The Year 1679

WILLIAM IRELAND, Priest, SJ., THOMAS PICKERING, Lay-Brother, O.S.B., JOHN GROVE, Layman *

WILLIAM IRELAND, alias Ironmonger, was of a gentleman's family, his uncle was killed in the King’s service and his relations, the Gijfards and Pendrells, were instrumental in saving King Charles 11., after the defeat at Worcester. He was born in Lincolnshire, brought up at St. Omers, entered the Society at the age of nineteen, September 7, 1655, in which he had the character of a man of extraordinary piety and regularity, and a wonderful evenness of mind in all events. He was sent upon the English mission anno 1677, and was apprehended upon the first breaking out of Oates's plot. He suffered much in prison from the loathsomeness of the place, and the load of his chains, and was at length brought on his trial on the 17th of December, 1678, together with Thomas Pickering, a lay-brother of the Order of St. Bennet, professed in the English monastery of Doway; and John Grove, a Catholic layman, employed as a servant by the English Jesuits in their affairs about town.

‘ There were arraigned with them,’ says the continuator of Baker, ‘ Thomas Whitebread and John Fenwick, both Jesuits. Oates and Bedloe swore against Ireland directly, that he had been present at a consult held in August for killing the King; and Oates swore the same positively against Whitebread and Fenwick. But Bedloe charged those two only by hearsay, so that for want of two positive witnesses, they must have been acquitted by the jury in course. Upon this occasion the court committed a most enormous and crying act of injustice; for when they saw these two must be cleared, they, by a quirk in law, pretended to discharge the jury of them, and put off their trial to another time, though they had pleaded to the indictment, and the jury was sworn, and the witnesses examined. They pretended indeed they had precedents for this; but, as a great¹ man observes, precedents against reason only prove that the like injustice has been committed before. As to Pickering and Grove, Oates and Bedloe swore that they were appointed to shoot the King; and that the latter, being a layman, was to have ^£1,500, and the former, who was a priest [a religious man], 30,000 Masses, which at a shilling a Mass amounts to the same sum; that they used to walk together in St. James's Park with pistols for that purpose; that one time Pickering had an opportunity to shoot at the King, but that the flint of his pistol was loose; another time there was no powder in the pan; and again the third time, the gun was charged only with bullets, by which accidents the King’s life was saved. These disasters^ one upon another, made a very unlikely story; but it was all imputed to a special providence, which solved the difficulty at once. The prisoners absolutely denied the whole, and Pickering averred that he had never shot off a pistol in his life. Ireland brought witnesses to prove that he was in Stajfordshire at the time Oates swore he was in London. But Oates producing a woman who said she saw him in London about the middle of August, which was the time he swore to, this defence was overruled. So that they were found guilty, condemned, and executed; but denied steadfastly to the last moment, all that was sworn against them,’ So far the historian.

Mr. Ireland, after his condemnation, being carried back to New-gate, wrote there a journal which shewed where he was every day, and who saw him from the 3rd of August to the 14th of September, being the time of his absence from London. The chief places were Tixhal, Holywell, Wolverhampton, and Boscohel; the persons that saw him were of great quality, as my Lord Aston and his family; Sir John Southcot and his family; Madam Harwell, and hers; several of the Giffords of Chillington; several of Sir John Winjord's relations; Madam Crompton, and Mr. Bidolph of Bidolph; Sir Thomas Whit-greave, Mr. Chetwin, Mr. Gerard and his family; Mr. Heningham and his; the Pendrels of Boscohel, and above forty more; nor is there one day during the whole time, in which there are not produced above a dozen of these witnesses.

On Friday the 24th of January, after two reprieves. Father Ireland and Mr. Grove were drawn from Newgate to Tyburn, abused all the way, and pelted by the mob, whose insults they endured with a Christian and cheerful patience. At the place of execution, Mr. Ireland spoke as follows: —

‘ We are come hither as on the last theatre of the world, and do therefore conceive we are obliged to speak. First, then, we do confess, that we pardon all and every one whatsoever, that have any interest, concern, or hand in this our death. Secondly, we do publicly profess and acknowledge, that we are here obliged, if we were guilty ourselves of any treason, to declare it, and that if we knew any person faulty therein (although he were our father), we would detect and discover him; and as for ourselves, we would beg a thousand and a thousand pardons both of God and man; but seeing we cannot be believed, we must beg leave to commit ourselves to the mercy of Almighty God, and hope to find pardon of Him through Christ.

‘ As for my own part, having been twenty years in the Low Countries, and then coming over in June was twelvemonth, I had returned again, had I not been hindered by a fit of sickness. On the 3rd of August last I took a journey into Stajfordshire, and did not come back to town till the 14th of September, as many can witness, for a hundred and more saw me in Staffordshire, and thereabouts; therefore how I should in this time be acting here treasonable stratagems, I do not well know or understand.’

Here one of the sheriffs told him, he would do well to make better use of his time than to spend it in such like expressions, for nobody would believe him; not, said he, that we think much of our time, for we will stay, but such kind of words arraign the proceedings of the court by which you were tried.

Then Mr. Ireland proceeded, ‘ I beg of God Almighty to shower down a thousand and a thousand blessings upon his Majesty, on her sacred Majesty, on the Duke of York, and all the royal family, and also on the whole kingdom. As for the Catholics that are here, we desire their prayers for a happy passage into a better world, and that God would be merciful to all Christian souls. And as for all our enemies, we earnestly desire that God would pardon them again and again; for we pardon them heartily, from the bottom of our hearts; and so I beseech all good people to pray for us and with us.’

Then Mr. Groves said, ‘ We are innocent, we lose our lives wrongfully, we pray God to forgive them that are the causers of it.’

Then having commended their departing souls into the hands of their Creator, they were executed according to sentence; Father Ireland being then in the forty-third year of his age, and the twenty-fourth of his entering into religion.

Mr. Pickering was reprieved till the 9th of May, either in hopes of his n\aking discoveries, or because the King was very unwilling to consent to his death. But on the day aforesaid he was drawn to

Tyburn and there executed. He expressed a very great joy that he was so happy as to yield up his life to God, in a case where his conscience assured him his religion was his only guilt; and he took it upon his salvation, that he was innocent in thought, word, and deed, of all that was laid to his charge. Being taxed for a priest, he replied with a smile, Noy I am hut a lay-hrother. He prayed for his accusers and enemies; and when he was just upon the point of being turned off, being called upon by some to confess his guilt, pulling up his cap, and looking towards them with an innocent smiling countenance. Is thisy said he, the countenance of a man that dies under so gross a guilt? And so he ended a pious, religious life with a holy death, cetatis anno fifty-eight, and went smiling off the stage; regretted by many who esteemed him a very harmless man, and of all men living the most unlikely, and the most unfit for that desperate undertaking of which he was accused. He was of a loyal stock, his father having lost his life in the King’s quarrel during the civil wars.

Next comes on the trial and execution of the pretended murderers of Sir Edmundbury Godfrey. This knight was the Justice of Peace to whom Oates had brought three copies of his narrative of the plot, and had made oath before him to the truth of it, on the 27th of September y 1678; and on the 12th of October y being Saturday y he was missed, and seen no more till his body was found in a ditch on Primrose Hilly with his sword thrust through him, on the Thursday following. The people upon this concluded that he was murdered by the Catholics y because he had taken Oates's depositions; and nothing more contributed to confirm them in the belief of the plot than this unhappy incident. It will, I believe, remain a secret to the day of judgment, who they were that really committed this murder; though the arguments of Sir Roger U Estrange y in his history of the times, have made it highly probable that it was the justice himself; for as to the particular persons against whom it was sworn by PrancCy there are all the reasons in the world to believe them innocent. And as to any other Catholics, as the continuator of Baker's Chronicle very well observes, ‘ that they should murder this gentleman, because he had taken Oates's depositions, seems not likely; for the only motive they must have for it must be revenge; for these depositions being immediately after laid before the Council could not be suppressed by killing him. And there could be no grounds even for resentment; for he was entirely passive in the matter, and it was not without reluctancy that he was brought to do what he did; and he lived in good terms with them before. So that it seems improbable that the Papists should, at so critical a season, do such an act, which must enrage the fire already kindled against them, only for the sake of an unprofitable and unprovoked revenge.’ So far the historian, who adds that a proclamation was published, October 20, with a pardon, and ^£500 reward to the discoverers of the murder; the hopes of which reward brought Bedloe first upon the stage; who deposed that he had seen Godfrey's body at Somerset House, and that a servant of Lord Bellasis offered him;(^4,ooo to assist in carrying it away. Sometime after another evidence was produced, and ‘ this was one Miles Prance, a goldsmith, who worked for the Queen’s chapel at Somerset House. This person had in his house a lodger, whose name wdisjohn Wren, with whom he had had some difference about his rent which was in arrear. It seems Prance had laid out of his house two or three nights the week before the murder. Wren calling to mind this absence, but forgetting the difference of a week’s time, either really suspected he was then employed in the murder, or used it as a ground of accusation, so that he went and informed against him. Prance was taken up by a warrant of Council, and Bedloe, who was the first discoverer, was called upon to give an account of him. Bedloe foreseeing this had found means to get a sight of him privately before, so that when he was planted in the room where Prance was brought, he started up, and with a cursed oath cried out, This is one of the rogues I saw with a dark lantern about Sir Edmundhury Godfrey's body, but he was then in a periwig. Prance was brought before the committee of Council, where Bedloe charged him directly with the murder, and Wren with being out of his house those nights that Godfrey was missing. He denied the least knowledge of the murder or the plot. He was sent to Newgate, where also at first he denied everything; but at last (whether compelled by barbarous usage, as he afterwards swore, is uncertain) he made a confession. But afterwards again he retracted it before the King in Council. And thus he went on for some time denying one day, and confessing another, till at last he settled upon a confession.’ {Baker's Chronicle, p. 695.)

The persons accused by Prance as actors in the murder were Lawrence Hill, servant to Dr. Godden, Robert Green, an ancient feeble man, cushion-keeper of the Queen’s chapel, and Henry Berry, the porter of Somerset House. They were brought on their trial the loth of February, 1678-79, Prance and Bedloe appearing as evidences. And though Bedloe in his formal information had not mentioned any of the three, nor even at the trial could charge them with having seen them about the dead body, but named quite different persons, yet were they found guilty by the jury. ‘ They | brought witnesses (says Baker's Chronicle), to prove that they, came home in a good hour, on those nights in which the fact was i said to be done. Those who lived in Godden's lodgings deposed ‘ that no dead body could be brought thither [as was pretended by |

Prance'], for they were every day in the room that Prance had named. i

And the sentinels of the night [in which he was pretended to be j carried out in a sedan] said they saw no sedan brought out. This | defence was very strong, but it was forced to give way to the fury 1 of the times; for they were found guilty, condemned, and executed. I

But they denied to the last moment all that was sworn against them.’ 1

The same historian tells us (p. 689), ‘ That there were other in-!

formations given in upon oath a few years after, of many foul and j.

enormous practices with the author of this discovery [Prance], and j ^ with others. And that in those times, I speak (says he) with horror, j!

perjury and subornation grew so common that no dependence can, -i,

I think, be reasonably had on any information of that kind, viz.^ } such as Prance's and Bedloe's were.’ ]

Mr. Hill and Mr. Green were carried to Tyburn^ February 21, and there executed. Mr. Hill upon this occasion spoke as follows: —

‘ I am now come to the fatal place of execution, and in a little time must appear before the tribunal of God Almighty, who knoweth all things; and I hope it will be happy for me, because I am innocently put to death. I take God, men and angels to witness, I am innocent of the death of Justice Godfrey: and believe it will be well for me, because I die innocently; and hope, through the merits of my blessed Saviour, to be saved. I do confess, as I lived, so I die a Roman Catholic, desiring such to pray for me. God bless and preserve his Majesty and this poor nation, and lay not innocent blood to its charge. So I bid you all farewell in Jesus Christ, into whose hands I commend my spirit.’

Then Mr. Green spake thus: ‘ I desire all your prayers; and as for Sir Edmundhury Godfrey^ I know not whether he be dead or alive; for in my days I never saw him with my eyes as I know of; and if false people will swear against me I cannot help it. I pray to God to bless my King and all good people.’

