thèque des Ecrivains de la Compagnie de Jésus, from whom I have copied the list of Campion's works, print a short "Carmen, quo litanias de Beata Maria breviter et pie complexus est." It consists of a dozen pentameter lines without any hexameters, and certainly merits no praise but that of brevity and piety.

VI.

Manuscript Sources.

I come now to the Ms. sources for Campion's life which I have used in the foregoing pages. First come the Stonyhurst Mss., containing the fragment of a life, ending about November 1580, by Father Parsons, written in 1594, very full and satisfactory as far as it goes; next a series of notes by the same hand, arranged as heads or analyses of the chapters of a whole life-these are the Commentaria that were lent to Bombinus, and which he follows implicitly, even when Parsons' memory failed him, and is therefore taxed with carelessness by Bartoli; next an abundance of documents in the British Museum, the State-Paper Office, and the Privy-Council Books, to all which I have referred when I have quoted them. I have also consulted the correspondence of the French ambassador in London, now in the imperial library at Paris; but I failed to find the letter wherein, according to Parsons, he informed his court that no such scene as Campion's martyrdom had happened since the apostolic age. I have found a few papers in the Archives and Burgundian library at Brussels (e.g., Ms. No. 15594); but the Spanish ambassador's letters from London for the year 1581 are not there in the proper series. They may be at Simancas, or they may be at Vienna. Mendoza certainly wrote about Campion; but in all that I have seen of his writings at the period of Campion's imprisonment, trial, and death, there is not a word about him-no protest, no expression of indignation, nothing, in fact, which we should have anticipated from his known relations with Parsons. But what I have seen is only a small part of what he must have written.

In the archives of the Grocers' Company of London are some notices of Campion (see above, p. 28); and the documents printed by Balbinus and Schmidl still exist in Ms. at Prague, in the album of the Noviciate, and in a "Historia fundationis collegii Pragensis, auc. Georgio Varo, Anglo."

1

NOTES.

CHAPTER I. (pp. 1-31).

a. Autograph of Campion at Prague, apud Balbinum, Miscellanea Historica, Decad. 1, lib. 4.

b. Ms. in the State Archives, Bruges, Melanges, tom. iv. no. 52. c. Gregory Martin, apud Bridgewater, fol. 67.

d. Stonyhurst Ms. Collect. S.J., vol. i. p. 149.

e. Campion apud Balbinum, ut sup.

f. They were given back to the College in 1602 by White's niece, Mrs. Leach.

g. S.P.O. Dom. July 1571, nos. 11, 12, 13.

h. Leicester's Commonwealth, p. 36, ed. 1641. He said she was pitifully murdered, when he meant slain.

i. Stonyhurst Collec, S.J. tom. ii. p. 586.

j. In his last letter to the college White wrote, "I have me recommended unto you even from the bottom of my heart, desiring the Holy Ghost may be among you until the end of the world, and desiring Almighty God that every one of you may love one another as brethren; and I shall desire you all to apply to your learning. . . . .. And if any strife or variance do arise among you, for God's sake to pacify it as much as ye may." k. Campion, Narratio Divort. Hen. VIII.

1. Heylin, Reformation, ii. p. 174; Strype, Parker p. 125; Burghley's Execution of Justice, and Watson's Important Considerations, 1601.

m. S.P.O. Dom. Dec. 1566, nos. 54, 55, 56.

n. S.P.O Dom. Feb. 20, 1570, enclosure iv.

o. Castelnau, letter of Nov. 1580; Ms. Paris, Bib. Imp. Fonds

Harlay, no. 223, vol. i. p. 368.

p. In Boethii de Consol. lib. i. met 2.

q. Leicester's Commonwealth, p. 10.

r. Bombinus, cap. ii.

s. Decem Rationes, ratio 5.

t. S.P.O. Dom. Oct. 15 and 20, 1568.

u. Henry More, Hist. S.J. Prov. Anglic. lib. iii. § 5-10.

v. Lawrence Vaux, S.P.O. Dom. Nov. 2, 1566.

w. More, ut sup. lib. iii. § 5, et lib. viii. § 3; Cardinal Allen,

S.P.O. Dom. 1592, Dec. 12.

x. Cont. Aux. 12.

y. Cheney, in his Certificate of Recusants, Oct. 24, 1577 (S.P.O.Dom.), excuses those "supposed to favour Popery" as absenting themselves from church on the ground of sickness or fear of process for debt, while he indicted the Puritans as wilful recusants. The Council peremptorily ordered him to proceed against the Popish recusants; whereupon, Nov. 20, he sent up a short list, got up, he said, by diligent inquiry.

z. Heath's Account of the Grocers' Company, p. 72.

aa. Life of Philip Howard, ed. by the late Duke of Norfolk, p. 9. bb. Campion to G. Martin. See p. 125.

CHAPTER II. (pp. 32-73).

1. Campion to Hen. Vaux, Opusc. Antw. 1631, p. 341. 2. Harmonia, sive catena dialectica in Porphyrianas Constitutiones. Lond. 1570. Fol.

3. Camp. Opusc. 347.

4. A.D. 1320, Camp. Hist. of Ireland; Ancient Irish Histories, 1809, vol. i. p. 125.

5. Paquot, on R. Stanihurst, asserts that James the father renounced his religion, and died Dec. 27, 1573, æt. 51.

6. Brady, Bishop of Meath, denounces "all the lawyers as thwarters and hinderers of the Reformation." S.P.O. Ireland, Feb. 6, 1570.

7. Camp. Opusc. p. 262. It was spoken in a seminary, i. e., Douai, p. 297.

8. Ib. p. 140.

9. S.P.O. Ireland, Eliz. vol. xx. no. 29.

10. See above p. 17.

II. Hist. of Ireland, c. iii.

12. Ib. cap. v.

13. In like manner Shane O'Neil wrote to Q. Eliz. Feb. 8, 1561 (S.P.O. Ireland) that "his father never refucid no child that any woman named to be his."

