note;
collects relics of English mar
tyrs.
Elizabeth, Queen 225, 236, seq.;
feigned plot to poison saddle.
Elliott, George (traitor) 586 note.
Ellis, William, SJ. (L.B.) 197.
Ely, Dr., alias Havard 150 —
154.
Bishop of 261 note, 291,
323-
Emerson, Mr. 577.
Ralph, SJ. (L.B.) 594.
Englefield, or Ingleby, Francis,
Mr. 205, 226.
English College, Rome 141.
Province, SJ., created
1623 ; its numbers I.
Essex, Earl of 224, 225, 241 ;
Squire's feigned plot against
236, seq.
Evans (priest) 141.
Everard, Henry, Esq. 399.
Thomas, Fr. SJ., Life of
399 — 409, 640.
Exeter (Cecil) Earl of 476, 479,
481, 494, 495, 497, 498, 501,
503-
FABER, de Fabri, SJ. 148.
Fairclough, Alex. Fr. SJ. 95, 291.
Fairfax, Sir Thos. 560, 561.
Falconer, John, Fr. SJ. 95, 303.
Falkland, Lady 408.
Faller (priest) 141.
Faunt, Ambrose 289.
Anthony 288.
Arthur L, Fr. SJ. notice
of 286, seq.
George 288.
William 286, 289.
Feria, Duke of 201 — 3, 206, 216,
227.
Field, Dr. Martin 171, 172.
Filby, Wm. (priest, martyr) 170.
Filcock, Fr. SJ., (martyr) 478.
Finch, John (martyr) 136, 138,
143, J44.
Finjean 587 note.
Fisher, Fr. SJ, 264.
Fitzherbert, Sir Anthony 198, 199
note.
Edward 217.
John 224, 229, 230, 587
note.
Nicholas 229, 230.
Richard 587 note.
Robert SJ. (Schol.) 230.
Thomas Sir 587 note.
Alphabetical Index.
659
Thomas Fr. SJ. Life of
with pedigree, 198 seq.
Rector of Engl. Coll.
Rome 207 ; personal
narrative 207 — 13 ; his
writings 228, 229, 272 ;
Introduct. note p. xiv.
Fitzjames (priest) 141.
Flack, Fr. SJ. 142.
Fletcher, Mary, cured by Fr.
Arrowsmith 64 — 69.
Flint, Thomas, Fr., SJ. Life of
409 seq., 482 note.
Floyd, Henry, Fr. SJ. 235, 264,
626.
John, Fr. SJ. 185 note,
482 note.
Foljambes, Lady 587 note.
Forster, Anne (abbess) 456.
Christopher, Esq. 445.
Henry of Copdoke, SJ..
(lay-brother) 426 ; Life
of 444 — 56, with pedi
gree ; his daughters
(nuns) 454 ; Introduct.
note, p. xvi.
Michael, Fr. S J. 453, 455.
John, O.S.B. 453, 454.
Joseph, Fr. SJ., writes
his father's hist. 454,
455-
Thomas, Fr., SJ., dies
in Lincoln prison, 642,
643-
Fortescue, Adrian, Fr., SJ. 637.
Fossiter, Mr., Son of 317, seized
at school.
Foster, Francis, Fr. SJ., Provl.
232, 233, 506 seq.
Frank, John, traitor 576.
Freeman, merchant, conveyer of
priests, 142.
Fromantine (priest) 649.
Fulwood, Richard, SJ. (lay-
brother) 574, 576, 606.
GAGES of H engrave Hall, 275
—7-
Col. Sir Henry, Bart.,
510 seq., 520 seq.
Rev. Geo. 520 seq.
Thomas (apostate) 520
seq.
William, Fr. SJ. 520.
Gamadge, M.A. (priest) 141.
Garlick, Nicholas (martyr) 229.
Garnett, Anthony 432.
Henry, Fr. SJ. (martyr)
179, 251,272, 315,476,
480, 481, 503, 522, 525,
574, 576, 648.
Richard, Mr. 476—8.
Thomas, Fr. SJ. (martyr)
Life and martydom of
475—505.
George, Mrs. 587 note.
Gerard, John, Fr. SJ. 179, 217
218, 221, 266, 269, 400,
401, 418, 419, 439, 440,
480, 488, 574, 576, 577,
579, 58o, 590, 592, 636.
Margery 26.