Captain Richardson told him he had a fair trial, and wished him not to reflect upon others, but to prepare himself for death. To which Mr. Green replied, ‘ I pray God Almighty forgive them all;

I never saw Sir Edmnndbury Godfrey to my knowledge in my life.’

Mr. Berry was executed on the 28th of the same month. He was brought back to the Protestant religion in prison by Dr. Lloyd, or rather declared he never was indeed a Catholic, though for interest he had some time professed himself such. He persisted to the end in denying the fact of which he had been accused; and as the cart was drawing away he lifted up his hands and said, As I am innocent, so receive my soul, O Jesus.

THOMAS WHITEBREAD, WILLIAM HARCOURT, JOHN FENWICK, JOHN GAVAN, ANTHONY TURNER, Priests, SJ *

Thomas WHITEBREAD, alias Harcot, was born in Essex, of a gentleman’s family, and after a pious education at home was sent to the Seminary of St. Omers, where he studied his humanity under the Eathers of the Society; and then at the age of seventeen, entered upon his noviceship at Watten, September the 7th, 1635. And having made his first vows, and finished his course of philosophy and divinity, being now priest, he was sent upon the English mission, in which he laboured with great fruit, and a remarkable zeal for the conversion of souls, for above thirty years; sparing no pains in bringing back the strayed sheep to the fold of Christ, for which end also he composed and published some controversial tracts yet extant in print.

At length he was made Provincial or chief superior of his order in England. At which time going over to make his visitation amongst his brethren in their college at Liege, and preaching to them, as the custom is, at the renovation of their vows, on St. James's Day, July 25, 1678 (that is, about two months before the persecution begun), upon that text of the gospel of the day, Potestis bibere calicem quern ego bibiturus sum? Dicunt ei, possumus. Can you drink the chalice which I am to drink? they say to him. We can (St. Matt. xx. 22), he not obscurely discovered the foresight he had of that storm which afterwards arose, and of his own and his brethren’s sufferings on that occasion. Eor after having told them the times were now² indeed quiet, but God only knew how long they would be so, he most!

remarkably thus repeated his text (says Father Joseph Wakeman^ one of those that were then present, in a manuscript in my hands):

‘ Potestis bibere calicem, &c. Can you undergo a hard persecution?

Are you contented to be falsely betrayed and injured, and hurried | away to prison? Possumus. We can, blessed be God! Potestis i bibere^ etc. Can you suffer the hardships of a gaol? Can you sleep on straw, and live on hard diet? Can you lie in chains and fetters?

Can you endure the rack? Possumus. We can, blessed be God!;

Potestis bibere calicem. See. Can you be brought to the bar, and hear yourselves falsely sworn against? Can you patiently receive ' the sentence of an unjust judge, condemning you to a painful and ig-;

nominious death, to be hanged, drawn, and quartered? Possumus. \

We can. Which clausula^ as I take it, he always uttered with his j hands joined before his breast and his eyes up to heaven in manner | of prayer.’ So far Father Wakeman in his testimony given the 28th j of May, 1681, and confirmed by the subscription of Father John |

Warner, then rector of Liege, afterwards provincial, who was also!

present at that exhortation.

Soon after his return to England this storm broke out; and he was apprehended by Oates at a time that he was labouring under a grievous illness; and being committed to prison, and loaded with chains, suffered much in his body, whilst his soul received a continual support from God by the means of mental prayer, to which he was always much addicted. After many months’ imprisonment, his trial came on at the Old Bailey on the 13th of June, 1679, where four ' of his companions were arraigned with him, who also afterwards suffered with him. These were,

1. Father William Harcourt, alias Waring, whose true name was Barrow, a native of Lancashire, who entered into the Society at the i age of twenty-three, October 12, 1632, was sent upon the mission in 1646, where he laboured for five-and- thirty years, and deservedly gained the love arpd esteem of all that knew him. He was rector of London at the time of his apprehension, and venerable for his grey hairs, being seventy years of age — having been reserved till this time to meet with that death which he had every day prayed for for twenty years.

2. Father Femcick, whose true name was Caldwell, a native of the bishopric of Durham, born of Protestant parents, who turned him off upon his conversion to the Catholic faith. He was edu-, cated in the Seminary of St. Omers, entered into the Society at the ':

age of twenty-eight, anno 1656, was sent upon the English mission anno 1675, and being procurator for his brethren, and a diligent labourer in the vineyard of his Master, was apprehended soon after the breaking out of the plot. He suffered much in prison from his chains and bolts, so that it was once under deliberation whether his leg must not be cut off. He was in the fifty-first year of his age, and the twenty-third of his religious profession.

3. Father Gavan^ or Gawen, a native of London^ educated in the Seminary of St. Omers, where for his candour and innocence he was called the Angel. He entered into the Society at the age of twenty years, anno 1660, performed his higher studies partly at Liege and partly at Rome; then being sent into England in 1671, he was for eight years a diligent preacher and zealous labourer in the vineyard, and brought over many converts to the Church. He was thirty-nine years of age, and had been nineteen years in the Society. And,

4. Father Anthony Turner^ a native of Leicestershire^ and a minister’s son, brought up in the University of Cambridge^ and there made Bachelor of Arts, who being converted to the Catholic religion went over to Rome., where he passed through the course of his philosophy in the English College, and then was sent to Watten to the noviciate of the Society of Jesus, anno 1653, being then twenty-four years of age. He learned his divinity at Liege, and being made priest was sent upon the mission, where he laboured for about eighteen years, his residence being chiefly at Worcester. He had a great talent for preaching and controversy, and an ardent desire of suffering for his faith. At the breaking out of the persecution he went up to London and delivered himself up to a Justice of Peace, acknowledging that he was a priest and a Jesuit. He was fifty years of age, and had been in the Society twenty-two years.

These five were all brought to the h2ir June the 13th. ‘ At this trial,’ says the continuator of BakeEs Chronicle, ‘ appeared a new evidence, Stephen Dugdale, who had been bailiff to Lord Aston. His carriage and behaviour gave more credit to the plot than that of Oates and Bedloe. But in some time this new witness proved as bad as the rest. Oates and Bedloe repeated the evidence they had given before, excepting that Bedloe charged them now upon his own knowledge with what he had before only spoken of by hearsay. And the reason he gave was, that the practices of Reading [accused of tampering with Bedloe'], had engaged him to soften his evidence. This was an open confession of perjury, which ought to have set him aside for a witness ever after; and Judge Wylde, a worthy and ancient judge, told him when he said this, he was a perjured man and ought to come no more into courts, but go home and repent. But people were not yet cool enough for reflection, so that not only this passed over, but the judge was turned out for his freedom. Dugdale confirmed Oates's and Bedloe's evidence by accounts of the consultations of the Jesuits in Staffordshire about the same time. Prance^ too, added his part towards the charge against Har court: and said, moreover, that he told him of 50,000 men that were to be in readiness to establish Popery.

On the other hand Father Whitehread objected to Oates's evidence, says Mr. Salmon^ in his examination of Burnet^ ‘ that he was not a credible witness, having taken contradictory oaths; and that it was not probable he should trust a man in a conspiracy against the King’s life, whom by his own confession he had never seen, and whom they had dismissed from St. Omers for his irregular life. The prisoners also produced fifteen young gentlemen, students at St. Omers, who deposed that Oates was at St. Omers at the time he swore he was at the consult at London. They deposed also that several of the persons, whom Oates swore came over with him, were in Flanders at that time. Other witnesses deposed that Gavan was in Staffordshire at the time Oates swore he was in London. They urged farther, that the witnesses who swore against them were vicious, profligate persons of desperate fortunes, and who made a livelihood of swearing, and desired that the court would permit them to shew what Oates had deposed in Ireland's trial. Whereupon Sir John Southcote and the Lady Southcote and several other persons deposed that Ireland was in Staffordshire when Oates swore he was in town. Whitehread also observed that, at his first trial, when Oates was pressed to declare who had seen him in town, he could not name one; but he said he had not seen much company, and stayed but six days; and now he swore he came over on the 17th of April, and his witnesses deposed they saw him here in the beginning of May, which must be a great deal more than six days; and consequently his oath either at this or the former trial is false. They said it was probable also that Oates was disgusted at his being turned out of the College of St. Omers, and this might be the ground of his malice against them. As to Dugdale, that he ran away from the Lord Aston, having lost £300 of his lordship’s money; that it was strange there should be a plot, wherein so many persons of honour and quality were said to be concerned, and no footsteps of it should appear, no arms bought, no men listed, or any provision made to put it in execution; and, in short, that there was no manner of reason to induce the jury’s belief, but downright swearing. And as to the prisoners themselves, they appealed to the world for the innocence and unblameableness of their lives hitherto, whereas it was evident how viciously and scandalously their accusers had lived.’ So far Mr. Salmon.

However, Lord Chief Justice ScroggSy who behaved himself very partially in this whole trial, directed the jury to find them guilty, and according to his direction the jury brought in their verdict. The comportment of the prisoners was all the while very edifying, not the least passion or alteration appearing in them, either at the invectives of the judge, or the clamours of the people (for never was any bear-baiting more rude and boisterous than this trial), but they made a clear and candid defence, with a cheerful and unconcerned countenance, says a priest an eye-witness; so that a stander-by said. If there had been a jury of Turks they had been acquitted. The next day they all received the sentence of death, according to the usual form, as in cases of high treason.

After sentence received they were sent back to Newgate y there to prepare themselves for their exit. Where the day before the execution my Lord Shaftesbury was with Father Gavan and Father Turnery promising the King’s pardon if they would acknowledge the conspiracy. Father Gavan answered, ‘ he would not murder his soul to save his body; for that to acknowledge the plot would be acknowledging what he knew not, and what he did believe was not.’ On Friday y therefore, being the 20th of Juney they were all laid on sledges, and drawn from Newgate to Tyburn. Father White-bread and Father Har court were on one sledge. Father Turner and Father Gavan on another, and Father Fenwick on a third by himself. Their comportment was modestly cheerful and religious, which served not a little to allay the fury of the people. They prayed devoutly at the place of execution. And each of them made a speech, which we must not here omit.

Father Whitehread's Speech.

I suppose it is expected I should speak something to the matter I am condemned for, and brought hither to suffer; it is no less than the contriving and plotting His Majesty’s death, and the alteration of the government of the Church and State. You all either know, or ought to know, I am to make my appearance before the face of Almighty God, and with all imaginable certainty and evidence to receive a final judgment, for all the thoughts, words, and actions of my whole life. So that I am not now upon terms to speak other than the truth; and, therefore, in His most holy presence, and as I hope for mercy from His Divine Majesty, I do declare to you here present, and to the whole world, that I go out of the world as innocent, and as free from any guilt of these things laid to my charge in this matter, as I came into the world from my mother’s womb; and that I do renounce from my heart all manner of pardons, absolutions, dispensations for swearing, as occasions or interest may seem to require, which some have been pleased to lay to our charge, as matters of our practice and doctrine, but is a thing so unjustifiable and unlawful, that I believe, and ever did, that no power on earth can authorise me, or anybody so to do. As for those who have most falsely accused me (as time, either in this world, or in the next will make appear) I do heartily forgive them, and beg of God to grant them His holy grace, that they may repent of their unjust proceedings against me; otherwise they will in conclusion find they have done themselves more wrong than I have suffered from them, though that has been a great deal. I pray God bless His Majesty both temporally and eternally, which has been my daily prayer for him, and is all the harm that I ever intended or imagined against him. And I do with this my last breath, in the sight of God declare, that I never did learn, or teach, or believe, nor can as a Catholic believe, that it is lawful upon any occasion or pretence whatsoever to design or contrive the death of His Majesty, or any hurt to his person; but on the contrary all are bound to obey, defend, and preserve his sacred person, to the utmost of their power. And I do, moreover, declare that this is the true and plain sense of my soul, in the sight of Him who knows the secrets of my heart, and as I hope to see His blessed Face, without any equivocation or mental reservation. This is all I have to say concerning the matter of my condemnation; that which remains for me now to do, is to recommend my soul into the hands of my blessed Redeemer, by whose only merits and passion I hope for salvation.

Father HarcourVs Speech.

The words of dying persons have been always esteemed as of greatest authority, because uttered then, when shortly after they are to be cited before the high tribunal of Almighty God. This gives me hopes that mine may be looked upon as such; therefore I do here declare, in the presence of Almighty God, the whole court of heaven, and this numerous assembly, that as I hope by the merits and passion of my Lord and sweet Saviour Jesus Christ for eternal bliss, I am as innocent as the child unborn of anything laid to my charge, and for which I am here to die.

