waxed wearie and forsook him as himself complayneth And for that our age also wanteth not of the same qualitie of men for exercise of such as professe the same occupation of seeking soules that S. Paule did it is no maruayle though the Iesuites do fynde the same effects for albeit Iewes and Gentils do not trouble them so much now as they did S. Paule though also they want not their contradictions and persecutions also in diuers places of the world where they bestow their labours yet all the rest of the good fellowes before mentioned our age hath them in aboundance for as for those that make diuision saying Ego sum Pauli ego Apollo ego Cephae I am of Luther I am of Caluâ— as also others qui circa fidem naufragauâ—runt as S. Paule sayth that haue made shipwrak in matters of their fayth we haue greater store and varietie of them and much more cunning diligent and spitefull they are agaynst such earnest Catholiques as Iesuites be then were those heretiques of S. Paules tyme though they were troublesome enough Furthermore for falsi fratres false brethren wherof he complayned to wit false harted catholiques which either of cowardnes coldnes lak of zeale of constancie or confidence do betray the cause and the best frends therof the store is also great Moreouer there want not many a Diotrephes qui principatum in Ecclesia amantes verbis malignis garriunt as Saint Iohn complayneth such as to be of more authority themselues they talke malignantly of others Many also of that generation who of malice endeuour suscitare pressuram fratrum vinculis to stir vp pressure and more acerbitie to the tribulation of their owne brethren sondry like Hymenaeus and Alexander repellentes bonam conscientiam that cast of all care of a good and godly conscience falling to vice wickednes and dissolution of life and these also presently become enemyes of Iesuites as the other were of Saint Paule for that their manner of life is contrary Many a Demas in like manner is found qui diligunt saeculum who loue the world and for this loue not only do break from good men as Demas did from Saynt Paule but also do slaunder calumniate and speak euil of them least it might seem that without iust cause they broke from them and left their frendship And finally many causes there be which do procure hatred and emulation at this day vnto Iesuites which may be vnderstood in part by this which hath bin said but yet for more perspecuity I will reduce all to three general heads which are their rule and profession their learning and doctrine their life and conuersation The first touching their rule institute and profession is the same in substance which all other religions haue to wit three essential vowes leading to perfection by obedience chastitie and voluntarie pouertie against our three sworne enemyes the flesh the world and the deuil and against their three squadrons mentioned by Saint Iohn the concupicence of the flesh the concupicence of the eyes and pryde of life Some particularities also are added for more restraint and for the necessities of these times by their first founder Ignatius as that they vow particulerly to go to all partes and places of the world in missions for gayning of soules where they shalbe sent that they can neither seek nor accept of any wordly preferments or dignities whatsoeuer vnles it be layd vpon them by such a superior as may force them to take it vnder payn of mortall sinne which is only the Pope that they must teach and preach freely without taking any reward or recompence at all that they may accept the charge of schooles vniuersities and colleges for the aduauncement of learning and pietie of which poyntes some may breed them emulation as you see of our own people as the other much hatred feare and contradiction of heretiques besides a certayn malignant spirit that some haue naturally against religious life though otherwise catholiques in opinion thinking that cours and habit to condemn theirs of imperfection wherof you may see more for auncient times in those three books that Saint Chrisostom wrote in his dayes aduersus vitae monasticae vituperatores against the reprehenders of monastical life and Saint Basil and Saint Nazianzen do often treat the same argument And for later ages you may discouer the same spirit against the most excellent and holy religious orders of Saint Dominik and Saint Francis when they first began as is set down by Saynt Thomas of Aquin in his treatise contra impugnantes religionem against the impugners of religion and by Saint Bonauenture of the same age in his apologia pauperum the apologie for poore men And this very spirit dureth also in our dayes in such as either haue not their passions sufficiently mortified whereby they are not greatly deuoted to pietie or otherwise do suffer themselues to be deceiued by heretiques or other enemyes The second poynt concerning the learning and doctrine of Iesuitâ— which is knowen to be much and very catholique bringeth in also the lyke effects agaynst them for that by the first they incur easely emutation of their frendes and by the second open hostilitie of their enemies so as by experience they fynde the saying of the wiseman to be true qui addit scientiam addit laborem he that multiplieth knowledge multiplieth paynes but yet these mennes rule profession bynding them to this kynde of holy trade and exercyse to