more honor or facilitie then at this present instant times and matters standing as they do and so fit a meanes and mediator as is the mightie king of France occurring for the purpose potent and grateful with all the extremes For with England and her Maiestie he cannot but be so in respect of matters and frendships past with Spain he is also to be presumed now by meanes and vertue of this new peace and great league concluded with his holinesse of Rome all christendome knoweth him to be as well in respect of his being a catholique as also for many particuler and extraordinary tokens of loue which his holinesse hath shewed towards his person The persons also and qualities of the parties with whome this atonement is or were to be treated are such as do greatly facilitate the enterprise and confirme the hope that all men haue of good successe For if for many ages God haue placed in the seat of Saynt Peeter a meek milde sweet and holy man this Pope Clement the eight is one knowen to be a man without gawle enmitie wrath or reuenge of singuler pietie zele in Gods cause and most tender harted towards them that are out of the way especially in heresy of whome he suffereth diuers with his owne particuler licence to come to Rome and to his owne presence and vseth them with all manner of curtesie and fatherly tendernes dismissing them again with much kindenes and diuers benefits as by experience we haue seene As for the king Catholique of Spain who knoweth him not to be Salomon pacificus that peaceable and wise Salomon of this our age who not only hath bin peaceable in himself during the time of his so long a gouernment offering molestation and warre to none except prouoked in his owne defence but also hath kept diuers other states round about him in peace likewise as by those of Italy hath bin manifestly seen vpon diuers occasions and as for his facility to make peace where any reasonable conditions are offered it hath bin sufficiently seen in this lastly made with France with restoring of so many important townes and states which he possessed of that crown and for his constancie in keeping peace once made all former times of his raigne haue giuen testimony and so will this I doubt not and the future time also in preseruing inuiolably this peace now knit vp with the king most christian and his alyes and dependants So as with neither of these princes is there any cause of dout either of great difficultie or of fraud or of breache if this treatie might be concluded and much lesse of the dutifull behaueour of English Catholiques both at home and abrode if it please her Maiestie and your Lordships to come to some moderation and peaceable manner of proceding with them In which poynt their first and highest desire should be that almightie God would inspire her Maiestie and your Lordships to think vpon the honorable godly and prudent course which the most Christian king of France hath taken of late to wit by reâ—â—iting himself and his kingdome agayne with the sea Apostolique of Rome mother of all true vnion among Christians for that by this act only all difficulties and ielousies both domestical and forrayn depending of religion were ended taken away But if for our sinnes this cannot be or not so soone as is desired then their humble petition will be that at least they may haue the same libertie and fauour in England for their consciences as Protestantes haue in France and in other states of the Empire at this day vnder catholique kinges and Emperours which petition seemeth so reasonable so easie and so profitable to the realme it self and so honorable to her Maiestie and to your Lordships who are desired to be mediators therin as they verely trust that by this good occasion you will not deny to lend them your helping hands for so publique and pretious a benefyte in all respectes And though I do not doubt but that diuers of S. Francis Hastings hote humor will step vp agaynst this proposition and cry rather fyre and sword and blood agaynst Catholiques then any toleration or relaxation yet other mennes hope is that your Lordships and others of the wiser and grauer sort of the realme will consider and suggest to her Maiestie what reason and humanitie requireth and not what the furious passion of those men demandeth who cease not to exclame with the mercilesse Iewes Crucifige Crucifige and further also would be content for satisfying their malice so they might obtayne lyke sentence of iniustice agaynst Catholiques as the Iewes did agaynst our Saueour espetially if they found a fit Pilate to grant it to cry with them Sanguis eorum super nos super Filios nostros let their blood fall vpon vs and our children and so it fell in most heauy measure vpon them and the lyke will do vpon these when tyme of payment commeth appoynted by almightie God if they change not their affection But your Lordships I presume be of a far different mynde and condition and that you will rather leaue peace loue and good will of all men to your children and posteritie then the inheritance of these enmities exasperations and deadly feudes for that blood enough and ouer much if Gods will were hath there byn spent already in our realme within these twenty yeares last past about this controuersie of religion and by this long experience your wisdomes haue seen what hath byn the euent and what is lyke to be if lyke proceeding be continued still Saynt Cyprians sentence hath byn manifestly verefied sanguis martyrum Ecclesiae semen by the blood of martirs the church increaseth Aboue a hundreth and thirtie English priestes of the only seminaries beyond the seas as most men accounte haue lost their lyues in this quarrel within the foresayd tyme all men of peace patient and humble learned vertuous and meeke yong in age for the most part but old in godlines in sapientia sanctorum in the wisdome of Sayntes for the lyf to come a great parte of them verie worshipfully borne and tenderly brought vp by their parentes and might haue liued many yeares in great delightes and pleasures of this world if the loue of eternitie had not made this vale of vanitie contemptible vnto them And albeit their death was reprehensible in the sight of some vulgar or passionate people that consider nothing but the present spectacle and popular voyce that they died for treasons yet to themselues who remembred the false accusations made agaynst their mayster for troobling the people and for dehorting the payment of tribute vnto Caesar and other such calumniations and that his innocency could not deliuer him but that at last he was preferred to dy in the midle of two theeues vpon a crosse to them I say that remembred and did meditate these thinges to them this circumstance of treason in
earthly substance to wit in his riches ease and commodities of this lyf warre is made by meanes of Iesuites and sedition is put into his house before he was aware his reason falleth out with his sense and his conscience with his ease and with all the residue of his former trade of lyf and heer by both him self and all the countrie round about him is put in comotion and Iesuites are accused of this offence for putting of fyre in this house hew and cry is made after them many complayne others curse that are either trobled or endamaged by this warre and this is the true state of Iesuites at this day and these are the causes for which they are made odious and termed seditous For as for the odde and ydle callumniation of the heretiques of our tyme wherunto Sir Francis also as a deuoted child of theirs doth set his hand in this place that they do practise the deathes of princes and procure their destruction except only he meane that practise wherin they ioyne with their mayster vt princeps huîus mundi â—ijciatur foras that the prince of this world may be cast forth and that in particuler they haue sought the blood of our Soueraigne of England with such thirst as this man auoucheth and that generally they be princequellers king-killers and the lyke is an accusation no lâ—sse found then false and malitious and as easie to proue as that Sir Francis is by occupation a iugler for what men are Iesuites to attend to such attemptes or what profit or emolument can arise to them more then to other men by such murdering of princes albeit you would faign them to be so voyd of conscience as you insinuate or where or when or by whome was euer any such enterprise proued against them you will alleage perhaps the case of France mentioned before to be attempted by Iohn Chattel a youth of nineteen years of age that had once bin their scholler for he was not actually when he attempted that fact and if he had bin who seeth not the vanitie of this accusation that the offence of one particuler scholer should be atributed to all his maisters or be punished vpon them who had aboue a thowsand scholers more in that place at that time and diuers thowsands in other places of France at which the diuel enuyed not a little Furthermore the acquitall and free deliuery of father Iohn Gueretius particuler maister that had bin of the sayd Chattel by the publique magistrate without any punishment at all after he had bin held in prison and tortured and most rigorous trial made vpon him doth euidently shew as wel his innocencie as that