Sheriff How. — Or Sir Edmundbury Godfrey's death?

Har court. — Or Sir Edmundbury Godfrey’s death.

Sher. How. — Did not you write that letter concerning the despatch of Sir Edmundbury Godfrey?

Har court. — Noy sir; these are the words of a dying man^ I would not do it for a thousand worlds.

Sher. How. — How have you lived?

Harcourt. — I have lived like a man of repute all my life^ and never was before the face of a judge till my trial: no man can accuse me. I have from my youth been bred up in the education of my duty towards God and man. And I do utterly abhor and detest that abominable false doctrine laid to our charge, that we can have licenses to commit perjury, or any sin to advantage our cause, being expressly against the doctrine of St. Pauf saying. Non sunt facienda mala^ ut eveniant bona — Evil is not to be done that good may come thereof. And therefore we hold it in all cases unlawful to kill or murder any person whatsoever, much more our lawful King now reigning, whose person and temporal dominions we are ready to defend with our lives and fortunes against any opponent whatsoever, none excepted. I forgive all that have contrived my death, and humbly beg pardon of Almighty God for them. And I ask pardon of all the world. I pray God bless His Majesty and grant him a prosperous reign. The like I wish to his royal consort, the best of queens. I humbly beg the prayers of all those who are in the communion of the Roman Church, if any such be present.

Mr. Turner's Speech.

Being now, good people, very near my end, and summoned by a violent death to appear before God’s tribunal, there to render an account of all my thoughts, words, and actions before a just Judge, I conceive I am bound in conscience to do myself that justice as to declare upon oath my innocence from the horrid crime of treason with which I am falsely accused. And I esteem it a duty I owe to Christian charity, to publish to the world before my death all that I know on this point, concerning those Catholics I have conversed with since the first noise of the plot, desiring from the bottom of my heart that the whole truth may appear, that innocence may be cleared to the greater glory of God, and the peace and welfare of the King and country. As to myself I call God to witness, that I was never in my whole life present at any consult or meeting of the Jesuits y where any oath of secrecy was taken, or the sacrament as a bond of secrecy, either by me, or any one of them, to conceal any plot against his sacred Majesty; nor was I ever present at any meeting or consult of theirs, where any proposal was made, or resolve taken or signed, either by me or any of them, for taking away the life of our dread sovereign; an impiety of such a nature that, had I been present at such a meeting, I should have been bound by the laws of God, and by the principles of m}^ religion (and by God’s grace would have acted accordingly), to have discovered such a devilish treason to the civil magistrate, to the end they might have been brought - to condign punishment. I was so far, good people, from being in September last at a consult of the Jesuits at Tixhal, in Mr. Ewer's | chamber, that I vow to God, as I hope for salvation, I never was so much as once that year at Tixhal, my Lord Aston's house. ’Tis I true I was at the congregation of Jesuits held on the 24th of April was twelvemonth; but in that meeting, as I hope to be saved, we meddled not with State affairs, but only treated about the concerns of our province, which is usually done by us, without offence to temporal princes, every third year all the world over.

Sheriff How. — You do only justify yourselves here. We will not believe a word that you say. Spend your time in prayer, and we will not think our time too long.

I am, good people, as free from the treason I am accused of as the child that is unborn, and being innocent I never accused myself in confession of anything that I am charged with. Certainly, if I had been conscious to myself of any guilt in this kind, I should not so frankly and freely, as I did of my own accord, have presented myself before the King’s most honourable Privy Council. As for those Catholics which I have conversed with since the noise of the plot, I protest before God, in the words of a dying man, that I never heard any one of them, either priest or layman, express to me the least knowledge of any plot, that was then on foot amongst the Catholics against the King’s most excellent Majesty, for the advancing the Catholic religion. I die a Roman Catholic, and humbly beg the prayers of such for my happy passage into a better life. I have been of that religion above thirty years, and now give God Almighty infinite thanks for calling me by His holy grace to the knowledge of this truth, notwithstanding the prejudice of my former education. God of His infinite goodness bless the King and all the royal family, and grant His Majesty a prosperous reign here and a crown of glory hereafter. God in His mercy forgive all those which have falsely accused me, or have had any hand in my death.

I forgive them from the bottom of my heart, as I hope myself for forgiveness at the hands of God.

Mr. Turner's Prayer,

O God, who hast created me to a supernatural end, to serve Thee in this life by grace, and enjoy Thee in the next by glory, be pleased to grant, by the merits of Thy bitter death and passion, that after this wretched life shall be ended, I may not fail of a full enjoyment of Thee my last end and sovereign good. I humbly beg pardon for all the sins which I have committed against Thy Divine Majesty, since the first instant I came to the use of reason to this very time. I am heartily sorry, from the very bottom of my heart, for having offended Thee, so good, so powerful, so wise, and so just a God, and purpose, by the help of Thy grace, never more to offend Thee, my good God, whom I love above all things.

O sweet Jesus, who hast suffered a most painful and ignominious death upon the cross for our salvation, apply, I beseech Thee, unto me the merits of Thy sacred Passion, and sanctify unto me these sufferings of mine, which I humbly accept of for Thy sake, in union of the sufferings of Thy sacred Majesty, and in punishment and satisfaction of my sins.

O my dear Saviour and Redeemer, I return Thee immortal thanks for all Thou hast pleased to do for me in the whole course of my life; and now in the hour of my death, with a firm belief of all things Thou hast revealed, and a steadfast hope of obtaining everlasting bliss, I cheerfully cast myself into the arms of Thy mercy, whose arms were stretched upon the cross for my redemption. Sweet Jesus receive my spirit.

Mr. Gavan's Speech,

Dearly beloved countrymen, I am come to the last scene of mortality, to the hour of my death; an hour which is the horizon between time and eternity; an hour which must either make me a star to shine for ever in heaven above, or a firebrand to burn everlastingly amongst the damned souls in hell below; an hour in which, if I deal sincerely, and with a hearty sorrow acknowledge my crimes, I may hope for mercy; but if I falsely deny them I must expect nothing but eternal damnation; and, therefore, what I shall say in this great hour, I hope you will believe. And now in this hour I do solemnly swear, protest, and vow, by all that is sacred in heaven and on earth, and as I hope to see the face of God in glory, that I am as innocent as the child unborn, of those treasonable crimes which Mr. Oates and Mr. Diigdale have sworn against me in my trial, and for which sentence of death was pronounced against me the day after my trial. And that you may be assured that what I say is true, I do in like manner protest, vow, and swear, as I hope to see the face of God in glory, that I do not, in what I say unto you, make use of any equivocation, or mental reservation, or material prolation, or any such like way to palliate truth. Neither do I make use of any dispensations from the Pope, or anybody else; or of any oath of secrecy, or any absolutions in confession, or out of confession, to deny the truth; but I speak in the plain sense which the words bear; and if I do speak in any other sense, to palliate or hide the truth, I wish with all my soul that God may exclude me from His heavenly glory, and condemn me to the lowest place of hell fire; and so much to that point.

And now, dear countrymen, in the second place, I do confess and own to the whole world that I am a Roman Catholic and a priest, and one of that sort of priests CdXXtd Jesuits. And now, because they are so falsely charged for holding king-killing doctrine, I think it my duty to protest to you, with my last dying words, that neither I in particular, nor the Jesuits in general, hold any such opinion, but utterly abhor and detest it; and I assure you that amongst the vast numbers of authors which among th.Q Jesuits have printed philosophy, divinity, cases, or sermons, there is not one, to the best of my knowledge, that allows of king-killing doctrine, or holds this position, that it is lawful for a private person to kill a king, although an heretic, although a pagan, although a tyrant; there is, I say, not one Jesuit that holds this, except Mariana the Spanish Jesuit^ and he defends it not absolutely, but only problematically, for which his book was called in, and that opinion expunged and censured. And is it not a sad thing that for the rashness of one single man, whilst the rest cry out against him, and hold the contrary, that a whole religious order should be sentenced } But I have not time to discuss this point at large, and therefore I refer you all to a royal author, I mean the wise and victorious King Henry the Fourth of France^ the royal grandfather of our present gracious King, in a public oration which he pronounced in defence of the Jesuits^ amongst other things, declaring that he was very well satisfied with the Jesuits' doctrine concerning kings, as being conformable to the best doctors in the Church. But why do I relate the testimony of one single prince, when the whole Catholic world is the Jesuits' advocate therein? Does not Germany^ France^ Italy^ Spain^ and Flanders, trust the education of their youth to them in a very great measure } Do not they trust their own souls to be governed by them, in the administration of the sacraments } and can you imagine so many great kings and princes, and so many wise States should do, or permit this to be done in their kingdoms, if the Jesuits were men of such damnable principles as they are now taken for in England?

In the third place, dear countrymen, I do protest that as I never in my life did machine, or contrive either the deposition or death of the King, so now at my death I do heartily desire of God to grant him a quiet and happy reign upon earth, and an everlasting crown in heaven. For the judges also, and the jury, and all those that were any ways concerned, either in my trial, accusation, or condemnation, I do humbly beg of God to grant them both temporal and eternal happiness. And as for Mr. Oates and Mr. Dugdale, I call God to witness, they by false oaths have brought me to this untimely end. I heartily forgive them because God commands me so to do; and I beg God for His infinite mercy to grant them true sorrow and repentance in this world, that they may be capable of eternal happiness in the next. And having discharged my duty towards myself, and my own innocence; towards my order, and its doctrine; to my neighbour and the world, I have nothing else to do now, my great God, but to cast myself into the arms of your mercy. I believe you are one Divine essence and three Divine persons; I believe that you in the second person of the Trinity became man to redeem me; and I believe you are an eternal rewarder of the good, and an eternal chastiser of the bad. In fine, I believe all you have revealed for your own infinite veracity; I hope in you above all things, for your infinite fidelity; and I love you above all things, for your infinite beauty and goodness; and I am heartily sorry that ever I offended so great a God with my whole heart. I am contented to undergo an ignominious death for the love of you, my dear Jesu, seeing you have been pleased to undergo an ignominious death for the love of me.

Mr. Fenwick's Speech.

Good people, I suppose you expect I should say something as to the crime I am condemned for, and either acknowledge my guilt, or assert my innocency. I do therefore declare before God and the whole world, and call God to witness that what I say is true, that I am innocent of what is laid to my charge, of plotting the King’s death, and endeavouring to subvert the government, and bring in a foreign power, as the child unborn, and that I know nothing of it but what I have learned from Mr. Oates and his companions, and what comes originally from them.

Sher. How. — If you can make a good conclusion to your own life, it will do well; consider if your letters did not agree with the evidence, that’s another matter.

Fenwick. — I assure you I do renounce all treason from my very heart. I have always and ever shall disown the opinions of such devilish practices as these are of king-killing. If I speak not the whole frame of my hearty I wish God may exclude me from His glory.

Sher. How. — Those that murdered Sir Edmundbury Godfrey, said as you do.

Fenwick. — As for Sir Edmundbury Godfrey, / protest before God, I know nothing of it; 1 never saw the man in my life,

Sher. How. — For my part I am of opinion you had a hand in it.

Fenwick. — Now that I am a dying man, do you think I would go and damn my soul?

Sher. How. — I wish you all the good I can, but I’ll assure you I believe never a word you say.

Fenwick. — / pray for His Majesty every day, and wish him all happiness with all my heart. Also I do with all my soul pardon all my accusers. If the judge or jury did anything amiss, I pardon them with all my soul, and all persons directly or indirectly. I am very willing and ready to suffer this death. I pray God pardon me my sins, and save my soul.

And as to what is said and commonly believed of Roman Catholics that they are not to be believed or trusted, because they can have dispensations for lying, perjury, killing kings, and other the most enormous crimes, I do utterly renounce all such pardons, dispensations, and withal declare that it is a most wicked and malicious calumny cast upon Catholics who do all, with all their hearts and souls, hate and detest all such wicked and damnable practices; and in the words of a dying man, and as I hope for mercy at the hands of God, before whom I must shortly appear and give an account of all my actions, I do declare that what I have said is true; and I hope Christian charity will not let you think that, by the last act of my life, I would cast away my soul, by sealing up my last breath with a damnable lie.

