Truly, if we [may][260] judge of their minds by the words that came from them even when they had no hope of life, or by all the signs that were to be seen either in those that died in the field, or those that were put to public justice, [at the very last instant of their lives,] we should rather be moved to think that [not so much][261] impatience [as] zeal (although “non secundum scientiam”) did stir them up to that strange and [violent][262] attempt, for so they all deeply and seriously protested at their death. Assuming belike the Machabees for their example, who seeing numbers of their brethren to suffer patiently the unjust oppressions of their adversaries, answering only in words unto them and saying, “Moriamur omnes in simplicitate nostra et testes erunt super nos cœlum et terra quod injuste perditis nos.”[263] They would not follow the example of their [said] brethren therein; [but being of more intolerant heat and fervour than the rest, said one to another][264], “Si omnes fecerimus sicut fratres nostri fecerunt et non pugnaverimus pro animabus nostris et justificationibus nostris, nunc citius disperdent nos a terra.” This, [I say, seemed to have been in their minds and apprehensions][265] if we may judge of them by their carriage in their greatest extremities, with which also they opened unto the world other motives [both at their arraignment and death], which they thought to be of no small moment; as the many and great calamities they had long endured; the promises of toleration received from the King, now contradicted both in word and action; all hopes cut off of help from other Princes either by [pg 011] force or favour, seeing many of them would not so much as believe the persecution to be great, but rather give credit to their persecutors' tales, seeking by all subtle means and many instruments sent abroad for the purpose to have the contrary believed in foreign countries; which, with the general peace concluded [with all Catholic Princes round about], and no peace granted to Catholics, but their penalties increased, and like so to continue by the likelihood of continuance of that flourishing issue with which God hath blessed our King (which they thought did alter the state of their sufferings very much from that it was in Queen Elizabeth's time). These things did seem to move them much, and as they thought necessarily to seek a remedy, if not for themselves, yet for the relief of others, which they being but a few, and out of hope of any help from the most and best of the Catholics of England, could not possibly effect, [as erroneously they conceived,] but by some such stratagem, wherein the chiefest strength should be resolution and secrecy, both which in the chosen number of so few persons they thought abundantly provided for. They took not indeed the course of the Machabees, which they deemed in their case to be merely impossible. But they affirmed their end to be same, and their cause and reasons much more important. So Catesby protested at his death in the field, and Digby at the bar, that not for themselves but for the cause of Christ; not for their wives and children, but for the Church, the Spouse of Christ, and saving so many thousand souls, the children of God, from eternal flames, they attempted with fire to cut off the chiefest heads and only causes of that greater ruin. “Yea,” said Digby [ready now to die], “in respect of this cause, I little regard, or rather I could be well content, both to offer my life and fortune and also to have my posterity rooted out for ever.” So that if we shall judge of these men by their zeal, or their zeal by all the signs by which men's minds are judged [pg 012] (especially in cases of extremity where human respects give little cause to move dissimulation), we may the better follow St. Bernard's rule and interpret charitably [with compassion] their [final] intention, although [their immediate motives were unlawful, and therefore] the action for many and great respects neither was nor is to be allowed.
And if St. Bernard did think this manner of interpretation of others' actions to be requisite in the lovers of charity, I hope then I may much more require that at least others will support with patience that act of impatience in that small number of our brethren and [not impute it to the whole number of Catholics; no, nor beyond the rule of charity to condemn the delinquents themselves by extreme exclamations and maledictions, as some do, but rather according to the Apostle's rule in lenity of spirit to have pity of them, and reproving their fact, esteem of their persons and other parts, as otherwise they depend, of whom myself and many others can testify that, setting aside this unfortunate evil action, by all good men deplored, they were known and held, before they fell into the same, to have been as wise, temperate, circumspect, and devout gentlemen as commonly England had, and such as would not have committed a voluntary injury against any man for a world][266].
Thus we disclaim from all participation of this [fact] intended by a few in their deceived zeal. Yet we follow [pg 013] not the example of those that will not follow the rule of charity in their judgments. And much more we do and may stand upon the justice of our cause, and prove that it is altogether against the rules of reason, justice, and charity, to lay the fault of a few upon the whole number of Catholics in that country; who neither did nor would have concurred, nor were partakers either by work or will in so barbarous a cruelty intended: no, nor so much as imagined there could enter such a thought into the hearts of any of their company.
The verity whereof with the innocency of all Catholics in that respect will plainly appear by the narration following of the whole matter how it passed, which at the earnest request of some principal friends on that side the sea I am moved to set down. And although I know myself much less able than they imagine to pen it in such manner as the greatness of the matter and rareness of such an event deserveth, yet I hope to satisfy their desire for the matter itself, if not their expectation for the manner of handling, promising to [set down] the story truly as it passed, without partiality to the one or other side; and to conceal no circumstance (whereof I could have sufficient information) which may truly explain the intentions, actions, and events of the whole matter, wherein I had perhaps more helps to know both many and true particulars than others could easily procure.
The whole I intend and offer to God's glory and the good of souls: desiring only this of the pious reader, that as I will perform my part in truth and fidelity in the whole narration, so he will not be wanting of his part to perform the rules of equity and charity both towards me and the matter I write of; especially towards those that in so honourable a manner do daily and hourly sustain the cause and quarrel of Christ, not only “in[267] sole [pg 014] et pulvere,” but “in sanguine,” also “et vulneribus multis.” And so “alter alterius onera portantes adimplebimus legem Christi.”[268]
Or thus it may end:—
And so we suffering for the cause and they assisting in the cause “alter alterius onera portantes” (according to the counsel of the Apostle) “adimplebimus legem Christi.” And being with charity joined in the works of grace we shall by the author of charity be conjoined in the rewards of glory, “quæ præparavit Deus diligentibus se.”