of all his fellowes for that so rann the humors of their conspiring enimies against them at that day in Paris where the tryal was made that if any least shew of probable offence could haue bin found and fastened on them they had all smarted for it as since hath appeared This fact then of France is their ful clearing and no way their condemnation Their followeth another attempt of later time in Holland set foorth by the kinges rebelles of those prouinces since Sir Francis wrote his booke for if it had bin published first he would haue taken no dout a large argument therof to haue discoursed theron and rayled more at randome the fact is set out in print vnder the name of a sentence of death giuen by the magistrates of Leyden the two and twentith day of Iune last past of this yeare 98. agaynst one Peter Panne natiue of Ypers in Flanders for that he tooke vpon him at the persuation of the Prouincial of the Iesuites together with the Rector and prefect of studdies of their college of Doway to kill as they say CoÌ„te Mauris Gouernour of Holland and in the end of their narration which they auow to be Peter Panne his owne confession they do adde that this iustice is done vpon him to terrifie men from fauoring the bloodie and murderous sect of Iesuites which as is notoriously knowen to the world do inâ—ent daylie a thowsand most execrable practises and trayterous entrepryses and do seeke to put them in execution for killing and murdering kinges princes and principal personages especially such as will not admit them nor approue their papistical superstition called by them the catholique Roman Religion c. These are the wordes of those magistrates in their printed senteÌ„ce whereby is manifestly seen the end that moued them to publish so lying a pamphlet as also to faigne the whole narration for defaming of Iesuites and making them odious if all were faigned or at least to induce Peter Panne to confesse it or to accept and publish so manifest false a confession without further examination of the truth and circunstances therof For that since vpon further tryal of the matter before other magistrates of other places to wit of Ypers itself where the partie dwelt and of Doway wbere the couenant was forged to be treated and concluded and of other places in Flanders it is found that all was a mere fiction so far forth as it toucheth the Iesuites and so is it testified by an answere printed by authoritie of the saied magistrates the fyue and twentith of August next insuing of the same yeare 98. and by diuers other bookes and declarations afterward set abrode for iustifying of the truth and in one of them there are obserued aboue threescore manifest lyes layd downe agaynst the Iesuites in that shameful confession as for example among other poyntes it is shewed and verefied that Peter Panne was no catholique at all nor euer had doing with the Iesuites that he was a vagrant cooper giuen to drunkenes and running vp and downe the country lyke a mad man for which faultes and for his debtes he was often put into prison and sometymes being deliuered he put in himself agayne of madnes that his freÌ„des wold haue bound him in chaynes in his owne house that he was extremely well affected to Counte Mauris and consequently no fit man for Iesuites to deale withal to kill him if they had had any such intention as their was no cause why they should haue seing they were to gayne nothing by his death Moreouer that Peter Panne neuer prouyded the Iesuites college in Doway of butter in his lyfe as is affirmed in the sentence nor euer was seen in that college by any nor that there was euer any such seruant of the college named Melchior de val feigned to haue byn the messenger to sollicit this matter with Peter Panne neither was euer there any treatie with Peter Pannes wyfe in Ypers to this effect or other as is affirmed in the confession nor had she euer any acquayntance or dealing in her lyfe with Iesuites as in the faigned narration is set downe that all the tale of Peter Pannes coming to Doway in the rogation weeke last past and his dyning and treating with the Prouincial Rector
for a further perfection it be seasoned also with a dram or two of your English sole faith bare beleef to the contempt and hatred of all good woorkes this hart I say and the onely bare sence thereof which you repuire is sufficient not onely to resist the bewitching of recusants good life but of all other Saintes besides and of Christe himself and to condemn their scrupulous standing in defence of their consciences for folly or hipocrisie as heer you do the scrupulosity of English recusantes for refusing to go to churche but we do measure the matter by an other ballance then by the sense of so bare an English hart and so no merueil though we agree not in the weight and poyz of that which is weighed And thus I might leaue Sir Francis now with some disaduantage perhaps of his side as he before in haste would leaue the recusantes were it not that I desire to see some proofe also of his skil and learning as we haue seen ouer much of his lauishing tongue and rayling Let vs examin then how substantially he doth prooue that Catholique recusautes ought to make no more bones at the matter but go to the Protestantes churches without staggering or scruple I hold it saith he for a sound ground and not to be controlled that euery christian ought to striue to keep these three thinges sound within his brest his conscience before God his loyaltie to his prince and his loue to his countrie All which three for my parte I account so nearly conioyned each to other as they cannot iustly be seuered Heer I will pose Sir Francis in this his position and grownd which he saith is so vniuersally true as it may not be controlled and therby you shal see both the knightes diuinity and conscience together Can a mannes conscience to God neuer be iustly seuered from the external obedience of his prince and naturall loue of his country How then was Abraham commanded by God to abandon his country and Lot the same How were the ten tribes of Israel incited by God as himself testifyeth after to leaue their obedience to their lawful and natural king Roboam and the loue they had to their ancient common-wealth and to set vp Ieroboam a stranger against the one and the other How did Elizeus the Prophet send one of his disciples to persuade Iehu a subiect to rise and rebel against his lawful and natural king and maister Ioram and to slay both him and his mother the Queen together as he did and turned vpside down that whole common-wealth How did the Prophet Ieremie perswade the inhabitantes of Hierusalem to deliuer vp that cittie and common-wealth agaynst the kinges will into the handes of the enemie Nabuchodonasor and his captaynes which seemed great treason both to king and countrie and yet was allowed or rather commanded by God himself And to come neer home to Christian Princes how did that famous holy Athanasius so often abandon his countrie of Egipt and Alexandria and resist the commandmentes of diuers Emperours his temporal liege lordes though infected with heresie How did Eusebius Vercellensis Hilarius of france and others do the same resisting both Prince and countrie for religions sake as most notoriously is knowen And can there no cause then fall out which maie iustly seuer a mans conscience from the temporal obeying of his Princes wil and commandement or the lawes of his countrie VVhat Aâ—heist would euer say so or what fond man would euer put a position for absolute and vncontrolable that may be checked with so many instances to the contrarie for except he wil say a prince cannot erre nor command a thing dissonant to Gods law or to right reason or good conscience or that a mannes countrie cannot go wrong or runn astray or that we are bound to conforme our consciences to whatsoeuer the prince or countrie apointeth be it right or wrong in matters of religion there is no way to defend this fond principle and heathenish position The wisdom of God saieth to a deuout soule Auâ—i filia vide c. Hearken daughter and consider and bend thy eare and forget thy owne people and thy fathers house c. Christe also alloweth greatly of them that dispise father and mother and countrie and kinred yea they are willed to hate them and to make war against them for his sake and consequently also the like is willed against princes in the same cause for that the obligation to obey fathers is greater then to princes and so we see that there may happen occasions wherin conscience to God may be iustly seuered from obedience to princes and from worldly loue to our earthly countrie But for that this animalis homo as before hath bin noted doth not perceiue nor feel the things that be of the spirit of God I wil reason no further in spiritual conceiptes with him but wil pose him with more palpable argumentes about his own protestantes Let him tel me then what did the protestantes that fled to Geneua in Queen Maries time or rebelled at home those that rose in Scotland against their true lawful Queenes the mother and daughter Those that haue made warres so many yeares in Flanders and France against their natural true kinges went all those three thinges together in them to wit conscience to God obedience to their