Then they were at their private devotions for about an hour.

When they had ended their prayers and the ropes were about their necks, there came a horseman in full speed from Whitehall, crying, as he rode, A pardon, a pardon, and with difficulty he made through the press to the Sheriff, who was under the gallows to see execution performed. This pardon expressed, How the King most graciously, and out of his inclination to clemency, had granted them their lives, which by treason they had forfeited, upon condition they would acknowledge the conspiracy, and lay open what they knew thereof. They all thanked His Majesty for his inclination of mercy towards them; but as to any conspiracy they knew of none, much less were guilty of any; and therefore could not accept of any pardon upon those conditions.

In fine, after a short recollection, the cart was drawn away, and they were permitted to hang till they were dead; and then were cut down and quartered. Their quarters were given to their friends, by whom they were interred in the churchyard of St. Giles-in-the-Fields. Divers Catholics dipped their handkerchiefs in their blood, which, as we are credibly informed, have been instruments of great cures. It was very observable that Sir Thomas Armstrong, who was present at the execution, and expressed a more than ordinary joy on that occasion, was himself five years after, on the selfsame day, brought to suffer the same death, in the same place. Father White-bread suffered in the sixty-first year of his age, and the forty-fourth of his religious profession.

Two other priests of the same Society died in prison not long after the beginning of this persecution, viz.. Father Edward Mico, socius to the provincial, accused and apprehended by Oates, and hurried away to prison whilst he was labouring under a violent fever. He perished in Newgate, December the 3d, 1678, being found dead on his knees, says a manuscript in my hands, oppressed with the weight of his irons. And Father Thomas Mom/or alias Bedingfield, who in like manner perished in the Gatehouse, December 21, the same year. And in the February following. Father Francis Nevill, an ancient missioner of the same Society, being now eighty-four years of age, and having spent forty-eight of them in the English mission, was apprehended in the house of a Catholic gentleman, and flung downstairs by the pursuivants, and so brought to his end. Also Father Thomas Jenison of the same Society, accused by Oates of the plot, after enduring for a twelvemonth the incommodities of his prison, died on the 27th of September, 1679.

RICHARD LANGHORNE, Esq.^

Richard LxANGHORNE was an eminent counsellor at law, an upright and religious man, who, being a zealous Catholic, was pitched upon by Oates and his associates as a proper person to impeach as a ringleader in their pretended plot. He was therefore apprehended among the first that fell into the hands of those miscreants; and committed to Newgate, October the 7th, 1678, and after above eight months’ close imprisonment, was tried at the Old Bailey, on Saturday the 14th of June, 1679. Here Oates swore, ‘ That he (Mr. Langhorne) was acquainted with the consultations for killing the King and was consenting to them; and that he had in his custody the patents for the lords in the Tower {Powis, Stafford, Petre, Arundell and Bellasis), and one for himself, to be advocate of the army. And Bedloe swore that he had seen him register treasonable letters relating to the plot. In answer to this evidence he called the same witnesses that had been brought the day before (by the five Jesuits) to prove Oates perjured. And whereas Oates had named Mrs. ’5 house, in which he said he lay during the time of the consult, he produced Mrs. Grove to testify he never was there about that time, which was confirmed by her maid. He argued also many things relating to the improbability of the evidence, but the times were not yet good enough to bear reason: so that he was brought in guilty, and condemned with the five Jesuits, who were tried the day before him. He was reprieved for some time in hopes that he would make discoveries; but he persisted to the last in affirming that he could make none, and that all that was sworn against him was false. He spent the time allowed him in writing some devout and well-composed meditations.’ So far the continuator of BakePs Chronicle.

Mr. Langhorne was drawn to Tyburn on the 14th day of July, 1679, where he delivered to Mr. How, the Sheriff, the speech which he had prepared, desiring it might be published. ’Tis extant in print (published with Mr. Langhorne' s Memoirs and Devotions), and contains— I. An ample declaration of his allegiance to the King. 2. A solemn profession of his innocency as to all the m^atters of which he was accused by Oates and Bedloe. 3. A declaration that he believed it would be a damnable sin in him to conceal any treason or treason-³

RICHARD LANGHORNE able design whatsoever against His Majesty’s person and government, and that no power on earth or even in heaven could dispense with him to tell a lie, or to commit any sin, or do any evil that good might come of it. All which, as he solemnly professed in the presence of God, and as he hoped for any benefit from the Passion of Christ, was understood by him in the plain and ordinary sense and acceptation of the words, without any evasion, or equivocation, or mental reservation. After which he goes on as follows: —

‘ Having made this declaration and protestation in the most plain terms that I can possibly imagine, to express my sincere loyalty and innocency, and the clear intention of my soul, I leave it to the judgment of all good and charitable persons, whether they will believe what is here in this manner affirmed and sworn by me in my present circumstances, or what is sworn by my accusers.

‘ I do now further declare that I die a member (though an unworthy one) of that holy Catholic and Apostolic Church of Christ mentioned in the three holy and public creeds, of which Church our Lord Jesus Christ is the invisible Head of influence, to illuminate, guide, protect, and govern it by His holy Spirit and grace, and of which Church the Bishop of Rome, as the successor of St. Peter, the Prince of the Apostles, is the visible head of government and unity.

‘ I take it to be clear, that my religion is the sole cause which moved my accusers to charge me with the crime for which, upon their evidence, I am adjudged to die, and that my being of that religion which I here profess, was the only ground which could give them any hope to be believed, or which oould move my jury to believe the evidence of such men.

‘ I have had not only a pardon, but also great advantages as to preferments and estates offered unto me, since this judgment was against me, in case I would have forsaken my religion, and owned myself guilty of the crime charged against me, and charged the same crimes upon others; but blessed be my God, who by His grace hath preserved me from yielding to those temptations, and strengthened me rather to choose this death than to stain my soul with sin, and to charge others against truth with crimes of which I do not know that any person is guilty.

‘ Having said what concerns me to say as to myself, I now humbly beseech God to bless the King’s Majesty with all temporal and eternal blessings, and to preserve him and his government from all treasons and traitors whatsoever, and that His Majesty may never fall into such hands as his royal father of glorious memory fell into.

‘ I also humbly beseech Thee, O God, to give true repentance and pardon to all my enemies, and most particularly to the said Mr. Oates and Mr. Bedloe, and to all who have been any ways accessory to the taking away of my life, and the shedding of my innocent blood, or to the preventing the King’s mercy from being extended unto me; and likewise to all those who rejoice at the judgment given against me, or at the execution of the said judgment; and to all those who are or shall be so unchristianly uncharitable, as to disbelieve, and to refuse to give credit unto my now protestations.

‘ And I beseech Thee, O my God, to bless this whole nation, and not to lay the guilt of my blood unto the charge of this nation, or of any other particular person or persons of this nation. Unite all, O my God, unto Thee and Thy Church, by true faith, hope, and charity, for Thy mercies’ sake.

‘ And for all those who have shewed charity to me, I humbly beg, O my Jesus, that Thou wilt reward them all with blessings both temporal and eternal.’

So far his printed speech, of which he could speak but a small part at the place of his execution.

When the hangman was putting the rope over his head, he took it into his hands and kissed it. Then after having spoken something to the Sheriff, he asked the executioner whether the rope was right or no } He said. Yes; and asked him whether he did forgive him? to which Mr. Langhorne replied, I freely do. Then he betook himself to his prayers, recommending himself to God in silence. The writer said to him. The Lord have mercy on your soul. iMr. Langhorne answered. The Lord in heaven reward your charity. Then crossing himself he prayed again. Blessed Jesus, into Thy hands I recommend my soul and spirit; now at this instant take me into paradise. I am desirous to be with my Jesus. I am ready, and you need stay no longer for me. So the cart was drawn away, and he was executed.

After these trials and executions, and the dying protestations of so many men, to whose lives and morals nothing could be objected, the people began by degrees to open their eyes, and not to give such full credit to the oaths of those profligate wretches Oates and Bedloe. So that when Sir George Wakeman and the three monks, Mr. Corker, Mr. Marsh, and Mr. Rumley, were brought upon their trial at the Old Bailey, July the i6th, both judge and jury plainly discovered that no regard was to be had to the swearing of those miscreants;

WILLIAM PLESSINGTON and the prisoners were all brought in 7iot guilty. And from this time the credit of the plot very much declined. However, the persecution against Catholics still continued, by which many priests were condemned to die for their character, of whom we shall now treat, according to the order of time in which they suffered.

WILLIAM PLESSINGTON, Priest.=^

WILLIAM, or, as others call him, John Plessington^ was born at the Dimples near Garstang in Lancashire. He was descended of the ancient family of the Plessingtons of Plessington near Blackburn^ being a younger son of Mr. Robert Plessington^ who in the time of the civil wars was governor for the King of Greenow Castle, and suffered imprisonment and loss of his estate for his loyalty. The son, after having made some proficiency in grammar learning (whether at home or abroad I have not found), was sent to the English College of St. Alban the martyr in Valladolid, where he finished his higher studies and was made priest. What time he came upon the mission into England, I have not yet learnt, nor the particulars of his missionary labours; only that his residence was chiefly with Mr. Massey of Paddington in Cheshire; and that his zeal in his function, joined to a certain candour, and agreeableness in conversation, as it made him esteemed and loved by the good, so it raised him enemies amongst those that were not good, who caused him to be apprehended, and prosecuted on the score of his priestly character.

He was brought upon his trial at Chester upon an indictment of high treason, for having taken orders in the Church of Rome, and remaining in this kingdom contrary to the statute of 27 Elizabeth. The witnesses that appeared against him were, Margaret Plat, George Massey, and Robert Wood. These swore they had seen him exercise his priestly functions, and upon their testimony he was brought in guilty and received sentence of death as in cases of high treason. One of these witnesses was crushed to death by an accident not long after; another died in a hog-sty, and the third lingered away in anguish and misery.⁴

As to Mr. Plessingtotiy he was kept in prison nine weeks after his condemnation, and then on July the 19th, 1679, was drawn to the place of execution at West Chester^ and there spoke to the people as follows: —

‘ Dear Countrymen, I am here to be executed, neither for theft, murder, nor anything against the law of God, nor any fact or doctrine inconsistent with monarchy or civil government. I suppose several now present heard my trial the last assizes, and can testify that nothing was laid to my charge but priesthood; and I am sure that you will find that priesthood is neither against the law of God nor monarchy, or civil government, if you will consult either the Old or New Testament (for it is the basis of religion); for no priest no religion, St. Paid tells us in Hebrews the viith and 12th. The priesthood being changed, there is made of necessity a change of the law, and consequently the priesthood being abolished, the law and religion is quite gone.

‘ But I know it will be said that a priest ordained by authority derived from the See of Rome is by the law of the nation to die as a traitor. But if that be so, what must become of all the clergymen of the Church of England? for the first Protestant bishops had their ordination from those of the Church of Rome^ or none at all, as appears by their own writers; so that ordination comes thence derivatively to those now living.

‘ As, in the primitive times, Christians were esteemed traitors^ and suffered as such by national laws, so are the priests of the Roman Church here esteemed and suffer as such. But as Christianity then was not against the law of God, monarchy, or civil policy, so now there is not any one point of the Roman Catholic faith (of which faith I am) that is inconsistent therewith, as is evident by induction in each several point.

‘ That the Pope hath power to depose or give licence to murder princes, is no point of our belief. And I protest in the sight of God and the court of heaven, that I am absolutely innocent of the plot so much discoursed of, and abhor such bloody and damnable designs; and although it be nine weeks since I was sentenced to die, there is not anything of that laid to my charge, so that I may well take comfort in St. Peter's words (i Pet. iv. 15, 16), Let none of you suffer as a murderer^ or as a thief ^ or as an evil-doer., or as a busybody in other men's matters; yet if any man suffer as a Christian, let him not be ashamed or sorry. I have deserved a worse death; for though I have been a faithful and true subject to my King, I have been a grievous sinner against God. Thieves and robbers that rob on highways

WILLIAM PLESSINGTON would have served God in a greater perfection than I have done, had they received so many favours and graces from Him as I have.

‘ But as there was never sinner who truly repented and heartily called to Jesus for mercy to whom He did not shew mercy, so I hope, by the merits of His passion. He will have mercy on me, who am heartily sorry that ever I offended Him.

