No Other Catholics Could Be Touched With The Conspiracy. The Same Also
Confirmed By His Majesty’s Own Words, To The Great Comfort Of Catholics.
When all these conspirators were brought to the Tower (which is the
ordinary prison for such as are found guilty or suspected of high treason,
and especially for persons of account, or in causes of great moment), they
were all severally and several times examined by the Lords of the Council,
and then it was in vain for them either to hide the matter, which was
apparently known in the great preparation of powder which had been found,
or to conceal the persons or qualities of the conspirators, who had all
published themselves in prosecuting their first intended treason with a
second attempt of public rebellion. Therefore all did acknowledge the
fact, though none would directly yield it to be an offence to God, though
they said it was so unto their Prince and the present State of the
country. Their examinations did all agree in all material points, and
therefore two only were published in print, containing the substance of
the rest. And indeed the sum of that which I have been able to say in this
narration touching either their first intentions or the names or number of
the conspirators, or concerning the course they took to keep the matter so
absolutely secret, or, finally, touching the manner of their beginning and
proceeding in the whole matter; for that (as I noted before) it being kept
as such a vowed secret in the heads and hearts of so few, and those also
afterwards apprehended before they could have means to declare the
particulars in any private manner, therefore no more can be known of the
matter or manner of this tragedy than is found or gathered out of their
examinations. The effect whereof I have set down before, in prosecution of
the story, and shall not need here to repeat.
But this they all agreed in, that no other Catholics were to be touched
with the matter, nor had any ways assisted them therein, but those who
were now well known to the whole realm by their public rising in arms, of
which also the greatest part did but join with them in the second, and had
not any knowledge at all of the first attempt. Hereupon it followed, that
whereas at the first breaking out of this monstrous Plot most men
according to their humour and aversion from Catholics and their religion,
would give their censure, that sure many Papists would be touched with
this matter, and especially the Priests no doubt were the devisers and
incentors of this intended fiery treason. Now after all these prisoners
had been often and seriously examined, their general voice was turned and
their conceit changed, and it was as general a report both in London and
through England, that not one Priest could be touched with the Plot, nor
any other Catholics but those that were already taken, and some few others
that were well known by their public rebellion, and were in chace in the
country and much watch laid for them everywhere, with public proclamation
and description of their persons, as is usual in such cases. This, you
must think, was a great comfort unto Catholics in so great a distress; and
this comfort was much increased also, when Catholics did see that His
Majesty did free most of his Catholic subjects from imputation of this
crime in his proclamation about this matter, dated the 7th of November,
which was after the examination and confessions of Faulks; wherein naming
eight principal heads or contrivers of this conspiracy, who had published
themselves in the country.
For in that proclamation, though at the beginning out of his persuasion of
a contrary religion, he do say that they were persons known to be so
utterly corrupted with the superstition of the Romish religion, as seduced
with the blindness thereof; yet afterwards in the body of the same
proclamation he doth prudently and more equally distinguish between them
and other Catholics, affirming that by good experience he was so well
persuaded of the loyalty of divers of his said Catholic subjects, that he
held himself assured they do as much abhor this detestable conspiracy as
himself, and would be ready to do their best endeavours (though with
expense of their blood) to suppress all attempts against his safety and
the quiet of his State, and to discover whomsoever they should suspect to
be of rebellious and traitorous disposition, &c. Which equanimity of His
Majesty distinguishing between the guilty and the guiltless, did much
edify and content all wise and grave men of what religion soever, who
cannot but greatly detest and condemn the attempt, under what pretence,
cause or intention soever, it were conceived.