princes and loue to the present state of their countries Speak heer Sir knight and defend your sound ground and vncontrollable position you see how vayne and false a proposition it is but yet the refuge of this peoples defence in all their fancies and follies is their shew of some wordes of Scripture to proue the same wherin also our knight will needes proue himself a Rabbyne Let vs examin briefly how substantially he performeth the matter Our conscience saith he cannot but tell vs that all obedience is dew to the soueraigne Magistrate for we are taught it out of the booke of conscience the holie scriptures which teach vs that we must subiect our selues to all manner of ordinance of man for the Lords sake whether it be vnto the king as vnto the superior c. Thus far Sir Francis And heerby you shal discern how wholesome a thing Scripture is in the hand of an ignorant or sensual mynded man euen as pretious stones before hogges as Scripture it self doth à ffirm For in these few wordes as Sir Francis alleageth them may be founded the perfect sect of the Herodians that made Herods pleasure the rule and platforme of their conscience and actions Our conscience sayth he must needes tel vs that all obedience is due to the soueraigne Magistrate Yea all obedience what conscience the knight teleth vs of the conscience of an atheist or of a seruile minde proiected to the beck and pleasure of earthly princes Sure I am that the conscience of Saint Peter and his fellow Apostles taught them not so
maister and pilot and boteswayne himself to gouerne the barke at his pleasure for he admitteâ—â— no iudge no interpreter no authoritie no antiquitie nor anie other manner of triall which is the greatest madnes and malediction that euer could happen amonge men of reason And I haue byn the longer in this first blessing for that it is the head and welspring of all other spirituall miseries insued by this alteration vpon vs which now in haste I will runne ouer as men are wont to drinck a medicine with as litle stay or reflexion as may for the euil sauour After assurance stabilitie and vnion in beleef the next greatest spiritual benedictions that can be expected of any doctryn are the good effects of vertue which it woorketh in mens myndes and manners as it was foretold by Esay the prophet that Christes doctrine should so alter mens conditions and natures that such as were most fearce sauadge and wicked before should by this doctryn become most humble kinde and gentle The wolfe sayth he shall dwell with â—he lambe and the parde shall lye with the goat the calfe lyon and sheep shall abyde together and a litle childe shalbe able to gouerne them all VVell then hath the protestantes doctryn wrought these effects of peace meekenesse mansuetude and agreement I haue touched before the bloody tragedies raysed in Fraunce Flaunders Scotland and other places vpon the first rysing therof I might adde Swizerland and Germanie where their owne stories do testifie that aboue a hundreth thowsand people were slayne within one yeare by the rebellion and warres of the countrie-men agaynst their Lordes for the controuersie of religion such humilitie obedience and meeknes of hart imâ—rinted presently this new doctryn when it came But let vs see other effects Christes doctrine exhorteth to Peâ—ance to Mortification of the flesh to Continencie Virginitie Faâ—ting Praying Almes voluntarie Pouertie renouncing of the world the lyke Are there more of these effects now adayes in England or before Or are there more in Sir Francis and his men then in ours doth he and his ghospellers pay their debtes better then Catholiques doe or keepe better Howses or more Hospitalitie or â—rayse their Rentes lesse or take lesse Fines or vse their Tenantes â—etter or lend their Neighboures more money without vsurie Or doe they helpe to Marrye more Poore mens daughters and other such like good VVoorkes of Charitie Is Pryde in apparayle Glutâ—onie Dronkennesse Lecherie Swearing and For swearing Coueâ—ousnesse Crueltie Falsehood Deceipte Theeuerie Lack of Conâ—cience Oppressing of poore men more of lesse noweadayes in vre or before when yet this change was not made Let Sir Francis anâ—were me to this and not he only but the whole countrie rouÌ„d about him and then let him tell me with wittnesses whether they be Spirituall blessinges or curses that haue insued vpon this change of Religion so much commended by him and so I shâ—l passe to weigh his temporall benedictions which perhappes he esteemeth farre more then these spirituall For better vnderstanding whereof men are wont to bring into consideration two poyntes First what was likely to haue bin or â—allen out if the the change of ReligioÌ„ had not bin made in her Maâ—esties tyme and then what hath insued vpon the change made To the first they saie that if as her Maiestie entered most happily and ioy fullie into the Crowne of England by generall consent of all and promoted especiallie by the peculier forces of Catholiques that were at that day moste potent without comparison and that as her Maiestie entered Catholiquely that is to say shewing herâ—self in all poyntes of religion and behaueour à Catholique according as she had done also before in her sister Q. Maries râ—â—gne and was now crowned and anoynted Catholiquely by a Catholique bishop at a Catholique masse and other like circumstances iâ— she had continued that course still not yeelded to the persuasionâ— of some new counsellors agaynst the iudgement of all her olde aâ— in deed she was hardly brought to yeelde therunto at the beginning for that she foresawe by her wisdome diuers of the inconueniences that sythence haue insued then say these men if this had bynâ— so both her Maiestie and the realme had byn moste happie at this day And in particuler they alleadge these benefytes following which of all probabilitie would haue fallen vpon vs. First her Maiestie at this day had had a moste florishing kingdome vnited both to her and among themselues in Religion iudgment affection fidelitie and frendshippe as other realmes Catholique of the worlde are seen to be and as ours for aboue a thowsand yeares together with much honour and felicitie is knowne to haue remayned Here of had insued that none of these feares and terrors of Conquestes Inuasions Assaultes Treasons Conspiracies and the like which this Wach-man indeuoreth to lay before vs had euer come in consideration For that England vnited in it self hath euer since iâ— was a Monarchie made other Kingdomes and Prouinces rownâ— about it to feare her forces as by matters happened in FraÌ„ce Ireland and Scotland for many ages is euident and she neuer greatlie feared any Thirdly England had had her Maiestie at this day by all likelihood a ioyfull mother of many fayre and princely children for thaâ— the principall cause of her graces not marying is to be presumed to haue proceeded of the different Religion of forrayne Princes who desired the same on the on side and on the other the inequalitiâ— of blood in her owne subiectes for such aduauncemeÌ„t For to attribute this great resolution of her Maiestie to the onlie loue of sole lyfe and Mayden head I doubt how it can be iusâ—ifiable seing that among Catholiques where such professioÌ„ is more praised and practised they vse sometymes to draw out euen vowed Nunnes from their Cloisters to mariadge for so weightie a cause as is the sauing of succession in so great a crown as England is known to be And among protestants virginitie is not of that necessitie or merit as for it to incurr so great inconueniences notwithstanding the base and seruile flatterie of this crowching Knight who casteth in now and then the memorie of a Mayden Queen without respecting the deadly wound which his countrie receiueth thereby Fourthly of this had followed the sure establishment of the succession of this Imperiall crown in the blood and race of the vnited Royall Howses of York and Lancaster and of the lyne of the Noble King Henry the seuenth which lyne being now to end with her Maiestie in the direct discent is lyke to bring great dangers to the realme For albeit there want not of collateral branches yet their causes are otherwise so implicated for diuerse respects but espetiallie by difference of religion which had neuer happened if the change had not byn made as no man can tell what wilbe the end and most men do â—eare extreme calamities therby Fifthly if