instruct men to their saluation they must not be wearied with any difficulties or contradictions but rather hold out and expect the reward set downe by God himself in the prophet Daniel Fulgebunt quaâ—â— stella in perpetuas aternitates qui erudiunt ad iustitiaÌ„ multos they shal shynâ— as starres for euerlasting eternities c. that instruct many to iustice There resteth the third thing which is the lyfe and conuersation of Iesuites called into question in this place by Sir Francis and by many other in other places vpon preiudice only as it seemeth of their name made odious by their enemies without particuler offences alleaged agaynst them so as it is enough with these men to saye he is a Iesuit to discredit him though personal crime ther be none agaynst him and the reason of this seemeth to be for that heretiques and diuers other weake and passionate Christians or scandalous catholiques ioyning together in these out dayes haue made a certayne league and conspiracie agaynst this name of Iesuites as Saynt Iustine the martyr sayd to the enemies of the Christian name in his tyme In nobis sayth he nomen accipitis pro crimine you punish in vs our name for trespasse which iniurious dealing Tertullian refuteth very amply soone after Saynt Iustine in the three first chapters of his apologetious si nominis odium est sayth he quis nominum reatus quae accusatio vocabulorum nisi
inlighten the same And it was accounted then as wâ—se learned valiant noble and florishing a Kingdom as France Italy Spayn and other Catholique kingdoÌ„s be at this day where if one of these our inlightened Sunborne English ministers should appeer he would not dare to opeÌ„ his mouth in schooles or matters of learning among the great number of most excellent learned men which there are found as we haue well experienced by such of our protestant people as now and then do go abroad to forrayn Vniuersities and are quikly brought to confess their inequalitie in this kynd for that they skarse vnderstand the very ordinary tearms of the learned sciences which the other do possess And as for Q. Maries reign in England it is euident to all those that haue iudgment to discern what learning and wisedom meaneth and indifferency to confess it that there was not a more learned Clergy in many ages before And in respect of these poore creaturs that occupy now their prebends and sitt in the Sun-shine of their New-pretended-gospel with their wiues and children round about them they wer great Rabbins and Patriarchs One Tonstale of Duresme one Watson of Lincoln one Christoferson of Chichester for learning one Fecknam of VVestminster one Gardener and on VVhyte both Bishops of VVinchester for wisdom and learning together were able to hold at school all your Sun-shine Clergie at this day for terme of life and after as by their woorks and wrytings yet extant doth well appeer But let vs see how the knight goeth forward in his tale after he hath tolde vs of these clowds mists and darknes that then raygned he addeth these woords whereunto sayth he was added and wherwith was mixed all bloody and sauadg cruelty agaynst those that desired knowledge and were any way inlightened by Gods grace with a glimering or smale insight into true religion For though it were but only a desire to read vpoÌ„ the holy booke of God ether the olde or new testament then heretique was his title heresy was his fault â—â—d for this was he called before the Romish Cleargy to receyue their censure and â—â—ch neuer departed from their clowtches till they had brandeled them to the â—aughter This is his narration VVherin first we must separate open and maâ—ifest lying from fond and rude ignorance for that the former is less â—ufferable in a Knight that holdeth accompt of honor then the secoÌ„d â—specially in matters of Diuinity And truly I am sory that the writer of this booke calleth himself knight to whom in law of Chiualry a â—â—aÌ„ should not giue the lye but with obligatioÌ„ to defeÌ„d it in the field â—ut for that I do presume when he resolued to write and publish this booke and to diuulge so fals fowl and slauÌ„derous a libel and to iniure â—o many mens honors therin as he hath donn and the honor of God and of his Saintes especially which is less to be tolerated he made accompt to renounce all priuiledge of Knighthood Gentry and Nobiâ—ity For this cause I am moued to make less scruple in that behalf when necessity is offered And heere I must begin in this very place to tell him that two manifest vntruthes properly called lyes for that they are wilfull are set downe by him in the woords alleadged and known to be such to very children and nouices in the Catholique Religion The first that it is holden for heresy or euer was to read vpon the Bible or booke of God as he calleth it in what language soeuer for euen in vulgar tongues it is permitted to infinite lay people in all Catholique countryes by lycence of the ordinary as all men know and it can not be denied The otherly is that for this fault only men were called before the Romish Cleargie in England and brandeled to the slaughter These I say are apparent fictions let the Knight defend his honor in auowing them It remaineth only to me to lay downe what the Catholique Church did ordayne in this behalf and what reasons she might haue to restrayne some of this mans dim and glimmering people from reading