And as the whole multitude of Catholics were free from all consent or
knowledge thereof, and could not in justice be touched therewith, so much
less the religion which they profess, which in her doctrine doth no ways
allow or avow any such attempt, whatsoever the enemies thereof, and namely
the Puritans, may persuade His Majesty to the contrary; as it appeared
they began not long after to labour His Highness upon this occasion, to be
so conceited of Catholics (if they were perfect Catholics indeed) and so
much more of their religion; seeming to think it more likely in them that
were better grounded and more exact professors of the same religion. To
which effect were His Majesty’s words in his public speech in the
Parliament House not long after, in the hearing of all the Puritans,(318)
seeming desirous to give contentment to all parties. For first after all
the conspirators had been thoroughly tried and examined in the Tower (as I
have declared), and that it was now apparent by all the success of the
matter, and by all their examinations, that not only the multitude of
Catholics were clear, but also that there were no more to be touched than
were already discovered, insomuch that the general voice and opinion of
all men was changed, as is said before, then did His Majesty in his public
speech confirm again his good opinion of his Catholic subjects in that
behalf; but withal seemed to believe the Puritans further in their
malicious reports of us and our minds, than upon due trial His Majesty
will find to be true. For in the said speech after he had first given due
thanks to God for his happy delivery from so great a danger, then he
declared whom he took to be the practisers and plotters of this treason,
and seeming to point as it were to the conspirators already discovered,
those he showed to be men unto which he had not given any cause of
disgust. “If, (saith he) these conspirators had only been bankrupt
persons, or discontented upon occasion of any disgrace done unto them,
this might have seemed to be but a work of revenge. But for my own part,
as I scarcely ever knew any of them, so cannot they allege so much as a
pretended cause of grief.(319) And the wretch himself in hands doth
confess that there was no cause moving him or them but merely and only
religion.” Where by the way we may observe both out of the reason which
His Majesty allegeth, and out of their own protestations, wherein they all
agreed, that no particular grudge or respect to themselves was their
motive to this action, but their zeal to the common cause, though not
“secundum scientiam.”
Then His Majesty proceedeth in his speech, admiring “that Christian men
and Englishmen, and one of them his sworn servant in an honourable place,
should enter into such a practice, wherein, saith he, their following
obstinacy is so joined to their former malice, as the fellow himself that
is in hand cannot be moved to discover any signs or notes of repentance,
except only that he doth not yet stand to avow that he repents for not
being able to perform his intent” A great testimony being spoken by the
King himself, both of the man’s great courage, which could not be brought
down with so great torments as he had then sustained, and besides of the
great opinion he had in his deceived conscience that the thing was lawful,
sith he would not even then repent that he had intended it, but only
seemed no more to desire the thing itself, which he might also see God
would not have go forward. And truly this testimony of His Majesty’s words
doth make me the rather to believe that of him which was reported by
divers of credit, to wit, that at his apprehension he had a shirt of hair
found upon his back when he was first searched.
(M7) It followeth then in the King’s speech (after the rehearsing more at
large the wonderful manner of his deliverance by his strange
interpretation of the letter, as I set down before), then he cometh to
declare that he doth not condemn his other Catholic subjects for the fault
of those few, and laboureth to restrain the Puritans from that conceit;
whereby it appears they had laboured also to put that opinion into His
Majesty’s head and heart against all Catholics, if his wisdom and upright
judgment had not been the greater. “It resteth now (saith he) that I
should shortly inform you what is to be done hereafter upon the occasion
of this horrible and strange accident. As for your part that are my
faithful and loving subjects of all degrees, I know that your hearts are
so burnt up with zeal in this errant, and your tongues so ready to utter
your dutiful affections, and your hands and feet so bent to concur in the
execution thereof (for which, as I need not to spur you, so can I not but
praise you for the same), as it may very well be possible that the zeal of
your hearts shall make some of you in your speeches rashly to blame such
as may be innocent of this attempt; but upon the other part I wish you to
consider, that I would be sorry that any being innocent of this practice,
either domestical or foreign, should receive blame or harm for the same.
For although it cannot be denied, that it was the only blind superstition
of their errors in religion that led them to this desperate device; yet
doth it not follow that all professing that Romish religion were guilty of
the same. For as it is true that no other sect of heretics, not excepting
Turk, Jew, nor Pagan, no not even those of Calicut (who adore the devil),
did ever maintain by the grounds of their religion that it was lawful or
rather meritorious, as the Romish Catholic call it, to murder Princes or
people, for quarrel of religion, &c.; yet it is true on the other side,
that many honest men blinded peradventure with some opinions of Popery (as
if they be not sound in the questions of the Real Presence, or in the
number of the Sacraments, or some such School question), yet do they
either not know, or at least not believe all the true grounds of Popery,
which is indeed the Mystery of Iniquity. And therefore do we justly
confess that many Papists, especially our forefathers, laying their only
trust upon Christ His merits at their last breath, may be and oftentimes
are saved; detesting in that point and thinking the cruelty of Puritans
worthy of fire, that will admit no salvation to any Papist. I therefore
thus do conclude this point, that as upon the one part many honest men
seduced with some errors of Popery may yet remain good and faithful
subjects; so upon the other part, none of those that truly know and
believe the whole grounds and School conclusions of their doctrine, can
ever prove either good Christians or good subjects,” &c.