religion in England had not byn changed we had had no breach with Rome nor consequently had the excommunication followed whereof so great noise hath byn made in the world abroad and so great trouble at home And what the vnion and frendshipp of the Bishop of Rome may importe euen as a temporall Prince the effects shewed of late in Fraunce where espetiallie by his indeuour and authoritie matters haue byn compounded that seemed verie hard and desperate before not only between that King and his owne subiectes but also between that crown and Spayn and the states of Flaunders which without such an arbiter and vmpyre would verie hardly haue euer byn accommodated Sixthly England had continued in her old ancient amitie and leagues moste honorable with Spayn and Burgâ—ndie and with their dependents and consequently had auoyded all these long and costly warres which by that breach we haue byn inforced to manteyne with losse of so many worthie men and expence of so great treasure as easelie maie be imagined and the quarell not yet ended Seuenthly so great and bloody warres and tumultes in Christian kingdomes round about vs had neuer happened as before in part hath byn declared and all the world doth impute the principal causes and motions therof vnto the diuersitie of religion in England And lastly most dolefull alterations in our own countrie had byn auoyded as the depriuation in one day of all the sacred order of Bishops in England with their perpetual imprisonment for that they would not subscribe to this infortunate change of religion wroong out in ParlameÌ„t as all men know by the oddes only of one or two voices of lay men The disgrace and abasing of so many noble houses with ouerthrow of others wherof let Norfolk Arundel Northumberland Oxford VVestmerland and Dacres giue testimonie For of the rest I will not make mention seing perhaps themselues would be loth I should all which had passed otherwise by probabilitie if religion had not byn altered The continual and intollerable affliction also of so many honorable and worshipfull Gentlemen had neuer happened for perseuering in their fathers fayth wherto our country was first conuerted from infidelitie without any other offence obiected or to be proued agaynste them but only refusing to accommodate themselues to this change The torturing hanging and quartering of aboue a hundreth Preestes for the same cause the moste of them good Gentlemen and youthes of rare witt learning and other partes which other Common wealthes would highly haue esteemed and so would ours too in tymes past and will agayne in tyme to come when these blastes shall once be ouerblown All these inconueniences and calamities had bin auoyded or the moste of them if change of Religion in England had not byn made so that the innumerable benedictions which this poore man would needs threap vpon vs by the change do come to be in effect these that follow First in Spiritual affayrs to haue no certaynty of Religion at all as hath bin proued no stay no foundation no rule but only euery mans own priuate iudgment and fansie wrangling and iangling without end and without iudge or meanes to make an end Nouelties without number and liberty of lyf without feare or force of Ecclesiasticall disciplyne to restrayn it And theÌ„ in temporall matters the blessings are such as haue bin discouered our Realme deuided and shiuered in a thowsand peeces our Princess olde without children or hope of any our Crown without Succession our olde frends and allyes made our enemies our new frends vncertayn our own flesh and countrymen most pitifully deuided within their own bowels and most miserably tossed and turmoyled both abroad and at home abroad and in other countries with Prisons Yrons Chaynes Gallyes and other Afflictions euen to Death it self for being Protestants Pirats Spies Practisers or other such imputations incident to enemyes At home afflicted with no less persecutions of our own Magistrates for being Catholiques or deemed to be such So as I would fayn know who are they in our litle Iland that feel these innumerable benifits and blessings by change of Religion which this gentleman talketh of seeing there are very few either of one Religion or other that taste not of the miseries wherof I haue spoken either in themselues their frends children seruants kinsefolks goodes honours or otherwise and most of all the Realm and Commonwealth it self It may be Sir Francis sitteth easier then other men hauing gotten som fat morsel to feed on by this change yet ought he to haue some sens and feeling also of other mens greefs or at least-wise so much wit as not to put himself to sing in publique when so many thowsands of other men do weep and complayn And so much of his blessings THE SECOND INCOVNTER ABOVT CERTAIN ABSVRD GROWNDS and principles forged by this Knight to be in Catholique Religion WE haue taken a scantling in the former incounter of this our knightes folly and flatterie now followeth a fuller view of his cogging and lying for these two vertues coÌ„monly go together qui adulator idem mendax sayth one the flatterer is a lyar in lyke manner For neither truth can stretch herself to flatter nor flattery can be manteyned without lying This man then after he hath flattered the state of England so grosly and fondly as you haue heard by telling them of the innumerable benedictions powred out vpon the whol Iland by the change of religion now he will needes take vpon him to set before our eyes the spiritual miseries and maledictions that Catholiques were in before this change to witt in Queen Maries dayes and in former raignes of ancient Catholique Princes by reason of certayne absurd and false principles which as he sayth were then receyued for truthes in matters of Religion But before he come to set down those principles he maketh for his preface acertain poetical description of the dark clowdy and mistie state of thinges in Queen Maries tyme in these woords It is not vnknown sayth he to many yet liuing nether can it be altogether â—idden from the yonger sorte that liued with them what a dark mistie clowd of ignorance which brought in popish idolatrie and all manner of superstition did ouershadow the whole Land c. and againe after In these dark and clowdy daies least the sun-shine of knowledge should dispearce the mists of ignorance and giue light to the dimm of sight c. Doth it not seeme that this graue gentleman describeth the lake of Auernus in Italy or some foggy marsh in England or some smoaky kitchin or wood-howse of his own without a window when he speaketh of our famous Country in former tymes Aboue a thowsand years the state of England and the Princes People Nobility and Learned men thereof had continued in that Egiptian or rather Cimmerian darknes which he describeth vnder clowds mists and shadows vntil his new Sun-shyne doctors came in to
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
great Saint for his Christian libertie and constancie S. Chrysostome in lyke manner shalbe condemned for a great traytor who had greater contentions with his temporal Lordes Arcadius and Honorius Christian Emperours and with their wyues Theodosia and Eudoxia then euer S. Thomas had with king Henry the second For he prâ—ached agaynst them publiquely with great vehemencie and thundred out excomunication agaynst them and was twyce banished and driuen out of his Bishoprike by their disfauor and died in exile And yet was he neuer called or accompted a traytor but a singuler holy man and Theodosius the yonger son of Arcadius brought his body with great solemnitie honour and reuerence into Constantinople and wept most bitterly for the sinnes of his pareÌ„tes in persecuting so blessed a man And as the story sayth made prayer to him now dead for pardon of his fathers sinnes As did also often our king Henry the sonne for the offence of his father in being some cause of the death of this iust man his pastor and spiritual father Wel then to conclude this matter treason there was none nor could be in this contention of S. Thomas agaynst king Henry for it was donn with all due respect of the Archbil hopes parte and according to the lawes ecclesiastical both of churche realm And as for the mannes behaueour and actions in the rest of his lyf if we beleeue three or foure historiographers together of greate credit and sanctitie that liued at the same tyme and conuersed with him they were admirable in all kynd of vertue His death was by wilfull murder without iustice or commaundment of king or any magistrate as all the world knoweth His canonization was presently vpon his death by diligent inquiry of all factes and circumstances and by vniuersal applause of all christendom King Henry the second excused himself of the murder admitted his canonization builded his shryne and sepulcher adorned the same with greate giftes came thither in person and not only denyed as I haue sayed that his intention euer extended to his murder but also tooke seuere punishement and pennaÌ„ce of himself for the vniust wrath that by incitation of others he had conceyued agaynst so holy a man of which penance of the kings one that liued at the same tyme and saw it wryteth that he opened his naked shoulders at the sepulcher and receyued first fyue ierkes at fyue Bishops handes and fourescore and three at so many monks â—andes and after lay on the bare ground and other such circuÌ„stances as in the author you may read All those that had byn enemies to the blessed man or had had parte in his death came after to greate miserie by Gods iust iudgmentes And fynally all the Christian world for these foure hundred yeares haue holden him for a glorious martir and builded many a churche to God in his memorie in other countries many great moâ—arches haue come to England of purpose to visit his sepulcher and others haue sent great presentes and donaries Many miracles haue â—yn recorded by graue authors and publique testimony of the whole â— land to haue byn wrought by God at his sepulcher in witnes of his â—anctitie All these testimonies then being extant in the world for so many hundred yeares