at their pleasure vpon vulgar Bâ—bles without lycence or without the spectacles of competent learning and vnderstanding requisit for to profitt thereby how far this prohibitioÌ„ of the Church streched and whether this may iustly be accompted bloody and sauage proceedings or rather prudent and prouident circumspection for simple mens safty First then most certayn it is that no man or woman was euer forbidden to read any parte of the holy Scriptures in any of the three learned languages wherin they were written to witt Hebrew Greek and Latin And secondly the restraynt that was made of vulgar translations as French Duch English and the lyke was only that no such translation should be admitted or vsed except it were first examined by learned meÌ„ by order of the Bishop Ordinary to see whether it were well and truly translated or no. And then such men and women of the laity were permitted to vse the sayd translation approued as should haue lycence of the sayd Ordinary and be thought fit and able to profit and not to take hurt or hinderance therby others had the same in effect and substans deliuered vnto them by sermons bookes and other means This was the order let indifferent men iudge and determine what cruelty or mercy impiety or piety might be herein For first no man will deny but if the translator did not put downe truly and sincerely the wordes of Scriptures in his vulgar translation then the simple reader that cannot discerne should take mans word for Gods word which were great inconuenience and for this cause only if none other were most necessary was it that some order should be set downe for examining of translations whereby might be distinguished wheÌ„ God and when man speaketh in the Scriptures And secoÌ„dly though it were certayn that the words of Scripture were â—et downe truly in vulgar translations yet if the same reader by ignorance did take out of the true woords a fals sence then sucked he poyson in steed of wholesom doctrine If then in a fayr and pleasant garden there should be this danger not only that one hearb taken for another might indaunger a mans lyf but the self same heard gathered and dressed in different sorte might be eigher poyson or treacle who would condemn the maister of the garden if he suffered not euery one indifferently to gather hearbs there but such as either had skill of theÌ„selues to discerne or were directed by others how to gather and vse those hearbs to their help and health and not to their hurt and distruction and to the very same end was the prohibition that ignorant people should not read Scriptures but with leaue and direction Who can deny but that S. Paule talking of the Scriptures as they were in the Learned tongues especially of the olde testament sayth of them liter a occidit
the sun-shine of knowledge should dispers the mists of ignorance and giue light to the dimm of sight this position was set down for their maxime or rule in fallible that ignorance is the mother of deuotion and that the sacred woord of God which was giuen to be a lantern to all our feet and a light to our steps was forbidden to the lay sorte for so they called them as matter vnfit for them to looke into c. How manifest a falshood it is that reading of Scriptures is forbidden to all laie men is sufficiently shewed by that which goeth before for in any of the three learned tongues any laie man or woman may read them at their pleasure in vulgar traÌ„slations also such as haue lycence And I think Sir Frauncis will not deny that many of the laitie vnderstand latin how then and with what face complaineth he so piteouslie or rather hipocritically that the sacred worde of God which was giuen to be a lantern to our feet c. was forbidden to the laye sorte Again what malepart ignorance is it in him to scoff as he doth at the worde laye sorte with this parenthesis for so they called them as though the Catholiques of late dayes had made this distinction between laytie and clergie-men wheras from the very Apostles tyme in all Fathers and general Counsels the wordes and distinction is ordinarie As in the first Counsell of Nice neere thirteen hundred year agone almost in euery canon namely in the 1. 3. 8. 17. 18. 19. the matter is handeled expresly And before that again Origen proued the same distinction out of the wordes of Scriptures themselues and S. Epiphanius S. Hierom other Fathers haue donn the same since Heer then is much malice ioyned with grosse ignorance in our Knight of the woord But let vs see his forged positioÌ„ wherin we affirm ignorance to be the mother of deuotion If Catholiques did hold that ignorance were the mother of deuotion then might they hope to see Sir Francis Hastings a deuout knight in time for that he is ignorant as euer lightly tooke pen in hand to write But we deny this maxime or infallible rule to be ours Sir Francis and do say that it is your calumniation only and that among vs it is nether maxime nor minime And for you to proue it a maxime you must shew that all Catholiques or the most parte do hold it And to proue it a minime at least you must shew that some one doth hold it neither of which you can euer doe and so you remaine disgraced It may be you haue heard it obiected by some idle or ignorant minister there that inuented it for sporte and knew neither what science or ignorance or deuotion meaneth And it seeming a pretie