Nicholas 26.
Sir Thomas, 26, 587 note.
Gifford, Gilbert 221.
Gilbert, Geo. SJ. 289.
Glasgow, Bishop of 221.
Glaslyer (priest) 586 note.
Goldwell, Geo. (priest) 587 note.
Gondomar, Count, (Sp.Ambass.)
95-
Goodman, Mr. 223.
Goodwin, Lady 587 note.
Sir John, son of 587 note.
Goss, Bp. Introd. note p. xi.
Gray (priest) 272, confession of
430 seq.
Green (priest) Intr. note p. xiii.
Greenway, Anth. 7, Fr. (Tilney)
S J., Life and narrative 41 1 seq.
Grey,Gilbert, Fr. SJ.(j«Talbot).
Griffin (sen. and jun. priests) 141.
Grose, John (Felton) Fr. SJ.
(martyr in prison) 404, 637
seq. (life of) 642.
Gryvell, Mr. 589 note.
Gueldres, Duke of (see Egmond,
Count).
Gurgune, John 577.
Gwyn (priest) 141.
HADDOCK, Dr. 141, 225.
Haddon House 589 note.
Halfcote, Stafford. 22.
Hall, Dr. Richard 135, 162 note.
Hammond, Dr. 163.
Hance (priest) 590.
Hankes, Christ, (priest) 136, 137.
Hanmer, Fr. SJ. 460.
Miss 459.
Mr. 324 seq.
Sir John 467.
66o
A Ipha betica I Index.
Hanmer, Sir Thomas 471, 473.
Harcourt, Robert 228.
Hare, Mr. Michael 483 note.
Harmon, Sir William 228.
Harris (priest) 141, 272, 432.
Harrison, Fr. 225.
Hart, John, Fr. SJ. 106 note,
132 note, 150, 151 note,
1 53 note, 326,327 note.
William 33, 35, 53.
Hartley, Wm. io6note, 132 note.
Hassell (priest) 141.
Hassold (priest) 141.
Hathersall, George 117.
Havard (see Ely, Dr.)
Mr., of Hurlston 117.
Hawarden's cure by Fr. Arrow-
smith 6 1 — 64.
Hawkins, Fr. Henry 95.
Hayter (priest) 586 note.
Healey, John, confession of 648.
Heburn (priest) 503.
Herst, Richard (martyr) 35, 36,
54-
Heyton, Mr. Humphrey 589 note.
Hey wood, Jasper Fr. SJ. 106,
109, 131, 132, 327 note, 594.
Hickmah (priest) 141.
Higgons, Theop. (apostate) 185.
Hodsheds, Mr. Henry 231.
Holder (bookseller) 589 note.
Holland, George (alias Holt,
Guy) 419.
Mr. Robert 136, 137.
Thomas, Fr. SJ. (martyr)
548 note.
Holt, Wm. Fr. SJ. 194, 222, 224,
251, 295, 349, 486.
Holtby, Rich. Fr. SJ. 222, 277,
490,630,631.
Hopkins, Mr. 220.
Hopton, Sir Owen, Lieut, of
Tower, 163, 164.
Hoskins, Anthony, Fr. SJ. 401.
Houghton, Thomas (priest) 136,
138-
Hudd, John Fr. SJ. 638, 640-
642 life, dies in Lincoln
prison.
Huddleston, Sir Edmund, 457.
Hudlston (priest) 114.
Hudson (priest) 586, 587 note.
Hughes (priest) 141.
Hull, Castle of, Catholics in
161, 162.
Hulme, Mr. Robert 137.
Hunt, Thos. Fr. SJ. Life of
294 seq.
Hugh, St. the great, of Lincoln
652.
St. the little, of Lincoln,
his coffin opened, &c. 652,
653.
Hutton, Dr. (Oxford) 183.
Richard (priest) 135, 136,
138, 143-
Hyde Park, origin of name, 543
note.
Hyneacre, Mr. 290.
IGNATIUS, St., College of i ; mi
racles by use of blessed water
and pictures of 6 note, 17, 20
— 2.
Immaculate Conception, College
of, history 271, seq.; places
served, conversions, schools
seized upon, &c.
Ingatestone Hall 393, and see
Thorndon Hall.
Irnham 617.
JACKSON, Dr. 141.
(priest) 587 note.
Richard (priest) 574.
Jarvis (priest) 141.