(M8) These be the words of His Majesty’s speech in Parliament,(320)
wherein we may observe two things. First, that the Puritans had laboured
and in some sort prevailed with His Majesty to make him believe, that it
is holden by the doctrine of Catholics lawful to kill and murder Princes,
&c, wherein that they might the better persuade and work His Highness’
mind to their opinion, or rather his opinion to their desire, they did set
forth two pestilent books full of subtle falsehood, one of the which I had
occasion before to write of, which was directed to that unlawful end to
prove all Catholics traitors by the laws of the realm. The other was yet a
more impudent and malicious book, entitled _The Popish Positions_, wherein
by a number of Canons and sayings of Popes and Doctors, falsely alleged
and sophistically inferred, the Puritans labour to prove that it is by the
Catholic doctrine holden and approved for lawful to kill and murder
Princes, &c., and therefore not possible they should be good subjects but
traitors, and so to be esteemed and used. In which case I leave it to the
reader’s judgment what was the mark they shot at. But I may not leave him
in that error (if by chance he be one that know not our opinions) that we
either hold or teach so erroneous and wicked doctrine, as they would infer
out of many places which themselves understand not, and others which they
falsely allege. I will not stand to answer any particular of the book,
which is not for this place, and shall be no doubt much better and more at
large performed by others. But this I desire the reader to remember, that
out of this very story, wherein yet there is a sorer proof against us in
this point, so far as concerneth the only practice of a few, than can be
equalled in the examples of many ages; yet doth it plainly appear that
Catholics do hold and teach the very contrary, as if it please him to turn
back unto the answer which Father Garnett gave unto Mr. Catesby in
questions of the like kind but of far less moment, he shall plainly see.
For although he was not demanded any such barbarous question as whether it
were lawful to murder Kings (unto which his answer would have been quick
and sharp no doubt, as becometh a Religious man, whose ears must be hedged
about with thorns against any such traitorous tongues), but the demand
being only this: “For whom it was lawful to make war and how far to
proceed therein,” he showed that no war was lawful without authority, nor
any authority able to give leave but from those that had the government of
the commonwealth. His answer therefore was much contrary to this malicious
inference of his untrue reporting enemies, although he then spoke unto a
confident friend, where he feared no rehearsal of the matter; and to one
also that he feared to be too forward in those causes, and therefore if he
had been desirous to set him more forward in that mind, and had been of
that opinion himself, or that opinion true and lawful to be practised,
which our enemies slander us withal, surely he would then have delivered
his mind plainly to that effect. But the truth is so far on the contrary
side, that all Catholics received strict commandment from the See
Apostolic, that in no case they should stir or attempt anything against
His Majesty or the State, and this both from Pope Clement VIII. of pious
memory, and from Paulus Vtus. that now sitteth in the Chair, who both
before and since his assumption to that supreme dignity of governing the
Church of Christ, hath showed himself most earnest to procure the quiet,
safety, and security of our Sovereign, both by liking and allowing of the
leagues that other Catholic Princes have made with him, as also by often
intimation and signification into England both by letters and message,
that no Catholic people should go about to interrupt or trouble the same
by their impatient proceedings. This likewise was the commandment sent
from the General of the Society and Father Persons to Father Garnett, as
hath been showed before. This was also Father Garnett his practice and
earnest endeavour, as may plainly be seen in his own letters before set
down; and may be seen also in the proof and sequel of this business, sith
it may plainly appear he prevailed much with all the best sort of
Catholics in England, as his letters do also import that he hoped he
should, whereas these conspirators rising in arms, and with protestation
that they rise only for cause of religion, unto the which they were well
known to be fervently addicted, and no light-headed or hare-brained
persons, but men known to be full of valour and of wit, and esteemed also
before this action by all that knew them well, to be full of virtue. Yea,
although divers of them were much befriended and allied in those countries
where they took arms, and the countries also very well stored with many
Catholics of worth, yet for all this, so far had Father Garnett prevailed
with them, or rather the commandment of His Holiness delivered by him,
that none would or did come to help them, or offer to stand for the cause
in that kind or course of forcible attempt. No, neither friends to their
persons nor friends to their religion would either by themselves or their
forces give them any help at all. And yet they sought it earnestly,
insomuch that they sent Mr. Thomas Winter to one Catholic gentleman of a
noble house and great account, and whose daughter also his brother, Mr.