‘ Bear witness, good hearers, that I profess that I undoubtedly and firmly believe all the articles of the Roman Catholic faith, and for the truth of any of them, by the assistance of God, I am willing to die; and I had rather die than doubt of any point of faith taught by our holy Mother the Roman Catholic Church.

‘ In what condition Margaret Plat, one of the chiefest witnesses against me, was before, and after she was with me, let her nearest relations declare.

‘ George Massey, another witness, swore falsely when he swmre I gave him the sacrament and said Mass at the time and place he mentioned; and I verily think that he never spoke to me, or I to him, or saw each other but at the assizes week. The third witness, Robert Wood, was suddenly killed. But of the dead why should I speak? These were all the witnesses against me, unless those that only declared what they heard from others. I heartily and freely forgive all that have been or are any way instrumental to my death, and heartily desire that those that are living may heartily repent.

‘ God bless the King and the royal family, and grant his Majesty a prosperous reign here, and a crown of glory hereafter. God grant peace to the subjects, and that they live and die in true faith, hope, and charity. That which remains is that I recommend myself to the mercy of my Jesus, by whose merits I hope for mercy. O Jesus, be to me a Jesus.’ Which having said, and recommended his departing soul to God,'he was turned off and executed.

PHILIP EVANS, Priest, SJ., and JOHN LLOYD, Priest.⁵

PHILIP EVANS was born in Monmouthshire in 1645, was educated at St. Omers, and entered into the Society the 7th of September, 1665, being then twenty years old. After having finished his noviceship and his higher studies, with great satisfaction to his superiors, he was made priest, and sent upon the English mission in 1675. South Wales was the province assigned him, which he diligently cultivated for near four years, having the character of an unwearied labourer in the vineyard, zealous in gaining souls to Christ, and fearing no dangers where the glory of his Lord and his neighbour’s salvation called him forth. When the persecution broke out on account of Oates's plot, he was advised by some friends to withdraw himself, his zeal having made him so well known in that country, and withal so obnoxious to the persecutors; but he would not hear of any such counsel, but chose rather to risk his life like a good shepherd with and for his sheep, than run away like the hireling and leave them to the mercy of the wolves. He was apprehended not long after by Justice Logher, and upon his refusing the oaths, was committed to Cardiff gaol, where for above three weeks he was kept alone in a dungeon or cellar under ground, no one being suffered to come near him, or speak to him, till at length Mr. Johii Lloyd, a virtuous priest of the secular clergy, was committed to the same prison, and from that time till death was his constant companion. Five months passed before any could be induced to appear as witnesses against these confessors of Christ, till at length two poor wretches, a mother and her daughter, appeared against Father Evans, and some others against Mr. Lloyd; and they were both found guilty by their jury of the high treason of priesthood.

When the sentence was pronounced. Father Evans with a cheerful countenance bowing himself down returned thanks to the judge, and so with great joy went back with his companion to his lodging in the gaol. However, their execution was deferred for some time; yea, so long, that it was thought they would not suffer; and they had even liberty sometimes to go out of prison and to recreate themselves; when behold on a sudden orders came for their being executed

PHILIP EVANS AND JOHN LLOYD the next day. My author, Florus Anglo-Bavaricus (p. 179), tells us that when these orders came, Mr. Evans was actually abroad engaged in an innocent recreation; and that when the jailer called upon him to acquaint him with the news, and to bring him back to prison, he unconcernedly replied. What haste is there? let me first play out my game; and so he did, and then returned to the prison. Here he could scarce contain himself for joy; which he expressed as well by taking up his harp, for he was a musician, and playing upon it, as by several other tokens of a soul perfectly transported with the thoughts of the happiness now so near at hand, of dying for his faith and character. And now the irons were put upon his feet, which he joyfully kissed; and many Catholics flocking to the prison, he took that opportunity of making them a short exhortation to constancy in their faith and patience in their sufferings.

‘ On the next day, being the 22nd oi July, 1679, about nine of the clock in the morning, the Under- Sheriff, Mr. Charles Evans, came to the cellar in the gaol where the confessors were kept, and immediately a smith was sent for to take off their irons, which were so hard set on that the smith was above an hour in taking off Mr. Evans's alone, which was not done without great pain to him; notwithstanding which he never gave the least sign of impatience or trouble, but encouraged the man to go on with his work without fear of hurting him. When they were brought out of the cellar, they desired to walk on foot to the place of execution, but were refused and put both upon one cart; their arms pinioned; all the way reading in their books. When they arrived at the place of execution, they followed St. Andrew's example, saying. Welcome good cross, and falling upon their knees, kissed the post of the gallows, and remained praying there a good while. When they had done, they asked which was to die first? the Sheriff answered, Mr. Evans; he, bowing, spake these few words: —

‘ I need not tell you why we are brought here to suffer; our sentence of condemnation is a sufficient witness that it was not for a plot, or any other crime, but for being priests; consequently I do die for religion and conscience’ sake. I shall not speak much of the goodness of my cause, because I think it will be needless; but it is so good that I would not give the happiness of dying for it, for all the crowns of the world. Sure if a man ever speaks truth, it must be at the hour of death, therefore I hope no body will doubt of what I say. If I have or had any enemies in the world, which I do not know that ever I had any in my life, I do heartily forgive them for any thing done or said against me; and if I have offended any body,

I am heartily sorry for it and ask them forgiveness. I pray God bless and prosper the King. I beg the prayers of all, and in particular of the Catholics here present, d'hat done, he kneeled down again with some friends about him, and having said some prayers, he took his leave of them, and went up the ladder; upon which he spoke again these words: Sure this is the best pulpit a man can have to preach in, therefore I cannot forbear to tell you again that I die for God and religion’s sake; and I think myself so happy that if I had never so many lives, I would willingly give them all for so good a cause. If I could live, it would be but for a little time, though I am but young; happy am I that can purchase with a short pain an everlasting life. I do forgive all those that have had any hand in my death, accusation, or condemnation: I ask again forgiveness of every body; I give thanks to all those that have been kind to me, and to you, Mr. Sheriff. Adieu, Mr. Lloyd^ though for a little time, for we shall shortly meet again. Pray for me all; and I shall return it, when it pleaseth God that I shall enjoy the beatifical vision. If any of you that see me die thus willingly for my religion, have any good thought upon it, I shall think myself happy. Then he made a stop, and after a little while, said with a clear and cheerful voice. In manus tuas^ Domine commendo spiritum rneum; and so giving the sign, the executioner turned him over, and the ladder being very short it stirred with him; then Mr. Richard Jones ^ one of the Sheriff’s bailiffs, took his legs from it, and turned them after his body. All that were present can justify that he never looked better nor more cheerful than he did then; all this will be testified if need be by credible persons as well Protestants as Catholics,’ says the printed account of his death.

‘ During the time of Mr. Evans's execution, Mr. Lloyd stood by with as much constancy and cheerfulness as any man could have; and before he went up the ladder, he said these words following more distinctly and heartily than ever he did in his life, by the report of those that have known him these many years.

‘ My fellow-sufferer has declared the cause of our death, therefore I need not repeat it; and besides I never was a good speaker in my life. I shall only say, that I die in the true Catholic and apostolic faith, according to these words in the creed, I believe the holy Catholic Church; and with those three virtues, faiths hope, and charity. I forgive all those that have offended me; and if I have offended any body I am heartily sorry for it and ask them forgiveness. I beg the prayers of all, and in particular of the Catholics here present, desiring them to bear their crosses patiently, and to remember that.

NICHOLAS POSTGATE passage of Holy Scripture, Happy are they that suffer persecution for justice, for theirs is the kingdom of heaven. I'hen he went up the ladder, and there gave thanks to all those that had been kind to him, and in particular to the Sheriff; then he made a little stop; after which he said: Mr. Came, you have always been my benefactor, pray for me now; then he knocked his breast three times, and said in Latin, Lord have mercy upon me, a sinner, and Into Thy hands, Lord, I recommend my spirit; so gave the sign and was turned over.’

They suffered at Cardiff in Glamorganshire, July 22. Father Evans was thirty-four years old when he suffered, of which he had spent fourteen in the Society.

NICHOLAS POSTGATE, vulgo POSKET,

Priest.⁶

Nicholas postgate was bom at Klrkdale House, in the parish of Eyton, in Yorkshire, about the end of the sixteenth century. His parents were Catholics, and great sufferers for their religion. He performed all his studies in the English College of Doway, where he was admitted convictor (being already grown up to man’s estate) in 1621; took the College oath the 12th of March, 1623; was promoted to minor orders December 28, 1624; to the order of sub-deacon December 18, 1627; to the order of deacon, March, 1628, and made priest the 20th of March the same year. He has a very fair character in the Diary, or journal of the College; from whence he was sent, with proper faculties, upon the English mission, the 29th of June, 1630. His missionary labours were employed in his native country of Yorkshire, for about fifty years, with great benefit to innumerable souls; many hundreds, some say a thousand, having been reclaimed from their errors or vices by his ministry. His residence, at least for the latter part of his life, was, as we learn from Mr. Ward (Canto IV. of The Reformation), who says he knew him well, upon a lingy moor, called Blackamoor, about two miles from Mulgrave Castle and five miles from Whithy. This author writes of him as follows: —

‘ Nor spared they Father Posket's blood,

A rev’rend priest devout and good,

Whose spotless life in length was spun To eighty years, and three times one.

Sweet his behaviour, grave his speech,

He did by good example teach.

His love right bent, his will resign'd,

Serene his look, and calm his mind.

His sanctity to that degree As angels live, so lived he.

A thatched cottage was the cell Where this contemplative did dwell;

Two miles from Mulgrave Castle ’t stood.

Shelter’d by snow-drifts, not by wood,

Tho’ there he liv’d to that great age.

It was a dismal hermitage.

But God placed there the saint’s abode.

For Blackamoor's greater good.’

The holy man was apprehended by one Reeves, an exciseman, an implacable enemy of Catholics, at the house of Matthew Lythis at Little-Beck, near Whitby, and was with his harbourer committed to York gaol. When his trial came on, he was indicted for high treason, not as a plotter, but as a priest. The witnesses that appeared against him were Elizabeth Wood, Elizabeth Baxter, and Richard Morrice.

These deposed that they had seen him baptize and exercise other priestly functions; and upon their evidence he was found guilty by his jury, and condemned to die, which sentence was no ways unwelcome to him, who had been learning to die all his lifetime.

The day allotted for his triumphant exit was the 7th of August, 1679; on which day in the morning, amongst other visitors, w’ent to see him, Mrs. Fairfax, wife to Mr. Charles Fairfax of York, and Mrs. Meynel of Kilvington. These ladies having done their devotions, went together to his room, to take their last leave of him, and to crave his blessing. The confessor seeing them in great concern, whereas he was cheerful, came up to them, and laying his right hand upon the one, and his left upon the other, they being both at that time big with child, he spoke these words to them: Be of good heart, children, you shall both be delivered of sons, and they will be both saved. Immediately after he was laid upon a sledge, and drawn through the streets to the place of execution, where he suffered with great constancy. The two ladies were soon after brought to bed of sons,

NICHOLAS POSTGATE who were both baptized, and both died in their infancy. This, says the Reverend Mr. Knareshorough^ in a paper which I have now before me, was told me by Mrs. Fairfax, one of the parties, the 5th of October, 1705.

At the gallows he spoke little; the substance of his words was, ‘ I die in the Catholic religion, out of which there is no salvation; Mr. Sheriff, you know I die not for the plot, but for my religion. I pray God bless the King and the royal family. Be pleased, Mr. Sheriff, to acquaint his Majesty, that I never offended him in any manner of way. I pray God give him His grace, and the light of truth. I forgive all that have wronged me, and brought me to this death, and I desire forgiveness of all people.’ He was executed according to sentence; his quartered body was given to his friends and interred. One of his hands is preserved in Doway College. The following inscription was put upon a copper plate, and thrown into his coffin: —

‘ Here lies that reverend and pious divine. Dr. Nicholas Postgate, who was educated in the English College at Doway. And after he had laboured fifty years (to the admirable benefit and conversion of hundreds of souls), was at last advanced to a glorious crown of martyrdom at the city of York, on the 7th of August, 1679, having been priest fifty-one years, aged eighty-two.’

The unhappy Reeves who apprehended him never had the fzo reward which he looked for, but after having suffered for some time an extreme torture in body and mind, was found drowned in a small brook.

