which was so dear to him to the last. In October of this year, 1580, he was bidden towards London as far as Uxbridge: farther he could hardly come, without the gravest peril, as the Privy Council were just issuing their third warrant for the capture of Jesuits. There he was joined by Fr. Parsons and several other missionaries. A conference was held: it was represented that Norfolk and Lancashire were eager to claim Fr. Campion’s ministrations, and it was decided that he was to go to Lancashire, preferable as being not only farther from London and also “more affected to the Catholic religion,” but as having better private libraries. For they were now urging Campion to write again: this time something on the burning questions of the day, aimed particularly at the Universities (where his Challenge was still the staple of daily talk), and therefore to be written in Latin. We are not so sure, now-a-days, that controversy does much good, but one reason for that may be that we have few Campions to carry it on. It is well to remember that people then read nothing else, except poetry! Campion’s work was his famous _Decem Rationes Propositæ in Causa Fidei_, or, as the title is given in its only modern translation (1827), _Ten Reasons for Renouncing the Protestant, and Embracing the Catholic Religion_. At first the author was for calling his thesis _Heresy in Despair: De Hæresi Desperata_. His counsellors agreed, amid laughter, that it would be odd indeed to nail such a title as that to the mast, when heresy was so powerful and flourishing; but, according to Campion’s own philosophy, there was no life in an argument whose only premisses, as he once said, are “curses, starvation, and the rack.” Here we come back at once to his root principle, which modern research so fully justifies, in regard to the England of his own day. A “gentleman saint” who uttered many an ironic, but never a contemptuous word, Campion could not be persuaded that “the received religion” was a genuine thing. He believed that temporal interest alone led people to conform to the new alterations and restrictions; that the lay statesmen who were pushing things through were concerned not with doctrine, but only with negations of doctrine, and that on the other side, nothing was so promising, nothing so gloriously fruitful, as persecutions and martyrdoms. First and last, he had a strong dash of optimism. In this spirit he began his last treatise, writing it as best he could, depending on his memory, and on such books as country squires might have in their houses, and putting it together in among the almost incessant journeys, duties, fatigues and alarms of the next few weeks.