iesâ— vnto you you thought best to put it in your note booke against this occasion of writing your wach-worde wherby you awaken men to discouer your owne folly and ignorance and the malitious peeuishnesse of your sect that hath nothing to found it self on but vpon faigned calumniations against Catholique doctrine And this were sufficient to refute you with shame and to put you to the proof seeing you haue written and printed that we hold this position But I will goe further with you and deale more liberally and send you to one who will tell you perspicuously what all Catholiques do hold in this behalf about deuotion and her mother andâ— daughter also that is both of her cause and effect And this is the famous vniuersall Doctor S. Thomas of Aquin who aboue three hundred years agone set down the Catholique doctrine in this point And what he holdeth we all hold which were a hard thing to finde amongst you that all agreed in one for a far shorter space of time And if you will haue also a more auncient author read S. Augustin lib. de Spiritu anima ca. 50. But let vs see what S. Thomas sayth first he sheweth how deuotioÌ„ is a spetiall act of religion importing nothing els but a deuowing of a mannes hart to the proÌ„pt seruice of almightie God And secondly he sheweth that the intrinsecal immediate cause of deuotion in vs is contemplation and meditation of Gods benefits and of our owne defects according to the saying of the Prophet in meditatione mea exardescet ignis the fier of deuotion waxeth hot in me by meditation And thirdly he declareth by diuers arguments that the proper effect of deuotion is gladnes and hilaritie of mynde So that heer ignorance entereth neither for mother nor daughter nor grandmother nor sister of deuotion but rather the contrarie deuotion proceedeth of knowledge gotten by meditation both of Gods perfections and of our imperfections as hath bin sayd and S Augustin in the place before alleaged saieth in confirmation of this Meditatio parit scientiam scientia compunctionem compunctio deuâ—tionem deuotio perficit orationem Meditation bringeth foorth knowledge knowledge compunction compunction deuotion deuotion maketh perfect our praierâ— where is heer then mother ignorance alleadged by Sir Francis And further to make more euident the wilfull malice of these good fellowâ—s that deuise matter to play vpon S. Thomas maketh this obiection to himself If contemplation which breedeth knowledge be the cause and mother of deuotion how hapneth it that the greatest wits and moste learned men and moste apt to high contemplations be not euer the moste deuout but often times the simpler sort as women and the lyke do fâ—el more deuotion then they To which he answereth that those contemplations only serue to bring foorth deuotion that are fit to engender in vs the loue of God and compunction of our sinnes as S. Augustin also noteth In which cogitations simpler people doe exercise themselues often tymes with more dilligence and affection then the greater learned men who are distracted with other speculations apperteyning rather to speculation then motion of mynde and in this sence saied moste truly S. Paul scientia inflat charit as edificat knowledge doth puff vp with pryde oftentimes but the loue of God and our neighbour is that which maketh vp the building and deuout Iohn Gerson mallem sentire in me compunctionem quam scire eius definitionem I had rather feel in my self compunction for my sinnes then know his definition Thus theÌ„ you see Sir FraÌ„cis that we hold not ignoraÌ„ce for mother nor daughter nor kinswoman of deuotion but rather to the contrary we hold that deuotion is founded and proceedeth of knowledge wherof Catholiques haue bin euer and in all ages more studious and greater enimyes to ignorance then protestants can with any reason presume for demonstration wherof I would aske you Sir Francis if you be a man of any discours who haue left more monuments of science or knowledge to the christian worlde your men or ours who haue builded our schooles and vniuersities in England who haue founded our colledges
grace to themselues but to mingle also biting stuff now and then wherby to pinch and draw blood of their neighbours so this gentle knight hauing heaped many things together by â—atterie and forging in the beginning of his booke to claw thereby â—he present state prince as in the former two conferences you haue â—een he entereth now vpon a more odious argument to exasperate â—oth the one the other against Catholiques whome he would gladly â—aue destroied if the strength of his hornes were according to the measure of his hatred But he being but a barking beagle among the â—owndes of Huntington though neuer so cruel and bloody mouthed I hope so to rebate his choller before I make an end or at least-wise his force as albeit he barke still yet shall he not much byte nor doe any other effect of moment then discouer the worme of heresie that lyeth vnder his poisoned tongue inciting him to furie and woodnes against Catholiques First then touching perils past by her Maiestie during the reign of Qu. Marie this gentleman writeth thus in recital of the same I hasten to put you in minde of our most blessed and happie delliuerance out of this spirituall pit and thraldom of popery and superstition by ladie Queen Elizabeth as the instrument whose perill and danger