Jenison, Thos., Fr. SJ. 644.
Jenkins, Judge 561.
Jennings, Mrs., recusant 576.
Jerningham, Sir — , reconciled
to Church 571.
Jessopp, Dr. (Norwich) 261 note,
265, 269, 270.
Jewell, Mr. 370 — 2.
Johnson (priest) 141.
Rev. Mr., tortured in
Tower 160, 161, 165.
272.
Jones, Robert, Fr. SJ. 630, 631.
alias Buckley, O.S.F.
(martyr) 578.
KELLISON, Dr. 29, 33.
Kerman 617.
Keynes, John, Fr. SJ Introd.
note, p. ix.
King (priest) 141.
Dr., V. C. Oxon. 183.
Adam (spy) 235.
Kingerby Hall 617, 649, 651.
Kirby, Rev. Luke (martyr) 160,,
165, 170.
Alphabetical Index.
66 r
Knight, family of Snasford 651.
Richard, Fr. S.J.65I.
Mrs. 651.
Kyerton (priest) 141.
LACEY, Fr. Wm. 183.
Laithwaite, Thos., Fr. S.J. 482
note.
Lancashire District, S.J. (vide
College of St.Aloysius.)
Langford, Mr. 272.
Lasnet, John, S.J. 266.
Latham, Edward, Fr. S.J. 522,
525, 544-
Thomas 419.
Laton, or Laughton, Gilbert 272.
Laud, Archbishop 317 note.
Laurenson, James, Fr. S.J., let
ters of 652, 653.
Lea, Sir Thomas 272.
Leach, Humphrey, Fr. S.J.,atias
Eccles, life of, conversion, ex
pulsion from Oxford, &c. 181
—9-
Lee, Rev. John (priest) 36.
alias Cooper (priest) 586
note.
Legge, Dr. 141.
Leicester, Earl of 265.
Leigh, Mr. John 137.
Lemos, Countess of 227.
Letoige, Capt. 307.
Leukner, Thos., Fr. S.J. 636, 637.
Levison, Mr. John 232.
Mr., school S.J. at his
house seized, vide also
Intr. note, p. xiv., xv.
Lincoln 617, 652.
Line, Mrs. Ann (martyr) 478.
Little Paunton 617.
Littleton, Mr. 587 note.
Locknell, John, Esq. 136, 137.
London, Richard, Bishop of,
letter 138, 139.
Longford, Mr. 587 note.
Loughe, Win., Esq. 136, 137.
John 136.
Lovedus, Mr. 587 note.
Lovell, Troillus 228.
Lowe, John (priest) 138.
Lucas, Sir John 426.
Ludlam, Robert (martyr) 229.
Lumley, Mr. 311 note, 317.
Luther, 328, 329, 333, 334, seq.
Lutterell, Sir Andrew, 644 note.
Lythgoe, Rand., Fr. S.J. 651.
MALLETT, (priest) 141.
Mann, John (Merton Coll.) 286,
Market Rasen 617.
Markham, Sir Griffin 634.
Marsh, Mrs. Catherine 136, 138.
Martin, Sir Roger 426.
Mason, Mr. 445 ; his daughters
448.
Massie, Esq. (of Hooton) 182.
Anne 137.
Masten Chaplain, Newgate 498.
Matthews, Sir Toby 276, 281.
Archbishop 350.
Maxfield, Humphrey, student
130, 131-
Mayler (priest) Intr. note, p. xm.
Mercurian, Fr. Gen., letter of
6ro.
Metcalfe, Rev. Thomas 59, 61
note.
Mettam, Edward (priest) 153
note.
Lady 609.
Sir Thomas 609.
Thomas, Fr. S.J. (martyr
in prison) life of 608,
seq.
Milford, Mr. 587 note.
Modus vivendi hominum S.J.,
1616 3.
Montague, Lord and Lady, 272,
587 note.
»r. 333, 334, 336, 337,
339-
Henry, Attorney- General
491—6.
Lord, of Cowdray (pedi
gree) 428 seq.
Moodie, Ann 137.
Moore, Edward 590 note.
Mr. 587 note, 589, 590.
Mora, Christovalde 242, 252.
More, Edward 419.
Henry, Fr. S.J. 303, 397 ;,
letter to 410; life of
416 — 27 ; letters of 422,
seq. ; letters to 470, seq.