14. Yet Rokeby wrote to the Lord Deputy in January 1570: "Such as do come to us we cause to cut their glybbez, which we do think the first token of obedience;" and in June 1573 Perrot caused "all the Irishry to forego their glybbes."

15. Hist. Ireland, c. vi.

16. Ib.

17. Ib. c. x. p. 43.

18. Ib. c. xv. p. 73.

19. Ib. book 2, c. ix. p. 167.

20. Stanihurst's Preface to Campion's Hist., in Holinshed's Chronicles.

21. Hist. Ireland, book 2, c. x. p. 195.

22. Ib. p. 197.

23. La Mothe Fénelon, dépêches 158 and 159, Jan. 6 and

Feb. 12, 1571.

24. S.P.O. Ireland, Feb. 12, 1571.

25. Camp. Opusc. p. 351.

26. Ib. p. 357.

27. Hist. Ireland, book 1, c. xiii. p. 56.

28. Camp. Opusc. p. 393.

29. Camp. apud Hen. More; Hist. S.J. lib. ii. § 4.

30. See Note 20.

31. For Story's Life see Rambler, March 1857, p. 183.

32. Hollinshed, 1587, vol. ii. p. 1180.

33. Paquot's Dictionary of Belgian Authors, on Allen, corrected by a Ms. of Alban Butler, Brussels, no. 15,594. 34. Allen, Apology for Seminaries, Mons. 1581, c. 3. 35. Ap. 20, 1571; Strype, Parker, Appendix.

36. May 12, Convocation Journal.

37. Collier, History of Church of England, book vi. p. 531. 38. Wood, Athenæ Oxon. ed. Bliss, vol. ii. p. 792. Goodman's Ms. has been published by Mr. Brewer, London, 1839.

39. Decem Rationes, Ratio viii. Fuller (Church Hist. vol. iv.) also contradicts Goodman's story, on the authority of Mrs. Goldsborough, widow to Bishop Goldsborough of Gloucester, who at a public entertainment avowed that to her knowledge Cheney died a true and sincere Protestant. Strype gives him a good character for hospitality and good husbandry of his temporalities: he believed that no Council truly general could err; on this he built his faith in the Real Presence. He also considered the Fathers as the authorised interpreters of Scripture. Camden calls him Luthero addictissimus.

40. Here is Campion's Letter:

Edmund Campion's Epistle to Richard Cheney, Bishop of Gloucester, written from Douai in 1572.

"It is not now as of old the dash of youth, or facility of pen, nor even a dutiful regard of your favours, that makes me write to you. I used to write from the mere abundance of my heart; a greater necessity has forced me to write this letter. We have already been too long subservient to men's years, to the times, to our hopes of glory; at length let us say something for the service of our soul. I beg you by your own natural goodness, by my tears, even by the pierced side of Christ, to listen to me. There is no end nor measure to my thinking of you; and I never think of you without being horribly ashamed, praying silently and repeating the next of the Psalm, Ab alienis, Domine parce servo tuo. What have I done? It is written, Videbas furem et currebas cum eo; and again, Laudatur peccator in desideriis suis, et impius benedicitur. So often was I with you at Gloucester, so often in your private chamber, so many hours have I spent in your study and library, with no one

near us, when I could have done this business, and I did it not; and what is worse, I have added flames to the fever by assenting and assisting. And although you were superior to me in your counterfeited dignity, in wealth, age, and learning; and though I was not bound to look after the physicking or dieting of your soul, yet since you were of so easy and sweet a temper as in spite of your gray hairs to admit me, young as I was, to familiar intercourse with you, to say whatever I chose, in all security and secrecy, while you imparted to me your sorrows, and all the calumnies of the other heretics against you; and since like a father you exhorted me to walk straight and upright in the royal road, to follow the steps of the Church, the councils and fathers, and to believe that where there was a consensus of these there could be no spot of falsehood, I am very angry with myself that I neglected to use such a beautiful opportunity of recommending the faith through false modesty or culpable negligence, that I did not address with boldness one who was so near to the kingdom of God, but that while I enjoyed your favour and renown I promoted rather the shadowy notion of my own honour than your eternal good.

"But as I have no longer the occasion that I had of persuading you face to face, it remains that I should send my words to you to witness my regard, my care, my anxiety for you, known to Him to whom I make my daily prayer for your salvation. Listen, I beseech you, listen to a few words. You are sixty years old, more or less, of uncertain health, of weakened body, the hatred of heretics, the pity of Catholics, the talk of the people, the sorrow of your friends, the joke of your enemies. Against your conscience you falsely usurp the name of a bishop, by your silence you advance a pestilential sect which you love not, stricken with anathema, cut off from the body into which alone the graces of Christ flow, you are deprived of the benefit of all prayers, sacrifices, and sacraments. Who do you think yourself to be? What do you expect? What is your life? Wherein lies your hope? In the heretics hating you so implacably, and abusing you so roundly? Because of all heresiarchs you are the least crazy? Because you confess the living presence of Christ on the altar, and the freedom of man's will? Because you persecute no Catholics in your diocese? Because you are hospitable to your townspeople, and to good men? Because you plunder not your palace and lands as your brethren do? Surely these things will avail much, if you return to the bosom of the Church, if you suffer even the smallest persecution in common with those of the household of faith, or join your prayers with theirs. But now whilst you are a stranger and an enemy, whilst like a base deserter you fight under an alien flag, it is in vain to attempt to cover your crimes with the cloak of virtues. You shall gain nothing, except perhaps to be tortured somewhat less horribly in the everlasting fire than Judas