together let any man iudge whether they ought â—ot to be of more weight with a wyse and pious Christian then this â—raynles calumniation of a mad hasty hoat spurr that knoweth â—ot what he sayth and much lesse careth or indeuoureth how to â—roue it But let vs see now his third position that he feigneth to be among â—s as a grouÌ„d of religioÌ„ These two irreligious prophane grouÌ„des saith he â—eing layd though you haue seen that the knight hath layd them as fiâ—ions of his own grownds of ours they proceed to a third set it down â—r a Popish ground also that it was a dangerous and deadly sinne for any man 〈◊〉 disobey the Pope and his cleargie in any of their orders inioyned and commanded in such reuerence and regard must he and his cleargie be had that the meanestâ— masse Priest comming with authority from him must be obeyed vnder payn of damnation though he commaund that which is blasphemous before God in Christians and disloyal to men in subiects This is his narration from which if ye separate a manifest lye oâ— two with some fond exagerations for without this kynde of leuiâ— the poore knight can make no batch as for example that the Pope anâ— his Cleargie must be obeyed though they commaund blasphemies against God and disloyalty against princes which is a shameles slander and that the disobedience if he speake of omission in any one order inioyned by Pope and Cleargie is a deadly sinn and the lyke if you separatâ— I say these ouer lauishings of the hastie knight all the rest he obiecteth is rather commendation of Catholique religion then any reproche at all for in that he saith wee obey the meanest preest as the highest if he come with authoritie of the highest he sheweth therby that we haue among vs true obedience and subordination and thaâ— for conscience sake Not respecting so much the person that commandeth as him for whome and in whose name and authoritie hâ— commandeth and therin we fulfill the precept of S. Paule Obedite praâ—positis vestris subiacete eis ipsi enim peruigilant quasi rationem pro animabuâ— restris reddituri Obey your Prelates and humble your selues vnto them he distinguisheth not betwene high and lowe for they keep diligent watche ouer your soules as men that must render account theroâ— to God And in other places he sayth that this obedience must bâ— with such reuerence humilitie and inward affection as vnto Chryâ—â— himself whose substitutes our spiritual superiours be though neuer so mean or contemptible in mannes sight And again S. Paul sayth this obedience must be non solum propteâ— iram sed etiam propter conscientiam not only for feare of punishment but also for conscience that is vnder pain of deadly sinne or of damnation though this wise knight do iest at the phrase which yet is the proper phrase of S. Paul himself in the same place saying qui autem resistuâ— damnationem sibi acquirunt those that resist to obey procure damnation to themselues And this is answere sufficient for so ydle an obiectionâ— that we obey the meanest masse Priest coÌ„ming with authority of the highest in which matter I could teach Sir Francis a spirituall poinâ— of doctrine if he were capable of it and most true to witt that the meaner the substitute is that is obeyed in the name and place of any potent prince or superior the greater honor is donn to the sayd prince or superior and the greater vertue is argued therby to be in him that obeyeth for that he is not induced by any talent or commendation of the sayd substitute to obey him but only for loue
gouernours as I haue sayd with equal authoritie all in his opinion or the far greater parte very catholique But he was no sooner dead but all these orders of his were ouerthrowen and a protector made the third day after the kinges death and sone after religion changed and the law of six articles abrogated and as litle regard had to king Henries will and ordinances as if he had neuer byn king of this realme or mayster to the breakers And among other these changes was displaced Gardener himself one of the cheef of those sixteen appoynted for gouernours by king Henry and not only thrust from all authoritie but sent also to the tower of London prisoner as before I haue shewed and other Catholique Lordes remoued in lyke manner from the Councel for lyke endes and purposes Then began a new world of making new Lordes new Earles new Marqueses new Dukes in deuiding great states offices dignites in good felowship amonge themselues all in the name of the childe king though he were not yet crowned nor three weekes past synce his fathers death New men also were called out of Germany to wit Peter Martir and Martin Bucer two apostated friars with their wenches that had been Nunnes who must come to teache a new religion in England but with expresse condition to be indiffereÌ„t to reache that sect opinion either of Luther Swinglius or Caluin or other that should be determined and agreed vpon by the Parlament then in gathering together and so they were contented and with that condition they were sent the one to Oxford and the other to Cambrige Then was the new English forme of seruice drawen out in hast by certayne of the Protectors chaplayns in Somerset place in London not fully agreeing to any of the Captaynes doctrine aforesaid but somewhat mingled of them all and much also of the Catholique ryte and forme all which was approued soone after for apostolical and established by the lay part of the Parlament for the cleargie reclaymed and all men inforced to sweate vnto it and so for the old religion receaued by the vniuersal church and continued in England for aboue a thousand years and confirmed by so many miracles at the beginning as S. Bede and other ancient authors do affirme and allowed by the consent of all our learned English for so many ages now was there a new religion deuised in corners set vp by certayne obscure and hungrie fellowes in hast within the space of two monethes and authorized by a parlament of vnlearned lay men to be the rule of our saluation But in the meane space the Duke of Somerset now head of this church for that the childe king was at play could think nothing of it attended principally to his temporall aduancement to purchase good old land and caused his seruantes to set forward the new religion without troobling him therin saying that all should be examined and approued afterward by the authoritie of the yong king as trew head of the Church and so it was Then followed great tumultes and rebellious in the realme as also iarring and falling out of the great protestant Councellors among themselues The protector first cut of the head of his brother the Admiral and then the Earle of VVarwicke cut of the head of the Protector and diuers of his frendes and made himself duke of Northumberland and then plotted with the duke of Suffolke to cut of all king Henries children and to bring in Suffolkes daughter and Northumberlandes sonne as they did For which soone after both their heades were cut of also by Queen Marie and Catholique religion was restored agayne to the state wherin first it was when king Henry her father began this tragedie and first put all out of ioynt Thus passed the matter briefly and all this Bishop Gardener had seen and passed through and had plaied his parte in diuers actes and pageantes to wit as an actor in the beginnyng and as a patient after as hath byn shewed And being now restored to his old estate agayne and more ouer made Chancelour of the realme and looking back vpoÌ„ the dream past had he not trow you iust cause to preache hora iam est nos de somno surgere it is tyme to aryse from sleep wherin we haue slumbered these tweÌ„ty yeares and more in suche varietie of tossinges and to walk with more light and stead fastenes for the tyme to come let it be left I say to the iudgment of euerie discreet reader whether this theame parable were fitly chosen and wel applied by B. Gardener or no or rather blasphemously peruerted as our Hunting deuyne Sir Francis wil needs haue it and so much for this tyme of Bishop Gardener About C. Allen for that I haue byn ouer large in B. Gardeners affaires I meane to be verie breef so much the breefer for that the matters obiected agaynst him by this accuser are very cauils if we consider the substaÌ„ce of the thing it self for he sayth that this English traytor though he were a Cardinal at Rome and sworn to the Popes paÌ„table hath sent froÌ„ thence many slanderous and seditious pamphlets and in one which was the treatise against the English execution of iustice he seemeth to wish that doctor Sanders and doctor Bristow had spared to speak so much in defence of Pius Quintus Bul agaynst her Maiestie and yet he doubteth not to affirme that these two learned men of â—reat zele and excellencie had their special reasons to do so which he will neither desend nor reproue c. And further he proceedeth sayth this maÌ„ to excuse all the preestes and studentes beyond the seas and all such as haue come ouer and saith that all of them â—ince that censure of his holinesse to vse sayth he his owne wordes did vse all â—euerence and respect to her Maiestie vttering in no preaching speach or booke â—o not at the houre of their death and martyrdome nor euer before in any their confessions to the magistrate any disloyal word agaynst her Maiestie These woordes recyteth Hastinges out of the discourse against their English iustice as wordes of moderation or rather blushing as he â—ermeth them for that which was done before and yet he sayth that â—n an other treatise of defence of Sir VVilliam Stanlies act in geuing â—uer Deuentrie to the king of Spayne the Cardinal cometh to â—tter himself as far as either Sanders or Bristow or any other in approbation of the sayd excomunication which thing albeit this kinght â—o greatly condemne yet cannot I any thing marueyle thereat considering that the Cardinals opinion being as he was could be no other in substance touching matters of controuersie then was that of doctor Sanders doctor Bristow and the rest And though for peace â—â—oderation and edification he liked wel in others and specially â—n the yonger sorte of preestes that they should auoyd all occasion of â—ateful speach in this odious