Sir Thomas 417.
Thomas, Fr. S.J. 417.
Morgan, Thomas 220, 221.
William, Fr. S.J. 301.
Mornay du Plessis 626.
Morphy, Cornelius, Fr. S.J. 24,
25.
Morren, or Murren, John (priest)
135, 136.
662
Alphabetical Index.
Morris (priest) 141.
Morse, Henry, Fr. SJ. (martyr)
548 note.
Morton, Dr., Bishop of Durham
186 note, 276, 282, 283.
Morton (priest) 141.
Moulin, James T. (priest) 649.
Peter (priest) 649.
Mullen, John, Br. SJ. (narrative
of Bridget Conway's cure by
Fr. Arrowsmith) 69.
Mumford, Jas., Fr. S.J., life of
457—9-
Munday, William 250; Squiers'
plot 236 seq.
Musgrave, Mr. 649.
NAPPER, Mrs. 587 note.
Nelson 222.
Fr. SJ. 306.
Neville, Lady 307.
of Holt 3 1 5.
Nicolas (priest) 648.
Newman, Edward, Esq., Introd.
note, p. xv.
Newton, Rev. Richard, alias
Fawcett 649.
Norris, Andrew Fr. SJ. 651.
Cuthbert (vide Clifton).
Richard (priest) 132 note,
(priest) 586 note.
Silvester, Fr. SJ. 482
note.
Northumberland, Earl of 609.
Nutter, Robert (priest) 106 note,
132 note.
OLDCORNE, Fr. Edward (martyr)
222.
Orton, Mr. Henry 132 note, 165.
Oscliffe (priest) seized 144.
Owen, Hugh 220, 222, 224, 225,
227.
Nicholas, Br. SJ. (martyr)
574, 577-
Thomas, Fr. SJ. 199, 20$,
419, 439> 440.
Ozither, Sir 426.
PAGET, Charles 220, 221, 227.
Lord 220.
Palmer, Ferdinand, Fr. SJ. 3,
18, 19.
Sir Thomas, conversion
of 256 note.
Parkinson, Dr. 141.
Parkinson Mr. (priest) 141.
Parr, Edward 419 note.
(priest) Intr. note, p. xiii.
Parsons, Robert, Fr. SJ. 77,
107 note, in; Wm. Worthing-
ton's letter to 112; 133, 139,
141, 151 note, 153, 154 note,
158, 165, 1 66, 168, 170 note,
181, 201, 205, 216, 220, 221,
222, 225—7, 229, 272, 276,
289, 290, 319, 326, 333, 381,
478, 589 note, 626, 630, In
trod. note, p. xiii.
Pascal, Mr. and Mrs. 587
note.
Pawlett, Lady 587 note.
Payne (priest) 586 note, 589
note.
Peake (priest) 141.
Peckham, Edmund 587 note.
George 587 note.
Pelham, Fr. SJ. 630.
Pembroke, Lady 587 note.
Penalty, Fr. SJ. 258.
Penkeville, John, statement of
to Cecil, 257.
Pennington, John 419 note.
Percival (priest) 141.
Percy, John Fr. SJ. 633.
Lady Mary 576.
Perkins, Sir Christ. 340 note,
341, 365-
Persal, John 256.
Persall (Peshall) Sir John, Intro.
note p. xv.
Petre, Belhouse (or Stanfield
Rivers), Fidlers, and
Cranham branches of,
with Pedigree 585.
Charles Fr. SJ. 586.
Francis (bishop) 68, 69.
John Esq. (SJ. lay-bro
ther) 585.
John, Fr. SJ. 585.
Lady, sen. 425, 427, 587,
588 note.
Lady, the younger 587
note.
Lord Robert 416, 421,
Introd. note, p. xvi.
Lord Robert Edward 583.
Lord William (founds
Coll. of Holy Apostles)
his letters, &c. 398 ; his
death, &c. 421 ; Introd.
note, p. xvi.
Alphabetical Index.
663
Lord William Francis
Henry 583.
Richard, Fr. SJ. 586.
1. Robert, Fr. SJ. 585.
2. Robert, Fr. SJ. 586.
3. Robert, Fr. SJ. 586,
Introd. note, p. xvi.
Sir Edw. Fr. SJ. 586.
Sir John 587, 588 note.
Sir William 587, 588 note.
The Lords 393—395, 397,
seq. 416.