Robert Winter, had married, and yet this gentleman being a known and
constant Catholic, and a man otherwise very stout and withal of great
power in those parts, he was so far from helping or assisting them in any
sort, that he would not so much as hear Mr. Winter speak, but caused his
gates to be shut against him. And yet the said noble gentleman was
afterwards in great trouble and had like to have lost all his estate,
which is very great, upon presumption that he did bear some good will unto
them. So that hereby it is most apparent, how contrary the doctrine and
practice also both of Superiors and subjects in Catholic religion is from
that which the Puritans did labour by their books to persuade, and it
seems His Majesty was in part wrought to believe.
But whatsoever the Catholics do herein, it is well known that the Puritans
do both hold it for sound doctrine, and are not ashamed to teach it as
lawful and necessary, and to practise it also (not as these few Catholics
did, out of their own opinion ill-applied, and blamed for it by all of
their own side), but as proceeding out of their doctrine, yea and
warranted by the same, or rather urged upon the people by the preachers of
the said doctrine, for which they say they bring the Word in great plenty.
I will not here cite Luther and Calvin, who are very copious in this kind,
and will be fittest for those to bring that answer the foresaid books. It
sufficeth here to consider our home examples and that of the chief
apostles and pillars of the religion now professed under His Majesty’s
name and authority in Scotland, to wit, John Knox, the first broacher and
preacher thereof, and Buchanan’s chief assistant therein, and master also
and bringer up of His Majesty’s person. Both which in their public
writings do not only place the restraint, coaction, punishment,
arraignment, condemnation, deposition, yea and execution also of Princes
in the people’s hands when they govern not well (according to their
judgment), but further also do wish that public rewards should be
appointed by the same people for such as kill tyrants, as commonly there
are, say they, for those that kill wolves or bears or take their whelps.
So they. Whereunto if we add these authors’ own inference in the same
places here quoted, which is, that when the people are negligent in
punishing evil Princes, their particular ministers may cite them; yea, and
by excommunication cast them into hell, and make them unworthy to enjoy
life upon earth, as their own words are. By this doctrine, and by their
practice according to the same (whereof His Majesty is best able to bear
witness out of his own trial), the reader may judge how different the
state of Princes’ safety is under the one and the other doctrine and
discipline, and from the one and the other sort of subjects. And by this I
leave him to discern whether the Catholics or the Puritans deserve better
to be compared with Turk, Jew, or Pagan, or the inhabitants of Calicut, in
respect of cruelty or disobedience growing out of their doctrine.
And surely His Majesty was not ignorant of the mind and doctrine and
manner of proceeding of the Puritans in this point; but out of his wisdom,
he thought it best rather to please them for the time in seeming to
believe what they had written of us than to rehearse their own doctrine,
whereof he had tasted too much, knowing right well that their patience was
not able to bear to be rubbed upon the back, which indeed was much galled
in that kind of doctrine about government. So that herein we may think it
pleased His Highness to practise(321) that in this his grave and princely
speech in the Parliament House, which sometimes before he had used to say
in mirth, when he would show the difference between the Papists and
Puritans, in matter of patient sufferance. For His Majesty would often
affirm that he had in his realm two asses, an old ass and a young ass. The
old ass, which was the Papist, would willingly and patiently bear what
loads soever he laid upon his back; but the young ass, which was the
Puritan, was so unruly, that if he laid the least burden upon his back, he
would never leave wincing and flinging until he had gotten it off, and
perhaps would do much harm in the meantime with his heels. And we must for
this time bear with so much the more patience this imputation as a
punishment for the ill desert of these few gentlemen, although it be most
apparent that our doctrine and our general practice deserve much the
contrary, which also His Majesty in the same speech doth seem to allow as
true in the minds and manners of most of his Catholic subjects; and in
that regard doth wisely and graciously restrain the too great forwardness
and fury of the Puritans, which, he saith, he counteth worthy of fire,
allowing the Catholics neither for saved souls in Heaven, nor good
subjects in earth.