agaynst them in that behalf And with this I will leaue also Sir Francis as simple a soule as I founde him but yet somewhat more shufled out of his cloutes and discouered for a conscienceles corrupter of his booke of conscience To Catholique recusantes whome he impugneth I can say no more but that they are happie men to haue such an aduersarie and that the course which they haue hitherto held is most honorable and pious before God and man I meane in shewing first their dutie towardes God by standing constantly and suffering for their conscience and secondly in offering all loyal obedience in temporal causes to their liege prince And lastly in edifying their neighbours by their good lyfe and behaueour VVhich is the exhortation of Saynt Peter in this verie place alleaged Hauing your conuersation good sayth he among these people in such sorte as they considering your good woorkes in that they go about to slander you as wicked men God may be glorified therby in the day of his visitation And agayne the will of God is that you by your good lyf do stop the mouthes of foolish and ignorant men that talke agaynst you c. And yet further this is a great grace if any man suffer sorow for his conscience towardes God being afflicted vniustly for if you suffer for sinne â—or euil lyf it is no glorie but if while you liue well you do suffer patiently it is a great grace with God â—for in this is your vocation and to this you are called for that Christ suffered so for vs and left you example to follow his steppes c. And as for obedience you are to yeeld it simply my deare brethren and playnly as I haue sayed with a true loyal harte and good will as vnto Christe himself vnto all kynde of magistrates whatsoeuer temporal or spiritual though yet with that distinction which Christe him self appoynted quae sunt Caesaris Caesari quae sunt Dei Deo geuing vnto Caesar those thinges that are Caesars and reseruing to God those thinges that are Gods VVhich distinction Saynt Paul to the Romans expoundeth more particularly when hauing commanded all superior powers to be obeyed euen for conscience sake as the ministers of God though they were Gentils he setteth downe this conclusion Geue therefore to all sortes of men those thinges that are due vnto them tribute to whome tribute tole to whome â—â—le feare to whome feare honor to whome honor belongeth Vnto our temporal prince and head of our earthly coÌ„mon-wealth whereof we are citizeÌ„s we owe all temporal obedience in ciuil matters according to the law of God nature and nations and according to the particular ordinances of the countrie wherin we dwel and so we are to serue him with our bodies goodes life and whatsoeuer other earthly meanes or comoditie we haue besides in all iust causes And this with all honor fidelitie redines alacritie and promptnes of minde as to the minister of God ordayned as both the forenamed Apostles say for punishing of the wicked and comforting the good And this obedience was due also vnto heathen magistrates in Christes time for in this temporal goâ—ernment Christ altered nothing at all but left it as he found it And for that some Christians after Christes ascention partly by the comon opinion of the Iewes who held that the Messias should make them free from all temporal subiection and partly vpon those woordes of Christe himself in Saint Iohns Ghospel si ergo vos filias liberauerit verè liberi eritis if the sonne of God once deliuer you you shal be truely free which was meant of spirituall freedom yet for that some Christians imagined that they were now free from obedience also of temporal magistrates the foresayd two chief Apostles Saint Peter and Saint Paule took vpon them most earnestly to remoue this error in the places alleaged and to persuade all due temporal obedience also in all ciuil afaires to the ciuil magistrate of what life or religion soeuer he were I say in temporal and ciuil afaires for as for matters of religion and the soule no man of sence or iudgment will imagin that the said Apostles would bynd christians to obey those ciuil magistrates that were not yet christians in the Apostles dayes nor euer ment to be but rather persecutors And heerof also insueth that their must needes be some other distinct superioritie and gouernment for matters of the soule whereof I shewed the commandement before out of Saint Paule and it is that which we commonly call Ecclesiasticall or Spiritual gouernment concerning afaires of religion and conscience And this gouernment ouer soules Christe himself came properly downe from heauen to found and erect vpon earth and to make himself head thereof being a gouernment far different from the other whereof he would take no parte at all and so he fled when the people would haue made him a king and to Pilate he denyed that his kingdom was of this world and being called vpon to deuide the inheritance between two brethren which was an act aperteining to the teÌ„porall magistrate he answered who hath apointed me a Iudge or a deuider ouer you But yet when he talked of the oâ—her superioritie that aperteineth to teaching instructing and gouerning of soules be acknowleged his authoritie You call me maister and Lord sayth he in one place to his disciples and you say wel for I am so And again in an other place your only maister is Christe c. This superioritie therfore and tribunal ouer soules for instructing directing chastising bynding and loosing of sinnes and the lyke Christ did peculierly erect and setle at his being here making himself the head and leauing his Apostles and their successours for his substitutes to guyd the same vnder him vnto the worldes end Neither did Christe at his departure commit this authoritie or any parte therof vnto Caesar or vnto any other temporal prince but to his Apostles geuing them that supreme dignitie in ioynt commission with his owne person when he saied who heareth you heareth me and who contemneth you contemneth me Nor did Saynt Paule when he talked of matters of the soule subiect Christians vnto Caesar or vnto temporal princes as he did in temporal affaires but vnto their prelates as before hath byn alleaged and addeth this reason for that they wach for vs and are to yeild account of our soules to almightie God as a matter of their peculiar charge And to the end it should appeare how distinct and different these two gouernments and iurisdictions are Christ prouided that this spiritual gouernment of his Churche should stand in the world for three hundred yeares together without any temporal gouernment at all in the hand of Christian Princes to wit vntil the tyme of Constantyne the greate and then and after when any temporal kinges and princes were conuerted and made Christians as
holie Apostle aboue his fellowes by Christes owne declaration which were overlong to set downe how many ancient fathers do deduce and inlarge vpon these places of scriptures and factes of our Sauiour alredie rehearsed And agayne after the ascension of Christ to heauen that Saynt Peter first of all called the Councel of Apostles together and caused Saint Mathias to be chosen in place of Iudas That he first of all the rest did publish and promulgate the ghospel after the coming of the holie ghost and conuerted fyue thousand at one seâ—mon That he wrought the first miracle in healing the lame man at the temple gate called Speciosa That he first of all as high iudge gaue sentence and condemned to death Ananias and Saphira for their hypocrisie That he first of al presumed to preache the ghospel of Christ to Gentils as he had don before to the Iewes That to him alone was shewed the vision wherby Christ declared that the tyme was now come to admit Gentils to Christianitie That of him only is written dum transiret vniuersos that is as S. Chrisostome sayth whyles he as a general of an armie walketh vp and down to see what is in order what is not That of him only among all the Apostles S. Paule writeth after three yeares I went vp to Hierusalem to see Peter the reason wherof Saynt Chrysostome affirmeth to be quia os erat princeps Apostolorum for that he was the mouth and prince of the Apostles And fynally that by Christes particulir order as is to be supposed he left the bishoprike of Antioche and went and tooke vpon him that of Rome that was head ciâ—tie of the