Thomas, Fr. SJ. 585.
Phelippes (decipherer) 221 seq.
Physter (priest) 586 note.
Pineda, Fr. SJ. 257.
Pitts, Arthur (priest) 132 note.
(priest) 141, 586 note.
Plowden, Edmund, Esq. 168.
Pole, Cardinal 289, 429.
German 290, 291.
Gervase, Fr. SJ., Life of
289 seq., exam. 292,
293-
Henry (priest) 298.
John, Fr. SJ. 291, 316.
Popham, Lord Chief Justice 142,
1 68.
Potts, John (Oxon.) 286.
Mr. (priest) 141.
Robert (priest) 141.
Pounde, Mr. Henry 608.
Thomas, SJ. 145, 148
note, 1 52 note, 593 seq.,
(addenda to his life) ;
letter of 601, 612, 613.
Poulton, Thomas, SJ. 419 note.
Powtrell, Mr. 587 note.
Poyntz, Wm. Step. Esq. 430.
Pugh (priest) 503.
Purchwell (priest) 141.
Purfrey, Michael 288.
RAIGHLEY, Lady 332.
Raines, Canon, Intr. note, p. xi.
seq.
Ravis, Dr. (bishop) 185 note,
483 seq., 496.
Reaper, Mr. 272.
Reasby, 617.
Recusants in Lancashire, Wales,
and England 34 note, 140.
Richardson, L. (priest, martyr)
170 seq.
Ridcall, Mr. 272.
Rigby, Mrs. 137.
Rigmarden, John (gaoler, Lan
caster) 59, 60.
Rishton, Edw. (priest) 106 note,
132 note, 150, 153 note ; letter
from Tower 160, 165.
Roberts, Fr. 142.
Robinson, spy (see Sterrell).
Rogers, Gerard, Br. SJ., Life of
441.
Mr. Thomas 371.
Mr. William 587 note.
(spy) Letter of 220.
Rolfe, Mr. 346 seq.
Rolles, Lord Chief Justice 520
seq.
Rolleston, 587, 589 notes.
Rookwood, Miss Eliz. 445.
Thomas (see Garnett,
Thomas).
Roper, Thomas 589 note.
Ross, Bishop of 220.
Rouse, Anthony (apostate) 483,
496.
Rousham, Stephen (martyr) 601.
Rydgeley, Sir Robt. 574.
SADLER (priest) 141.
Salisbury, Earl of 228, 267, 277.
Countess of 429.
Sancroft, Dr. 466.
Sankey, Francis, Fr. S. J. 41 r , 569.
Mr. 116— 18.
Mrs. 137.
Saunders, Dr. 157, 158, 172.
Saunderson, Rev. Mr. 649.
Sawyer, Thomas (see Garnett,
Thomas).
"Scavenger's daughter" 159.
Scots, Mary Queen of 206, 216.
King of 223, 225, 243.
Scott (priest) 586 note.
Ralph (priest) 136, 137.
Scudamore (alias Wiseman) 576,
577-
Sedgwick, Mrs. Lucy 136, 138.
Seminaries abroad 140.
Seville English College 77 note,
141.
Sharp, James, Fr. SJ. life, 617
seq.
Shefford, Arthur 221.
Shelford House, 306.
Sheppard (alias Chapman,priest)
586 note.
Sherwin, Ralph (priest and
martyr) 160, 165, 170, 326.
664
Alphabetical Index.
Shert (priest) 586 note.
Shirley, Mr. 587 note.
Shrewsbury, Earl of 224, 229.
Countess of 224.
Silisdon, Henry S.J. (see Beding-
field).
Skelton, Mrs. Frances 469.
Skeventon (priest) see Ainsworth.
Skinner (priest) tortured 160.
Slack, Richard (priest) 132.
Sledd (traitor) 149 seq.
Smartford (priest) 141.
Smith, Mr. 587 note.
Nicholas, Fr. S.J. 291.
Smith, Wm. (priest) 132
note, 586 note.
Wm. (spy) Letter to Cecil
226.
Smythe (priest) 225.
Snowden, John (spy) 221.
Southwell, Rob. Fr. S.J. (martyr)
417, 566 miracles by.
Southworth, Sir John' 136, 137.
(priest) martyr 47, 54, 59,
73-
Spencer, John, Fr. S.J. Life of
194.