(M9) But yet whereas His Majesty doth distinguish between the learned and
unlearned Papists, and seemeth to think those which know the less, and
believe and follow the fewer of our grounds and points of doctrine, to be
the better sort of Catholics, and more likely to be the better subjects
and more obedient both to God in Heaven and to their Kings and Princes on
earth: this is the second point I touched before, which I must grant I do
not well understand. For being granted that some of our religion be good,
and God’s servants, and go to heaven, I do not see how it is possible that
those who know and practise more of that with which the others were good,
can thereby become the worse.
For as it is most assured, that none can have grace in this life, nor
glory in the next without faith—“sine qua impossible est placere
Deo:”(322) so no faith but the true faith which Christ delivered to His
Church, and the Apostles planted in His Church, can be this necessary
foundation to this good estate of a soul either in grace or glory.
“Fundamentum enim aliud nemo potest ponere praeter id quod positum
est.”(323) Therefore these simpler Catholics being saved must needs both
have had faith, and that the true faith of Christ. Now I suppose the true
faith of Christ can teach none to be disloyal. Again this faith of Christ,
being but one (as there is but one Lord and one baptism), cannot be
divided, or in part believed and followed and in part refused, “quam nisi
quisque fideliter firmiterque crediderit, salvus esse non poterit, eamque
nisi quis integram inviolatamque servaverit, absque dubio in æternum
peribit.”(324) So that the most simple Catholics both do and must believe
and profess the same faith in all points which the learned do, although
they are not bound explicite to know all particulars more than the
articles of their Creed and the Sacraments and other needful helps to
salvation which they are to use; for the rest it sufficeth they believe
the Church in all things as being “Columna et firmamentum veritatis,”(325)
and the same also one article of their Creed, which all are bound both to
believe and know; and so consequently the simpler sort believe implicite
and virtually all that is generally taught and believed by School Doctors
for matter of faith: and so their faith and the grounds of their faith
being all one, can work no different effect. And if there should be any
difference, methinks the better lot should not light to the share of the
more simple, for then it would be good to be unskilful in the law and in
the grounds of faith, contrary to that which God saith by His Prophet,
“Conticuit populus meus, eo quod non habuerit scientiam: quia tu scientiam
repulisti, repellam et ego,”(326) &c. And this was the ordinary cavil
against us in the late alteration of religion (though unjustly imposed),
as though we had willingly kept the people in ignorance, and therefore
would not permit them the Scriptures in English. But as reason did then,
so since experience hath proved that was not the cause; but as nurses that
feed their children, as St. Paul did his, first with milk and then with
solid meat, so we. And this to prevent their danger, which since we see
hath followed, that rule being neglected under pretence, forsooth, of
remedying the ignorance which Papists were kept in. But if then the case
of the ignorant had been the better, we had the more wrong to be blamed
for doing the best. Finally, this faith which may and often hath saved
some of the ignorant Papists; as it is but one, and must be entirely
believed and professed, so it is also holy, as being the faith of Christ
(as before I proved), and the foundation of that Church which is “una et
sancta,” &c.: and being holy it cannot follow that the greater measure
should hurt, where the less doth good; for as we see, if a little fire
give warmth, a greater will give a greater heat, and the sun which giveth
light being under a cloud, will shine more brightly when it is fully seen:
so that the more virtue is in the agent, and the more the same is applied,
the more is the same effect brought forth in the patient, unless it be
“propter debilitatem organi,” as in our eye against the light of the sun
when we gaze upon it, which defect is not in our soul, the same being made
for God Himself as for the final end of man, and therefore capable still
of more and more increase of grace, as we see in the Apostles, &c.; and as
God saith by His Prophet, “Dilata os tuum et implebo illud.”(327)
Therefore it must needs follow that the more and more perfectly and
exactly the rules and grounds of this holy faith are known, the more holy
it doth make the knowers and believers and followers of the same. Neither
can it possibly be otherwise; for as our Lord Himself saith, “Non potest
arbor bona fructus malos facere.”