CHARLES MAHONY, Priest, O.S.F *

He was born in Ireland, and entering amongst the religious of the holy Order of St. Francis, made his solemn profession, and was advanced to the sacred dignity of priesthood. Other particulars relating to his life and conversation I have not found; only, that as he was returning from abroad to his native country, he was drove upon the coast of England, and travelling through Wales in the heat of the persecution, and being found out to be a priest, was committed to prison, and brought upon his trial at Denbigh upon an indictment of high treason, for taking orders in the Church of Rome, and being found in this kingdom. At his trial he confessed⁷ himself to be a priest, and was thereupon condemned and sent to Ruthin to sufTer. On the 12th of August, 1679, he was drawn in his habit to the place of execution, where he spoke as follows: —

‘ Now God Almighty is pleased I should suffer martyrdom; His holy name be praised, since I die for my religion. But you have no right to put me to death in this country, though I confessed myself to be a priest, for you seized me as I was going to my native country, Ireland, being driven at sea on this coast; for I never used my function in England before I was taken. However, God forgive you, for I do, and shall always pray for you, especially for those that were so good to me in my distress. I pray God bless our King, and defend him from his enemies, and convert him to the holy Catholic faith. Amen'

He suffered with great constancy, being cut down alive and butchered, according to sentence, as I remember to have read in a manuscript which I could not since recover. His age was under forty.

JOHN WALL, alias FRANCIS JOHNSON, and FRANCIS LEVESON, Priests, O.S.F *

JOHN WALL, called in religion Father of St. Ann, and executed under the name of Francis Johnson, was born in Lancashire in 1620, of a gentleman’s family, possessed at that time of about ^500 a year, which, he and his elder brother William (afterwards condemned at London under the name of Marsh or Marshal) entering into religion, was devolved to the third brother, and by him enjoyed at the time of the execution of our confessor. Mr. John was sent over young to the English College of Doway, where he performed all his studies, and was made priest. And being now thirty-two years of age, he took the habit of St. Francis in the English Convent of Doway, on New Year’s Day, 1651, and on the same day in the following year made his solemn vows of religion. Such was his comportment during his noviceship, and such the esteem his superiors had of his prudence and zeal for regular discipline, that within half a year after his profession he was made vicar of the convent, and shortly after master of the novices.⁸

JOHN WALL

He was sent into England upon the mission in the year 1656. His residence was in Worcestershire ^ where he was some time known by the name of Wehb^ and was esteemed a laborious missioner, who both by word and example gained many souls to God. He was apprehended at a friend’s house, not long after the first breaking out of Oates's plot, by the Sheriff’s Deputy, and others who were making search for another man; and being carried before Sir John Packington and another Justice of Peace, and refusing to take the oaths of allegiance and supremacy, was committed to Worcester gaol in the beginning of December^ 1678. What he suffered here, and with what disposition of soul, may be gathered from his own words in his narrative. ‘ Imprisonment,’ says he, ‘in these times especially, when none can send to their friends, nor friends come to them, is the best means to teach us how to put our confidence in God alone in all things, and then He will make His promise good. That all things shall be added to us {Luke xii.), which chapter if every one would read and make good use of, a prison would be better than a palace; and a confinement for religion and a good conscience’ sake more pleasant than all the liberties the world could afford. As for my own part, God give me His grace, and all faithful Christians their prayers; I am happy enough. We all ought to follow the narrow way though there be many difficulties in it. It is an easy thing to run the blind way of liberty, but God deliver us from all broad, sweet ways,’ &c.

After five months’ imprisonment, he was brought upon his trial at Worcester, April 25, 1679, before Judge Atkins, upon an indictment of high treason, for being a priest and remaining in this realm contrary to the statute of Elizabeth 27. He would neither confess nor deny his priesthood, but defended himself very prudently. There was only one witness that voluntarily appeared against him, and three others that came by compulsion; however, the jury found him guilty of the indictment, and the judge pronounced sentence against him in the usual form, as in cases of high treason. Upon which the confessor made a bow, and said aloud. Thanks he to God; God save the King; and I beseech God. to bless your lordship, and all this honourable bench. The judge replied. You have spoken very well; I do not intend you shall die, at least not for the present, until I know the King’s further pleasure.

‘ I was not, I thank God for it,’ says Father Wall in his narrative,

‘ troubled with any disturbing thoughts, either against the judge for his sentence, or the jury that gave in such a verdict, or against any of the witnesses; for I was then of the same mind, as by God’s grace

I ever shall be, esteeming them all the best friends to me, in all they did or said, that ever I had in my life. And I was, I thank God, so present with myself whilst the judge pronounced the sentence, that without any concern for any thing in this world, I did actually at the same time offer myself and the world to God.’

The holy man goes on in his narrative, ‘ After the judge was gone from the bench, several Protestant gentlemen and others who had heard my trial came to me, though strangers, and told me how sorry they were for me. To whom with thanks I replied, that I was troubled they should grieve for me or my condition, who was joyful for it myself: for I told them I had professed this faith and religion all my lifetime, which I was as sure to be true as I was sure of the truth of God’s Word on which it was grounded; and therefore in it I deposed my soul, and eternal life and happiness; and therefore, should I fear to lose my temporal life for this faith whereon my eternal life depends, I should be worse than an infidel; and whosoever should prefer the life of their bodies before their faith, their religion, or conscience, they were worse than heathens. For my own part, I told them I was as ready, by God’s grace, to die to-morrow, as I had been to receive the sentence of death to-day, and as willingly as if I had a grant of the greatest dukedom.’

Father Wall was returned to prison, and after some time was sent for up to London, as were also several other priests who were under condemnation for their character. What passed here we learn from the following letter which he wrote after his return to the country, Jw/jy 18, to Mr. Charles Trinder, counsellor, afterwards Serjeant-at-law: —

^ Sir, — With my service I return you thanks for the twenty shillings. I am safe returned from London, whither I was sent to be examined by Mr. Oates and Bedloe, Dngdale and Prance, to see if any of them had anything against me as guilty of concerning these great disturbances of the times. I was very strictly examined by all four several times over in that month I stayed at London; and thanks be to God I was, after the last examination, publicly declared innocent and free of all plots whatever, by Mr. Bedloe, who examined me last; and he was so kind to me that he told me publicly that, if I would but comply in matter of religion, that he would pawn his life for me, that for all I was condemned, yet I should not die. I was also offered the same after my first examination, though I should have been never so guilty, if I would have done what was against my conscience. But I told them I would not buy my life at so dear a

JOHN WALL rate as to wrong my conscience. How God will please to dispose of all us that are condemned none know. Some think it is concluded we must all die; and yet because it will not appear grateful in the eyes of rational and moral men to see us die merely for conscience’ sake, I have been several times informed from London since I came down that, if possible, some will do their best to bring some of us, one way or other, into a plot, though we have all at London been declared innocent after strict examination. God’s will be done. The greater the injury and injustice done against us by men to take away our lives, the greater our glory in eternal life before God. This is the last persecution that will be in England; therefore I hope God will give all His holy grace to make the best use of it. All these things have been sufficiently prophesied long since; and I do no way question the truth; though it is like some will suffer first, of whom I have a strong imagination I shall be one. God’s will be 'done in earth as it is in heaven, and in mercy bring me happy thither. — I subscribe, ^ your faithful servant^

‘ Francis Webb.’

At the bottom of this letter Serjeant Trinder has added what follows: — ‘ This holy priest, sometimes called Mr. Johnson^ whose true name was Waif was martyred at Worcester^ &c. He was equally courageous and cheerful at his apprehension, during his imprisonment, at his trial, and to his very death. A true account of all which might deservedly fill a volume,’ &c. So he.

At length, after four months had passed from his condemnation, the confessor was ordered to be executed. Father William Levison, who visited him in prison, has given the following account of him in a letter preserved by the English Franciscans, of which I have a copy: —

‘ Of late,’ says he, ‘ I was desired, and willingly went to visit our friend, Mr. Wehb [Father Wall], prisoner at Worcester, whose execution drew near at hand. I came to him two days before it, and found him a cheerful sufferer of his present imprisonment, and ravished, as it were, with joy, with the future hopes of dying for so good a cause. I found, contrary to both his and my expectation, the favour of being with him alone; and the day before his execution, I enjoyed that privilege for the space of four or five hours together; during which time I heard his confession, and communicated him to his great joy and satisfaction. I ventured likewise, through his desire, to be present at his execution, and placed myself boldly next to the Under-Sheriff, near the gallows, where I had the opportunity of giving him the last absolution, just as he was turned off the ladder.

During his imprisonment, he carried himself like a true servant and I disciple of his crucified Master, thirsting after nothing more than | the shedding of his blood for the love of his God; which he performed i with a courage and cheerfulness becoming a valiant soldier of Christ, to the great edification of all Catholics, and admiration of all Pro- 1 testants, the rational and moderate part especially, who shewed a i great sense of sorrow for his death; decrying the cruelty of putting j men to death for priesthood and religion. He is the first that ever suffered at Worcester since the Catholic religion entered into this nation, which he seemed with joy to tell me before his execution.

He was quartered, and his head separated from his body, according to his sentence. His body was permitted to be buried, and was accompanied by the Catholics of the town to St. Oswald's churchyard, where he lies interred. His head I got privately, and conveyed it to Mr. Randolph, who will be careful to keep it till opportunity serves to transport it to Doway, &c. The miseries we here lie under are great, and I hope our brothers in safety will be mindful of our condition in their best thoughts, and beg of God we may cheerfully bear our crosses, and, if it be His holy will, courageously sacrifice our lives in defence of our religion, which is the earnest desire of, &c.

^ August 1679. ‘William Levison.’

Father Wall suffered at Worcester, August the zzd, being the Octave Day of the Assumption of the Blessed Virgin. His head is kept in the cloister of tht English friars at Doway, and it was remarked for some time after that his grave, where his body lies at Worcester, appeared green, whereas the rest of the churchyard was all bare, it being a constant thoroughfare.

The confessor before his death composed a long speech which he delivered to a friend to be printed, in which he declares his faith, hope, and charity, and strongly recommends these divine virtues.

He professes his abhorrence, and that of the Catholic Church, of all plots and conspiracies, or the concealing any such conspiracies, &c., he implores God’s mercy for himself, for the whole Church, for the King and kingdom, and for his persecutors, whom he forgives from his heart, and asks pardon of all whom he had any way offended; and finally offers up his death to God, and commends his soul into His hands.

Father Levison, or Lewson, in his letter above quoted, makes mention also of the sufferings of his hr oth.&v Francis Levison, a priest of the same order, called in religion Father Ignatius a S. Clara.

JOHN KEMBLE

‘ My poor brother/ says he, ‘ continues still a close prisoner, and complains much of want. The justice who committed him has endeavoured to bribe witnesses to swear against him, but as yet cannot prevail with any; what will be the event of these proceedings only God knows,’ See. After fourteen months’ close confinement, he died in prison a confessor of Christ, February ii, 1679-80, cetatis thirty-four, religionis sixteen.

JOHN KEMBLE, or KIMBLE, Priest *

On the same day as Father Wall was executed at Worcester for his priestly character and his religion, Mr. Kemble, a priest of the secular clergy, suffered at Hereford for the same cause. He was eighty years old according to a short printed account I have of him; and had been a priest and a missioner, in a great variety of times, four and fifty years. I find in the Diary of Doway College, anno 162^, John Kimble, of the diocese of Hereford, ordained priest the 23d of February, singing his first Mass the 2d of March, and sent upon the English mission the 4th of June, where his residence was in his native country of Herefordshire. In the mission he was always esteemed a very pious and zealous labourer. The following account of him was sent me from a worthy prelate in that part of the kingdom, taken from the informations of those that had known him: —

‘ I have made all the inquiry I could about Mr. Kimble; what I could learn from those who particularly knew him is as follows: — He was taken at Pembridge Castle, in the parish of Welsh- Newton in Herefordshire, by Captain Scudamore of Kentchurch. He was apprised of some being coming to take him, but replied that according to the course of nature he had but few years to live, and that it would be an advantage to him to suffer for his religion, and therefore he would not abscond. He was committed to Hereford gaol, whence after some time he was ordered up to London, and thence remitted back again to take his trial at Hereford. In that journey he suffered more than a martyrdom, on account of a great indisposition he had, which would not permit him to ride but sidewards; and it was on horseback he was compelled to perform the journey, at least great part of the way. After his return to Hereford gaol, he was frequently⁹ visited by Captain Scudamore* s children, whom he treated with whatever he had that was good sent him by his friends; and being asked why he gave all that to them? he made answer, because their father was the best friend he had in the world.