world All these thinges put together do wel argue that Saint Peter well knew the dignitie and prerogatiue he had aboue the rest both for himself and for his successours wherunto if we ad the playne commission geuen by Christ in two distinct places of scripture that are recorded besides other perhaps that are not written the matter wilbe more euident The first is where after that glorious coÌ„fession made by S Peter of the God head of Christ recorded in S. Mathew his ghospel our Saueour sayth to him agayne Thou arte Peter or a rock for to this end Christe before had geueÌ„ him that name that signifieth a rock and vpon this rock will I build my churche and I will geue to thee the keyes of the kingdome of heauen c. By which wordes is promised to Peter the principalitie in gouernment of the churche as the wordes themselues do shew and the consent of ancient fathers both Greek and Latin do expound The second place is in Saynt Ihons ghospel where Christe after his resurrection gaue to Saynt Peter that preheminence which before he had promised for being in the companie of diuers other principal Apostles he asked Peter alone three seueral tymes whether he loued him more then the rest or no which holy fathers say was don in respect of the three tymes that Peter had denied him before and the other answering that he loued c. Christ three tymes sayth to him pasce agnos meos pasce oues meas feed my lambes and feed my sheep making him pastor general of all his flock and committing the whole churche to his pastoral charge by those wordes as both the wordes themselues do import being vttered to Peter alone and with particuler emphasie for him to feed Christes flock aboue the rest of the Apostles as he had thryce byn asked whether he loued more then they and as all antiquitie with one consent haue euer taken the sense to be quia solus profitetur ex omnibus omnibus antefertur sayth Saynt Ambrose for that Saynt Peter only did professe to loue so extraordinarily aboue the rest he was preferred in charge before all the rest And Saynt Augustine vpon this place oues ipsas pascendas id est docendas regendasê™ committit Christ committed here his sheep to be fed by Saynt Peter that is to say to be taught and gouerned And Saint Chrisostome vpon the same wordes alijs omissis Petrum duntaxat affatur fratrum ei curam committit Christ leauing the other Apostles there present speaketh only to Saynt Peter and committeth the charge of his brethren to him And a litle after agayne Cum magna dominus Petro communicasset orbis terrarum curam demandasset when our lord had imparted great matters to Peter and had geuen him the charge of the whole world c. And Saynt Epiphanius Hic est qui audiuit pasce oues meas cui concreditum est ouile This is he to whome it was sayd feed my sheep to whome the whole flock of Christ was geuen in charge c. I haue thought good to ad this litle taste of ancient fathers interpretation leaving out infinite others to the same sense to preuent heretical shiftes in this behalf who first would make this commission of pasce oues meas to be onely to feed by preaching and not to gouern with superioritie and secondly to be a common and indifferent commission giuen to all the Apostles equally and not to Saynt Peeter aboue the rest which is aparently false For albeit we graâ—nt that this commission pasce oues meas in a general sense may be and is vnderstood and spoken not only to Saint Peter but also to all the rest of the Apostles and not only to them but to all other inferior pastors besides yet in preheminence and highest degree of special authoritie oueral it is spoken in this place to S. Peter alone as hath bin shewed and consequently also to his successors and by the same consequence it followeth in lyke manner that if Sir Francis Hastinges and his people be either lambes or sheep of Christe or do any way apertain to his flock and fold they apertain also to the gouernment and iurisdiction of this vniuersal pastor Saint Peters successor agaynst whome he rayleth and rageth so pitifully as in his booke appeareth And for that all the Christian world hath made euer this most certayne and infallible deduction that Christ gaue not to Saint Peter these eminent prerogatiues of authoritie and superioritie for himself alone but for his posteritie and successours also that should ensue him in his seate and charge ouer the church of Christ vnto the worldes end for this cause they haue reuerenced and respected so much the Bishops of Rome as by all general Councels fathers and Ecclesiastical stories doth appeare and only certayn broken heretiques both in old tymes and ours as guiltie people fearing their iudges haue set themselues agaynst them but euer to ther owne perdition among which rable not withstanding if Sir francis Hastinges will needs be one still hauing red what here hath byn alleaged I can say no more but leaue him to Gods iudgementes cum apparuerit princeps pastorum when Christ the prince of
English nation as Sir Francis sayth here of the Spaniardes or to take a comparison from himself if one English knight of a noble familie haue byn so madheaded as to make a fantastical booke stuffed with ignorances lyes and calumniations is it reason that foraine nations should iudge hereby thar all our knightes and nobilitie of England are so fond and frantik and haue so litle respect to their honours and credit as he I trow no. VVherfore as concerning the Spanish nation in general no such preiudice or slanderous rule can be geuen as this malignant spirit setteth downe for that they are in this poynt as other nations be where all sortes of people may be found some bad and many good and if comparisons may be made without offence for that comparisons are odious in such affayres between nations no nation in Europe hath more cause to glorie and geue God thankes for his giftes abundantly powred vpon them both natural moral and Diuyne temporal and spiritual for tymes past and present then the Spanish who haue a countrie both rich ample fertile and potent and praysed in scripture it self a people able and apt in respect both of wit and body to attayne to any thing they take in hand as in old tymes appeared by the most excellent Emperours Traian Theodosius the great and some other of that nation that surpassed all the rest as also by their famous learned men in ancient tymes Seneca Lucan Martial and others when they were yet heathens Osius Damasus Leander Isidorus Orotius and such lyke old renowmed Christians both for learning sanctitie by their most famous martyrs in lyke manner Saynt Laurence Saynt Vincent and many others and in our age he that will consider after their valiant deliuering of themselues out of the handes and captiuitie of the mores that inuaded and oppressed their countrie what Christian Zelous Princes Kinges Emperours Captaynes Knightes famous soldiers they haue yeelded to the world and do yeeld daylie and what store of singular learned writers do appeare from thence from tyme to tyme what countries they haue conquered by the sword and how many millions of soules they haue gayned to Christ by preaching his word in diuers and most remote partes of the world all these thinges I say put together do make ridiculous and contemptible this malignant description set downe by Sir Francis whose spetial hatred agaynst them is founded in that which of all other commendations is their greatest to wit their constancie and zeale in defence of the catholique religion for which probablie God hath so greatly exalted them alredy aboue other nations of Europe will do more daylie if they continue that feruour in defending his cause notwithstanding any other humane infirmitie or defect in lyfe that as to men of what nation soeuer may happen which our merciful lord in regard recompence of the other rare vertues of zeale iustice constancie and feruor in his cause will pardon no doubt and geue grace of true amendement and rising agayne whyle the prating heretique that scornfully sitteth downe to score vp other mens synnes shall walk for his owne to his eternal habitation prepared in hel for that his one malitious and obstinate sinne of heresie if it may be called one prepondereth with Gods iustice more greeuously then all other infirmities and sinnes put to gither which catholique men do or may commit of humane frayltie And thus much of this poynt may suffice for if I should ad to this the ancient loue and amitie of the Spanish nation towardes vs in tymes past the large leagues that England hath held with them heretofore the great wealth and gaynes we vsed to gather and reape by their trafique the noble and bountefull Queens of that linage maried into England which aboue all others taken from forayne countries haue byn most gratefull and beneficial to our land and people the exceeding charitie of the present king and of his whole nation shewed to our English catholiques abrode in this long tyme of bitter banishment persecution for their faith these thinges I say if I should repeat or set out at large would perhaps help nothing to the argumeÌ„t we haue in haÌ„d but rather geue offence tymes standing as they do and therfore I recount them not in particular but leaue them to be considered with pietie gratitude by such as are