Well may it happen, and doth often (as His Majesty did wisely and truly
note), that “particular men of all professions and religions have been,
some thieves, some murderers, some traitors,” &c., but this then is
contrary to their doctrine, if their doctrine be that good Tree of which
our Saviour speaketh, and which He planted in His Church. For that being
“Arbor bona non potest malos fructus facere,” where we must understand,
“quatenus talis arbor.” The best tree that is hath some fruit that doth
miscarry. Some are blasted in the bud, some shaken off with the wind, some
pecked with birds, some with one mischance and some with another
miscarrieth before it come to ripeness or perfection; but by these we
never measure the goodness of the tree. But if we see an apple or apricock
hang upon the tree of perfect colour, of just bigness and shape, so that
we may see it is come to that perfection which the tree can naturally
bring it unto, then according to the taste of the fruit, we judge the
goodness of the tree. If then the fruit be sour, we call the tree a
crab-tree; if bitter, so we also term the tree and say it is nought; and
justly, being warranted by Him that made them, “Quia non potest arbor bona
fructus malos facere, nec arbor mala fructus bonos facere.”(328) So that
here is the difference: an evil tree cannot bring forth good fruit, that
is, neither grace nor glory can grow into a man’s soul out of evil
doctrine, and so that soul not possible to be saved, unless his branch be
cut from his own root and grafted into the stock of the good tree to
receive the juice and sap of the same, as St. Paul saith we Gentiles were
into the trunk of the Jews’ fruitful olive. On the contrary part, a good
tree may have some miscarry, but then it is not long of the tree, but of
other mischances. And so the Catholic doctrine being holy, and in this
very point of obedience holy, as teaching that all subjects are bound to
obey, not as Luther teacheth, for policy only, making all men equal and to
have no superior but Christ; nor as I showed before out of Knox and
Buchanan; but as the truth is, and as St. Paul teacheth, that there is
distinction of degrees and the subjects bound to obey, and that not _ad
libitum_, or outwardly only, “ad oculum servientes,”(329) but in
conscience and of necessity, “et tanquam Domino,” and as to our Lord
Himself, to Whom we serve in obeying our superiors according to His
commandment. This is the doctrine of the Holy Catholic Faith in this
point, wherein although some may miscarry and take wrong courses, as these
few of late did, following their own conceits and desires against the
direction and wills of those who delivered the contrary doctrine (as hath
been declared), yet this is no impeachment to the Tree, nor to the rest of
the fruit. This act of theirs cannot be laid upon the doctrine which is
holy and bringeth forth no disobedient fruit, but the contrary in great
measure, and that so much the more in those that know more and are the
more perfect in the grounds thereof, as being the fruit which this “Arbor
bona” hath brought to best perfection.
And this clearness and innocency touching this late attempt is not only
thus apparently proved to be in the whole body of Catholics, but was then
the general opinion of all, the Puritans excepted, who are ever ready to
impugn “agnitam veritatem.” His Majesty, as you have seen, did partly
affirm it and granted some other part, out of which you see it is
convinced.
The prisoners being all at that time often and carefully examined, they
affirmed constantly and jointly (though severally examined) that there
were no other conspirators than were taken and publicly known. And as for
Priests, they did both then and at their death protest there was none in
the action: whereupon His Majesty in the whole course of his speech did
only lay the fault upon them that were discovered, and did seem to excuse
the rest, as you have heard. So that it was as generally, as justly
believed and voiced through England, that other Catholics were all free,
and no Priest at all accused or could be touched with the treason, which
gave no small satisfaction both to Catholics and others. And so in right
it should have continued. But the Puritans did much grieve and envy that
those should be free from blame, upon whom they rather wished that all
might light. And therefore they began to practise and work the contrary
opinion, first in the King, and afterwards in public show unto the
country, as shall appear in the next chapter.