before she came to that abilitie to performe this holy woorke among vs I may not pass ouer for by Gods goodnesse only and wholy she was preserued her life being malitiously and with great cunning shot at by the Romish clergie then in place of credit For Gardener that most prowd and bloody monster left no corner of his wit vnsought being wise enough to woorke mischief but set all his skil and cunning awoorke to shorten her dayes and to preuent her by bloody slaughter of her sacred person from euer being our Queen and no reach of man can yeeld me a reason of her doliuerance but the mighty God of power c. In which woords you may see how our poet to make the succes of his feigned comedy more wonderfull and plausible frameth strange misterâ—es and miracles of mil-wheeles deuising mtghtie dangers and mayn perils auoyded without any means humane at all neither is there any reason able to be rendred to him of his riddle as himself affirmeth but I shall indeuoure to solue both the one and the other and that without any miracle by humane reason only if Sir Francis can vnderstand it and now I begin That the state of lady Elizabeth now our Souereign Queen was subiect to diuers suspitions and dangers during the reign of her sister Queen Marie no man of discretion in matter of state will deny or can greatly merueil at for she being the next heir to the crown and her sister hauing no issue nor any great probability euer to haue and furthermore being presumed by many to be inclined to a different religioÌ„ though she shewed it not that all the disconteÌ„ted of that state depended of her and made their recours vnto her as to their rising sun future hope no marueil though she was bad in ielousie especially seeing the often and perilous attemptes of VVyate Courtney the Carews Cobham Throgmorton and the like did seem to leane also that way for I will enter no further to discus those affaires and so did hold both the Queen and state in suspence and care VVhich circumstances what daungers they are wont to bring to future pretenders diuers examples vnder our former kings and lastly that of the Queen of Scots in our days may easily teach vs. But that the life and blood of her grace at that day should be so earnestly malitiously sought after by so many so poteÌ„t men and means as this knight heer and in other places of his booke doth affirm and would haue beleeued to witt by Bishop Gardener then Chancelor by B. Bonner D. Story and al the Catholique clergy by name and furthermore by the King of Spayne himself by all Spanyards by the Queen also then in gouernment consequently by her counsel and nobility with her and by all catholiques together who had power at that day to doe as they thought best and no impediment either at home or from abroad that I know to let them in their â—â—esignments and yet all this notwithstanding that nothing in this affaire so much desired should be effectuated this passeth indeed if it were true all rule of reason and might set Cicero to schoole again who teacheth in his thetoriques for an euident for me of argument that qui potuit facere voluit fecit he that both would and could doe a thing must needs be presumed to haue donn it VVhich yet in this our case holdeth not as it seemeth for that our knight affirming that the parties aforenamed would haue made away the Lady Elizabeth and I assuring that they could yet is it euident that she was not and â—herefore either I am deceiued in their power or he in their willes or some other secret cause must be sought out which he will needs haue to be miracle but I think it not necessary and so shall indeuour to reâ—ell the mistery by way of reason if it may be First then I doe not deny but that the preseruation of Lady Elizabeths life in Queen Maries time may be referred to the prouidence of â—lmightie God as the first and principal cause who aboue our reach â—or reasons to himself best knowne doth dispose of all matters but â—specialy of princes liues and states yet deny I that no secondary or â—mmediate humane causes can be found to haue concurred also with â—his prouidence of God as this our miracle-maker affirmeth for I can â—ecount him diuers causes and those pregnant also and potent which â—id concur in those days to the preseruation of her grace which being most euident and true doe deliuer the case from all such necessity of miracle as this poore knight would perswade vnto vs. And first of all was the age and yong years bewty felicity meekâ—es and other good graces and talents of the princesse her self which â—rought much with all sortes of men but especially with the Spanâ—ardes and other strangers and aboue all with the yong king himself as often his neerest about him at that day haue reported since And namely the Duke of Feria while he was aliue who being then but Count and sent Embassador from the king then lying in Flanders to visit Queen Marie had such earnest and spetiall charge to visit and comfort the L. Princesse Elizabeth immediatly after his Embassage to the Queen that all of the court of England merueiled at it and some perhaps did not greatly like of it and in very deed the yong lady was so extraordinarily fauored and affected by his Catholique Maiestie and all his nobility present with him in England as it is most base barberous ingratitude in this sicophant to deny it now and monstrous inciuility