He was executed on Wigmarsh by Hereford. His head was cut off, his body was begged by his nephew. Captain Richard Kemble, who put it into a coffin, carried it to Welsh-Newion, buried it in the churchyard there, and erected a tomb over it. Some time after it happened that Captain Scudamore* s daughter had a violent sore throat which was apprehended dangerous, and being advised by a devout Catholic, who had preserved the cord in which Mr. Kemble was hariged, to put that cord to her neck, upon the application of it she was immediately cured. Some neighbouring Catholics resort to his tomb on the 22d of August, the day on which he suffered, to pay their devotions. Once I myself being present with three or four of the family of P and some others, Mrs. Catherine Scuda-

7nore, who for some time had been extraordinary deaf, and at that time was involved in some difficulties, of which she could not be made sensible by reason of her deafness, stayed at her prayers by the tomb, after the rest of the company were retired for their refreshment to an inn not far from the churchyard, and when she came to them she cried out. Lord! I have recovered my hearing; and effectually she heard as well as any one in the company. These are all the particulars I could learn, more than that he was always a pious and zealous good missioner.’ So far my Right Reverend correspondent. The following speech was published in print not long after Mr. Kemble* s execution: —

The last speech of Mr. John Kemble, a clergyman, which he spoke in the cart upon Wigmarsh by Hereford, August 22, 1679.

‘ It will be expected I should say something, but as I am an old man, it cannot be much, not having any concern in the plot, neither indeed believing there is any. Oates and Bedloe not being able to charge me with anything when I was brought up to London, though they were with me, makes it evident that I die only for professing the old Roman Catholic religion, which was the religion that first made this kingdom Christian, and whoever intends to be saved must die in that religion. I beg of all whom I have offended, either by thought, word, or deed, to forgive me, for I do heartily forgive all those that have been instrumental or desirous of my death.’

Then turning to the executioner, he took him by the hand, and calling him by his name. Honest Anthony, said he, my friend Anthony,

CHARLES BAKER be not afraid; do thy office, I forgive thee zQith all my heart, thou wilt do me a greater kindiiess than discourtesy. Then he drew his cap over his eyes, and after a little meditation upon his knees, and offering himself up to Almighty God, he told them they might do their office when they pleased. In conclusion, after he had thrice repeated with great fervour those words. In manus tuas Domine commendo spiritum meum: Into thy hands, O Lord, I commend my spirit; the cart was drawn away, and he hanged at least half an hour before he was quite dead, the knot of the rope not being rightly applied; though this, as it is believed, happened rather by accident than design. The Protestants that were spectators of his exit acknowledged that they never saw one die so like a gentleman, and so like a Christian.

CHARLES BAKER, alias DAVID LEWIS, Priest, S.J.¹⁰

CHARLES BAKER, commonly known upon the mission by the name of David Lewis, was born in Monmouthshire in 1617, and brought up in the Protestant religion till he was about nineteen years of age; when being a student of the law, he was reconciled to the Catholic Church; and after two years sent by his uncle, a priest of the Society, to the English College of Rome, where he was received a convictor, November 6, 1638. Here he went through a course of his studies, having the character in the College Diary of prudent and pious; and being made priest 20, 1642, at the end of his divinity he entered into the Society anno 1645, and made his noviceship amongst the Italian Jesuits in their noviciate of St. Andrew's.

He was sent upon the English mission anno 1648, where he officiated in South Wales for one and thirty years, being a zealous seeker after the lost sheep, fearless in dangers, patient in labours and sufferings, and so charitable to his indigent neighbours, as to be commonly called the father of the poor. He was apprehended on the 17th of November, 1678, being Sunday morning, a little before day, by six armed men (sent by two neighbouring Justices of Peace), in a little house in the parish of St. Michael Lantarnam, in Monmouthshire, and carried that day to Abergavenny ^ and the next day committed to Monmouth gaol, where he was kept close confined in a room by himself (for which he was obliged to pay 14s. a week), locked up at night and barred up by day.

On the 13th o^ January ^ 1678-9, he was removed from Monmouth to Usk. It snowing hard that day, the Deputy- Sheriff and the chief jailer who accompanied him made a halt at Ragland to warm and refresh themselves; whilst they were here the confessor was informed that Father Ignatius, alias Walter Price, lay a-dying about a mile off, having undergone much hardship both of hunger and cold, by flying from barn to barn, from cottage to cottage, being violently persecuted, and strictly searched after as a Popish priest, and that by his own kinsman. Father Baker, being able to do no more, sent him his best wishes for his soul’s happy passage out of this turbulent world to an eternity of rest; and so went forward with his keepers to his new prison of Usk, where three days after he received the news of his blessed death. In this prison the confessor found several Catholics confined for their conscience, with whom he remained till his trial in the Lenten assizes.

On the 28th of March, 1679, the assizes began at Monmouth, and on the following day Father Baker was brought to the bar, to be tried upon an indictment of high treason, for having taken orders in the Church of Rome, and remaining in England contrary to the oi Elizabeth. IAq not guilty. Five or six witnesses deposed against him that they had seen him say Mass and perform the rest of the priestly functions. Father Baker made a handsome defence, and had very material exceptions against the principal witnesses; but, nevertheless, was brought in guilty by the jury, and received sentence of death the same day in the usual form from Sir Robert Atkins the judge; upon which he made a low bow, and was returned to prison.

After this he was sent up to London, and there in Newgate strictly examined concerning the pretended plot; Oates, Bedloe, Dugdale, and Prance, being brought to confront him, but they could not charge him with any guilt in that kind. My Lord Shaftesbury suggested to him, that he might both save his life and improve his fortune, if he would make some discovery of the plot, or conform in matters of religion; But discover plot, says he in his dying speech, I could not, for I knew of none; and conform I would not, for it was against my conscience; wherefore he was sent back to the country, where he remained three months longer in prison, and then was ordered for execution.

CHARLES BAKER

It was on the 27th day of August^ 1679, he was drawn to the gallows at Usk^ in Monmouthshire ^ where he made a long speech to a numerous auditory assembled on that occasion. ‘ Here is,’ said he, ‘ a numerous assembly, — the great Saviour of the world save every soul of you all. I believe you are here met not only to see a fellow-native die, but also with expectation to hear a dying fellow-native speak. Let none of you suffer as a murderer, or a thief, but if as a Christian, let him not he ashamed (i St. Peter iv.). I suffer not as a murderer, thief, or such like malefactor, but as a Christian, and therefore am not ashamed.’

He proceeds to let his auditors know how unjustly he had been charged, in a vile pamphlet, of having cheated a poor woman of ^^30 under a pretence of delivering her father’s soul out of Purgatory; which, as he declares, was no better than mere fiction and malice, without the least appearance of truth. And as to the plot, he calls God to witness, that he never heard or knew anything of it till public fame had spread it over the country. And that for his part, none of the King’s witnesses, when confronted with him in Newgate, could pretend to charge him with any such guilt; that he ever detested king-killing doctrine, as opposite to the principles of the Catholic religion, and condemned by the Council of Constance; and in testimony of his loyalty he heartily prayed for the King; adding that his religion alone was the cause for which he was to die.

‘ My religion,’ says he, ‘ is the Roman Catholic; in it I have lived above these forty years; in it I now die, and so fixedly die, that if all the good things in this world were offered me to renounce it, all should not remove me one hair’s breadth from my Roman Catholic faith. A Roman Catholic I am; a Roman Catholic priest I am; a Roman Catholic priest of that religious Order called the Society of Jesus, I am; and I bless God who first called me, and I bless the hour in which I was first called both unto faith and function. Please now to observe, I was condemned for reading Mass, hearing confessions, administering the sacraments, &c. As for reading the Mass, it was the old, and still is the accustomed and laudable liturg}^ of the holy Church; and all the other acts, are acts of religion tending to the worship of God, and therefore dying for this I die for religion; — and dying upon so good a score, as far as human frailty permits, I die with alacrity interior and exterior; from the abundance of the heart let not only mouths but faces also speak.

‘ Here, methinks, I feel flesh and blood ready to burst into loud cries; — blood for blood, life for life. No, crieth holy gospel, forgive, and you shall he forgiven; pray for those that persecute you;

love your enemies; and I profess myself as a child of the gospel, and the gospel I obey. Whomever present or absent I have ever offended, I humbly desire them to forgive me. As for my enemies, I freely forgive them all; my neighbours that betrayed me, the persons that took me, the justices that committed me, &c., but singularly and especially, I forgive my capital persecutor who hath been so long thirsting after my blood; from my soul I forgive him, and wish his soul so well, that were it in my power, I would seat him a seraphim in heaven. Father, forgive them, they know not what they do.

‘ And with reason I love them also (my persecutors), for though they have done themselves a vast soul-prejudice, yet they have done me an incomparable favour, which I shall eternally acknowledge. But chiefly I love them for His sake, who said. Love your enemies; and in testimony of my love, I wish them (and it is the best of wishes) from the centre of my soul, I wish them a good eternity.

0 eternity! eternity! how momentaneous are the glories, riches, and pleasures of this world! and how desirable art thou, O endless eternity! And for my said enemies attaining thereunto, I humbly beseech God to give them the grace of a true repentance, before they and this world part.’

Then addressing himself to the Catholics, ‘ PTiends,’ said he, ‘ fear God, honour your King; be firm in your faith; avoid mortal sin by frequenting the sacraments of holy Church; patiently bear your persecutions and afflictions; forgive your enemies; your sufferings are great; I say, be firm in your faith to the end, yea, even to death; then shall you heap unto yourselves celestial treasures in the h.Q^Y&n\y Jerusalem, where no thief robbeth, no moth eateth, and no rust consumeth; and have that blessed saying of Peter, prince of the apostles, always in your memory, which I heartily recommend to you, viz.. Let none of you suffer as a murderer or a thief; hut if as a Christian let him not be ashamed, but glorify God in this name. ’ Having finished his speech to men, he applied himself to God in the following prayers and ejaculations which he pronounced aloud: —

‘ Sovereign Lord God, eternal Father of heaven, creator of all, conserver of all, sole author of grace and glory, with prostrate heart

1 adore Thee; and Thee only I adore as God. The giving of Divine honour to any creature of highest degree, I abhor and detest as damnable idolatry. Incarnate Son of God, true God, Thou hast purchased a Church here upon earth with Thy sacred blood, and planted it with Thy sacred labours; a Church, one holy Catholic and Apostolic; a Church to continue to the consummation of the world; whatever that Church of Thine hath by revelation from Thee, whatever that Church of Thine hath taught me, and commanded me to believe, I believe it to an iota. God Holy Ghost, who maketh Thy sun to shine on good and bad, Thy rain to fall on the just and unjust, I praise Thy holy name, and thank Thee for the innumerable benefits Thou hast been pleased to bestow and confer upon me, Thy unworthy servant, the sixty-three years I now have lived on earth. O Holy Trinity, three persons, and one God, from the bottom of my heart I am sorry that ever I have offended Thee, my good God, even to an idle word; yet through Thy mercy, my God, and the merits of my Redeemer, I strongly hope for an eternal salvation. Sweet Jesus, receive my soul.’ And so he was executed.

Father Anthony Hunter, a priest of the same Society, who was also under sentence of death for his character, relates in a manuscript which I have before me, that the bowels of Father Baker, though they were cast into a greater fire than ordinary, and several faggots flung upon them, were not consumed, nor so much as altered by the flames; so that they were taken up and buried with his body.

WILLIAM LLOYD, Priest and Confessor.¹¹

WILLIAM LLOYD, the son of Walter Lloyd, Esq., was born in Carmarthenshire, of Wales, about the year 1610. He seems to have been a convert to the Catholic religion, and not to have gone abroad till he was come to man’s estate. He was received a convictor in the College of Lisbon, October 1, 1635, with this character in the register of the house, that he was a very hopeful young man, but labouring under a continual indisposition, or pain in the stomach. However, he applied himself to his studies, and went through the usual course of philosophy and divinity, and publicly maintained at sundry times theses in both these faculties, with very great applause. He was ordained priest the 26th of April, 1639, but remained in the College till the 29th of June, 1642; at which time he went to Paris. I have not found when he entered upon the English mission, nor the particulars of his missionary labours.