Spinkhill Mission 316.
Squire's feigned plot 228 seq.
St. Dominic (see College of St.
Hugh).
St. Hugh, College of, Hist. &c.
617.
St. Main Hy. (see Sterrell).
St. Omer's College 141.
St. Paul's Cross 283.
St. Winefrid's Well, Pilgrimage
to 408.
Stafford, 196.
Sir Edward 272.
Standen, Sir Anthony (letter) 227.
Stanford, Wm. Esq. and John,
his son, Intr. note, p.xv.
Stanhope, Daniel 419 note.
Stanhopes, The 224.
Stanley Grange and School, S.J.
326.
Stanley, John 241, 242.
Sir Wm. 226, 248, 251.
Stanney, Thomas, Fr. S.J. 482
note.
Stephens (priest) 225.
Stephenson, Thos. Fr. S.J. 132,
note.
Sterrell (spy) 221, 222, 224.
Stevens, Thos. Fr. S.J. 595, 606.
Story, Dr. (martyr) 170 note.
Strange, Fr. S.J. 232, 476.
Studyes, Sir Henry 426.
Supremacy, Oaths of 81.
Sutcliffe, Dr. 372.
Suttons (priests 3) 586 note.
Sweet (priest) 141.
John, Fr. S.J. 225.
Sweetnan, John, Fr. 95.
Swinbourne, Simon, Fr. S.J. 409.
Swinnerton 128.
Talbot,Adrian, S.J.^Fortescue
Gilbert (Earl Shrewsbury)
Fr. S.J. 582.
Mr. 587, 588 note.
Thomas, Fr. S.J. 418, 440,
482, 504, letter of.
Talman, see More, Fr. Henry.
Tancred, Charles, Fr. S.J. 242.
Tarleton, Mrs. 137.
Tempest, Dr. 141.
Mr. (priest) 141, 221.
Nicholas, Fr. S.J. 3.
Rev. Edmund 368 note.
Thimelly, Family of 643 note.
Richard, Fr. S.J., alias
Ashby 643.
Thirkell (priest) 586 note.
Thirlby, see Ely, Bishop of.
Thompson, Christopher (priest)
132 note, 586, 589 note.
Thorndike, Dr. 464.
Thorndon Hall, Royal visit to,
&c. 582.
Thornton, see Blackfan.
Throgmorton, Thomas 220, 230.
Thursby (priest) 141.
Tildesley, Ann (Lady Clifton) 9
note ; Introduct. note,
p. xi.
Sir Thomas, Introd. note,
p. xi.
Tixall Hall 233.
Todd (priest) 586 note.
Topcliff (priest hunter) 130, 131
note, 172, 173, 224; extract
from letter of 271, 430 ;
Introd. note p. xiv.
Townley, John, Esq. 136, 137.
Trafford, Sir Edmund 135.
Travers, Fr. S.J. 460—463, 469,
470.
Mr. Mattw. 136, 137.
Tresham, Sir Thomas 223.
Trevan, Mr. 587 note.
Alphabetical Index.
665
Treville, Mr. and Mrs. 587 note.
Trevor (priest) 141.
Triessemius, Wm. (publisher)
458.
Turner, Anthony, Fr. S.J. (mar
tyr) 308 note.
Edward, Fr. S.J. (con
fessor) 308 note.
Mrs. (their mother) 308
note.
John 232.
Tyburn gallows 170.
Tyrrell (priest) 141.
Anthony, S.J. 232.
UMPTON (priest) 141.
Underhill, see Poulton, Thomas.
Upton (priest) 250.
VALLADOLTD, English College
78 note, 141.
Vaux family 265.
Ann Hon. 315—317, 643
note.
Lord 315, 316.
Vavasour, Dr. 651.
Henry 651 note.
James 651 note.
John 651 note.
Richard 232.
Thomas 651 note.
Verstegan, Mr. Richard 257.
Vincent, Judas 289.
Vivendimodus horn. S.J. (1616) 3.
WADE, Sir Wm. (Gov. of Tower)
277, 476, 488, 489, 496.
or Ward (priest) 586 note.
Wadham College 398 note.
Wadsworth, James 216.
Wallis, Francis, Fr. S.J. 95.
Walpole Family S.J. Pedigree
Calibut Wm., Esq. 235
note.
Christopher, Fr. S.J. 235
note, 269.