indifferent in these dayes and to be recorded in the honorable monumentes of our posteritie And so hauing answered thus much about the iniurie offered to the Spanish nation by Sir Francis in general I will passe to the approbrious speaches vsed personally agaynst their present famous and noble king once also ours with such indignitie of vnciuil and most reprochfull termes as is not sufferable And if any of the sayd kinges subiectes were to answere our knight in this demand he would cast him his gauntlet and geue him the lye and chalenge him to the defence of so notorious calumniations and therby proue him either a lying or cowardly knight or both His ordinarie termes of the most excellent most Catholique king Philip are these the ambytious king of Spayne the vsurping tyrant the proud popish champion trecherous cursed cruel and the lyke all which vyces the world knoweth â—nny herself being witnes that his Catholique Maiestie is most free of and is indewed abundantly with the opposite vertues wherof no nation hath had better proof then England by the experience we had of his sweet nature coÌ„dition both in princely behaueour pious gouernment during the few yeares he liued amongst vs ruled ouer vs which tyme notwithstaÌ„ding of his being in EnglaÌ„d this malitious sycophant will needes calumniate draw into suspition of great mysteries of iniquitie meant by him as he sayth agaynst EnglaÌ„d English people by meanes of that ioyfull mariage gouernmeÌ„t which there he had If you will geue me leaue sayth he to call to your remembrance the manner and meaning of his coming into England when he came not as an inuader to conquer but as a frend to fasten a strong league of amitie by a mariage I doubt not but to discouer the trecherous crueltie of his hart This is Sir Francis promisse and you shall see after you haue gyuen him leaue how wisely he will performe the same and how substantially he will declare vnto vs the kinges intention or at least his own inuention But before I set downe his discouerie vnder his owne hand I shall declare a litle the state of thinges whyles the Spaniards were in Queen Maries dayes in England and how the king did actually beare himself by testimonie of all those that knew him conuersed with him or lyued vnder him And then shall Sir Francis tell his tale of that he imagineth or faigneth the king would haue don in tyme and before we both haue ended I beleeue that in steed of this discouerie promised of the trecherous crueltie of
the kinges hart we shall discouer both trecherous cogging and shameles forgerie in the hart and hand of this counterfayt knight Thus then I begin the declaration The conditions of that most famous and royal mariage between the two greatest Monarches of Christēdome king Philip and Queen Marie and the conuentions agreed vpon between both nations and between the princes themselues Queē Marie the Emperour Charles then resyding in Flanders and king Philip and eche of their Councels and Parlaments are yet extant and for the most part in print wherby it may be seen that all those poyntes that this sely fellow cometh in withall now after the market ended about the succession of our realme the priuie Councel of what nation they should be the condition of our nobilitie the Parlament the lawes of the realme the portes castles and garrisons the officers of the courte and household and other lyke circumstances were particulerly treated agreed vpon and prouyded for before hand by all partes Neither was there euer any complaynt that the king or his nation brake any one of them whyle they were among vs but added rather diuers benefytes and courtesies of their owne accord aboue that which they had promised and were bound vnto As for the expences and for the furniture of the mariage so much I meane as came from abrode as also for the two Spanish and English nauies that accompanied the king when he came into England were at his cost and charges vntill they arryued at Portesmouth and the whole trayne from thence to winchester where he met with the Queen and the mariage was celebrated at the charges of the same King of Spayne All the Spanish nobles and gentlemen that came with the king came so furnished with all necessaries and brought such store of money with them as within two or three monethes after their arryual all England was full of Spanish coyne The priuie councel of England was wholie and intirely as it was before neither was any Spaniard euer put into it the officers of the Queens household were altogether English the king for his owne affayres and his other kingdomes had a particuler Councel which interrupted not ours the nobilitie of our land was exceedingly honoured by him and many of them had particuler great pensions also yearly from him the captaynes and soldiers that he vsed of our nation as namely at the warre of Saynt Quintins he honoured highly and made them equall in all poyntes of seruice and honor with Spaniardes and payd them himself without further charges to England saue only geuing them their vpper cassockes with the crosse according to the custome The marchantes commonly he made free to enioy and vse all priuileges and preferments throughout all his kingdomes countries and prouinces and in England he had such care to yeeld our nation contentment as he gaue expresse order that if any English man and a Spaniard fell out the English should be fauored and the Spaniard punished which he caused to be executed with such rigor as it cost diuers Spaniardes their lyues when the English were much more in fault and I haue heard it spoken by some of the Councel at that tyme that Queen Marie was so afflicted diuers tymes with this partialitie of the kinges towardes the English agaynst his owne nation as it cost her many a bitter teare for verie compassion shame And so much the more was she moued therewith for that she saw many English partly vpon this indulgence of the kinges and partly for that being secretly heretiques they had auersion and hatred to the Spanish nation to abuse themselues intollerably in offering most inhumane and barbarous iniuries vnto them No Spaniard could walke by night nor scars by day alone but he should be eyther wounded or thrust between two or three swashbucklers that attended particulerly to those exercyses and so put in danger of his lyf Villanous wordes were ordinarie salutations to them in the streetes as also often tymes in churches but no remedy was to be had nor would any man beare Witnes lightly in behalf of the Spaniard agaynst the English though the iniurie were neuer so manifest If any thing were to be bought in the market the Spaniard must paie dooble for it and for that most Spaniardes drunk water they must buy it also dearly in many places if they would drink it and often could not haue it for mony and diuers wells were sayd to be poysoned of malice therby to destroy the Spaniardes Many deuises were vsed to draw Spaniardes into priuate houses and familiaritie was offered them to that end and if any entred to talke with the wyf daughter or seruant as they were thought propēse in that kynde then rushed forth the husbād father brother or master that lay in wayte with other catchpoles of thesame conspiracie to apprehend them and to threaten death or imprisonment except they redeemed themselues with good store of money And I haue heard from the mouth of a greate noble man a Spaniard that was in England at that tyme and now is a Vyceroy vnder the king that some English would send their wyues daughters of purpose into the fieldes where Spaniards walked to allure them to talke with them and therby to intrap them and get money from them I omit to name more violent meanes of taking purses and playne roberies and other lyke artes to get the Spaniards money from them by force which yet were many and some most barbarous and shamefull to our nation and the mention and memorie therof maketh vs blush when in other countries we are told of them as namely this that followeth which my self haue heard recounted from a nobleman himself that is yet alyue to wit the old Count de Fuensalida cheef steward at this day of the kinges houshold who being in England with the king made a great supper one night to diuers noble men of his nation and to some others and being at the table mery and fearing nothing as in a peaceable and ciuil commonwealth it seemed he had no cause there came rushing in some twentie or thirtie maskared good fellowes with their swordes drawen and commanded that no man should stirre vnder payne of death and so kept them all at the table and their seruantes shut vp into diuers houses of offices where they were found vntill the theeues had ransaked the whole house and packed vp the siluer plate that was in store and so departed And these are the heroical actes and honorable histories which these noblemen and other strangers do recount of the ciuilitie and courtesie of our countriemen towardes Spaniards in those dayes which being obiected vnto vs in all forayne nations where we trauayle the french also recounting as bad or worse donne to them to whome at that tyme we were open enemies it cannot but make modest Englishmen ashamed and their eares to burne in respect of the dishonour of our countrie as also to consider what