Soon after the breaking out of Oateses plot, he fell into the hands of the persecutors, and was brought to his trial at Brecknock, upon an indictment of high treason, for having taken orders in the Roman

Church, and remaining in this realm contrary to the statute of the 27th of Elizabeth. The witnesses that appeared against him made oath that he had administered the sacraments according to the order and manner of the Catholic Church; upon which he was found guilty by his jury, and sentenced to die as in cases of high treason. The day was appointed for his execution, but he died in bonds six days before, leaving behind him the following speech which he designed to have delivered at the gallows: —

The last speech of Mr. William Lloyd, a clergyman, who was tried and condemned at Brecknock, in South Wales, anno domini, 1679, and died in prison there a week before he was executed, and left this speech in writing.

In the name of the Father, Son, and Holy Ghost. Amen.

Dearly beloved countrymen: It is, even by God’s holy providence, that now I am come to the last hour of my mortal life in this miserable world, and therefore am desirous to give an account to all the world, in what faith and religion I lived while I was in this world, and in which I am resolved to depart out of this world, which is the only holy Catholic and Apostolical faith and religion, that is, the very same in all points as the apostles themselves lived and died in, after they received the Holy Ghost which our Saviour promised to send them, to guide them into all truth, and to remain with His Church for ever; and I do renounce all errors and mistakes contrary to the same faith and religion, holding all the holy Word of God, written or unwritten, to be true, and revealed to the patriarchs and prophets in the time of the Old Testament, as also reveded by our Saviour Jesus Christ to His apostles and disciples in the New Testament, and by their successors declared to the rest of the world in the same right sense, as the Holy Ghost according to our Saviour’s promise directed them to teach all truth, which is the only faith in which a man can be saved, and no other; for it is said in the Holy Scripture, that there is but one faith, one God, and one baptism; and St. Paul in another place expressly saith, that without faith it is impossible to please God; and every man by natural reason may easily know that without pleasing God no man can be saved; for no man can possibly be saved, in spite of God Almighty, that is, whether he will or no. Therefore seeing none can be saved without pleasing God, and that none can please God without faith; and seeing there is no faith but one, and that one is that which our Saviour Christ taught to His apostles, it behoveth every man to find it out, and live and die in it, although they lose all that they have in the world and their lives to boot, seeing that it is of no small importance to be saved or damned for ever. And to find out that apostolical faith, without which no man can please God, nor consequently be saved, we must find out the eldest faith amongst Christians, which was planted by our Saviour Himself amongst His apostles, which doth still last, and will last for ever; for our Saviour promised to be with His Church to the world’s end, and the gates of hell shall not prevail against it. And this is the reason why I made choice to embrace it, and all others ought to make choice of and embrace the same to live and die in, to the intent we may be saved souls for ever; detesting, as I said before, all mistakes and errors contrary to the said one holy Catholic Apostolic Christian faith, and Roman religion. Nothing can be held to be a true article of faith, but what is firmly grounded upon the holy Word of God, taken in the right sense by the guidance of the Holy Ghost; the rest of controversies may be disputed, but not believed, by divine faith.

Now do I further declare, that I being of this holy faith and religion, living peaceably in the commonwealth all the days of my life, have been taken suspected to be a Popish priest, and have been committed to prison, and sentenced to die upon that account, for serving God, and administering the holy sacraments according to the rites and ceremonies of the Roman Church, and for nothing else proved against me; and submitting myself to God’s holy will, and all the penalties of the present laws of the kingdom relating thereto, I am heartily willing by God’s holy grace to suffer death upon that account, hoping to be a saved soul by the goodness and mercy of God, and the merits and passion of our Saviour Jesus Christ. And to the intent that I may depart out of this world in love and charity, I do heartily forgive all that have in any wise offended me, and beg pardon and forgiveness of all those that I have any wise offended; and especially, I beg pardon of God Almighty, for all my heinous offences committed against His Divine Majesty in thought, word, and deed, for which I am heartily sorry, and with the help of His grace, if they were yet undone, I would do my best never to do them and this not only for fear of being punished for my sins, but out of the hearty love I bear to my dear God, who hath created me and redeemed me with His most bitter passion, in the person of our Saviour true God and man, and hath sanctified me with the grace of the Holy Ghost in soul and body. As for the subversion of government, or conspiring against his Majesty’s life, I do sincerely protest, in the presence of Almighty God, as I hope to be a saved soul, that I had not the least knowledge of it till it was noised abroad amongst the common people, nor did I at any time after know any thing of it, otherwise than by common report after discovery, but was daily wont to pray for his Majesty and his loyal consort; and so, God willing, intend to continue as long as I have breath, begging of God Almighty to send his Majesty a prosperous reign whilst he lives in this world, and after this miserable life, to grant them both eternal crowns in everlasting bliss: and the same everlasting happiness I wish to my own soul, I wish also to my enemies, to all that are here present, and the rest of the world. Amen.

He was aged about seventy years.

There were man}'' other priests, who, in the heat of this persecution, especially during the years 1679 and 1680, were arraigned and condemned merely for their priestly character. Those whose names I have been able to recover, were: —

1. Placidus Adelham^ or Adland, who from a Protestant minister became a monk of the venerable Order of St. Bennet, and was professed in the monastery of Paris. He was a great reader and admirer of the works of St. Augustine; was tried and condemned at the Old Bailey merely as a priest, 17, 1678-9, but was reprieved and died in prison.

2. Andrew Brommich, priest, of the College of Lisbon. He was tried and condemned at Stafford, August 13, 1679, but was reprieved, and survived the storm.

3. William Atkins was tried and condemned at the same time and place. His printed trial calls him a Seminary priest, but he was indeed of the Society oi Jesus. He died in prison, March 7, 1 680-1, being eighty years of age, only regretting that he was not so happy as to shed his blood in his Master’s cause, which he very much desired.

4. Richard Birket, priest, of the secular clergy, but of what college I have not found. He was tried and condemned at Lancaster, and died in prison a confessor of Christ.

5. Richard Fletcher, alias Barton, a priest of Poway College. Pie was also tried and condemned at the same time at Lancaster, but outlived the persecution.

6. John Penketh, priest, S.J., was also tried and condemned at the same time and place, but lived to see better times. He w^as sometime alumnus of the College of Rome.

7. George Bushy, priest, S.J. He w^as tried and condemned at Derby, but pardoned by the King.

8. James Corker^ priest, and monk of the Abbey of Lambspring. He was first tried for the plot, of which he was accused by Oates and Bedloe, but acquitted by the jury; then was tried as a priest, and condemned, January 17, 1679-80. He was reprieved, and continued prisoner till King James's accession to the throne, and in prison reconciled great numbers to the Catholic Church. He was afterwards made abbot, first of Cismer^ then of Lamhspring, which dignity he resigned, and ended his days at Paddington^ near London^ much esteemed by all that knew him for his virtue and sanctity.

9. William Happier^ alias Russel^ called in religion Father Marianus^ a native of Oxford, and a father of the holy Order of St. Francis. He was tried and condemned at the Old Bailey at the same time with Mr. Corker, but reprieved, and after a long imprisonment sent abroad; where he died in the Franciscan Convent at Doway, in 1693, aged seventy-eight.

10. Charles Parry, priest, as I take it, of the secular clergy. He was tried and condemned at the same time and place. When he heard the sentence, he cried out, Te Deum laudamus, &c. Whether be died in prison, or survived the storm, I have not learnt.

11. Henry Starkey. He was younger brother to John Starkey, of Barley in Cheshire, Esq., was one of the first that appeared in arms for the King in the civil wars, in whose service he lost £4000 and one of his legs, which was taken off by a cannon ball. Being sent into banishment, he resumed his studies, and by dispensation was made priest. He was tried and condemned for his character at the same time and place with Mr. Corker, &c., but was reprieved.

12. Lionel Anderson, alias Munson. He was a gentleman’s son of Lincolnshire, of a good estate, but becoming a Catholic, relinquished all his worldly pretensions and entered into the holy Order of St. Dominic, and was ordained priest. He was tried and condemned at the same time and place with Mr. Corker, See., but was pardoned by the King.

13. William. Wall, alias Marsh and Marshall. He was brother to Father Wall, who suffered at Worcester; was born in Lancashire, studied his humanity at St. Omers, his philosophy at Rome, his divinity partly at Rome and partly at Doway. From Doway he went upon the mission in 1652; but afterwards going over again, he became a monk of the venerable Order of St. Bennet, in the Abbey of Lamhspring. Fie was arraigned upon the testimony of Oates and Bedloe for the plot with Father Corker, made a brave defence, and was found not guilty; but afterwards was tried and condemned for a priest in the company of the same Father Corker, but was reprieved, and survived the persecution.

With these six last named, was arraigned also Mr. David Joseph Kemish, priest, but his trial was put off by reason of his sickness. Whether he died in prison, or survived, I cannot learn. Also Mr. Alexander Liimsden was tried on the same day with the six above-mentioned. He was a native of Aherdeeti in Scotland, and a Dominican Friar; was found to be a priest, but being a Scotchman, the jury brought in their verdict special, and he was not sentenced to die. Besides these, I have met with the names of some others that felt in like manner the fury of this persecution; a?, James Baker, alias Hesketh, priest, condemned at the Old Bailey, February 27, 1679-80. Richard Lacy, priest, of the Society of Jesus, who died in prison at London, March ii, the same year. Edward Turner, priest, of the same Society, who died also in prison at London, in 1681. William Allison, priest, who died prisoner in York Castle. William Bennet, priest, S.J., who was also condemned in this persecution, but lived to be condemned a second time under King William, and died a prisoner at Leicester in 1691. Bennet Constable, priest, O.S.B., who died in Durham gaol, 1683. Not to speak of divers of the Catholic laity, who expired in like manner in prison, confined for their conscience.

Footnotes

1. Ven. William Ireland, Thomas Pickering, and John Grove. — From a Short View of the Trials relating to the Plot; Floras Anglo-Bavaricus; a Manuscript sent me from St. Omers; and the Continuator of Baker’s Chronicle; see also State Trials; Foley, Records, v. ↩

2. Ven. Thomas Whitebread, William Harcourt, John Fenwick, John Gavan, and Anthony Turner. — From their printed trials and speeches, and the Compendium, or Short View of the Trials in Oates’s Plot, printed in 1679. Item, from Florus Anglo-Bavaricus; and other monuments in my hands; see also State Trials; Foley, Records, v. ↩

3. Ven. Richard Langhorne. — From his printed trial and dying speech; and from Baker’s Chronicle; see also Fole}^ Records, v.; Gillow. ↩

4. Ven. William Plessington. — From a short Manuscript account of him, and from his printed speech. ↩

5. Ven. Philip Evans and Ven. John Lloyd. — From Flortis Anglo-Bavaricus; Short Memorandums upon their death, published in print, etc.; see also Foley, Records, v.; Gillow. ↩

6. Ven. Nicholas Postgate. — From the Douay Diary, and other monuments; see also Knaresborough MSS.; Gillow; Catholic Encyclopcedia; D.N.B.; Camm, Forgotten Shrines. ↩

7. Ven. Charles Mahony. — From a short Manuscript printed after his death; see Gillow; Stanton. ↩

8. Ven. John Wall, and Ven. Francis Leveson. — From the Records of the English Franciscans at Douay; a narrative written by himself of his apprehension and trial, afterwards published in print; and from his printed speech; see also Knaresborough MSS.; Stanton; Camm, Forgotten Shrines. ↩

9. Ven. John Kemble. — From Mr. Kemble’s printed speech, the Douay Diary, and the testimonies of those who knew him; see also Knaresboroiigh MSS.; Kirk; Gillow; Catholic Encyclopcedia; D.N.B.; Camm, Forgotten Shrines. ↩

10. Ven. David Lewis, alias Charles Baker. — From a printed relation of his imprisonment and trial, penned by himself; his printed speech; Floras Anglo-Bavaricus; and the Records of the Novitiate of St. Andrew’s, at Rome; see also Foley, Records, v. ↩

11. Ven. William Lloyd. — From the Diary or Register of the English College of I.isbon, and from his speech; see State Trials. ↩