Edward, Fr. S.J., Life of
235 note, 258 — 265.
Henry, Fr. S.J. (martyr)
258, 259, 265, 269, 576,
590.
John, Esq. 258.
Michael, Fr. SJ. 262, 265,
266, 269 ; letters of
500 seq.
Richard, Fr. S.J. 225, 228,
Life of 235—258 ;
Squires' sham plot to
poison Queen 236 seq.
William, Esq. 261 note.
Walsingham, Edward, Esq. 318.
Sir Francis 318.
Francis, Fr. S.J. 299, 306,
Life of 3 1 8— 389; Epist.
to James I. 320; me
morial to 331 ; confer
ences with Archbp. of
Canterbury and others
333 seq. ; ditto with Dr.
Downham 350 seq. ;
final conversion 373
seq. ; letter to his uncle,
379 ; enters English
College, Rome 38 1, 382;
and returns to England;
writings of 383 seq.
Humphrey, Alderman
323 ; letter to 379.
Ward, George, Fr. S.J. 303.
Warmington, Wm. (priest) 132
note, 503.
Warner, Dr. Edward 469 seq.
Francis, Esq. 459, 460,
468,469,471,472 death
of.
Lady (Sister Clare of
Jesus) 459 seq.
Mr. Edmund 473.
Miss Elizabeth (nun) 459,
463, 469.
Sir John (bart.), (Fr. John
Clare, S.J.) Life of 459
—474-
Susan and Catherine, their
daughters 469, 472.
Waterworth, Wm., Fr. S.J. 301.
Watham, schoolm. 587 note.
Watson, Dr., Catholic Bishop of
Lincoln 162.
Weedon, Edmund 419 note.
Westmoreland, Earl of 588 note.
Weston, Dr. Thomas 419 note.
alias Edmonds, Fr. S.J.
1 80, 593, 594, 597, 605,
606, 612, 613, 633.
Wharton, Lady 587 note.
White, Andrew, Fr. S.J., 482
Whitlock, Sir James Gud§e) 38,
46.
Whittall, Mr. 587 note.
" Widow's mite, the " 43 note/
666
Alphabetical Index.
Wilkinson, Henry, Fr. SJ. 306,
309-
Thomas 232.
Williamson, Thomas (priest)
135, 136, 138, 143.
Willis, Ralph 576.
Wilmar, Sir Wm. Introd. note,
p. xv.
Wilson (martyr, priest) 141.
William (priest) 136, 137.
Winchester, Marquis of 511, 515,
516, 524, 527.
Windsor, Lord 272.
Wisbeach Castle and Catholic
prisoners 162, 575, 592, 609,
612, 613.
Wiseman, Mr. 226.
Of Braddox, and family,
SJ., &c. 574, seq.
Wolverhampton 234.
Woodhouse, Mr. and Mrs. 250.
Woods, Thomas (priest) 136 —
138.
Wootton, Hon. Pickering, his
conversion and death
253—256.
Sir Henry 228, 253.
The Lord 253, 256.
Worcester, Bishop of 223.
Worsley, Mr. Ralph 136, 137.
Worthington family 75 (Pedi
gree 133), 189, Introd.
note p. xiii.
Agnes 113, 134.
Conflict of four boys
Worthingtons (John,
Richard, Robert, Thos.)
116 — 132.
James 134.
John, Fr. S.J., Founder of
Lancashire district 2 ;
Life of 75 — 94; his nar
rative 8 1 — 94; addenda
133, 134, 189.
Lawrence 75 ; Life of 95
— 103 ; letter of 96—
loo, 134 note.
Peter 134.
Thomas, DD. SJ. 75 ;
Life of 104 — no, 116,
117, 130, 131, 132 notes,
134, 140, 203, 204.
William, Fr. SJ., miracu
lous cure of &c. in —
US-
Wright, Dr. 135.
Mr. (priest) 141.
liomas (priest) 278.
^illiam, Fr. SJ. 272 ;
Life of 275—286, 581.
Wyndems (priest) 141.
XAVIER, Francis. St., Coll. of
i ; seizure of residence at
Combe 300.
YATES, Mr. 587 note.
alias Boulton (priest)
Introd. note p. xiii.
Yelverton, Sir Henry (judge) 35,
38—40, 42, 43, 46; death of
54-
York, William, Fr. S J. 95.
Young, G., Esq. 649, 651, 652,
653.
John, Esq. 651.
Family of 651.
Thomas, A., Esq. 651.
Younge (priest) 141.
Francis, Fr. SJ., 95 ;
short life of 100, 101 ;
letter of 102, 103, 256 ;
Introd. note p. xiii.
Rev. Dr. 162.
ZUEDA, Countess de 417.
Also, by the same Author, with Illustrations, &c., crown 8vo, price 53.,
Historic Facts illustrative of the Labours and Sufferings of the
English Mission and Province of the Society of Jesus.
VOL. I. SERIES I.
With Lives of Brother Thomas Pounde (olim of Belmont, Esquire), Con
fessor ; Brother George Gilbert (oli-in of Suffolk, Esquire), Confessor and Exile ;
Father Thomas Darbyshire, Exile.
NOTICES OF THE PRESS.
. . . Another instance of that remarkable activity and industry which for
some time past has enabled the Fathers S.J., in spite of other heavy duties, to
enrich our Catholic literature. ... It cannot fail to be gladly welcomed by
Catholics, relating as it does, in a simple and pleasing manner, some of those
tales of suffering of our forefathers during the cruel reign of Elizabeth. . . .
It increases in value, as it is the first of an intended series of similar publica
tions ; . . . which must necessarily possess both great interest, as also histori
cal value. — "Westminster Gazette.
In these days of misrepresention, . . . this work is of an importance that
can hardly be exaggerated, and the thanks of the whole community are due to
the Jesuit Fathers for its timely production. ... Its great value is that it is
mainly compiled from the State Papers, P.R.O., which renders the historical
facts undeniable. . . . The work should be largely encouraged. . . . The
life of Thomas Pounde reads like a romance, only that it is one of struggles,
sufferings, and tortures for the service of God. — Catholic Times.
. . . Throws light upon the period of the Elizabethan persecution of
Catholics, especially of the Jesuits, in their share of that heroic struggle. . . .
Let us hope that the promise of a continuation of the series will be speedily
fulfilled.— New York Catholic World.
. . . We like the book very much which pourtrays so vividly what English
Catholics had to suffer under Queen Elizabeth, and how nobly they upheld the
cause of the Church. — Brownsons Review.
. . . Contains interesting letters from Fathers Campion and Persons and
Cardinal Allen. ... It also strikingly exhibits the supernatural fervour and
indomitable courage which animated the martyrs and confessors, to whom
Catholics are indebted for the preservation of their Faith in England. — Dublin
Review.
. . . The opening of the archives enables the historian to work at first
hand. . . . The Author has not been slow to avail himself of this opportunity
afforded for rescuing from oblivion the heroic deeds, sacrifices, and sufferings of
the first F.F. and Founder of the English Mission and Province, S.J. . . .
The following out of his plan will supply a want that has long been felt of a
trustworthy, readable history of the rise and fortunes of the English Province.
. . . The series comes most opportunely at a time when Catholic piety is
claiming the honour of our altars for those who, in dark and evil days, loved
not their lives even unto death, chains, and the spoiling of their goods. — Month.
The Life of the Blessed Alphonsus Rodriguez,
LAY-BROTHER OF THE SOCIETY OF JESUS.
With Engraved Portrait. One vol., Crown 8vo., price Five Shillings.
NOTICES OF THE PRESS.
Written with much simplicity and unction. — Month.
. . . We heartily thank the Lay-brother Author for this beautiful Life.
. . . Another point we wish to press upon our readers in connection with this
Life is the Saint's devotion to the Blessed Mother of God, which was very
remarkable ; we rejoice to think that this work may be one of the means of
sowing in this cold land of ours, a few at least of the seeds of devotion to our
Lady, &c. — Dublin Review.
.' . . It is impossible within the limits of a review to do more than point
to some of the most remarkable features in this admirable Life. . . . But we
may well assure all readers, whether lay or clerical, that they have in this
volume a mine of spiritual instruction. — Tablet.
... A great portion of it is very beautiful and edifying. . . . The
words and works of the holy man are evidences of his faith, devotion, and
charitv. — Church Herald.
. . Contains much that is capable. of nourishing pious sentiments in the
s of Catholics of all classes. — The Nation.
9 4
U U
BOX 2079 .A2 F6 v.2-4 SMC
Province of the Society
of Jesus 47180407
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